was taken out of the lawe and prophetes 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 accomplishmente and fulfilling of the lawe and Prophetes so is the holie Ghost of the gospell But how can wee by this way or meane discerne and know the spirites that is to say whether the doctrine which they shall propound and set foorth vnto vs bee from the holy Ghoste 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 For as Iesus Christe saith Ioh. 7.18 Hee that seeketh the glorie of God is true and no vnrighteousnesse is in him Secondly if it bee conformable and agreeable Rom. 12.6 to the proportion of faith that is to say if it agree and accorde well with the heads foundations of Christian religion wherof we haue spokē more largely heretofore in the fourth Chapter The second thing that I aunswere touching the foresaide reason of the Romishe Catholikes is that the consequence thereof is not necessarie neither well grounded when they saye that the Churche yeeldeth testimonie to the worde of God and doth commend the same vnto vs that therefore the certaintie and authoritie of the worde of God dependeth vpon the authority and iudgement of the Church For as wee haue but a little while agoe alleadged out of Alfonsus de Castro The word of God is certaine not by reason of the Church whiche beareth witnesse thereof but because of it selfe and his owne credite The Apostles yelded testimonie and bare witnesse of Iesus Christe Iohn 15.17 Acts. 1.8 And who is hee that will therefore say that Iesus Christe his authoritie doth depende 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 hee therefore by his tryall 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 bee published and proclaimed 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 bee interpreteth it according to the Kings intent and meaning But doth the parliament for all this cause it or make it to bee the kings lawe Doth it giue authoritie to it Hath it any authoritie to chaunge any thing in it or to adde 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 worde of God yet it cannot at any hande giue it authoritie as to say that the certaintie of the worde of God hangeth vpon the authoritie and iudgement of the Churche For when the Church acknowledgeth and alloweth the worde of God and doth put a difference betweene it the doctrines and inuētions of men she doth no other thing but heare the voyce of her pastor discerneth knoweth it frō the voice of a strāger Ioh. 10.5 Now there is great difference betwene discerning the Pastors voice from a strangers and adding authoritie and credite thereto bringing to passe and that according to truth 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 notwithstāding there was a church Wherfore it followeth that the authoritie of the Church is aboue the authoritie of the holy scripture First and formost I aunswere that the consequence of this argument is none at al. For graunt it that one thing be more ancient and old than another 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 Gospel 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 worlde there was no scripture which the father 's vsed yet for all that the worde of God ceased not to bee because it was written and ingrauen in the fathers heartes and moreouer founded verie cleerly in the Churche whiche worde was in good time brought and committed to writing first by Moses and afterwards by others and thereupon called the holie scripture wherefore seeing that the holy scripture and Gods worde is nothing but one and the selfe same thing it followeth very well that if our first fathers haue had the word of God they haue had also in substance the holy scriptures Aug. cont epist fundamen cap. 5. The third reason S. Augustine hath said I woulde not beleeue the Gospell if the authoritie of the Catholike Church did not mooue mee thereto Wherefore it is certaine that the Gospell taketh his authoritie from the Church I answere that the consequence is starke naught for that which S. Augustin speaketh to one purpose or in one respect is applied to another end This holy doctor speaketh so as hauing regarde to that hee was then when he tooke the part of the Manichees and as it were disputing against them Now the Manichees would that the Epistles of Manicheus their authour which they called Fundamental containing in it all their false opinions should be of like and equall authoritie with the Apostles epistles Beside they allowed one part of the Gospel disallowed an other that not by the aduise and iudgement of the Church but of their owne proper and particular authoritie S. Augustine hauing taken in hand to confute the saide Epistle in the beginning speaketh thus The Epistle beginneth after this manner Manicheus the Apostle of Iesus Christe by the prouidence and appointment of God the Father I aske who is this Manicheus you wil answere the Apostle of Iesus christs I beleeue it not What wilt thou say thereto Perhaps thou wilt bring foorth the Gospel and thereby thou wilt lift vp and establish the person of Manicheus But what if thou haddest to doe and deale with a man who doth not yet beleeue the Gospel what wouldest thou do whē hee should say vnto thee I beleeue not the Gospell For as touching my selfe I would not beleeue the Gospel if the authoritie of the Catholike Church did not moue me thereto Beholde Saint Augustines wordes by which it is altogether
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
off and cease at the least to strengthen them selues so muche with their succession and so often to oppose and set against vs their vocation and sending The end wher fore the lord sent his work men into his haruest Mat. 28.19 Mark 16.15 1. Cor. 11 23.24 Ioh. 12.15 Act. 20.28 But will we examine the end or whiche the Lord of the haruest hath sent forth his workemen into his haruest He him selfe hath declared it when he commanded thē to preache the Gospel and to minister the Sacramentes after his example Whiche in an other place is signified by the worde of feeding the sheep euen as Iesus Christ said vnto peter Peter louest thou mee feede my sheepe And Saint Paule speaking to the Bishop of Ephesus Take heed to your self saith hee and to all the flocke ouer which the holy Ghost hath made you Bishop or ouerseers to feede the Church of God Also S. Peter The elders which are amongst you I beseeche 1. Pet. 5.1.2 who am also a fellow elder feede the flock of Christ which is committed to you Wherefore cursing and woe is by the Lorde pronounced against the Pastors which feed themselues Ezech. 34.2 and feede not their flockes or sheepe And Saint Paule hauing regards thereto saith in his Epistle to the Romanes Rom. 1. 8. That hee was called and sent by Iesus Christe to preache the Gospell of God And to the Corinthians Necessitie saith hee to preache the Gospell 1. Cor. 6.17 is laide vpon mee and woe is vnto me if I preach not the Gospell because the dispensation thereof is committed vnto me In the Epistle to the Hebrewes it is saide Heb. 13.17 that the pastours and guiders of the Churche ought to watch for the soules of them that are committed vnto them as they that must giue account thereof And that is it that the worde bishop importeth and meaneth that is to say a watche man or an ouerwatcher bicause the pastors ought to bee as it were watches or watch men according to the Prophesie of Ezechiel Ezech. 3.15 33.3 that they maye watche ouer the flocke Saint Paule in other wordes setteth out this ende Eph. 4.11.12 when hee saith to the Ephesians That Iesus Christe hath giuen Apostles Prophetes Euangelistes Pastors and Doctors for the gathering together of the Saincts for the worke of the ministerie and for the edification of the body of Christe 1. Cor. 4.1.2 that is to say the Church And writing vnto the Corinthians hee saith in one worde That it is required of the Ministers of Christe who are the disposers of the secretes of God that euery man bee found faithfull behauing himselfe faithfully diligently and rightly in the execution of his charge and office Nowe according to this rule can the Popes Cardinals Byshops other priestes of the Romishe Church saye that they occupie themselues in their charges to feede the flocke of Christ to preache the Gospell to administer the sacraments to assemble the saints to giue ouer themselues wholy to the worke of the ministerie to edifie the Churche How doe they satisfie and answere the ordinance and commaundement of Iesus Christ Howe can they excuse them selues that they should not be almost all accursed according to the testimonie of Ezechiel and Saint Paule whereof we spake not long sithence what can they say or alledge for themselues that they should not be excommunicated and deposed if the canons which they attribute to the Apostles of whiche we spake in the fifth Chapter were well and rightlye obserued amongest them as they say they shoulde bee indeede But behold their vngodlynesse they say that they exercise and execute their foresaid offices and charges by their Vicars and deputies whom they haue substituted and appointed vnder them in their places ouer their parishioners Yea but whē Iesus Christ called sent foorth his Apostles did he say vnto them goe and bee the pastors of my Church teaching it and feeding by Vicars substituts and lieuetenants which you shal put in your places It is certaine that hee did not so but he gaue vnto them in their owne persons the speciall charge of his Churche and commaunded them in plaine and expresse tearmes to preach the Gospell them selues and to administer the Sacramentes Moreouer what sufficient Vicars or Deputies are they wont to haue and howe faithfull meete and able to doe the duetie of Pastours Such Bishops and persons such Vicars and Lieuetenants that is to say one of them as ignoraunt foolish and vnskilfull as the other But why doe they take vppon them the name and charge of an office which they will not exercise and execute why take they the hyre wages and reuenue of that labor and work which at no hand they doe neither in deed will doe For they haue no care to haue Vicars and Liefetenants but that thereby they may enioy prebendes and the reuenewes of their benefices and yet they will seeme to haue them as though it were to doe their duties Yea which is more then this they make accursed and more then profane diuision of their offices betweene them and their Friers vilanously separating that whiche Iesus Christe hath ioyned together For to whome was it that Iesus Christe committed the office to minister the Sacramentes but euen to them themselues and to them alone also whome hee inioyned and commaunded to preache the Gospel But these men to wit the Bishops parsons and other Priestes do reserue vnto themselues the administration of the sacraments such as they haue with the rents and reuenewes of their bishoprickes parsonages and other benefices and post ouer the charge and office of preaching the worde vnto the Friers leauing them the bagge wallet and staffe whatsoeuer by begging they can get for their hyre and wages But seeing that they leaue vnto the friers the office of preaching why doe they not leaue vnto them also the office and charge to administer the Sacramentes For these two offices are ioyned together and may not at any hand be separated or sundred one of them frō an other Notwithstanding there is in the popedom a plaine prohibition and forbidding that friers in as much as they are friers shoulde meddle with or take vppon them to administer any Sacrament except they bee such as haue charge or vnlesse they bee dispensed withall for the doeing of it But why then are they suffered to preach For this is to doe against the ordinaunce and institution of Christ and to deuide and sunder things which he hath ioyned together Or seeing that they are come so farre as to forbid friers to administer the sacraments why do they suffer them to say masse seeing that they all hold and affirme that the masse is the Sacrament of the holy supper which for this cause also they call The Sacrament of the altar Indeed to speake according to the truth making also an ende at the length of this matter these men cannot after any maner whatseouer vaunt or
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
a moment and twinckling of an eye make them to fall backwarde to the earth yea and cast them headlong to the depth or bottome of hell O that tyrants persecutors would thinke well of these matters But what What should a man do to hard hartes and to blinde eies The wicked become more proude through the prosperitie which they haue in this world as though that no punishmente for their cruelties were perpared for them It fareth with them as with Dionisius the tyraunt who after hee had spoyled and robbed a Temple went to the Sea and seeing hee had a good winde beganne to say that the Gods fauoured Churche robbers or spoylers of Temples So likewise these men when they behode that their offences remaine vnpunished and that their villanies and wickednesses are not corrected immediately they giue themselues ouer to worke wickednesse outragiously and to conclude in their carnall and fleshly vndestanding that there is no iudgemente of GOD at all and that hee hath no punishmentes readie and prepared for their iniquities But as the holye Scripture determineth and pronounceth the quite and cleane contrarie so ordinary and common experience of the examples of Gods wrath doeth sufficientlye shewe 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 will giue vnto the enemies 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 dayes 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 handeled in this present booke A AFflictions and the causes thereof Pag. 333. c. Afflictions of the Church Pag. 274. Afflictions of the Church and the ends which God respecteth therein Pag. 340. c. Afflictions of the Church increase when the deliuerance thereof is high Pag. 325. Afflictions of the Churche is alwaies ordered and gouerned by Gods hande Pag. 321. Afflictions come not without the prouidence of God Pag. 318. Afflictions their issue in respect of the faithfull Pag. 345. Afflictions and their issue in respect of the persecutors Pag. 357. Auncients Pag. 133. Antiochus Pag. 359. Apostles Pag. 128. Archbishops Pag. 69 144. Aurelian Pag. 304. 372. Augustine and in what sense hee saide that hee woulde not beleeue the Gospell without the authoritie of the church Pag. 222. Auncient fathers did not acknowledge the Bishop of Rome for Pope Pag. 92. c. B BAptisme of the Romane Church Pag. 115. Bishop Pag. 69. 133. 143. Bishop vniuersal is a title of Antichrist when it is giuen to men Pag. 94. C CAlling see vocation Cardinals Pag. 146. Censures Pag. 247. Censures three ends thereof Pag. 252. Censures of the Churche must bee applied with out respect of persons Pag. 255. Chaplines Pag. 140. Councels Pag. 202. Consistorie Pag. 241. Corrections and censures Pag. 257. Curates Pag. 142. Church whence it commeth Pag. 2. Church how many waies taken Pag. 2. Churche whiche is true hath two susbstantiall markes Pag. 15. Church and her continuance Pag. 55. Church and her head is Iesus Christ alone Pag. 68. Churche and her holinesse Pag. 184. Churche compared to a palme tree roses lilies and to a vine Pag. 332. Olde Churche of Rome what a one it was according to Ter tullian his iudgement Pag. 106. Church Catholike is one alone Pag. 11. Church catholike and inuisible what it is Pag. 7 Church distinguished into three sortes Pag. 4. Churche in what sense called the piller and grounde of truth Pag. 200. Church in what sense saide to bee without spot or wrinckle Pag. 189. Church whether aboue the Scripture Pag. 213. Church whether more olde then the scripture Pag. 220. Church must not be iudged by the great number Pag. 58. Church whether it may erre Pag. 197. Church why called catholike Pag. 9. Church why saide to bee inuisible Pag. 12. Churche represented by a bright lampe or fire brand in the middest of a burning or smoking furnace Pag. 330. Church represented by the burning bush Pag. 330. Church of Rome hath not the markes of the true church Pag. 19. Church of Rome is not the true churche Pag. 102. Church of Rome hath not true vnitie Pag. 113. Church increaseth in the middest of persecutions Pag. 330. Church visible what it is Pag. 14. D DEcius Pag. 299. 370. Deacons Pag. 136. Diaconisses Pag. 244. Dioclesian Pag. 305. 373. Discipline necessarie in the Church Pag. 235. Discipline incrocheth nothing vpon the magistrate Pag. 237. Doctors Pag. 132. Domitian Pag. 283. 365. Donation of Constantine to Siluester Pag. 87. E EVangelistes Pag. 130. ExcoÌ„munication 3 endes thereof Pag. 235. Exposition of Scriptures and two principles necessarie therein Pag. 20. Elders Pag. 135. G GAlerius Pag. 376. Galien Pag. 30â— God deliuereth his Church out of afflictions when it is time Pag. 327. God why hee afflicteth rather his church then other people Pag. 319. God why he sendeth not succour to his church so soone as it is afflicted Pag. 323. H HEad of the Church is Iesus Christe alone Pag. 68. Herode Agrippa Pag. 362. Herode Antipas Pag. 392. Herode the great Pag. 360. High or chiefe Bishop Pag. 97. Holinesse of the church vnperfect Pag. 187. I IGnorance excuseth not Pag. 125. Iulian the apostata Pag. 313. 377. K Keyes in the Church and the vse thereof Pag. 79. L Lawes Ecclesiasticall Pag. 258. M MArcus Aurelius Pag. 293. 35â— Maximianus Herculien Pag. 305. 373. Maximinus Pag. 297 369. Metropolitanes Pag. 69. 144. 149. Ministerie and howe much shoulde bee giuen thereto Pag. 179. Ministerie of the worde ordeined by God for our weakenesse sake Pag. 177. Ministerie necessarie in the Churche Pag. 160. Ministers considered after two sortes Pag. 180. Ministers of the Churche and their degrees or orders Pag. 128. Myracles are not sufficient to proue a calling Pag. 53. Multitude maketh nothing at al for the church Pag. 58. N Nero. Pag. 184. 364. O Orders of the Pope his Cleargie Pag. 139. P POpe Pag. 79. 152. Pope and his blasphemies Pag. 75. Popes two at Rome at one time Pag. 91. Pastors Pag. 131. Patriarkes Pag. 69. 149. Paule shoulde rather bee taken for Pope then Saint Peter Pag. 100. Persecutions of the Church Pag. 274. Persecutions of the Church tenne greate and generall and a discourse thereof Pag. 279. Persecutions come not without Gods prouidence Pag. 318. Persecution the first vnder Nero. Pag. 283. Persecution the second vnder Domitian Pag. 283. Persecution the third vnder Traian Pag. 284. Persecution the fourth vnder Marcus Aurelius Pag. 293. Persecution the fift vnder Seuerus Pag. 296. Persecution the sixt vnder Iulian Maximinus Pag. 298. Persecution the seuenth vnder Decius Pag. 299. Persecution the eight vnder Valerian and Galien Pag. 302. Persecution the nienth vnder Aurelian Pag. 304. Persecution the tenth vnder Dioclesian and Maximianus Pag. 305 Pharao Pag. 358. Peter whether hee were Bishop of Rome is vncertaine Pag. 98. Peter was not the head of the Church Pag. 71. Pilate Pag. 363. Pontifex or high Bishop Pag. 97. Predecessours of ours who died in the faith of the Romane church whether saued or condemned Pag. 126. Priâ—stes Pag. 140. Prophetes Pag. 129. Parsons Pag. 158. S SAbaoth changed to the Sunday Pag. 228. Sanctitie or holinesse of the Churche is vnperfect Pag. 18â— Sanctification howe wrought in vs. Pag. 186. Sanctification and three degrees of it Pag. 169. Saincts in what sense wee are called Pag. 185. Sennacherib Pag. 358. Seuerus Pag. 296. 269. Succession and three sortes thereof Pag. 26. Succession to what ende and in what sense the auncient Doctors vsed an argument taken therefrom Pag. 28. Succession personall hath some times had a breache in the seate of Rome Pag. 35. Succession and calling of persons Pag. 24. T TRaian 284 356. Teachers Pag. 132. V VAlens the Emperor Pag. 314. 378 Valerian Pag. 362. 371. Vicars Pag. 140. Vnitie in verity is not in the Romish church Pag. 113 Vocation of Pastors three things necessarie therein Pag. 39. Vocation ordinarie and extraordinarie Pag. 47. FINIS ☜ Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for Thomas â—â—an 1582.
whiche hee giueth not but vnto his children alone the members of Iesus Christ his sonne and by consequent if wee woulde bee saued and made blessed wee ought to hold and keepe our selues firme sure and well staied in the Churche so that there bee no force of tyrants no violence of stormes and tempestes no persecution of enemies no promises no threatnings nor to bee short any thing els which may turne vs away or cause vs to separate our selues from it But in the meane while wee see what controuersie and disputation there is at this day amongest men touching the point or matter of the Churche that beeing true whiche Lactantius saith to wit That euery companie of Heretikes supposeth that they are true Christians Lact. de vera sapien ca. 10 and their Church is the Catholike Church as wee knowe that Parmenianus the Donatist said That there was not a church but amongst his sort and companie insomuch that sundrie of this age suffer them selues to drop away and be deceiued by the feigned name and visardlike title of the Church abiding hardened in their superstitions and blinded in errours making no account August ad Catecum cap. 20. of Saint Augustine his aduertisement and counsell who speaketh thus This Catholike Church is our true mother yea shee is our faithfull and chaste mother decked within with the dignitie and worthinesse of her husbande and not coloured or painted without with lying and falshoode and afterwardes hee addeth Let vs looke well to our selues that the strange and false name of the Churche turne vs not away from this mother of ours and that the outwarde shewe or borowed bare title of the Churche doe not deceiue vs. There are some others who remaine astonished as it were and doubtfull not knowing to which parte to turne neither on which side to set themselues in order Seeing the Romishe Church armed with great force and authoritie mainteined and vpholden by great personages cloathed with diuers ornaments outward apparrell and followed of the greatest number On the other side beholding the reformed Church feeble and weake in outwarde shewe made and standing for the most part of the smalest and basest according to the world simple in deckings and ceremonies and followed of very fewe people But the doctrine of the trueth which is our principall light and chiefe guide giueth vs a good remedie and aide in this difficultie shewing vs that the true Churche ought to bee discerned from the false by her owne right and true marks which are the pure preaching of the worde and the true and right vse of the sacraments and not the great number of people nor pompes not outward ceremonies inuented deuised by men themselues You my Lorde haue sometimes seene what trouble and combates the very visarde bare name and shining shewe of the Romishe church hath brought to som mens consciences and spirites and that not only amongest the rudest and ignorant sort but euen in the rancke and order of those which made profession and tooke vpon them to teach others yea so farre it hath carried them that by reason there was nor in them a full resolutenesse they knew not of what companie they shoulde bee Notwithstanding as touching your selfe after that God had honoured you with his knowledge and called you into his Churche that you mighte bee comprehended within the sheepefolde of Iesus Christes his sonne hauing almost made open profession of his Gospell and cast away the beastes marke whatsoeuer shaking and staggering you perceiued in diuers others you notwithstanding haue alwayes continued through Gods grace grounding and setling your selfe vpon his assured and inuincible worde And in deede by what force and strength coulde the backe flydinges of some the Sophisticall disputations of other some astonishe your faith or beate downe your constancie so well mainteined and vpholden by the holy Ghoste How could these assaultes cracke your courage or change and make colde your zeale so hotte in the seruice of God Certainely this is a great matter that all the worlde hath an eye vpon you wondering at and louing the great and singular affection which you beare to the aduancement of Gods true religion and seruice But the question is nowe to continue in well doing and to proceede dayly from good to better For this is nothing to beginne well except a man perseuere and continue euen to the end And wee knowe what Iesus Christe saith to wit That hee which putteth his hande to the plough and looketh backe is not apte to the kingdome of God Luke 9.62 2. Tim. 2.5 And Saint Paule If any man saith hee striue for a mastrie hee is not crowned except hee striue as hee ought to doe There are some whiche say that this is enough for a man to haue some testimonie in his conscience that hee belongeth to God albeit hee make not any declaration or profession of his religion But by the testimonies heere aboue marked and put downe it is easie for vs to gather what neede wee haue to range and bring our selues into the true Churche that wee may therein liue Christianlie in the seruice of God seeing that any where els there is neither life nor light And also what assurance can they haue of their saluation which liue in this worlde as dogs and swine following the traine and steppes of Sardanapalus or of Epicurus to eate and drinke to laugh and reioyce to play and to giue themselues to pleasure without thinking any whit at all of God or remembring any religion Wherefore my Lorde euen as you haue well and blessedly begunne hauing had right knowledge to discern betweene the true and false Churche so it yet resteth that you perseuere and continue yea that yet you proceede and passe somewhat further to range and bring into order all your house in the feare of God that it may be vnto him a holy and chaste Churche in the middest whereof hee may take pleasure to dwell that thereby hee may blesse you and make you to prosper You knowe with what ardencie and zeale the Prophete Haggai reproued the Iewes of his time Haggai 1.4 lately returned out of Babylon because they builded many houses for themselues and did diligently feele and carue them but they had no regarde to builde vp the Lords Temple Hag. 2.3.22 And wee must note that the Prophet directeth not his speech only to the people and Priestes to moue them to doe their duetie for the furtherance and setting vp of this building but also vnto Zerubbabel the gouernour of Iudah Which serueth well to declare that great lords and Magistrates as well as ministers and the rest of the people ought with all their mighte and power to imploy themselues for the edification and aduancement of the Churche of God Rom. 13.4 Psalm 82.1 And thereuppon commeth it to passe that Sainte Paule calleth Magistrates the Ministers and seruants of God and that in another place They are called euen Gods to wit not
Bishops of our selues but for them August cont Crescon Grāmat lib. 2. cap. 11. to whō we administer the word Sacraments Now here I speake vnto al Cardinalls Bishopes Abbots Priors Curates and other priestes together with their Pope himselfe and will them to examine and iudge themselues in their owne consciences and see whether they can with good right boaste them selues to bee the Apostles successours in sound doctrine and in faithfull execution of their charge and office and to marke howe they obserue those canons which the attribute to the Apostles whereof the fiftie eight canon Can. Apost can 58. excommunicateth the Bishoppes and Elders who haue not any care either of their cleargie or of the people the charge of whome is cōmitted vnto them and which doe not teach them in the doctrine of true religion which canon also ordeineth that if such continue in their negligence carelesnesse they should be deposed There resteth the succession of persons or that whiche is of the Churche or place touching which first wee say that the auncient doctours did not alwayes ayde themselues with this argument when the were to fight with heretikes for hauing to deale with suche as did receiue and allowe the worde of God as well as them selues the dispute and matter in controuersie between them being onely in the true interpretation thereof they contented them selues to alledge scripture expounding places one by an other euen as Saint Augustine sayth August That that which is darke in one is cleare and manifest in an other But when they were to reason against them that would adde to the holy scriptures as Manichaeus who woulde that men shoulde receiue his Epistle whiche hee called fundamentall euen as it were the Gospell it selfe there and in that respect they serued their turne with the argument of succession And yet when they vsed it it was not either theyr onely or their principall defence For in the first place they shewed by the woorde of God that they were in error and afterwards added as a good bulwark or meane of resistaunce the consent of the Churche witnessed by a continuall succession of all ages and times Also they helped themselues therewith as with a verie likely or probable argument and good inough in the defence of trueth against errour but yet not so as though it had a like force and strength for the maintenance of errour against trueth it selfe Lastly when they demaunded of heretikes from whence they came from whom they descended who were their predecessoures c. they meant not to speake of their vocation or calling whiche they neuer called into doubte or question for the greatest number of them were Bishoppes as Nestorius was Bishoppe of Constantinople Samosatenus of Antioche all lawfully called and hauing right and authoritie to teach in the Church but they meant to speake of their doctrine whiche was newe and not hearde of beefore Wherefore when they alleadged or laid succession for them selues they did not so muche meane the occupying of the chaire or enioying of the place as the continuance conformitie and agreement of the doctrine whereas on the other side our aduersaries do not demaund of vs who were the authours of our doctrine but inquire of vs touching our vocation and calling and are contented with this to declare that their Bishoppes are descended from all antiquitie but not their doctrine and yet notwithstanding they deceiue them selues For neither in the primitiue Church neyther long time after such Bishoppes as bee nowe in the Popedome had anye place so that a man may safely say they are not descended from the Apostles nor frō theyr true successors To conclude we say that it is verye certaine that such a succession of the Pastours in the primitiue Churche was of greate weight and importance because the Pastors at that time had not onelye the name and title of Pastors but did withall faythfully exercise the Charge and office thereof But what is at this day the dutie of bishops and priestes of the Church of Rome Let the most sound iudge thereof Is the controuersie in the Church touching succession to some inheritance to haue the possession and enioying thereof No but rather for men to set their hands to worke and labour as the Apostles haue done to watch diligently ouer Christes flocke and to minister vnto it the foode which is necessarie and meete for it As S. Paule sayth If any man desire the office of a Bishop he desireth a good or excellent worke And againe 1. Tim. 3.1 speaking vnto bishops Take heede to your selues saith he and to the whole flocke Act. 30.39 whereof the holy Ghost hath made you Bishoppes or ouerseers to feede the Church of God And S. Peter The Elders which are among you I beseech which am also an Elder with them 1. Pet. 5.12 feede the flocke of Christ whiche is committed vnto you caring for it not by constraint c. The succession then of the Chayre or place is nothing without the succession of doctrine and dutie For if the byshoppe bee deade as saith S. Cyprian when no sounde goeth foorth of his mouth Cyprian lib. 1 epl 4. Greg. epl 24. If he be deade as sayth S. Gregorie when hee preacheth not by what title may a man saye that the Romish byshoppes and Priestes succeeded the Apostles and haue the possession of their chayre or place if they be deade or altogether dumbe or else not the followers of the Apostles in doctrine truth for let vs a little beholde howe the auncient fathers haue ioyned and knitte the succession of person or place with the succession of doctrine and office Irenae lib. 4. cap. 33.34 Irenaeus saith We are commaunded to yeeld obedience to the elders which are in the Churche who haue their succession from the Apostles and together with the succession of the office of a Bishoppe haue receiued according to the good pleasure of the father certaine grace and knowledge of the trueth Tertullian saith also If some heretikes dare be so bold to intermingle themselues with the times of the Apostles thereby to make men beleeue that they were deliuered from the Apostles them selues because they were vnder the Apostles or in their dayes we may say let them shewe then the beginninges of their churches let them vnfolde or discouer the succession of their Bishops in suche sorte running and flowing by continuall order from the beginning that the first Bishoppe hath had some of the Apostles for his author and predecessor or some one of them who were the followers of the Apostles who also did notwithstanding perseuer and continue with the Apostles And a little after The Churches saith hee whiche were planted after the Apostles time those which are yet planted at this day although that they bring not any author for them from amongest the Apostles themselues or Apostolicall persons yet notwithstanding beeing founde consenting in the same faith they are not to
but a small number despised and cast out as the fylth and ofscouring of the worlde for because they are not of the worlde Iohn 5.19 but that God hath chosen and drawen them out of the worlde therefore beholde doth the world hate them They shoulde not doubte that the Church is not with them though that it bee assaulted and persecuted of the greatest number of men and those the mightiest of greatest reputation and highest exalted and namely of the Popes Cardinals Bishoppes 1. Cor. 1.27.28.29 parish Priestes Abbots and other of the Cleargie of Rome who indeede ought to maintaine and vpholde it For so it is that GOD hath chosen the foolish thinges of this worlde to confound the wise thinges the weake or feeble things to confounde the strong and the vile and despised thinges and those thinges which are not to bring to naught things that are to the ende that no fleshe shoulde reioyce in his presence And on the other side the prophecies must of necessitie be wholy accomplished Psal 118.22 Matt. 21.42 1. Pet. 2.7 touching the stone whiche the builders beganne long agoe to reiect and which euen at this day they doe also refuse although it be the master stone or chiefe stone of the corner in Sion elect and pretious in them whiche staye them selues thereon and be builded vpon it But some will say wherefore then is it that God hath heretofore suffered so many people in so many ages and times to bee seduced and deceiued Yea wherefore doeth he at this day suffer the greater parte of the worlde to walke in the darkenesses of errour and ignorance Verily it is not our parte to take vppon vs eyther to discouer or curiously to searche the secrete causes of Gods eternall iudgement neither yet to laye or cast vppon him the faulte of our naughtinesse and vngodlinesse for certaine it is that hee doeth moste iustly gouerne and guide all thinges and therefore cannot doe iniurie or wronge to any man what so euer he doe Psal 51 5. Eph. 2.3 seeing that wee are all conceiued and borne in iniquitie and are by nature the children of wrath guiltie of death and eternall damnation And therefore Saint Paule in fewe wordes dissoluing this difficultie contenteth himselfe to alledge the onely will and good pleasure of god without ascending or going vp higher so much as one steppe Act. 14.16 Act. 17. â—0 GOD saith he in times passed hath suffered all the Gentiles to walke in their owne wayes Neuerthelesse hee lefte not him selfe without witnesse in that hee did good c. And agayne The time of this ignorance God regarded not but now he admonisheth all men euery where to repent Notwithstanding also wee may tightly saye that God suffereth Sathan to haue so much power and might in the worlde as that he shoulde beare sway raigne ouer the greater part to the ende that he might thereby through his iust iudgement punishe men for their vnthankefulnesse and vnfaithfulnesse For it is not good reason that those which would not hearken vnto God neither receiue the trueth which was offered them and who also euen willingly and of their owne accorde haue despised and refused their owne saluation is it not meete I say that such should be seduced and deceiued through the subtilties and sleightes of the diuell and at the last cast from God and throughe his iust iudgement punished according as their vngodlinesse and vnthankefulnesse deserueth Sainte Paule writing vnto the Thessalonians sheweth and putteth downe this reason 2. Thess 2.10 when hee saith That because that they whiche perishe receiued not the loue of the trueth that they might be saued God shall sende them stronge delusion that they shoulde beleeue lyes that all they might be damned which beleeued not the trueth of the worde but had pleasure in vnrighteousnesse This also fell sometimes and was laide vpon the Gentiles For from the beginning of the worlde GOD made manifest vnto them his Godhead and his power Rom. 1.20 c. and although this was not done by the preaching of men yet it was by the ministerie of the creatures in which his glorie was in suche sorte manifested and shewed that a man may well say they had in some sense a tongue as it were to shewe set foorth and rehearse the great power of the wonderfull workes of God But what thereof These straglers strayers hauing knowne GOD did not glorifie him as God neyther yeelded him thankes but became vayne in their imaginations and discourses and so foorth as Saint Paule sheweth of them in the first Chapter to the Romanes Who will then at this day say that GOD hath done them wrong when he giueth them ouer to the lustes of their owne heartes to filthinesse and their owne villanous affections through a spirite destitute and vnfurnished of all iudgement to commit thinges at no hande conuenient or seemely hee punishing them after his manner according to their desertes and his owne most iust righteousnesse The same fell also in time heretofore vpon the poore and miserable Iewes For beholde our Lorde Iesus Christe who of his owne free will presented and offered him selfe vnto them being willing and readie to instructe and teache them in the doctrine of saluation confirming his Gospell by excellent myracles and authenticall signes worthie of credite by whiche hee did euidently shewe vnto them that hee was the verye Messias promised in the lawe and the true and onely redeemer of the worlde but howe did these miserable people gouerne and behaue them selues in that behalfe Their obstinacie and rebellion was so greate that they were not onely content desperately to reiecte and throwe from them the doctrine of the holie Gospell slaundering it and accusing it of falsehoode but which is worse they killed and cruelly murdered the onely sonne of GOD and outragiously persecuted the Apostles as before that they had put to death also euen their owne Prophetes and other Christians Who is he then whiche will affirme that these wicked people did not through their rebellion and pride iustly deserue to bee deliuered and giuen ouer for a praye vnto Sathan and to be deceiued through the subtilties craftes of his false doctrine The same is fallen out in our time and continueth yet euen euery day For there are diuers which are in such sorte blinded and beefore hande possessed with the darkenesses of the prince of this worlde that they doe not onely despise all true religion and doctrine but also they inforce and straine them selues to bring into credite and estimation all the dreames dotages raylings and false opinions of Antichrist and his instrumentes in so much that for to attaine thereto they cease not to make warre vppon the poore faythfull people desiring with a burning affection the sheading of their bloude Who is hee then whiche dare say that such people are not verie woorthie and meete to bee deliuered vnto Sathan that they may be so made drunken with
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
Wherefore whatsoeuer we shall finde in them conformable and agreeable to the proportion of faith and agreeing with the authoritie of the holy scriptures wee ought to receiue the same without any scruple or doubt But if they propound vnto vs and set out thinges contrarie to that we ought and we may without any difficultie or danger reiect and refuse them as suspected and dangerous doctrines For as Saint Ierome hath sometimes saide HieroÌ„ in 9. cap. Ierem. Wee 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. Gerson par 1. de exam doctrin Abbas Panormita Epist de electia one elect potest cap. 5. Whereupon also Gerson and Panormitan haue concluded that in matters which concerne faith the Pope and his Bishops may not determine and decree anye thing against the worde of God and that if a generall councell shoulde come so far as to decline and goe aside either through malice or through ignorance of the Gospell a simple man alleadging in that councell the worde of God ought rather to bee heard and yeelded vnto then all they Let vs enter or come nowe to our aduise and let vs bring foorth and alledge our reasons to prooue that the Churche 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 had giuen vnto them Sacraments and Ceremonies which were as it were visible signes of his grace that great companie I say was a very goodly and a very excellent Churche 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 honor 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 second reason The Church in olde time did offer and giue the holy Supper to little infants staying and grounding themselues vpon the place of Saint Iohn Except yee eate the fleshe of the sonne of Man Iohn 9.15 drinke his blood yee 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 whiche can not prooue and examine them selues are not at this day receiued to the partaking of the Sacrament Wherefore the Churche in olde time hath erred or els it erreth now But if we would answere that the Churche hath power and authoritie to chaunge suche customes and manners I replie to the contrarie for now the question is not heere of a thing indifferent in the vse but of the worde of God which is alwayes constant and not subiect to any change as to say that to day it hath one sense and vnderstanding to morrow another wherefore if the place of S. Iohn commaunde to giue the supper to little infants of necessitie as the forenamed ancient fathers haue vnderstood and expounded the same the Church hath â—one well in time heretofore to follow that commandement and at this time it erreth in not following it any longer Or els if the said place be not to be referred properly vnto the holy Supper neither commaundeth to distribute and giue the sacrament to infants but it is of necessitie required that he to whom wee must administer the saide sacrament haue knowledge to trie and examine himselfe according to Saint Paules doctrine 1. Cor. 1.2 as indeede this is the pure and only truth it followeth then that the Churche hath in former time erred to admit little infants to the holy supper and that at this day it doth well to practise the contrary The third reason If the Churche coulde not erre Saint Paule had without cause feared 1. Cor. 11.28 least the Corinthians whome he calleth a Church shoulde through the subtiltie of the serpent bee corrupted 2. Cor. 11.3 and turned away from the simplicitie that is in Christ And indeede in vaine shoulde hee 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 all this without cause or in vaine otherwise Saint Paule himselfe should haue beene deceiued wherefore it followeth that the Churche may erre The fourth reason Those that cannot erre haue no neede of the forgiuenesse of sinnes but the Churche hath neede of the forgiuenes of sinnes for Iesus Christ giuing it a forme of praier hath commanded it to demaund and aske of God Mat. 6.12 forgiuenesse of their sinnes Wherefore it followeth that the Church may erre The fift 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 worlde without will and deed 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 Churche let men reade that whiche is written thereof in these places Touching the corruption of the church see Isaiah 1. verse 21. to the 24. verse Isaiah Isaiah 3. ver 8.9 Isaiah 5.13 Isaiah 30. verse 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. verse 10. vnto the 15. verse 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 Ezechiel 22. ver 3. vnto the end of the Chapter Ezechiel 33. ver 24. vnto the 30. Deutro ver Deuteronomie 32. ver 5.6.32.33 Touching the ingratitude and vnthankfulnesse of the Church see Isaiah 1. ver 2.5 Isaiah Isaiah 5.47 Isaiah 43. ver 21. vnto the end of the chapter Isaiah 17. ver 10.11 Ieremiah Ezechiel Zachariah Deuteron Hosea Isaiah 63. ver 9.10 Ierem. 2. ver 6.9.21.22 Ieremiah 12. ver â— Ezechiel 16. ver 15. vnto the 24. ver Zachariah 11. ver 8. vnto the ende of the Chapter Deuteronomie 32. ver 15.18.23 Hosea 12. ver 1.9 Hosea 13. 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 â— ver