The sum of the conference between John Rainoldes and John Hart touching the head…The summe of the conference betwene Iohn Rainoldes and Iohn Hart touching the head…
The sum of the conference between John Rainoldes and John Hart touching the head and the faith of the Church. Wherein by the way are handled sundry points, of the sufficiency and right expounding of the Scriptures, the ministry of the Church, the function of priesthood, the sacrifice of the mass, with other controversies of religion: but chiefly and purposely the point of Church-government ... Penned by John Rainoldes, according to the notes set down in writing by them both: perused by John Hart, and (after things supplied, & altered, as he thought good) allowed for the faithful report of that which past in conference between them. Whereunto is annexed a treatise entitled, Six conclusions touching the Holy Scripture and the Church, written by John Rainoldes. With a defence of such things as Thomas Stapleton and Gregory Martin have carped at therein.The summe of the conference betwene Iohn Rainoldes and Iohn Hart touching the head and the faith of the Church. Wherein by the way are handled sundrie points, of the sufficiencie and right expounding of the Scriptures, the ministerie of the Church, the function of priesthood, the sacrifice of the masse, with other controuerises of religion: but chiefly and purposely the point of Church-gouernment ... Penned by Iohn Rainoldes, according to the notes set downe in writing by them both: perused by Iohn Hart, and (after things supplied, & altered, as he thought good) allowed for the faithfull report of that which past in conference betwene them. Whereunto is annexed a treatise intitled, Six conclusions touching the Holie Scripture and the Church, writen by Iohn Rainoldes. With a defence of such thinges as Thomas Stapleton and Gregorie Martin haue carped at therein.
John Rainolds 1549–1607Londini: printed by John Wolfe, 1584Londini: printed by Iohn Wolfe, 1584
475, [1], 479-674, 659-750 p. · 304k words · STC 20626 · ESTC S115546
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Idolaters are condemned by the Lord in Jeremiah, for doing in their sacrifices qthings which he commanded not. In Malachi the last Prophet God willeth his people to rremember the law of Moses: that he as a schoolmaster may lead them to Christ, whose forerunner should be Elijah. But these things could not have been spoken by God or the servants of God, unless the law of Moses had showed the whole and perfect way of salvation. The law of Moses therefore did wholly and perfectly instru•• the Church therein. Which if the law of Moses did perform alone: much more all the Prophets together with Moses. How may it then be doubted, but the old Church was taught out of the scriptures the way of salvation wholly and perfectly? S. John (to pass over from the Prophets to the Apostles) after that the sun of righteousness was risen, not to abolish the law, but to fulfil it, and to bring a brighter and clearer light into the world, declareth in the gospel how Jesus Christ our Saviour, doing the office of our sovereign Prophet, Priest, and King, accomplished our salvation, by teaching, by dying, by rising from the dead. Our salvation then is fully wrought by Christ. But is it fully written by S. John? Let us hear him self speak. sThese things (saith he) are written, that ye may believe that Jesus is the Christ, the son of God, and that in believing ye may have life through his name. In which words the sum and end of the gospel is set down by John: the sum, that we may believe that Jesus is the Christ, *the Christ, that is, the sovereign Priest, Prophet, and King, the Saviour of men: the end, that we believing in ⟨p. 686⟩Christ, the son of God, may through him have life, even that which alone is called life rightly, to wit, eternal life. Which things being so, as the Evangelist him self teacheth: it must needs be granted, that those things which are written in the gospel are sufficient for us, both to the way of life, and to life. As much then as sufficeth to faith and salvation, so much is written in the gospel. For if the things which are written had not been sufficient to faith, and salvation, there were
mo thing•, which might have been written, so many as the world could not have contained. But these were omitted by the spirit of God, because the other were enough for his purpose. For he giveth this reason why mo were not written:
Idolaters are condemned by the Lord in Ieremie, for dooing in their sacrifices qthinges which he commanded not. In Malachie the last Prophet God willeth his people to rremember the law of Moses: that he as a schoolemaister may leade them to Christ, whose forerunner should be Elias. But these thinges could not haue beene spoken by God or the seruants of God, vnlesse the law of Moses had shewed the whole and perfit way of saluation. The law of Moses therefore did wholy and perfitly instru•• the Church therein. Which if the law of Moses did performe alone: much more all the Prophets together with Moses. How may it then be douted, but the olde Church was taught out of the scriptures the way of saluation wholly and perfitly? S. Iohn (to passe ouer from the Prophets to the Apostles) after that the sunne of righteousnesse was risen, not to abolish the law, but to fulfill it, and to bring a brighter and cléerer light into the worlde, declareth in the gospell how Iesus Christ our Sauiour, doing the office of our soueraine Prophet, Priest, and King, accomplished our saluation, by teaching, by dying, by rising from the dead. Our saluation then is fully wrought by Christ. But is it fully written by S. Iohn? Let vs heare him selfe speake. sThese things (saith he) are writen, that ye may beleeue that Iesus is the Christ, the sonne of God, and that in beleeuing yee may haue life through his name. In which wordes the summe and end of the gospell is set downe by Iohn: the summe, that we may beleeue that Iesus is the Christ, *the Christ, that is, the soueraine Priest, Prophet, and King, the Sauiour of men: the end, that we beleeuing in ⟨p. 686⟩Christ, the sonne of God, may through him haue life, euen that which alone is called life rightly, to wit, eternall life. Which things being so, as the Euangelist him selfe teacheth: it must néedes be granted, that those things which are writen in the gospell are sufficient for vs, both to the way of life, and to life. As much then as sufficeth to faith and saluation, so much is writen in the gospell. For if the things which are writen had not béene sufficient to faith, and saluation, there were tmo thing•, which might haue bene writen, so many as the world could not haue conteined. But these were omitted by the spirit of God, because the other were enough for his purpose. For he giueth this reason why mo were not writen:
these things are written that ye may believe, and in believing may have life. There is contained therefore in S. Johns gospel so much as is sufficient to faith and salvation. Then if S. Johns gospel alone have sufficient: how plentifully hath Christ provided for his Church, as a most bountiful Lord for his household, to which he hath given so many Apostles, and Evangelists, witnesses and expounders of the same doctrine? Wherefore the scripture doth not only teach the Church, but also amply and plentifully teach it, all things behoofull to salvation. For although the substance of the Christian faith be single and the same, wherewith as with meat the servants of God are fed to life eternal: yet, as the ages of the servants differ, and in ages different their cases differ too; so was it meet there should be sundry sorts and ways to divide that meat, and as it were to season it, for each one his part as it might best agree with him. Whereof that we might have a true & lively pattern set forth by Christs own spirit in the word of life for the feeding of the faithful: therefore he gave sundry workmen (so to term them) and writers of his faith, that although they delivered all the same food, yet they did not dress it all in one sort. And so it cometh to pass, that, in those writers of the faith of Christ, both the unity of doctrine in the diversity of delivering yieldeth a sweet taste in the spiritual mouth of the godly mind; and the manifold use ministereth wholesome nourishment to every mans stomach; & the evident plainness in the grounds of faith maketh that even they who are of daintiest mouths can not refuse it for the toughness; and the hidden wisdom in the secretes of scripture both trieth the strongest, and satisfieth them ⟨p. 687⟩who are sharpest set; and (to say that in a word which no words can express enough) the infinite treasures bring infinite fruits to the faithful, to procure them a blessedness that is exceeding great and infinite. Wherefore it is a thing so clear, and so sure, that those secretaries of the holy Ghost (joined together) do open to the Church in the holy scriptures all things behoofefull to salvation: that he, who knoweth it not, may be justly counted ignorant; he who acknowledgeth it not, lewd; he who dissembleth it, unthankful; he who denieth it, more then wicked.
these things are writen that yee may beleeue, and in beleeuing may haue life. There is contained therefore in S. Iohns gospell so much as is sufficient to faith and saluation. Then if S. Iohns gospell alone haue sufficient: how plentifully hath Christ prouided for his Church, as a most bountifull Lord for his houshold, to which he hath giuen so many Apostles, and Euangelists, witnesses and expounders of the same doctrine? Wherefore the scripture doth not onely teach the Church, but also amply and plentifully teach it, all things behoofull to saluation. For although the substance of the Christian faith be single and the same, wherewith as with meate the seruants of God are fedde to life eternall: yet, as the ages of the seruants differ, and in ages different their cases differ too; so was it méete there should be sundry sortes and waies to diuide that meate, and as it were to season it, for ech one his part as it might best agrée with him. Whereof that we might haue a true & liuely paterne set foorth by Christs owne spirit in the word of life for the féeding of the faithfull: therefore hée gaue sundry woorkemen (so to terme them) and writers of his faith, that although they deliuered all the same foode, yet they did not dresse it all in one sort. And so it cometh to passe, that, in those writers of the faith of Christ, both the vnitie of doctrine in the diuersitie of deliuering yeldeth a swéete tast in the spirituall mouth of the godly minde; and the manifold vse ministreth holesome nourishment to euery mans stomake; & the euident plainnesse in the groundes of faith maketh that euen they who are of deintiest mouthes can not refuse it for the toughnes; and the hidden wisedome in the secretes of scripture both trieth the strongest, and satisfieth them ⟨p. 687⟩who are sharpest set; and (to say that in a word which no wordes can expresse enough) the infinite treasures bring infinite fruits to the faithfull, to procure them a blessednes that is exceeding great and infinite. Wherefore it is a thing so cléere, and so sure, that those secretaries of the holy Ghost (ioyned togither) doo open to the Church in the holy scriptures all things behoofefull to saluation: that he, who knoweth it not, may be iustly counted ignorant; hée who acknowledgeth it not, lewde; hée who dissembleth it, vnthankfull; hée who denieth it, more then wicked.
For what can there be in clearness more evident, or in peise more weighty, or in strength more sound, or in truth more certain, then that general principle which S. Paul delivereth, not as Moses, of the law; not as John, of the gospel; but of the whole scripture and holy writ, to Timothy: uThe whole scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, to instruct in righteousness, that the man of God may be furnished, throughly furnished to every good work. Thus, if you demand of what authority scripture is, it came from God by inspiration; if you regard what use it hath, it teacheth, improveth, correcteth, instructeth; if you would see to what end, it is, that the man of God may be furnished. Our duty in Christ Jesus, is xfaith working by love. Faith embraceth sound doctrine: love requireth a godly life. Soundness of doctrine is held, if true things be taught, and false refuted. Godliness of life is kept, if we fly from evil, and follow good. But the holy scripture teacheth the truth; improveth error; correcteth iniquity; instructeth to righteousness: as it appeareth by the Apostles words. Therefore it setteth forth a mans whole duty in Christ Jesus: that is, (as I suppose,) so much as sufficeth to salvation. For it is not only profitable to these things, (as some do mince the matter,) but sufficient too: in so much that it is yable to make a man wise to salvation through faith, and to furnish him. Yea, to furnish what manner of man? the man of God: that is, the Lords interpreter, the Minister of the word, the teacher of the Church, the Pastor of the flock, even zTimothy himself: much more the flock of the faithful, in whom so great furniture of wisdom is not necessary. Howbeit the Apostle neither so contented with saying, that the man of God may be furnished: addeth (to beat the absolute ⟨p. 197⟩perfection of the scripture into our minds and memories, (with as many reasons, as he useth words,) that the man of God may be 1furnished, 2throughly furnished, to every good work. Whereupon it followeth that there is nothing at all that can be wished for, either to soundness and sincerity of faith, or to integrity and godliness of life, that is, to mans perfection, and the way of salvation: which the scripture given by inspiration of God doth not teach the faithful servants of Christ.
For what can there be in cléerenesse more euident, or in peise more weightie, or in strength more sound, or in truth more certaine, then that generall principle which S. Paul deliuereth, not as Moses, of the law; not as Iohn, of the gospell; but of the whole scripture and holy writt, to Timothee: uThe whole scripture is giuen by inspiration of God, and is profitable to teach, to improue, to correct, to instruct in righteousnes, that the man of God may bee furnished, throughly furnished to euery good worke. Thus, if you demaund of what autoritie scripture is, it came from God by inspiration; if you regard what vse it hath, it teacheth, improueth, correcteth, instructeth; if you would sée to what end, it is, that the man of God may be furnished. Our dutie in Christ Iesus, is xfaith woorking by loue. Faith embraceth sound doctrine: loue requireth a godly life. Soundnes of doctrine is held, if true things be taught, and false refuted. Godlines of life is kept, if we fly from euill, and folow good. But the holy scripture teacheth the truth; improueth errour; correcteth iniquitie; instructeth to righteousnes: as it appéereth by the Apostles wordes. Therefore it setteth foorth a mans whole dutie in Christ Iesus: that is, (as I suppose,) so much as sufficeth to saluation. For it is not onely profitable to these things, (as some doo mince the matter,) but sufficient too: in so much that it is yable to make a man wise to saluation through faith, and to furnish him. Yea, to furnish what maner of man? the man of God: that is, the Lordes interpreter, the Minister of the worde, the teacher of the Church, the Pastour of the flocke, euen zTimothee himselfe: much more the flock of the faithfull, in whom so great furniture of wisdome is not necessary. Howbeit the Apostle neither so contented with saying, that the man of God may be furnished: addeth (to beat the absolute ⟨p. 197⟩perfection of the scripture into our mindes and memories, (with as many reasons, as he vseth wordes,) that the man of God may be 1furnished, 2throughly furnished, to euerie good worke. Whereupon it foloweth that there is nothing at all that can be wished for, either to soundnes and sinceritie of faith, or to integritie and godlines of life, that is, to mans perfection, and the way of saluation: which the scripture geuen by inspiration of God doth not teach the faithfull seruantes of Christ.
It is the judgement therefore of the holy Ghost, whose sentence I defend, as I am bound by duty: that the holy scripture teacheth the Church all things necessary to salvation. Here, if some perhaps desire the testimonies of the Fathers, though, to what purpose, sith ye have heard the Father of Fathers? notwithstanding, if any would hear the scholars judgement when he hath heard the masters, he shall hear the judgement not of this or that man of whom he might doubt, but of the whole Church and of all the Saints. For they, with one agreement and general consent, have termed the books of scripture, Canonical, of the word Canon, which signifieth a rule: because they contain a worthy rule and squire of religion, faith, and godliness, according whereunto the building of the house of God must be fitted. Which opinion touching the Canon of the scripture, (allowed by aAndradius himself the chiefest patron of the Popish faith) hath been so well liked of the ancient Doctors: that bAustin saith, that all things concerning faith and manners are contained in those, I say not which are, but which are plain in scripture: cChrysostom avoucheth in the like manner, that every thing is clear and evident by the scriptures; and whatsoever things are necessary, they are manifest: dTertullian pronounceth that himself honoureth the fullness of the scriptures; and denounceth a woe to Hermogenes the heretic, if he take ought from those things which are written, or add to them: eJerome, in the controversy which he had with Heluidius, doth turn the reason in and out, we believe it because we read it, we believe it not because we read it not: fCyril observeth, that such of the things done by Christ are written, as the writers thought to be sufficient for manners and doctrine: gBasil affirmeth, that it is a manifest revolting from the faith, either to disallow ⟨p. 172⟩any thing that is written, or to bring in any thing that is not written: to be short, all the Fathers (unless it were when some human infirmity overtook them) agree with one mind, and say with one voice, that all things which God hath willed us to believe and do, are comprehended in the scriptures.
It is the iudgement therefore of the holy Ghost, whose sentence I defend, as I am bound by duetie: that the holy scripture teacheth the Church all things necessarie to saluation. Here, if some perhaps desire the testimonies of the Fathers, though, to what purpose, sith ye haue heard the Father of Fathers? notwithstanding, if any would heare the scholers iudgement when he hath heard the masters, he shall heare the iudgement not of this or that man of whom he might dout, but of the whole Church and of all the Saints. For they, with one agréement and generall consent, haue termed the bookes of scripture, Canonicall, of the word Canon, which signifieth a rule: because they containe a worthy rule and squire of religion, faith, and godlines, according whereunto the building of the house of God must be fitted. Which opinion touching the Canon of the scripture, (allowed by aAndradius himselfe the chiefest patrone of the Popish faith) hath béene so well liked of the ancient Doctors: that bAustin saith, that all things concerning faith and maners are contained in those, I say not which are, but which are plaine in scripture: cChrysostome auoucheth in the like maner, that euery thing is cleere and euident by the scriptures; and whatsoeuer things are necessarie, they are manifest: dTertullian pronounceth that himselfe honoureth the fulnes of the scriptures; and denounceth a woe to Hermogenes the heretike, if he take ought from those things which are writen, or adde to them: eIerom, in the controuersie which he had with Heluidius, doth turne the reason in and out, we beleeue it because we reade it, we beleeue it not because we reade it not: fCyrill obserueth, that such of the things doon by Christ are writen, as the writers thought to be sufficient for maners and doctrine: gBasil affirmeth, that it is a manifest reuolting from the faith, either to disallow ⟨p. 172⟩any thing that is writen, or to bring in any thing that is not writen: to be short, all the Fathers (vnlesse it were when some humaine infirmity ouertooke them) agrée with one minde, and say with one voice, that all things which God hath willed vs to beléeue and doo, are comprehended in the scriptures.
For, as touching that some of them sometimes, as hBasil and iEpiphanius, assaying all sorts of helps against heretics, will have certain things to be contained in traditions, whereto by the judgement of scripture it self there must no less credit be given then to scripture: I take not upon me to control them, but let the Church judge, whether they considered with advise enough those sayings of S. Paul, by which they were induced perhaps to this opinion, at least they seek to prove it. For Epiphanius groundeth upon these words of his to the Corinthians: kas I delivered to you; and, I have delivered so in the Churches; and, lif ye keep it, except ye have believed in vain. And Basil gathereth it to be Apostolic doctrine, (that we must hold fast unwritten traditions,) by his words to the Thessalonians: mhold the traditions which ye have been taught either by word or by our epistle. Now if S. Paul meant in both these places by [delivered] and [traditions] his doctrine, delivered to them by word of mouth, yet comprised in scripture too: then must it be granted that they were deceived who thought that unwritten traditions were approved by S. Pauls traditions. But the former point is true, that he meant so. Therefore the later also is true which followeth of it. For he doth expound it himself, to the Corinthians, considering that nhe writeth the sum of those things which he had delivered; and, what ohe delivered, that he received (he saith) of the Lord; and pthat which he received of the Lord, is written; and in plain terms qhe witnesseth himself to have delivered that unto them, which he had received according to the scriptures, to wit, that Christ died for our sins according to the scriptures, and that he was buried and that he rose the third day according to the scriptures. As for the Thessalonians, what the things were, which he delivered unto them by word, it is showed in ther acts of the Apostles: where we read that Paul being come to Thessalonica, taught the Jews out of the scriptures, that it behooved Christ to suffer, and to ⟨p. 690⟩rise again from the dead, and that this Jesus whom (said he) I preach to you, is the Christ. In which words it is opened both what Paul delivered to the Thessalonians by word, and from whence: from whence? out of the scriptures: what? that it behooved Christ to suffer, and rise again, and that Jesus is *the Christ.
For, as touching that some of them sometimes, as hBasil and iEpiphanius, assaying all sortes of helpes against heretikes, will haue certaine things to be contained in traditions, whereto by the iudgement of scripture it selfe there must no lesse credit be geuen then to scripture: I take not vpon me to controll them, but let the Church iudge, whether they considered with aduise inough those sayings of S. Paul, by which they were induced perhaps to this opinion, at least they séeke to prooue it. For Epiphanius groundeth vpon these wordes of his to the Corinthians: kas I deliuered to you; and, I haue deliuered so in the Churches; and, lif ye keepe it, except ye haue beleeued in vaine. And Basil gathereth it to be Apostolike doctrine, (that we must hold fast vnwriten traditions,) by his wordes to the Thessalonians: mhold the traditions which ye haue been taught either by word or by our epistle. Now if S. Paul meant in both these places by [deliuered] and [traditions] his doctrine, deliuered to them by word of mouth, yet comprised in scripture too: then must it be granted that they were deceiued who thought that vnwriten traditions were approoued by S. Pauls traditions. But the former point is true, that he meant so. Therefore the later also is true which foloweth of it. For he dooth expound it himselfe, to the Corinthians, considering that nhe writeth the summe of those things which he had deliuered; and, what ohe deliuered, that he receiued (he saith) of the Lord; and pthat which he receiued of the Lord, is writen; and in plaine termes qhe witnesseth himselfe to haue deliuered that vnto them, which he had receiued according to the scriptures, to weet, that Christ died for our sinnes according to the scriptures, and that he was buried and that hee rose the third day according to the scriptures. As for the Thessalonians, what the things were, which he deliuered vnto them by word, it is shewed in the
n1. Cor. •.23. […] 2.13. & 7.17. & 11.23. & 14.40.▪ and so forth in the rest of the epistle.1. Cor. •.23. 〈…〉 2.13. & 7.17. & 11.23. & 14.40.▪ and so foorth in the rest of the epistle.
The tradition therefore, which Paul doth exhort the Thessalonians to hold, is the tradition of the gospel, as sAmbrose calleth it very well. Which the reason also doth prove, that Ambrose noteth, that Paul doth there gather: tGod hath raised you to salvation by our gospel; utherefore stand ye fast, and hold the traditions which ye have been taught either by word or by our epistle: as if he should say, see therefore that ye stand steadfast in the gospel, which I, as well by word of mouth as by writing, have delivered to you. Thus S. Pauls traditions are the gospel delivered. And the gospel (I hope) is written. Therefore S. Pauls traditions are written. But the salvation of the Thessalonians was contained in the traditions which S. Paul had taught them by word & by epistle. The scripture then informeth the Church of so much as is necessary to salvation. Wherefore avaunt heretics out of the school of Christ, ye Valentinians, Marcionites, and Gnostics: who (as xIrenaeus reporteth) did deny that the truth may be learned out of the holy scriptures by them who know not tradition. Avaunt Jews, by whom the Cabala of the Rabbins; avaunt Montanists by whom the new Comforter; avaunt Anabaptists, by whom revelations; avaunt ye yTrent-council-fathers and ye Papist•, by whom traditions beside scripture are falsely reputed to be necessary to salvation. Our salvation is Christ; the way to salvation, faith; the guide of the way, scripture: whereof the light and lantern directeth our steps, the food nourisheth our souls, the preservative keepeth us from diseases, the sword killeth our enemies, the plaster healeth our wounds, in a word the safe conduit doth bring us unto eternal life.
The tradition therefore, which Paul dooth exhort the Thessalonians to hold, is the tradition of the gospell, as sAmbrose calleth it very wel. Which the reason also doth proue, that Ambrose noteth, that Paul doth there gather: tGod hath raysed you to saluation by our gospell; utherefore stand ye fast, and hold the traditions which ye haue been taught either by word or by our epistle: as if he should say, see therefore that ye stand stedfast in the gospell, which I, as well by word of mouth as by writing, haue deliuered to you. Thus S. Pauls traditions are the gospel deliuered. And the gospel (I hope) is writen. Therfore S. Pauls traditions are writen. But the saluation of ye Thessalonians was contained in the traditions which S. Paul had taught them by word & by epistle. The scripture then informeth the Church of so much as is necessary to saluation. Wherfore auant heretikes out of ye schoole of Christ, ye Valentinians, Marcionites, and Gnostikes: who (as xIrenaeus reporteth) did deny that the truth may be learned out of the holy scriptures by them who know not tradition. Auant Iewes, by whom the Cabala of the Rabbins; auant Montanists by whom the new Comforter; auant Anabaptists, by whom reuelations; auant ye yTrent-councell-fathers and ye Papist•, by whom traditions beside scripture are falsly reputed to be necessarie to saluation. Our saluation is Christ; the way to saluation, faith; the guide of the way, scripture: whereof the light and lanterne directeth our steps, the food nourisheth our soules, the preseruatiue keepeth vs from diseases, the sword killeth our enimies, the plaister healeth our woundes, in a word the safe conduit doth bring vs vnto eternall life.
1The second Conclusion, which I am next to treat of, doth undertake to show that the militant Church may err both in manners and in doctrine. In manners, against the Puritans: 2who, challenging to them selves a singular kind of holiness, denied repentance to such as had fallen. In doctrine, against the Papists: awho for a defence and shield of their errors hold ⟨p. 691⟩forth this bug to fright us out of our wits, The Church can not err. Here, that the truth may be the better opened, the name of Church must be distinguished. For, as Thrasylaus, (a frantic man amongst the Greeks) bwhensoever he saw any ships arrive into the haven at Athens, thought them all his own, and took an inventory of their wares, and met them with great joy: after the like manner certain frantic Romanists, cwheresoever they see the name of the Church in the holy scripture, they take it to be theirs, and book the treasures of it, and boast thereof as of their own, crying, the gates of hell shall not prevail against it. But to remove these frantic men out of the haven, and deliver the merchants each their own ships, & set the Church it self in possession of the Church, the name of the *Church in Greek (the native language of the new testament) cometh from a verb which signifieth to call out, thereby to note a company called out, as you would say. So that the Church of Christ be tokeneth a company called out from amongst the multitude of other men to life everlasting through faith in Christ Jesus. But they who are called out of the refuse and filth of mankind to this state and honour, are not of one sort all. For same of them are called effectually, and do come: some, that are called, do not yield them selves obedient to the calling. They whom God hath chosen, are called, and do come: they, who being called come not, are not chosen. That speech of our Saviour Christ doth touch them both: dmany are called, but few are chosen. The many, that are called, are named the Church: but (to speak distinctly for instructions sake) the visible Church: because we see the companies of men which are called to the faith of Christ, which profess that they would enjoy eternal life. The few, that are chosen, are named the church also, but the church invisible: not for that we see not those whom God hath chosen, but because we can not discern by sight who be the chosen;
1The second Conclusion, which I am next to treate of, doth vndertake to shew that the militant Church may erre both in maners and in doctrine. In maners, against the Puritans: 2who, chalenging to them selues a singular kinde of holinesse, denyed repentance to such as had fallen. In doctrine, against the Papists: awho for a defense and shield of their errours hold ⟨p. 691⟩forth this bugge to fright vs out of our wits, The Church can not erre. Here, that the truth may be the better opened, the name of Church must be distinguished. For, as Thrasylaus, (a frantike man amongst the Greekes) bwhensoeuer he saw any ships ariue into the hauen at Athens, thought them all his owne, and tooke an inuentory of their wares, and met them with great ioy: after the like maner certaine frantike Romanists, cwheresoeuer they see the name of the Church in the holy scripture, they take it to be theirs, and booke the treasures of it, and boast thereof as of their owne, crying, the gates of hell shall not preuaile against it. But to remoue these frantike men out of the hauen, and deliuer the marchants ech their owne ships, & set the Church it selfe in possession of the Church, the name of the *Church in Gréeke (the natiue language of the new testament) cometh from a verbe which signifyeth to call out, thereby to note a company called out, as you would say. So that the Church of Christ be tokeneth a company called out from amongst the multitude of other men to life euerlasting through faith in Christ Iesus. But they who are called out of the refuse and filth of mankinde to this state and honour, are not of one sort all. For same of them are called effectually, and doo come: some, that are called, doo not yéeld them selues obedient to the calling. They whom God hath chosen, are called, and doo come: they, who being called come not, are not chosen. That spéech of our Sauiour Christ doth touch them both: dmany are called, but few are chosen. The many, that are called, are named the Church: but (to speake distinctly for instructions sake) the visible Church: because we sée the companies of men which are called to the faith of Christ, which professe that they would enioy eternall life. The few, that are chosen, are named the church also, but the church inuisible: not for that we sée not those whom God hath chosen, but because we can not discerne by sight who be the chosen;
1The second conclusion.
2Aug•st. de haeres. ad Quod•ultd. cap. 33.
aCatechis. Concil. Trid. in […].Catechis. Concil. Trid. in 〈…〉.
bAthenaeus Dipnosophist. lib. 12.
cAlbert. Pigh. in eccles. hierar. Bristow in his Motives and Demands.Albert. Pigh. in eccles. hierar. Bristow in his Motiues and Demaunds.
*[Greek or Hebrew], of [Greek or Hebrew].〈non-Latin alphabet〉, of 〈non-Latin alphabet〉.
only the Lord knoweth who are his. Now, of this Church which we call invisible, part is in present possession of heavenly glory, part not having yet attained thereunto abideth on the earth. That part which is entered into the joy of their Lord, is commonly termed the triumphant Church: the other which lieth in camp and waiteth for the victory, is called the Church militant. But as it falleth out in camps of worldly warfare, that either for covetousness, ⟨p. 692⟩or fear, or favour, there are with faithful soldiers such as are unfaithful, some who never mind to come into the field, some who will betray their fellows to their foes, some ready to stir up the soldiers to mutinies, some perhaps that traitorously will set upon their own captain: so the militant church, which hath none but faithful soldiers of Christ in that respect that it is matched with the Church triumphant, yet, while it abideth in the camp of warfare, there hang about it slippery merchants; who pretend that they also are of Christs soldiers, but under soldiers coats they bear the hearts of enemies, being such, as they of whom 1Bernard saith, They are in Christs livery, but they do service unto Antichrist. Sith therefore to discern the faithful soldiers from unfaithful it belongeth to him alone who shall one day sever the sheep from the goats: we, measuring a soldier by the profession that he maketh, & oath that bindeth him to warfare, call that the militant Church which is enrolled & billed to serve under Christ, part whereof doth faithfully sight the Lords battles, part making show to serve him do fight the battles of the devil. And this is the militant Church which I mean in the point proposed: the militant Church may err both in manners and in doctrine. To the ripping up whereof we must observe, that it is proper to God alone by nature, to be holy, true, perfect, and free from errors: as contrary-wise man by nature is unclean, a liar, unperfect, prone to deceive and be deceived. For fevery man is a liar: God alone is true. And gnone is good but God: he is naught therefore that is a mere man. But of grace God bestoweth upon man the gift of perfection, holiness, and truth, as it were a beam of the sun shining into a house of clay, to give us light and warmth.
only the Lord knoweth who are his. Now, of this Church which we call inuisible, parte is in present possession of heauenly glory, part not hauing yet attained thereunto abideth on the earth. That part which is entred into the ioy of their Lord, is commonly termed the triumphant Church: the other which lyeth in campe and wayteth for the victory, is called the Church militant. But as it falleth out in campes of worldly warfare, that eyther for couetousnes, ⟨p. 692⟩or feare, or fauour, there are with faithfull souldiers such as are vnfaithfull, some who neuer minde to come into the field, some who will betray their felowes to their foes, some readie to stirre vp the souldiers to mutinies, some perhaps that traiterously will set vpon their owne captaine: so the militant church, which hath none but faithfull souldiers of Christ in that respect that it is matched with the Church triumphant, yet, while it abideth in the campe of warfare, there hang about it slipp•ry marchants; who pretend that they also are of Christes souldiers, but vnder souldiers coates they beare the heartes of enimies, being such, as they of whom 1Bernard saith, They are in Christes liuery, but they do seruice vnto Antichrist. Sith therefore to discerne the faithfull souldiers from vnfaithful it belongeth to him alone who shal one day seuer the shéepe frō the goats: we, measuring a souldier by the profession that hée maketh, & othe that bindeth him to warfare, call that the militant Church which is inrolled & billed to serue vnder Christ, part wherof doth faithfully sight the Lords battailes, part making shew to serue him doo fight the battailes of the deuill. And this is the militant Church which I meane in the point proposed: the militant Church may erre both in maners and in doctrine. To the ripping vp whereof we must obserue, that it is proper to God alone by nature, to be holy, true, perfit, and free from errours: as contrari-wise man by nature is vncleane, a lyer, vnperfit, prone to deceiue and be deceiued. For feuery man is a lyer: God alone is true. And gnone is good but God: he is naught therefore that is a méere man. But of grace God bestoweth vpon man the gift of perfection, holines, and truth, as it were a beame of the sunne shining into a house of clay, to giue vs light and warmth.
Howbeit this beam, though the more the sun of righteousness ascendeth and cometh daily nearer us, the greater light and warmth it yieldeth: nevertheless it shall not overshine us with full light of truth, and warmth of holiness, until we be taken out of our houses of clay, and go into the open heaven unto God. The militant Church hath the beams of the sun, but as in a house, not in the open heaven: sometimes it is shadowed and made dim with darkness, sometimes it waxeth faint through cold. The triumphant Church hath the sun it self, not within doors, but a broad; not on earth, but in heaven: where neither any darkness doth hinder the light, nor any cold abate ⟨p. 693⟩the warmth. Thus it is made proper to the Church triumphant, to be without all spot: as the spouse is told (in the song of Solomon) by her well beloved, speaking thus unto her; hthou being all fair, my love, and no spot in thee, shalt come with me from Lebanon, O spouse, with me from Lebanon. For thereby we learn that as soon as the Church being fully cleansed from spot of all errors shall have attained that excellent fairness and perfection, whereto she is fined by little and little in this life: she is taken out of Lebanon, (as you would say, the forest) of this world, and joined to her bridegroom in that blessed marriage, to enjoy eternal glory with God. But that excellent fairness she attaineth not, while she warfareth on the earth. The militant Church therefore is not fully clean from spot of all errors. She shall be ia Church not having spot or wrinkle when she shall be glorious: as Paul declareth to the Ephesians. Wherefore sith to promise that gloriousness in this life, is, to sound the triumph before the conquest be gotten: it followeth that the Church shall have spot and wrinkle so long as she doth live in warfare. But, over and besides all this, because the Church, while it is in warfare, hath unfaithful soldiers in it amongst the faithful, who as they are unlike either to other, so is their case unlike too: therefore as the men that are in the Church, so the kinds of errors must be discerned and distinguished, that it may the better appear to what errors what part of the Church is subject. To err then is to swerve and turn out of the way, which God by the word of life (the holy scripture) hath willed us to walk in.
Howbeit this beame, though the more the sunne of righteousnes ascēdeth and cometh daily néerer vs, the greater light and warmth it yeldeth: neuerthelesse it shal not ouershine vs with full light of truth, and warmth of holines, vntill we be taken out of our houses of clay, and go into the open heauen vnto God. The militant Church hath the beames of the sunne, but as in a house, not in the open heauen: sometimes it is shadowed and made dimme with darknes, sometimes it waxeth faint through cold. The triumphant Church hath the sunne it selfe, not within doores, but a broad; not on earth, but in heauen: where neither any darknes doth hinder the light, nor any cold abate ⟨p. 693⟩the warmth. Thus it is made proper to the Church triumphant, to be without all spot: as the spowse is told (in the song of Salomon) by her welbeloued, speaking thus vnto her; hthou being all faire, my loue, and no spot in thee, shalt come with me from Lebanon, O spouse, with me from Lebanon. For thereby wée learne that as soone as the Church being fully cleansed from spot of all errours shall haue attained that excellent fairenesse and perfection, whereto she is fyned by litle and litle in this life: she is taken out of Lebanon, (as you would say, the forest) of this world, and ioyned to her bridegrome in that blessed mariage, to enioy eternall glory with God. But that excellent fairenesse she atteineth not, while she warfareth on the earth. The militant Church therefore is not fully cleane from spot of all errours. Shée shall be ia Church not hauing spot or wrincle when shée shall be glorious: as Paul declareth to the Ephesians. Wherefore sith to promise that gloriousnesse in this life, is, to sound the triumph before the conquest be gotten: it foloweth that the Church shall haue spot and wrincle so long as she doth liue in warfare. But, ouer and besides all this, because the Church, while it is in warfare, hath vnfaithfull souldiours in it amongst the faithfull, who as they are vnlike either to other, so is their case vnlike too: therefore as the men that are in the Church, so the kindes of errours must be discerned and distinguished, that it may the better appéere to what errours what part of the Church is subiect. To erre then is to swarue and turne out of the way, which God by the word of life (the holy scripture) hath willed vs to walke in.
Which way sith it containeth soundness of doctrine, and godliness of manners, as I have showed before: thereupon it followeth that they who offend, either in manners, or in doctrine, do err and go out of the way. We err in manners therefore, when we do ill: we err in doctrine, when we judge falsely. Now these errors of the mind are of like condition in comparison of life eternal, as are diseases of the body in comparison of life temporal. So that as amongst diseases of the body some are curable, some are deadly; curable I call them whereof we recover, deadly, whereof we dye: in like sort amongst the errors of the mind some are curable, which do not bereave us of salvation; some deadly, which bring us to everlasting death. In the Church militant they whom God hath chosen may err in manners ⟨p. 644⟩and doctrine: but their error is curable, they can not err to death. But they who are called only, and not chosen, may err in manners and doctrine, even with a deadly error, which never shall be cured. That the chosen may err in manners and doctrine: it is evident by the Apostles. For they did err in manners, when kthey forsook Christ, at the time that Judas the renegate betrayed him. They did err in doctrine, when lthey thought the kingdom of Christ to be not heavenly, but earthly: not spiritual, but like the kingdoms of this world; presently to come, not after to be looked for: proper to Israel, not common to all nations by virtue of the promises. Yea, that more is, when they had received the holy Ghost in greater measure from heaven, mPeter went not rightly to the truth of the Gospel: nJohn would have worshipped an Angel once or twice: othe Apostles & brethren who were in Judea thought that the word of God was not to be preached to the Gentiles. But yet all these errors of the Apostles were curable. For both they returned to Christ when he was risen again from death to life: and first them selves acknowledged, then they taught others the state of his kingdom: and Peter being reproved by Paul, did yield unto him: and John stayed himself upon the Angels admonition, and the Apostles with the brethren being taught the truth, were glad that God had granted to the Gentiles also repentance unto life. Wherein that is performed which was promised by Christ, when Peter having made that worthy profession of faith, he said unto him:
Which way sith it containeth soundnes of doctrine, and godlines of maners, as I haue shewed before: therevpon it foloweth that they who offend, either in maners, or in doctrine, doo erre and go out of the way. Wée erre in maners therefore, when we doo ill: we erre in doctrine, when we iudge falsely. Now these errours of the minde are of like condition in comparison of life eternall, as are diseases of the body in comparison of life temporall. So that as amongst diseases of the body some are curable, some are deadly; curable I call them whereof we recouer, deadly, whereof we dye: in like sort amongst the errours of the minde some are curable, which doo not bereue vs of saluation; some deadly, which bring vs to euerlasting death. In the Church militant they whom God hath chosen may erre in maners ⟨p. 644⟩and doctrine: but their errour is curable, they can not erre to death. But they who are called onely, and not chosen, may erre in maners and doctrine, euen with a deadly errour, which neuer shall be cured. That the chosen may erre in maners and doctrine: it is euident by the Apostles. For they did erre in maners, when kthey forsooke Christ, at the time that Iudas the renegate betrayed him. They did erre in doctrine, when lthey thought the kingdome of Christ to be not heauenly, but earthly: not spirituall, but like the kingdomes of this world; presently to come, not after to be looked for: proper to Israel, not common to all nations by vertue of the promises. Yea, that more is, when they had receiued the holy Ghost in greater measure from heauen, mPeter went not rightly to the truth of the Gospell: nIohn would haue worshipped an Angell once or twise: othe Apostles & brethren who were in Iudaea thought that the word of God was not to be preached to the Gentiles. But yet al these errours of the Apostles were curable. For both they returned to Christ when he was risen againe from death to life: and first them selues acknowledged, then they taught others the state of his kingdome: and Peter being reproued by Paul, did yeeld vnto him: and Iohn stayed himselfe vpon the Angels admonition, and the Apostles with the brethren being taught the truth, were glad yt God had graunted to the Gentiles also repentance vnto life. Wherein that is performed which was promised by Christ, when Peter hauing made that worthy profession of faith, he said vnto him:
pThou art Peter, and on this stone will I build my church, and the gates of hell shall not prevail against it. The gates of hell 1shall not prevail against the church: they shall not prevail. They 2shall be of strength then against the Church: but they shall not prevail by strength. For the elect and chosen of God may take a fall: but fall a way they can not. Perhaps they build stubble: but they build on the foundation. And the foundation is Christ Jesus, from whom they shall never be plucked away. For, as Fabius saith in qLivy, that right doth faint often, as being not able well to prove the truth, but it never dyeth: so men, who cleave to right and truth, are oft assaulted, but they are never conquered. The rsheep of Christ may go astray in the wilderness: but sthey can not perish. The tprodigal son may go away from his father: but ⟨p. 695⟩he shall come again. The ufaith of Peter him self did sown, as you would say: but it failed not. He was turned away a while from the Lord, whom he denied too: but he was turned again unto him. To conclude, the faithful are sorely pressed often, by many enemies, and mighty: but they shall never be suppressed. xOften have they assaulted me from my youth up, may Israel now say, often have they assaulted me from my youth up: but they have not prevailed against me. It is certain therefore that the elect and chosen, though they be made the children of God by adoption, yet are subject to error. Howbeit, of the other side, they are subject so, that they are freed from the gilt of error by Christ, and are accepted as holy of God, because they are in part holy. yI am black, ô ye daughters of Jerusalem, saith the spouse, yet I am comely: as the tents of Kedar, yet as the hangings of Solomon. Yea farther the bridegroom saith, that zshe is fair, nay (that is more) athe Fairest, but the fairest of women: not simply the fairest, (as Bernard well noteth) but in comparison of women, but in respect of earthly creatures. To teach the Church thereby, least she wax proud, that, bas long as she liveth in the tabernacle of the body, she goeth on towards, but is not yet come to the perfection of fairness: and therefore that she is *not (I use S. Bernard's words) fair altogether, though she be therefore commended for her fairness because she walketh after the spirit not after the flesh.
pThou art Peter, and on this stone will I build my church, and the gates of hell shall not preuaile against it. The gates of hell 1shal not preuaile against the church: they shall not preuaile. They 2shall bée of strength then against the Church: but they shall not preuaile by strength. For the elect and chosen of God may take a fall: but fall a way they can not. Perhaps they build stubble: but they build on the foundation. And the foundation is Christ Iesus, from whom they shall neuer be plucked away. For, as Fabius saith in qLiuie, that right doth faint often, as being not able well to proue the truth, but it neuer dyeth: so men, who cleaue to right and truth, are oft assaulted, but they are neuer conquered. The rsheepe of Christ may go astray in the wildernes: but sthey can not perish. The tprodigall sonne may go away from his father: but ⟨p. 695⟩he shall come againe. The ufaith of Peter him selfe did sowne, as you would say: but it failed not. Hée was turned away a while from the Lord, whom he denied too: but he was turned againe vnto him. To conclude, the faithfull are sorely pressed often, by many enemies, and mightie: but they shall neuer be suppressed. xOften haue they assaulted mee from my youth vp, may Israel now say, often haue they assaulted mee from my youth vp: but they haue not preuailed against me. It is certaine therefore that the elect and chosen, though they be made the children of God by adoption, yet are subiect to errour. Howbeit, of the other side, they are subiect so, that they are freed from the gilt of errour by Christ, and are accepted as holy of God, because they are in part holy. yI am blacke, ô yee daughters of Ierusalem, saith the spowse, yet I am comely: as the tentes of Kedar, yet as the hangings of Salomon. Yea farther the bridegrome saith, that
2[Greek or Hebrew] as ye Apostle mentioneth. [Greek or Hebrew] which he prevaileth against •. Cor. 10.4.〈non-Latin alphabet〉 as ye Apostle mentioneth. 〈non-Latin alphabet〉 which he preuail•th against •. Cor. 10.4.
But here peradventure some man will object (an argument which Papists are ever hammering on) that cthe holy Ghost is promised and given by Christ to the elect; and the holy Ghost is the Ghost or spirit of holiness and truth: whereof it may seem to be well gathered that they can neither err in doctrine, nor in manners. To this, (if it be objected) thus I answer: that the holy Ghost hath filled with the unmeasurable abundance of his grace none but Christ only, dof whose fullness we all receive: Christ in deed hath given the holy ghost to the elect, but he hath given it eby measure, (as I may say with John;) not to this effect that they may not err, but that they may not err to death. For it is a sentence not only proved by Philosophers, but also known to simple men by common experience, that whatsoever thing is received of an other, it is received according to the capacity of that which receiveth it. ⟨p. 696⟩We receive therefore the gifts of the holy Ghost, according to the simple capacity of mans weakness, not to the majesty of Gods spirit. There is water enough in the main sea to quench the raging flames that waste a whole town: but a small dish can not contain enough to assuage the fire that burketh one house. Men, who are begotten *in the image and likeness of their father Adam, do flame, & burn as the fProphet speaketh. Though they be gborne anew of water and of the spirit: yet the water of the spirit d••th not quite put out all sparks of faults and oversights. For there remaineth ha strife between the spirit and the flesh even in the godly; and the remnants of the flesh stick in the hart and mind both; and inow (while we live) we know but in part, and kthe power of God is perfected in weakness; and Jeremiah prayeth, lheal me O Lord and I shall be healed; and Paul acknowledgeth of himself that mhe is not yet perfect, though labouring hard toward the mark; and James saith generally concerning the faithful, nIn many things we all offend, and our Saviour witnesseth that ohe which is washed hath need to wash his feet. Wherefore though the chosen and elect of God be renewed by the holy Ghost: yet they are not cleansed so in this life from all perverseness of hart, and blindness of mind, that they can neither swerve from doing their duty, nor be deceived in judgement.
But here peraduenture some man will obiect (an argument which Papists are euer hammering on) that cthe holy Ghost is promised and giuen by Christ to the elect; and the holy Ghost is the Ghost or spirit of holines and truth: whereof it may seeme to be well gathered that they can neither erre in doctrine, nor in maners. To this, (if it be obiected) thus I answere: that the holy Ghost hath filled with the vnmeasurable abundance of his grace none but Christ onely, dof whose fulnes we all receiue: Christ in déed hath giuen the holy ghost to the elect, but he hath giuen it eby measure, (as I may say with Iohn;) not to this effect that they may not erre, but that they may not erre to death. For it is a sentence not onely proued by Philosophers, but also knowen to simple men by common experience, that whatsoeuer thing is receiued of an other, it is receiued according to the capacitie of that which receiueth it. ⟨p. 696⟩We receiue therefore the gifts of the holy Ghost, according to the simple capacitie of mans weakenesse, not to the maiestie of Gods spirit. There is water enough in the maine sea to quench the raging flames that waste a whole towne: but a small dish can not containe enough to asswage the fier that burketh one house. Men, who are begotten *in the image and likenes of their father Adam, doo flame, & burne as the fProphet speaketh. Though they be gborne anew of water and of the spirit: yet the water of the spirit d••th not quite put out all sparkes of faultes and ouersights. For there remaineth ha strife betwéen the spirit and the flesh euen in the godly; and the remnants of the flesh stick in the hart and mind both; and inow (while we liue) we know but in part, and kthe power of God is perfitted in weaknes; and Ieremie praieth,
For pthe holy Ghost, no doubt, (as Christ promised,) doth lead them into all truth, yea I say farther into all holiness: but so, as S. Paul professeth to the Ephesians, that qhe showed them all the counsel of God. Now, he showed them all the counsel of God, not absolutely and simply, but rso far as was profitable for them. The holy Ghost therefore doth lighten the minds and sancti••e the harts of the elect and chosen so far, as is expedient for their salvation. But it is expedient for us to err in some things: that we may give all sglory unto God alone; that, knowing what we are, twe be not high minded; that we may be taught to ubear each others burdens; that we may xwork forth our own salvation with fear; that we may learn with Paul, that ythe grace of God is sufficient for us; that we may zsharpen our trust in him, astir up our love towards him, and pray unto him heartily, bincrease our faith, cforgive our sins; in a word, that we may run ⟨p. 697⟩the whole race of our life with greater steadfastness and constancy. Then sith these things are thus, it is to be concluded, that the godly are lead by the holy Ghost into all trueth and holiness, even to salvation: but to this salvation they are so lead, that they are not free from all spot and wrinkle, either of manners or of doctrine. Touching which point, on the one side in respect of manners dSebastian Castellio hath erred very shamefully, holding this heretical opinion (amongst others) that the regenerate are able to perform the law of God perfectly: which thing it is blasphemous to affirm of any but of Christ only. On the other side in respect of doctrine, eHosius the Cardinal hath overshot him self as foully, saying that every one of the elect may err, as by S. Cyprian's example he showeth: but, that all the faithful gathered together in one, cannot err; which is a fancy of a man that would build castles in the air. It is a matter therefore most sure and out of doubt, that the elect and chosen may err, as in manners, so in doctrine too: though in such sort that they shall not die, but live notwithstanding, and be cured of their errors. Marry, that they who are not chosen, but only called, may err even to death, as well in doctrine as in manners: in manners, it appeareth by the example of fJudas, who was brought through covetousness to betray Christ;
For pthe holy Ghost, no dout, (as Christ promised,) dooth leade thē into all truth, yea I say farther into all holines: but so, as S. Paul professeth to the Ephesians, that qhe shewed them all the counsell of God. Now, he shewed them all the counsell of God, not absolutely and simply, but rso farre as was profitable for them. The holy Ghost therefore doth lighten the mindes and sancti••e the harts of the elect and chosen so farre, as is expedient for their saluation. But it is expedient for vs to erre in some things: that we may geue all sglory vnto God alone; that, knowing what we are, twe be not high minded; that we may be taught to ubeare ech others burdens; that we may xworke forth our own saluation with feare; that we may learn with Paul, that ythe grace of God is sufficient for vs; that we may zsharpen our trust in him, astirre vp our loue towardes him, and pray vnto him hartily, bincrease our faith, cforgeue our sinnes; in a word, that we may runne ⟨p. 697⟩the whole race of our life with greater stedfastnes and constancie. Then sith these things are thus, it is to be concluded, that the godly are lead by the holy Ghost into all trueth and holinesse, euen to saluation: but to this saluation they are so lead, that they are not frée from all spot and wrincle, either of maners or of doctrine. Touching which point, on the one side in respect of maners
in doctrine, we may see by those monstrous heretics, of whom S. John saith, gthey went out from us but they were not of us. Wherefore sith both the chosen and the called may err, the one, to their trial; the other to their destruction; and the church militant consisteth of none but of the called and the chosen: that which I proposed is proved sufficiently, that the militant church may err not only in manners but in doctrine also. If any man for proof thereof require examples: he hath the churches of hGalatia, of iCorinth, of kPergamus, of lThyatira, of mSardis, and of nLaodicea. All the which (to omit examples of our own time) the scripture witnesseth to have erred, some of them in manners, some in doctrine, some in both. Yea, the very church of oEphesus it self, which Christ showed to John in the figure of pa candlestick, because it held the light of life: which Timothy abode in, when Paul wrote unto him, that pthe church is the pillar and ground of the truth: even this church of Ephesus was impaired so greatly by qleaving of her ⟨p. 698⟩first love, that Christ did therefore threaten her rhe would remove her candlestick out of his place unless she repented. She repented not, but by little and little became worse & worse, and heaped fault upon fault, yea many faults upon one, both in manners, and doctrine. Therefore Christ removed her candlestick out of his place: the chosen, who shined with the light of faith, he gathered to himself; the called, who hated the light, he gave over to darkness & the shadow of death; the godly *he made pillars in the temple of his God: the hypocrites (the filth of the temple) he cast out to the dunghill of the ungodly; and he left the city of Ephesus desolate to wicked Mahomets impiety. Now, that may befall to every one (as they say) which may befall to any one. Then look what hath befallen to the Church of Ephesus, that may to every Church. But the Church of Ephesus was shaken first and crazed, afterward quite overthrown: and being hereft of the light of Christ is now a Church no longer. Then is there no Church upon the face of the earth, howsoever it flatter it self with those titles of the candlestick of Christ, & pillar of the truth: there is no Church (I say,) whose body, that is the chosen, may not be overtaken with faintness and darkness:
in doctrine, we may sée by those monstrous heretikes, of whom S. Iohn saith, gthey went out from vs but they were not of vs. Wherefore sith both the chosen and the called may erre, the one, to their triall; the other to their destruction; and the church militant consisteth of none but of the called and the chosen: that which I proposed is prooued sufficiently, that the militant church may erre not onely in maners but in doctrine also. If any man for proofe thereof require examples: hée hath the churches of hGalatia, of iCorinth, of kPergamus, of lThyatira, of mSardis, and of nLa•dicea. All the which (to omit examples of our owne time) the scripture witnesseth to haue erred, some of them in maners, some in doctrine, some in both. Yea, the very church of oEphesus it selfe, which Christ shewed to Iohn in the figure of pa candlesticke, because it held the light of life: which Timothee abode in, when Paul wrote vnto him, that pthe church is the piller and ground of the truth: euen this church of Ephesus was impaired so greatly by qleauing of her ⟨p. 698⟩first loue, that Christ did therefore threaten her rhe would remoue her candlesticke out of his place vnlesse shee repented. She repented not, but by litle and litle became woorse & woorse, and heaped faut vpon faut, yea many fautes vpon one, both in maners, and doctrine. Therefore Christ remoued her candlesticke out of his place: the chosen, who shined with the light of faith, he gathered to himselfe; the called, who hated the light, he gaue ouer to darkenes & the shadow of death; the godly
whose dregs, that is the hypocrites, may not be consumed with rottenness and destruction: finally whose whole frame & constitution may not be deprived both of strength and beauty. I know that the Papists answer hereunto, that the militant Church may err for the flocks, the people, that are in it: but the guides and Pastors (whose assembly is called the Church by Christ, saying, stell the Church,) can not. Which is false and fond. For, as there are sheep and goats in the flocks: so the Pastors of them are good, hirelings, or thieves. The good ones do slumber sometimes, as the Apostles: the thirelings fly as soon as the wolf cometh: the uthieves come to steal, to kill and to destroy. Wherefore no Pastor is exempt from danger of erring more or less. And, for the former point that they may err in manners, what need I bring Apostles or Prophets to prove it? The complaint of Bernard is fresh, I would to God it were not too fresh: xthere creepeth an ugly rot at this present through the whole body of the Church. Which words being spoken in reproof of the life and conversation of the Prelates, that is, of the Bishops ⟨p. 699⟩& Pastors of the Church, do show, that not a common disease, but a rot; and that not small, but ugly; and that creeping on, not keeping at a stay; may infect, not only this or that member, but the whole body of Pastors for their manners. Now, that they may also be overseen in doctrine, and err in points of faith: it is plainly proved by those Corinthian Pastors, ywho built hay and stubble upon the foundation that S. Paul had laid: by them of whom S. Peter foretelleth, that zthere should be false teachers in the new Church, as in the old there were false prophets: by aSamosatenus, bArius, & cNestorius, Pastors of famous Churches, and authors of most heinous heresies: yea, by dthe Bishops of the whole world, who all were Arians in a manner, when there were scarce left a few Catholics, when ethe whole world did groan & wonder at it self, that it was become an Arian. But the Papists will reply, that when they say the Church cannot err, they mean the Church in that sense in which the School-men call it representative, that is, Bishops and Prelates representing the whole church in a general Council. What? And hath that Church (I mean, a general Council) this privilege that it can not err? They hold so in deed.
whose dregges, that is the hypocrites, may not be consumed with rottennesse and destruction: finally whose whole frame & constitution may not be depriued both of strength and beautie. I know that the Papists answere hereunto, that the militant Church may erre for the flockes, the people, that are in it: but the guides and Pastours (whose assemblie is called the Church by Christ, saying, stell the Church,) can not. Which is false and fond. For, as there are sheepe and goates in the flockes: so the Pastours of them are good, hirelinges, or theeues. The good ones do slumber sometimes, as the Apostles: the thirelinges fly assoone as the woolfe commeth: the utheeues come to steale, to kill and to destroy. Wherefore no Pastour is exempt from danger of erring more or lesse. And, for the former point that they may erre in maners, what néede I bring Apostles or Prophets to proue it? The complaint of Bernard is fresh, I would to God it were not too fresh: xthere creepeth an owgly rot at this present through the whole body of the Church. Which wordes being spoken in reproof of the life and conuersation of the Prelates, that is, of the Bishops ⟨p. 699⟩& Pastours of the Church, doo shew, that not a common disease, but a rot; and that not small, but ougly; and that creeping on, not kéeping at a stay; may infect, not onely this or that member, but the whole body of Pastors for their maners. Now, that they may also be ouerseene in doctrine, and erre in pointes of faith: it is plainely proued by those Corinthian Pastours, ywho built hay and stubble vpon the foundation that S. Paul had layde: by them of whom S. Peter foretelleth, that zthere should be false teachers in the new Church, as in the old there were false prophets: by aSamosatenus, bArius, & cNestorius, Pastors of famous Churches, and autors of most heinous heresies: yea, by
But what will they say of so many Councils of the Arians? which caused fGregory Nazianzene to despair that any good would be done by Councils. But they deny these to have been lawful Councils. What will they answer then to those which them selves confess to have been lawful. The Council of gLaodicea (though a provincial Council, yet allowed by ha general) did set down the same Canon of the scriptures which both the old Church had, and our Church doth hold. The third Council of iCarthage (which therein the Council of kTrent subscribeth to) did add the books of Maccabees & the rest of the apocrypha to the old Canon. The lCouncil of Nice appointed bounds and limits, as well for the Bishop of Romes jurisdiction, as for other Bishops. The Council of mLateran gave the sovereignty of ordinary power to the Church of Rome over all other Churches. The Council of nConstance decreed that the Council is above the Pope, and made the Papal power subject to general Councils. Which thing did so highly displease the Council of Florence, that oit undermined the Council of Basil, and guilefully surprised it, for putting ⟨p. 700⟩that in •re against Pope Eugenius. Upon the which points it must needs be granted that one side of these general Councils did err: unless we will say that things which are contrary may be true both. Wherefore, to make an end, sith it is apparent by most clear proofs, that both the chosen and the called, both the flocks, and the Pastors, both in several by them selves and assembled together in general Councils, may err: I am to conclude, with the good liking (I hope) of such as love the truth, that the militant Church may err in manners and doctrine. In the one point whereof, concerning manners, I defend our selves against the malicious slanders of the pPapists: who charge the Church of England with the heresy of Puritans, impudently, and falsely. In the other, concerning doctrine, I do not touch the walls of Babylon with a light finger, but raze from the very ground the whole mount of the Romish Synagogue.
But what will they say of so many Councels of the Arians? which caused fGregorie Nazianzene to despaire that any good would be doon by Councels. But they deny these to haue béene lawfull Councels. What will they answere then to those which them selues confesse to haue béene lawfull. The Councell of gLaodicea (though a prouinciall Councell, yet allowed by ha generall) did set downe the same Canon of the scriptures which both the olde Church had, and our Church doth hold. The third Councell of iCarthage (which therein the Councel of kTrent subscribeth to) did adde the bookes of Maccabes & the rest of the apocrypha to the old Canon. The lCouncel of Nice appointed boundes and limits, as wel for the Bishop of Romes iurisdiction, as for other Bishops. The Councell of mLateran gaue the soueraintie of ordinarie power to the Church of Rome ouer al other Churches. The Councell of nConstance decréed that the Councell is aboue the Pope, and made the Papall power subiect to generall Councels. Which thing did so highly displease the Councell of Florence, that oit vndermined the Councell of Basill, and guilefully surprised it, for putting ⟨p. 700⟩that in •re against Pope Eugenius. Upon the which pointes it must needes be graunted that one side of these generall Councels did erre: vnlesse we will say that thinges which are contrarie may be true both. Wherefore, to make an end, sith it is apparant by most cléere proofes, that both the chosen and the called, both the flockes, and the Pastours, both in seuerall by them selues and assembled together in generall Councels, may erre: I am to conclude, with the good liking (I hope) of such as loue the truth, that the militant Church may erre in maners and doctrine. In the one point whereof, concerning maners, I defend our selues against ye malicious sclanders of the
fIn epist. ad Procopium.
gCan. 59.
hConstantinop. in Trul. can. 2. Concil. Nicene. second. can. 1.Constantinop. in Trul. can. 2. Concil. Nicen. secund. can. 1.
iCan. 47.
kSession. 4.
lCan. 6.
mCapit. 5. apud Innocen•. tert.
nSess. 4. & 5.
oAene. Silu. de Concil. Basil. Concil Flor. & Ferrar. in Con cilij indict.Aene. Silu. de Concil. Basil. Concil Flor. & Ferrar. in Cō cilij indict.
pBristow Motiu. 3 and Demand. 8.Bristow Motiu. 3 and Demaund. 8.
actes of the Apostles: where we reade that Paul being come to Thessalonica, taught the Iewes out of the scriptures, that it behooued Christ to suffer, and to
⟨p. 690⟩
rise again from the dead, and that this Iesus whom (said he) I preach to you, is the Christ. In which words it is opened both what Paul deliuered to the Thessalonians by word, and from whence: from whence? out of the scriptures: what? that it behooued Christ to suffer, and rise againe, and that Iesus is
the Fairest, but the fairest of wemen: not simply the fairest, (as Bernard well noteth) but in comparison of wemen, but in respect of earthly creatures. To teach the Church thereby, least shée waxe proude, that,
as long as she liueth in the tabernacle of the body, she goeth on towardes, but is not yet come to the perfection of fairenes: and therefore that she is
not (I vse S. Bernardes wordes) faire altogither, though shee be therefore commended for her fairenesse because shee walketh after the spirit not after the flesh.
he which is washed hath neede to wash his feete. Wherefore though the chosen and elect of God be renued by the holy Ghost: yet they are not clensed so in this life from all peruersenes of hart, and blindnes of minde, that they can neither swarne from dooing their duetie, nor be deeeiued in iudgement.
Sebastian Castellio hath erred very shamefully, holding this hereticall opinion (amongst others) that the regenerate are able to performe the law of God perfitly: which thing it is blasphemous to affirme of any but of Christ onely. On the other side in respect of doctrine,
Hosius the Cardinall hath ouershot him selfe as fowly, saying that euerie one of the elect may erre, as by S. Cyprians example he sheweth: but, that all the faithfull gathered together in one, cannot erre; which is a fansy of a man that would build castles in the ayre. It is a matter therefore most sure and out of dout, that the elect and chosen may erre, as in maners, so in doctrine too: though in such sort that they shall not die, but liue notwithstanding, and be cured of their errors. Marry, that they who are not chosen, but onely called, may erre euen to death, as well in doctrine as in maners: in maners, it appeereth by the example of
he made pillers in the temple of his God: the hypocrites (the filth of the temple) he cast out to the dunghill of the vngodly; and he left the citie of Ephesus desolate to wicked Mahomets impietie. Now, that may befall to euery one (as they say) which may befall to any one. Then looke what hath befallen to the Church of Ephesus, that may to euery Church. But the Church of Ephesus was shaken first and crased, afterwarde quite ouerthrowne: and being hereft of the light of Christ is now a Church no longer. Then is there no Church vpon the face of the earth, howsoeuer it flatter it selfe with those titles of the candlesticke of Christ, & piller of the truth: there is no Church (I say,) whose bodie, that is the chosen, may not be ouertaken with faintnesse and darkenesse:
the whole world did grone & wonder at it selfe, that it was become an Arian. But the Papistes will reply, that when they say the Church cānot erre, they meane the Church in that sense in which the Schoole-men call it representatiue, that is, Bishops and Prelates representing the whole church in a generall Councell. What? And hath that Church (I meane, a generall Councell) this priuilege that it can not erre? They hold so in deede.
Papists: who charge the Church of England with the heresie of Puritans, impudently, and falsly. In the other, concerning doctrine, I doo not touch the walles of Babilon with a light finger, but raze from the very ground the whole mount of the Romish Synagogue.
