then he must answer his calling 11 And this treatise consisteth in fower points that we know what maner persons are to be made ministers 4 Thinges to bee obserued in callinge Outward Inwarde and how and by whom with what rite they are to be appointed I speake of the outwarde calling which appertaineth vnto the publike order of the Church But I omit that secret calling wherof euerie minister is priuie him selfe before God that he hath taken vpon him the office offered him neither of ambition nor through couetousnesse but in the sincere feare of God and with a desire to edifie the Church What maner persons 12 Paule teacheth what manner persons are to be chosen to be Bishops namely such as are of souÌ„d doctrine and holy life and not guilty of anie notorious vice which may both take away their authoritie and also defame the ministerie There is altogether like consideration to be had of Deacons and Elders Tit. 1.9 â— 2 Tim. 3.1.2 2 How Act. 14.23 And howe is referred vnto religious feare Hereof came the fastinges and prayers which the faythfull did vse when they made Elders* 13 The third thing is by whome they must be chosen 3 By whom Immediate The rule must not be fet from the Apostles who addressed them selues vnto the worke at the commandement of God and Christ alone Therefore is it that they dare not appoint an other in the place of Iudas but they set two in the midst among them 〈◊〉 â— 23 〈◊〉 1.12 â—ediate that the Lord may declare by the lot whether of the two he will haue to succeed* Also Paule denieth that he was made by men* 14 But no man that is well in his wittes will denie that Bishops are appointed of men seeing there be so manie testimonies of Scripture extant for this matter 15 Nowe the question is whether the minister ought to be chosen by the whole Church or onely by his fellowes in office and the Elders or onely by the authoritie of one Lib. 1. Epist 3 Let the priest be chosen the people beinge present or ministers Cyprian* aunswereth these questions* when he affirmeth that it cometh from the authoritie of God that the priests be chosen in the sight of all the multitude being present that he be allowed meete and worthie by publike iudgement and testimonie Obiect Titus in Creta* Timothie at Ephesus* Tit. 1.5 1 Tim. 5 21. did appoint Elders An. Not alone but they were onely as chiefe that they might go before the people with good and wholesome counsell So the Pastours ought to beare rule in the election that no offence be coÌ„mitted in the multitude either through lightnesse or through euill affections or through tumult 16 The rite of ordering remayneth 4 What rite Laying on of handes And it is manifest that the Apostles vsed none other rite or ceremonie then laying on of handes Which rite came from the Hebrewes who did as it were represent to God by layinge on of handes that which they would haue consecrated Gen. 48.14 as wee may see in the blessinge of Ephraim and Manasses * Mat. 19.15 So the Lorde layed his handes vpon the infants* And though wee haue no commaundement touchinge layinge on of handes yet the diligent obseruation of the Apostles ought to be in steed of a commaundement This signe is profitable to commeÌ„d vnto the people the worthines of the ministery that he which is appoynted may know that he is no longer his owne The vse of laying on of handes but he is consecrate to God the Church that he may beleeue that he shall not want the holie Ghost CHAP. IIII. Of the state of the old Church and the maner of gouerning which was in vse before Poperie 1 VVHat ministers soeuer the olde Church had it did diuide them into three sortes into Elders out of which Pastors and doctors were chosen Elders Seniors Deacons Readers Acoluthes Elders Elders which bare rule in punishing manners and Deacons to whome was committed the charge of the poore and the destribution of almes Readers and Acoluthes were no names of any certaine offices as we shall afterward see 2 The office of teaching was committed to the Elders They according to their office did chuse one in euery citie to whoÌ„ they gaue the title of Bishop A Bishop lest through equalitie discord should arise Yet he had no Lordship ouer his fellowes in office but the Bishop had that function in the companie of Elders which the Consull had in the Senate A similitude that by his authoritie he might gouerne the whole action The Eldership that he might execute that which was decreed by the common counsell And that was brought in by mans consent accordinge to the necessitie of the time In euerie citie they had a colledge of Elders which were Pastors and Doctors Diocese Also there was giuen to euerie citie a certaine countrey which did take Elders thence should as it were be accounted into the bodie of that Church If the countrey were larger vnder the bishopricke Countrie Bishops theÌ„ they appointed countrey Bishops who through the same prouince did represent the Bishop 3 And the Bishops and Elders were to applie them selues to the ministration of the word Sacramentes Neither do I rehearse the custome of one age onely for euen in Gregories time wherein the Church was now almost decayed it had not bin tollerable for anie Bishop to abstaine from preaching* Epist 24. Hom. in Ezech. 11. Archbishop 4 And wheras euerie prouince had one Archbishop among the Bishops whereas in the councell of Nice there were Patriarkes appointed that did appertaine vnto the preseruation of discipline Patriarches And if anie thing did happen which could not be dispatched by a fewe they referred it vnto the prouinciall Synode If the greatnesse and hardnesse of the cause did require greater discussing Prouincial Synode the Patriarkes were ioyned with the Synodes from which they might not appeale but vnto a generall councell Neither would they inuent anie forme of gouerning the Church differing from that which God prescribed in his word A Generall Counsell 5 Neither was the order of the deacons other in that time then vnder the Apostles For they receaued the dayly almes of the faithfull the yearlie reuenues of the Church for nourishing partlie the ministers and partlie the poore but at the appointment of the Bishop to whome they gaue an account of their distribution yearely Deacons Subdeacons were ioyned to the Deacons that they might vse their helpe about the poore Archdeacons were made Subdeacons when the great plentie of goodes did require a more exact kinde of distribution And whereas the readinge of the Gospell was committed to them as also exhortation to prayer Archdeacons and whereas they ministred the cuppe in the Supper that was done to adorn their office that they might vnderstande
or feed the people but to sacrifice in like sort when they consecrate Deacons Deacons they speak nothing of their proper office but they ordaine thē to certaine ceremonies about the challice and pattin It was established* In Synod Calcedon distinct 70. cap. 1. that euerie one which was ordained should haue a place appointed him forthwith nowe it is sufficient if their reuenue bee sufficient to sustaine them They doe in deed with great pompe shadow that which they do but they be onlie visures Vicars wherein there is no soundnesse 5 Obiect Bishops haue vicars to enquire of learning before ordering An. But what whether they can reade their Masses whether they can decline some cōmon word wherewith they meet in reading Whē those which are to bee ordered are brought to the altar it is demanded thrise in words which they vnderstand not whether they be worthie of the honour One which neuer saw them answereth they be worthie Is not that to mocke God and men Bestowing of Benefices 6 How much better do they behaue themselues in bestowing of benefices Trulie so that no one of them can hit another in the teeth All of thē breake in generally as into a farme of their enemies 7 But this is also a greatet monster that one mā is appointed to gouerne fiue or sixe churches Quot liberaries Wee may see in Princes Courtes young men which are thrise Abbots Munkes twise Bishops once Archbishops 8 But let vs see how faithfullie they do their dutie Of Priests some are Monks some Seculars That former flocke was vnknowen to the old churche to which this song is now first soung let a Monke being content with his cloister neither presume to minister the sacraments or to beare any other publike function A manifest mocking of God 9 Seculars are partlie beneficed partlie they spende their daily labour in saying Masse or in singing they liue by the wages which they get that way Benefices haue either cure of soules as bishopricks or Parishes Seculars or els they be stipends for daintie men which get their liuing by singing as Prebends Canonships Personages Dignities Chapellēships As for hirelings Benefices they get their liuing from day to day and after a shamelesse maner set themselues to sale for gaine Hungrie hyrelinges and like hungrie dogs with importunate begging they wring out of men against their will that which they put in their hūgrie bellie They sacrifice Christ vpon the altar which is to do sacrifice not to God but to the Diuell 10 The same account ought we to make of Canons Deanes Chaplaines Prouosts c. Chanons c 11 There remaine Bishops and gouernours of parishes Bishopes who haue an excellent office if they would vse it They haue churches committed vnto them though they turne the charge ouer to their vicars they make none other account of them then of farmes A Similitude ouer which they set their vicars as Baliffes or Farmers as if it were the office of a Pastour to doe nothing 12 Of this did Gregorie complaine in his time saying The world is full of Priestes Hom. 17. and yet it is a rare thing to find a labourer in the haruest because we take vpon vs in deed the office of the Priests but we doe not the worke of our office 13 But if anie man doe duely examine all this face of Ecclesiasticall gouernement Poperie is an horrible theeuish corner which is vnder poperie at this day hee shall finde that there is no theeuishe corner wherein robbers doe liue more licentiouslie without law and order 14 But if wee descende vnto the manners where shall wee finde that light of the worlde the salt of the earth Examinations of maners Mat. 5.14 Where is that holinesse whiche may be as a perpetuall rule to iudge by There is no kinde of men more infamous at this day for riot wantonnesse daintinesse and finallie for all kinde of lustes 15 Let Deacōs now come forth wher is that most holy distribution of goods But they are not made to that ende Deacons with out distributiō of goodes For there is none other thing enioyned them but to serue at the Altar to recite the gospell or to sing it and to doe I cannot tel what toies There is nothing spoken of almes nothing of the caring for the poore They appeare not at all with the institution which the Apostles vsed 16 Hauing made a diuision of the church goods euerie man did catche to himselfe so much as hee could Theeues cānot agree about the parting of the stake the Bishops and townish Priestes who being enriched by this pray became Canons did pull in peeces among them the best part It was a troublesome diuision because they cannot yet agree about their boūds Yet by this means prouisiō is made that not one half penny shal come to the poore For they haue takē to themselues the fourth part which was appointed for the poore That which was consecrated to the repairing of the churches is conuerted to superfluous vses The same sacrilegious robberie is committed in the fourth part which was giuen to the clarkes 17 Obiect By this gorgeousnesse of churches the prophesies are fulfilled Psal 72.10 Ies 52.1 60.6 wherein the olde prophets describe the beautie of the kingdome of Christ* The pouertie of ministers is glorious An. That is to translate those thinges which are spoken spirituallie of the spirituall kingdome of Christ vnto the flesh the world The sentence of the Synode of Aquileia is to be noted Pouertie is glorious in the Priestes of the Lorde Garnishinge of Churches 18 That which is bestowed vppon garnishing of churches is bestowed amisse because it doeth not smell of chirst but of riot and corruption of times In the meane season it is so farre of that they haue respect of the liuing temples that they doe rather suffer manie thousandes of poore people to starue through hunger then that they will breake the least challice or cruet to releeue their pouertie 19 The reuenue of lands and possessions causeth that Bishops Abbtos in number of wayting men Reuenues of lands in gorgeousnesse of houses in gay apparrell daintie dishes doe imitate or rather striue with Princes I am ashamed to say any more Lo of what titles the Papistes boast for commendation of their church CHAP. VI. Of the supremacie of the Sea of Rome 1 NOW let vs intreat of the supremacie of the Sea of Rome 2 The state of the question is whether it be necessarie for the true forme of Ecclesiasticall order that one Sea be aboue another both in dignitie and power that it may be the head of all the whole bodie Obiect In the lawe there was the highest Priesthood and also the highest iudgement An. That which was profitable in one nation must not be extended to al the whole world Again the highest priest was a figure of
hart be moued 3 Let vs perseuere The second is that We feele our necessitie The thirde That wee dispoyle our selues of all thinking vppon our owne glorie giuing God the glorie wholy The fourth Lyinge prostrate let vs encorage our selues with a sure hope to obtaine hauing 1. The commandement 2. The Promise They erre who call vpoÌ„ Saincts 1. Bicause the Scripture teacheth that we must call vpon God alone 1. Who alone knoweth what things we need 2. He will be present because he hath promised 3. He is able because he is omnipotent 2. Because he will be called vppon by faith which leaneth to the word alone 3. Because faith is corrupt if it depart from the word in calling vpon Sainctes No word therefore no faith No promise They can neither Heare nor Help The summe is contained in two tables Concerning which looke the next Table vnder C. C The summe of praier is coÌ„prehended Cha. 20. In a Proheme wherin appereth 1. The goodnes of god bicause he is our father wherupon followeth 1. Therefore we are his children to seeke help of anie other were to cast God in the teeth Pouertie or Crueltie 2. Our sins shall not hinder vs from crauing mercie of God humbly 3. Wee must one loue an other like deare brethren 2. The power of God because he is in heaueÌ„ whence we gather 1. That God is spread abroad through all thinges Therefore when wee seeke him let vs be lifted vp aboue the sense of our bodie and soule 2. That he is free from all Corruption Alteration 3. That hee comprehendeth and gouerneth the whole world by his power In two tables The former is appointed wholie for the glorie of God and it containeth three petitions The first requireth that the Name of God that is his Power Goodnesse Wisedome Righteousnesse Truth May be sanctified that is that Men may not without great reuerence neither Speake Of God nor Think Of God Of the second petition The end is that God 1. May amende with the power of his spirite all the wicked lusts of the flesh 2. May frame all our senses vnto the obedience of his gouernment 3. May defend his childreÌ„ bring to nought the endeuours of the wicked The vse 1. It draweth vs from the corruptions of the world 2. It kindleth a desire to mortifie the flesh 3. It teacheth vs to beare the crosse The third entreateth Not of the secrete will of god But of that which is reuealed in the scriptures whereunto answereth willing obedience The latter concerning which looke the table following vnder the letter A. A The latter Table of praier contayneth 3 petitions whiche respect vs our neighbour Chap. 20. The first petition Craueth all things which the vse of the bodie needeth vnder the elements of this world We commit our selues vnto God and commend our selues to his prouidence that he may Feede vs. Cherish vs. Keepe vs. In the second Wee aske as in that which followeth those things which serue for the spirituall life Remission taketh away satisfaction Let vs forgiue being hurt in Worde in Deed. In the third We craue that wee may be furnished with weapons and defended that we may get the victorie Temptations differ in Cause For God Doe Tempt Satan Doe Tempt the world Doe Tempt The flesh Doe Tempt Matter Vppon the right hande in respect of Riches Honour Beautie c. On the left in respecte of Pouertie Contempt Affliction In the end For GOD tempteth his for their good Sathan the fleshe the worlde vnto euill These effectes of faith doe lead vs vnto the certaintie 1 Of electioÌ„ whose Chap. 21. 2. Of rising againe Cause Efficient is the meere liberalitie of God that we may Giue thankes Be humbled Finall that beeing sure of saluation because wee are in the hande of God wee may glorifie him Effects are some times of Ch. 22.23 An whole Countrie and that In louing some In reiecting others House and that In louing some In reiecting others Of one because whom Chap 24. 1 He knew before 2. Called 3. Iustified 4 That hee may at length glorifie them 1. By the preachinge of the word 2. By the lightning of the holie ghost 1. Because wee can by no other meanes be glorified 2. Because Christ rose in our flesh 3. Because God is almightie D God doeth hold vs in the society of Christe namelie by administration or gouernmente Chap. 1. 1. Ecclesiasticall wherein are considered 2. Ciuill concerning which look ** Chap. 20. 1. Which is the church Chap. 12. 1. Inuisible and Catholike which is a Communion of Saints 2. Visible and particular wherein is saluation Which is knowen 1. By the pure preaching of the word 2 By the lawefull administration of the Sacraments concerning which looke B. Chap 14. 2. How it is gouerned where consider Chap 3.4 1. Who beare rule Not Angels But men wherein 1. God sheweth vnto vs his great fâ—uour 2. We haue a verie good exercise vnto 1. Humility 2 Obedience 3. A verie good bond to loue one another 2. Of what sort they be 1. Prophets 2 Apostles 3. Euangelists 4. Pastors 5. Doctors 3. What their calling is 1. Internall when he that is called doth only seeke The glorie of God The edifiyng of the Church 2. Externall wherin mark foure thiÌ„gs 1. What maner persons are to be chosen 1. Of good behauiour 2. Of sounde doctrine 2. How they ar to be chosen to wit 1. Fasting 2. Praier 3 By whom they be chosen 1. Immediat by God Proph. Apost 2 Mediat the word being our guide by the 1. Bishop 2. Elders 3. People 4. by what rite 1. By laying on of haÌ„ds the vses are 3. 1. That the dignitie of the minister may bee comended 2 That he may know that he is coÌ„secra to god 3 That hee may beleeue that hee shâ—ll not want the holie ghoste 3. What power it hath Looke A. 4. Their office 1 To preach the word 2. To minister the sacrameÌ„ts 3. To execute Discipline The state of the olde church was diuid into Chap. 5. 1 Bishops 2. Elders 3. Deacons who diuided the goods 1. To the Bishop 2 To the Cleargie 3. To the Poore 4. To repaire the Churches The power of the Church is considered in respect 1. Of Doctrine Ch. 9 1. Touching the deliuerie of the opinions of faith 1. That none bee deliuered without the worde of God 2. That all be referred vnto the Glorie of God The edifiyng of the churche 2. Touching the expounding of them 2. Of making of lawes C. 10. 1. In commandements which ought necessarilie to bee kept Diuine That they bee agreeable to the word Humane That they bee agreeable to the word 2. In precepts indifferent wherein marke 1. What things are to be followed Haue respect of circumstance Places Persons Times Let Order be kept Comelines be kept 2. What things be to bee fled least in steed of the true worship of God they be exhibited such are popish constitutions 1. Are accounted for the true
circumcised and diligently taught righteousnesse and yet they conspired to put their brother to death* Simeon Leui did rage cruelly against the Sichemites* What shal we say of Ruben Iuda Dauid and manie other being regenerate they fell filthily and yet they obtained pardon 25 What offence is greater then rebellion For it is called a diuorcement betweene God and his Church Rebellion a great offence but this is ouercome by the goodnesse of God* Returne vnto me saith the Lorde and I will receaue thee Ier. 3.1.12 Returne thou turne away I will not turne away my face from thee Neither was it in vaine that he ordained in the Lawe dailie sacrifices for sinnes 26 Is this benefite taken away from the faithfull by the comming of Christ that they dare not pray for forgiuenesse of sinnes He should haue come to the destruction and not to the saluation of his Peter denyed Christ and that not without cursinge* Mat. 26.35 Gal. 1.6 3.1 4.9 and yet hee is not excluded from pardon 27 The falling away of the Galathians was no smal sinne* 1 Cor. 12.21 The Corinthians did swarme with more and no lighter offences* And yet neither of them is excluded from the mercie of God 28 Obiect Euerie fault is not an vnpardonable sinne but the voluntarie transgressinge of the Lawe An. Why did God then commaund in the Lawe sacrifices to be offered for purging the voluntarie sinnes of the faithfull* Leuit. 4. Who can excuse Dauid by ignorance Did the Patriarkes thinke the murthering of their brother a lawfull thing 29 Obiect The sinnes which are forgiuen the faithfull dayly are light faults The sharpe Censure of the olde fathers which come vpon thē through infirmitie of the flesh but solemne repentance for more hainous offences ought no more to be repeated then Baptisme An. Whereas the men of olde did so hardly pardon those who had committed anie thing worthy to be punished by the Church they did it not for this cause because they thought that the Lord would hardly pardon it but they meant by this sharpnesse to terrifie others that they might not runne headlong into wickednesse for which they should be estranged from the fellowship of the Church CHAP. II. A comparison of the false Church with the true 1 THerefore seing the Church being grounded vpon the doctrine of the Apostles and Prophets* Eph. 2.10 hath the ministerie of the word and Sacraments as proper to it if you take away doctrine how shall the building any longer stand It is the stay of truth* 1 Tim. 3.15 The Church is the grounde work of truth Therfore there is no Church where lying falshood raigne 2 Seing the case so standeth in Papisme we may perceaue what Church remaineth there In steed of the ministerie of the worde there raigneth there a peruerse gouernment made of lies which partly extinguisheth the pure light and partly choketh it in place of the Lords Supper is come most filthy sacriledge the worship of God is disfigured with a diuerse heape of superstitions What the masse is all doctrine is buried and banished publike assemblies are schooles of idolatrie and impietie Obiect The Church of Rome being founded by the Apostles consecrated by the bloud of the martyrs There is no succession without Christ hath bene preserued by continuall succession of Bishops therfore it is the true Church An. The colour of succession is nothing worth vnlesse the posteritie holde the trueth which they haue receaued of their fathers by hand vncorrupt and vnlesse they abide in it Wherin the Papists and the Iewes agre 3 Therfore the Romanists pretend none other thing at this day then did the Iewes in old time when they were reproued by the Lordes Prophetes for their blindnesse impiety idolatrie For as they did gloriouslie boast of the temple ceremonies and sacrifices* so in steed of the Church they shew certaine outward visures Ier 7 4 Ezech. 10.4 4 For this is a perpetuall marke wherwith our Lord hath marked vs He which is of the truth heareth my voyce * Ioh. 18.37 I am that good sheepheard and I know my sheep and am knowen of them My sheep heare my voyce* Ioh. 10.14 The Church is Christes kingdome The Church is the kingdome of Christ he raigneth by his worde therefore seeing there is no scepter in Popery should the kingdome of Christ be there Who are heretickes Schismatickes 5 Obiect They are guiltie of schisme and heresie who preach any other doctrine then that which the Church of Rome doth preach haue by them selues assemblies to prayer to baptise and to minister the Supper An. They are called hereticks schismaticks who making a diuision do breake in sunder the communion of the church which is contained in two bōds to wit the agreement of true doctrine brotherlie loue whereupon Augustine putteth this difference betweene schismatikes and heretikes* Lib quest Euan. sect Mat. because the latter corrupt with false opinions the synceritie of faith and the former euen where there is like faith do breake the bond of fellowship 6 How then should we be such which keepe the doctrine of the truth hauing cast away lying I saye nothing of that that they haue excommunicate and cursed vs the Apostles had experiēce of the same* Ioh. 16.2 7 The true Church was at that time extant among the Iewes and Israelites Without the word there is no Church when they did abide in the lawes of the couenant But after that hauing forsaken the Law of the Lord they did degenerate vnto idolatrie they partly lost that prerogatiue For who dare call that companie the Church where the word of the Lord is manifestly troden vnder foote 8 Quest Was there then no parcell or part of the Church among the Iewes after that they fell to idolatrie An. There were some degrees in the very falling away For they came not straight way to the vttermost point vntill euen the verie Priestes did defile the Temple of God with profane and abhominable rites 9 Go too let the Papists if they can There is greater corruption vnder the pope then vnder Ieroboam deny that the state of religion is as corrupt among them as it was vnder Ieroboam But they haue grosser idolatrie neither are they purer in doctrine Obiect All the Prophets which were at Ierusalē when things were most corrupt there did neither offer sacrifice by them selues neither had they seuerall assemblies gathered to prayer An. They were commanded to meet together in Salomons temple* The comandement to meet in the temple Exod 29.9 And yet they were not enforced to vse any superstitious worship yea they tooke in hand nothing but that which was appointed of God But what like thing haue the Papists 10 We wil willingly graunt them that which the Prophetes graunted to the Iewes and Israelites of their time* Is 1.14 seing things were there
that they bare a spirituall function The diuision of the church goodes into fower parts 6 By this we may gather what vse there was of the Church goods and what maner distributiō was made therof 7 At the beginning the administration was voluntarie after that there were certaine Canons made which deuided the reuenues of the Church into foure partes Gelasius cap. Pre. 16 quest 3 whereof one is assigned to the Bishop and his familie another to the clergie the third to the poore the fourth to the repairing of the Churches 8 Furthermore that which they bestowed vpon adorning holie thinges was verie litle and meane And if anie neede were that continued also wholie to the poore Glegor reser ca. Mos est 11 quest 12. Hist Triper li. 5. So did Cyrillus Bishop of Ierusalem* Acatius of Amida* Exuperius of Thelosa* Ambrose * behaue them selues neither did they suffer the poore to be hungrie * Lib. 11. ca. 16. * Lib. ad Nepotia num 9 Those which were appointed to be as it were the seminarie of the Church were called Clarkes but vnproperlie * Lib. 2. de offic cap. 28. Clarkes To them they commited first the charge of opening and shuttinge the Church and they called them doore keepers After that they called them Acoluthes or followers which wayted vppon the Bishop Acoluthes and did accompanie him first for honours sake and secondly that none euill suspition might arise Furthermore they had place graunted them to reade in the pulpit Subdeacons that by litle and litle they might be made knowen to the people and that they might learne to abide the sight of the people lest being made Elders they should be abashed when they came to teach So they went forward by litle litle vntill they were made Subdeacons 10 Whereas wee saide that the first and second pointes in the calling of ministers were What maner what maner persons were to be called and howe they were to be called the old church did therein followe the rule of the Apostles How In that which wee set downe in the thirde place namelie by whō they ought to be chosen they did not alwaies keepe one order In old time no man was receiued into the companie of clarkes without consent of the whole multitude* By whom But because in those lesser exercises there was no great danger Cip lib. 5 When they ceased from asking the consent of the church they began at length to cease from asking the consent of the multitude Afterwarde euen in the rest of the orders except the bishops the cōmon people left the iudgement to the Bishop Elders saue onelie when new Elders were appointed to parishes then it was expedient that the multitude of the place should giue their consent Orders were geuin at certane appointed times of the yeare Orders were giuen at certaine times of the yeare least any should creep in priuily without consent of the faithfull or least he should proceed too easilie 11 The people did long keepe their libertie in choosing Bishops hence came these sayings Bishops let him be chosen Bishop whom the cleargie multitude or the greater number shal require Leo primus epist 92 cap 2 Cap. 13. Let him be chosen of all which must gouerne all 12 Obiect It was established in the Councell of Laodicia* that the multitudes should not be suffred to choose An. It was done for good cause Why the people ceased to chuse for it cōmeth to passe scarce at anie time that so manie heads agree together in one sense But there was a good remedy for this dāger For first the clearks alone did choose What order was kept in election hauing chosen one they presented him to the Magistrate or Senate or chief men They after cōsultatiō had if they thought the electiō iust cōfirmed it if not they did choose one whō they did better allow Leo Epist 93. Then he was brought to the multitude So Leo saith the desires of the citizens the testimonies of the people the iudgement of the honorable the election of the clearkes must be waited for 13 This manner of choosing was yet of force in Gregories time and it is likely that it endured long after 14 The fourth thing followeth with what rite ministers were admitted to their office With what rite The Latins called this ordination or consecratiō the Grecians Cheirotonia or Cheirothesia Cheirotonia Cheirothesia And there is extant the decree of the Nicene councell that the Metropolitane come together with all the Bishops of the prouince to ordaine him which is chosen If he cannot let three at least come together let those which are absent testifie their consent by letters They were commaunded to bee present therefore that there might the straighter examinatiō be had of the learning and maners of him which was to be ordeined None was ordained with out examination neither was the matter dispatched without examination 15 Whereas this was done euerie where without exception a diuers manner grew in vse by little and little that those which were chosen went together to the Metropolitane to require orders and not long after came in a farre worse custome Consecration of Ministers that the Bishops in a manner of all Italie did fet their consecration thence But the rite was laying on of handes CHAP. V. That the ancient forme of gouernment was ouerthrowne by the tyrannie of the Papacie 1 NOW let vs conferre and compare the order of gouerning the Popish church with that of the primatiue and old church which wee haue described Calling that it may more easilie appeare how falslie they chalenge to themselues the title of the church It is best to begin with calling and we will giue the first place to Bishops There is there no examination of learning or maners yea this hundreth yeeres What maner bishops there hath been founde scarce one among an hundred which had in him anie sounde doctrine fewe which were not drunkardes whoremongers hunters c. 2 Now in choosing By whom all that right of the people was taken away their desires assent subscriptions al such things did vanish away The whole power is translated vnto the Canons onlie they bestowe the Bishopricke vppon whom they will so that it is made at this day for the most part a reward of adulterie and baudrie 3 Ordaining is nothing but a meer mock With what rite wheras princes haue by bargaining in some places obtained of the Bishops of Rome to nominate the Bishops the churche hath suffered no newe losse therein because the election is onely taken from the Canons who tooke it to themselues by no right 4 Behold their excellent calling by reason wherof the Bishops boast that they be the successours of the Apostles Elders And they say that the right to make elders belongeth to them alone and they are made not to gouern
men So Paule indeuored to walke with a good conscience toward God and men But that is vnproperly spoken And that is to be considered both in the commandements of God which must needs be kept and also in things indifferent and meane How mens laws be to be obserued 5 If mens lawes be giuen to this ende that they may charge vs with religiō as if the obseruing therof were of it selfe necessarie we say that that is layd vpon the conscience which was not lawfull For our consciences haue not properly to deale with men but with God seing they are gouerned by the word of God alone Obiect We must obey Princes euen for consciēce sake* Rom. 13.2 therfore the lawes of Princes beare rule ouer mens consciences An. We must distinguish betweene the Genus the Species The generall commandement of God commendeth the authoritie of magistrats That we must obey princes and how farre Hitherto we must obey But it is not meete that the lawes which are written by them should appertaine vnto the inward gouernment of the soule Therfore if any thing be commanded contrarie to the word or if in things indifferent there be a certaine necessitie laid vpon vs we must not obey 6 Such are those which in Poperie are called ecclesiastical cōstitutions which are brought in for the true necessary worship of God Popish constitutions And as they be innumerable so they be infinite grins to insnare souls Ob. Bishops are spirituall lawgiuers appointed of the Lord Authoritie of Bishops after that the gouernment of the Church is committed to them Therfore he which breaketh their cōstitutiōs rebelleth against god the church An. The authority of Bishops appertaineth to set the pollicie of the Church in good order against which we must not speake But it is necessarie that they alwayes follow the rule of the Scripture There is but one lawgiuer God 7 For to speake properly there is but one Law-giuer namely the lord who is able to saue to destroy He hath so comprehended in his Law all that which was necessarie to the perfect rule of good life that he left no thing for men to adde to that chiefe perfection And this doth he to that end first that all our works may be gouerned by his will Secondly that he may shew that he doth only require obedience at our hands 8 If we keepe in mind these two reasons we may easilie iudge what constitutions of men are contrary to the word of God With the former reason Paul contendeth against the false Apostles which assaied to burden the churches with newe burdens* Col. 2.8 He vseth the second more in the Galathians when he teacheth that the consciences must not be insnared which must be gouerned by God alone Gal. 5. Faultes of popish constitutions 9 Let vs apply this doctrine to our times We say that the constitutions wherwith the Pope doth burden the Church 1 They ar coūted for the true worship of God 2 They bind the consciences 3 They make the commandement of God of none effect Mat. 15 3. 4 They be vnprofitable and foolish are hurtfull whether they be concerning ceremonies and rites or which do more belong to discipline First because they holde that the worship of God is contained in them Secondly because they bind the consciences with precise necessitie to keepe what soeuer they command 10 Furthermore that is the worst of all that whē religiō is once begun to be determined by such vain inuentions the commandement of God is made of none effect* For it is a greater offence with thē to haue omitted auricular confession thē to haue continued a most wicked life a whole yeare together 11 There be also other two no small faults in the same constitutions first they prescribe vnprofitable obseruations Secondly they oppresse the consciences with an infinit multitude and they do so cleaue to shadowes that they cannot come to Christ Infinite multitudes 12 So that at this day not onely the vnlearned multitude but as euerie one is puft vp with worldly wisedome Popish snares so he is wonderfully delighted with the beholding of ceremonies Hypocrites silie womē thinke that nothing can be inuented which can be either more beautifull or better Neither is it anie maruell that the authours thereof are come to that point as to mocke both them selues others with friuolous toyes The papists are apes because they haue taken a pattern partly by the dotings of the Gentiles partly like apes they haue imitated the old rites of Moses Law 13 Againe there is such a number of them The number is not tollerable that the Church can in no case endure them Hereby it commeth to passe that there appeareth in ceremonies I wot not what Iudaisme other obseruations bring vpon godly soules a grieuous butcherie 14 Obiect There be amongst vs manie as ignorant Popish introduction as they were some amonge the people of Israell Such introduction was appoynted for their sake An. To oppresse weake consciences with great heaps of ceremonies is not to comfort them Paule saith that the Iewes are like to children which were kept vnder tutors and gouernours we to growen men which being set free from the tuition of others haue no neede of childish rudiments Quest Shall the ignorant sort then haue no ceremonies geuen them to helpe their vnskilfulnesse An. Let those be giuen thē which set forth Christ more plainly and not those which darken him They are counted purging sacrifices 15 Obiect They be sacrifices wherewith God is well pleased sinnes are taken away and saluation is purchased An. They are rather foolish and pernitious opinions Bosting of stage players Obiect Good things are not corrupt by straunge errours for as much as in this behalfe a man may no lesse sinne in works commanded by God An. But they are euill as being not vnderstood and like to a stage play God seeketh obedience neither will he be worshipped with precepts of men * Mat. 15.9 Ier. 7.22 Lastly they do not direct vs vnto Christ but they are only nets to catch money and serue for sacrilegious buying and selling 7 Inuented for gaine 16 Therefore so often as this superstition creepeth in that they will haue men to worship God with their inuentions what lawes soeuer are made to that end they straight way degenerate vnto those grosse abuses God threatneth this curse to all ages that he will strike them with blindnesse blockishnesse Ies 29.13 Popish traditions which worship him with doctrines of men* 17 Obiect Our traditions are not of men but of God For the Church is so gouerned by the Spirite of God that it can not erre An. We haue alreadie shewed howe falslie they chalenge to them selues the title of the church For the Church followeth the rule of her spouse Neither is that the Church which passing the boundes of the word of
omitted without danger An. If in these one swarue either through want of wit Euill contempt by reason of stubbornesse or through forgetfulnesse or necessitie there is none offence committed but if through cōtempt the stubbornnesse is to be misliked 32 Furthermore we must vse great diligence in this point that none error creepe in which eyther staine or darken this pure vse Which thing shall be brought to passe if all the obseruations that bee shall haue a manifest shew of profite and if very few bee vsed Let ceremonies be profitable and especiallie if the doctrine of a faithfull pastour be ioyned therewithall to shut and stop the way before wicked opinions CHAP. XI Of the iurisdiction of the church and the abuse therof such as we see in poperie 1 THE thirde part of Ecclesiasticall power remaineth The third part touchinge iurisdiction which we say cōsisteth in iurisdiction And this iurisdiction is an order prouided for preseruation of spirituall pollicie to this ende from the beginning there were iudgement seates or cōsistories in churches to examine manners Consistories Mat. 18.18 and punish vices and beare rule in exercising the office of the keyes* Paul calleth them gouernments * 1 Cor. 12.22 Gouernments Ioh. 20.23 Mat. 16.19 The preaching of the worde Furthermore that power of the keyes hath two parts principallie The one consisteth in preaching the Gospel* which is properlie not so much power as a ministerie if we respect men For Christ hath giuen this power to his word whereof men are ministers We speake not of this now 2 The other power of binding and loosing is described by Christ* when hee saieth What it is to binde and the ende If anie brother heare not the church let him be to thee as an Heathen or publicane Verilie I say vnto you whatsoeuer yee shall binde c. But the church bindeth him whom it excommunicateth What to loose not that it may destroy him but that he may repent It looseth him whom it receiueth to communion or fellowship because it doeth as it were make him partaker of the vnitie which it hath in Christ Iesu And least anie man cōtemne the iudgement of the church the Lord doth testify that it is nothing els but the publishing of his sentence 3 Obiect All these thinges lasted but for a time when as the magistrates were as yet aliens frō our religion Discipline is necessarie An. This order is alwaies necessarie Because the church doth neither take anie thing to herselfe which is proper to the Magistrate The difference betwene the magistrat and the church neither can the Magistrate doe this which the church doth yea the Magistrate himselfe must sometimes be chastened which thing befell Theodosius Caesar 4 And surelie if anie man doe throughly weigh the wordes of Christ hee shall plainelie see that the state perpetuall order of the church is described there and not any temporall order 5 Furthermore the true vse of Ecclesiasticall iurisdiction is Vse of ecclesiasticall Iurisdiction that offences may be preuented and if anie offence be risen it may be done away Ther be two things to be considered in the vse first that this spiritual power may be quite seperated from the authoritie of the sword Secondly that it be not administred as one man will Discipline seperated from the power of the sword Excommunication is the sharpest censure of the church but by a lawefull assemblie both things were obserued in the purer church For the holy Bishops did neither vse fines nor prisons but their sharpest punishment was excōmunication that in great necessitie according to the word of God 6 Neither was such power in mans hand onely that hee might doe whatsoeuer he would but it did belong to the cōpany of Elders which was in the church The Senat of the church that which the Senate is in the citie Cypriā ioyned the whole Cleargie with the Bishop And it was an vsuall custome that the iurisdiction of the church should be exercised by the Senate of elders wherof there were two kinds Epist 14. lib. 3. Two sortes of Elders In. 5. cap. 1. ad Tim. Tirannie of Bishops for some were appointed to teach othersome were only Censors of manners This ordinance grew out of kind by little little In Ambrose his time the clarks alone were Cēsors* At length the Bishop did challendge that to himself which was graunted to the church 7 Afterward the Bishops committed this charge to their officials Officials which in deed differ nothing from profane iudges Obiect Officials admonish and excommunicate The iurisdiction of officials is ridiculous An. Surelie they mock God by this Some poore man oweth a little money He is cited If he appeare he is condemned Being condemned vnlesse he pay he is admonished By the second admonition there is a step made to excommunication if hee appeare not he is admonished to come to the court if hee make delay he is admonished and foorth with excōmunicate I speake nothing of the praies spoiles briberies sacrileges whiche are gathered thereby 8 Such is the popish spirituall iurisdiction Also they doe falslie attribute to themselues the power of the sworde Bishops doe falslie attribute to them selues the power of the sword because it is not exercised vppon mens consciences and Christe also forbade that* Obiect Moses had both together An. First that was done by a rare myracle Secondlie it did but last for a time Mat. 20.25 for when there is a certaine forme appointed by God the ciuill gouernment is left to him he is commanded to resign the priesthood to his brother 9 Obiect By this meanes the glorie of Christe doeth florish as it is worthie The priesthood is resigned to Aaron and in the meane season the Bishops are not too much called away from that which their calling requireth An. As touching the first Christ saith* Kinges of the nations and Princes reigne ouer them but you shall not bee so and in an other place* Mat. 20.23 Luk. 22.25 Luk. 12.14 Who made me a iudge or a deuider among you As touching the other they are not more excellent then the Apostles who did not thinke it meet for them to serue tables Act. 6.2 hauing forsaken the word of God* Act. 6.2 10 Neither is it to be doubted but that Bishops went thus farre beginning with a verie little but they haue lifted vp themselues with subtiltie croked craftie meanes and that priuilie In times past if anie controuersie did happen A laudable custome the godly committed the iudgement thereof to the Bishop because they did not doubt of his vprightnesse This was praise worthie Iurisdiction was made of voluntarie iudgments but these men made an ordinary iurisdiction of voluntarie iudgements When cities countries were shortlie after brought into diuers straits they fled vnto the patronage of Bishops these men of patrones became lords 11 Although the
earnest by the ordinance of Christ 48 Obiect We must not fet a rule from one fact whereby the Church may be tyed to continuall obseruation The partaking of both signes is necessarie An. It is no simple fact Because Christ appointed that the Apostles should do so afterwarde For these are the words of one that cōmandeth Drinke ye all of this Obiect The Apostles alone were admitted to be partakers of this Supper whome he had alreadie chosen into the order of sacrificing Priests An. He commanded that they should so distribute the bread and wine which was afterward obserued by the faithfull after the Apostles time for the space of a thousand years all without exception were made partakers of both signes 49 Neither did this custome growe out of vse so long as any droppe of integritie remained in the Church Gregorie the last Bishop Gregory whom you may by good right call the last bishop of Rome saith that it was kept in his time Yea it endured as yet foure hundred yeares after his death when all things were growen out of kind 50 Neither did the Apostle lie when he told the Corinthians that he had receiued that frō the Lord which he had deliuered to them For afterward he declareth the tradition that all of them both one other should be partakers of the signes CHAP. XVIII Of the Popish Masse by which sacriledge the Supper of Christ hath not only bene profaned but also brought to nothing 1 HEreby it appeareth how farre contrarie the Masse is to the holy institutiō of the Supper Ob. It is a sacrifice to obtaine remission of sinnes An. Yea it blasphemeth Christ it burieth his crosse it maketh his death to be forgotten The vertues of the Masse it taketh away the frute thereof and it weakneth the Sacrament wherein the memoriall of his death is left 2 First 1 Blaspheming of Christ those which say Masse must needes be priests And that cannot be done without horrible blaspheming of Christ seing he is appointed of his Father to be the onely and eternall priest* Heb. 5.5 10.7 Psal 110.14 such as hath no neede to haue a vicegerent vnder him Obiect Sacrificing priests are not appointed vnder Christ as if he were dead Suffragaines but they are only Suffragaines or helpers Heb. 7.23 An Christ who is not hindered by death is one and needeth no parteners Obiect Melchisedech offered bread and wine to Abraham which was a preparation to the Masse An. That is falsly referred to bread and wine which the Apostle referreth to blessing 2 Fruite of the Masse 3 Another vertue of the Masse is that it doth burie the crosse and passion of Christ Obiect The Masse is onely a repeating of the sacrifice which was once offered An The Apostle teacheth that no repetition is necessarie* Heb. 9.26 10 10. saying The remission of sinnes being once obtained there remaineth no more offering The sacrifice of Christ is not repeated Ob. The Masse is the application of the sacrifice An. The true application is made by the preaching of the word the administration of the holie Supper 4 Obiect It shall come to passe that incense a cleane oblatiō shal be offred to his name through out the whole world* Mat. 1.8 An. As if it were a new vnwonted thing with the Prophets to depaint out by the externall rite of the Law the spirituall worship of Cod wherto they exhort the Gentiles Ioel. 2.28 Ies 16.21 when they speake of their calling* 5 The third office of the Masse is to blot and rase out of mēs memories the true death of Christ The third office of the Masse What the Masse is For what is the Masse but a newe and altogether a diuerse testament seing that it promiseth newe remission of sinnes Obiect This sacrifice is vnbloudie An. Therfore contrarie to the nature of sacrifices because there is none without sheding of bloud 4 Office to draw men back from Christ lest washing be wanting 6 The fourth office of the Masse is to take from vs the fruite which came to vs from the death of Christ For who can thinke that he is redeemed by the death of Christ when he shall see new redemption in the Masse Obiect We obtaine remission of sinnes by none other meanes in the Masse saue onely because it is alreadie purchased by the death of Christ An. That is An absurditie we are redeemed by Christ vppon that condition that we our selues may redeeme our selues 7 Last of all the holy Supper wherin the Lord lefte a remembrance of his passion is taken away 5 Office to take away the Supper The cōtrarietie betweene the Supper and the Masse when the Masse is set on foot For the Supper receiueth the Masse giueth offereth the Supper teacheth that we obtain saluatiō by the death of Christ alone the Masse chalengeth that to it self the Supper is the bond of vnitie the Masse of diuision For in the priuate Masse there is no partaking of the Supper though there be manie present 8 Obiect But the priest eateth in the name of the whole Church An. Who commanded him so to do Christ will haue the bread to be broken and deuided In the Masse it is shewed and worshipped 9 Moreouer this peruersnesse was vnknowen to the purer Church Therfore let vs say that they do erre filthilie which take the Masse for a sacrifice 10 Obiect The men of old time called the holie Supper a sacrifice An. But they declare therwithall that they meane nothing else How the Supper is a sacrifice Aug. lib. 20. con Faust cap. 18. but the remembrance of that only sacrifice which Christ our only Priest did offer vpon the crosse* 11 Moreouer they did more neare imitate the Iewish manner of sacrificing then either Christ ordained or the nature of the Gospel did bear they turned aside too much vnto the shadows of the law The comparison of Moses his sacrifices and our thanks giuing 12 For there is difference put betweene Moses his sacrifices and the Lords Supper because though they did represent to the people of the Iewes that efficacie of the death of Christ which is giuen to vs at this day in the Supper yet the manner of representing was diuerse Because there the Priestes the sacrifice the Altar did figure the sacrifice of Christ which was to come but the signes of the Supper as bread and wine do celebrate the remembrance of the sacrifice alreadie past Two kindes of Sacrifices 13 Furthermore the word Sacrifice being taken generally doth comprehend what soeuer is offred to God And though there were diuerse formes of sacrifices yet they may be referred vnto two members For either the offering was offered for sinne after a certaine maner of satisfaction and it is called expiatorie or cleansing or it was in steed of thanksgiuing Exod. 29.30 to testifie the thankfulnesse of the mind
1583. Your worships most bounden WILLIAM LAWNE A GENERALL TABLE OF THE VVHOLE INSTITVTION OF CHRISTIAN RELIGION COMprehending brieflie the principall poincts VVe haue added to the notes of the bookes and chapters for the more easie finding out of euerie part True wisedome is placed in the knowing of God 1. The Creatour out of the first booke That when we shall see that all things are created for our sakes That the giftes wherein we excell are not of our selues That the good thinges which we vse dayly do come downe from the heauen vnto vs. And that we haue our being in God We may be brought as it were from the streames vnto the fountaine 2. The Redeemer by the Sonne wherein we must consider 2. Booke 1. The fall of man 1. From that excellencie wherin he was created that he might be like to God 2. Vnto that most miserable estate that he may be like the deuill 2. The restoring of man the materiall cause whereof is Christ wherin we must consider three thinges 1. How it is giuen vnto men 1 In the Lawe 2. In the Gospel 2. Howe it is receaued 3 Booke 1. By the power of the holy Spirit 2. By faith as by an hand 3. How God doth kepe vs in the societie of Christ namely by gouernement which is double 4. Booke 1. Ecclesiasticall 2. Ciuill The knowledge of God the Creator is Ingendred in vs naturallie Chap. 1. 1. The end whereof ought to be Chap. 2. The worship of God rightly ordered The reuerence of his name with Chap 3. Feare Loue. 2. But such seede is corrupted Chap. 4. Through ignorance whence cometh superstitious worship Through wickednesse whence commeth Seruile feare Hatred of the godhead Gotten by some other meanes namely by 1. The whole frame of the world which teacheth Chap. 6. 1. Of what sort the 1. Goodnesse 2 Power 3. Iustice 4. Wisdom of God are 1. In creating 1. Heauenlie things 2. Earthly things 2 in preseruing the same by his admininistratiō which is 1. Ordinarie 2. Extraordinary wherein gods prouidence doeth more plainely appeare 2. What our neede is that we may learne 1. To repose our confidence in his Goodnes Power Prouidence 2. To obey his cōmandements Willinglie as sonnes Not resisting as seruants 3. To runne vnto him in our necessitie as vnto the fountaine of all good things 4. To acknowledge that we haue receaued all those giftes which we haue at Gods hands and to thanke him for them 2. By the Scriptures Chap. 6. Reade the next Table vnder the letter A. A God the Creator is also known by the Scriptures wherin we must consider Chap 6. 1. Of what sort they are to wit True as proceeding from the holie spirit of God which is proued Chap. 78. 1. By the testimonie of the holie Ghoste 2. By the efficacie thereof 3. By their antiquitie 4. By the truth of the prophesies 5. By the marueilous preseruation of the law 6. By the calling and writtings of the Apostles 7. By the consent of the Church 8. By the blood of manie Martyrs shed in testimonie thereof Whereby it doth easilie appeare that those brainsick fellowes do ouerthrow all the principles of godlinesse who casting the Scripture behind them do flie to reuelation Chap. 9.10.11.12 2. What they teach to wit of what sort the nature of God is Chap. 13. In it selfe Infinite Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Inuisible Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Eternall Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Omnipotent Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Of one essēce which containeth in it selfe three persons of Chap. 13. 1. The Father 2. The Sonne 3. The holy Ghost In the Creatiō of 1 Heauenlie things as of Angels Chap. 14. Good to the defence of the godlie Euill of Diuels and they are suche not by creation but by corruption Chap. 14. 2. Of earthly thinges as of man whose Cha. 14.15 1. Perfectiō is taught in his Soule Body 2. His fall is set down concerning which looke the table of the second booke In the Administration reade the table following A. A Gods administratiō or gouernment is C. 16. Vniuersall Whereby God doeth gouerne all creatures according to that propertie which he hath geuen to euerie one of them when he created them Particular which is considered in respect 1. Of things Hauing life So that if anie man fall into the handes of robbers Or among wild beasts Or wandring through a wildernesse do find remedie for his thirst Or being tossed with waues do come into some hauen We must ascribe all these euents to God being Prosperous Vnprosperous Without life Which though they haue their property geuen them naturally yet do they not shewe forth their force saue only so farre forth as they are directed by the present hād of god 2. Of time Past that we may know that all thinges come to passe through Gods appointment by working 1. By meanes 2. Without means 3. Against meanes The frutes all thinges turne 1. To the faithfull to good 2. To the vnfaithfull to euill To come Whereunto appertaine mens deliberations Which teacheth vs that wee must vse lawfull meanes for that prouidence whereto we leane hath his meanes The frutes that wee may knowe assuredly Chap 17 1. That god careth for 1. All mankind 2. His Church chieflie 2. God doth 1. Containe by his power All thinges 2. Gouerne by his becke All thinges 3. Moderate by his wisedome All thinges 3 That he hath power enough to do good because He hath in his power Heauen Earth All creatures do obey his becke 4. That nothing cometh to passe by chaunce but by the will of God which is double Chap. 17. Hidden Which we can not search out but wee adore the same reuerently Expressed in the Lawe Gospell The knowledge of God the redeemer appeareth Ch. 1. 1. The fall of man wherein we must cōsider 1. What he oweth and to the ende we may do this let vs see Chap 1. 1. What he hath receaued 1. He was created after the image of God beeing partaker of Wisedome Iustice Innocencie Power 2. Therefore he did owe vnto God the perfect keeping of his cōmandemēts bicause he was perfect in Soule Body 2. How hee lost it The causes are 1. Nigh 1. Sathan 2. The Serpent 3. The woman 4. The apple 2. Farre of 1. Infidelitie 2. Ambition 3. Vnthankfulnesse 4. Stubbornnesse 3. The effects The image of God was blotted out man became 1. Vnfaithfull 2. Vnrighteous 3. Subiect to death 2. What he is able to doe Chap. 2. 1. In soule Ch 3 1. In vnderstanding 1. In diuine thīgs 1. In godlines 1. In the knowledge of God Hee is blinder then moals 2. In the true worship of God Hee is
and more familiarly to him self to wit vpō the Iewes 1. Iewes 2. Gentiles Notwithstāding he did afterward make the same benefit cōmō to all nations 2 But whether God did make him self knowen to the fathers by oracles visions or he did inform them by the ministerie diligence of men of that which they should afterward deliuer to their posteritie as from hand to hand He reuealed himselfe to the fathers by oracles and visions yet it is out of all doubt that the firme certaintie of that doctrine was ingrauen in their harts so that they were perswaded did vnderstand that that which they had learned came from God The certainty of the propheticall Scripture For God did alwayes make vndoubted assurance for credit for his word which did farre surpasse all vncertaine opinion Therefore he enrolled his oracles in publike tables he published his Law whereto the Prophets were afterward added to be interpreters thereof 3 And because mans mind is very much enclined to forget God Naturall forgetfulnes Error because it is wonderfully bent toward all manner errors because the lust therof to forge newe kinds of religion is great we may see howe necessarie such enrolling of the celestiall doctrine was Boldnes lest either through forgetfulnes it should perish or through errour vanish away or be corrupt through mans boldnesse 4 Therefore after that the Prophet had sayde that the heauens declare the glorie of God * Psal 19.1 that the firmament sheweth his handiwork that the ordinate course of the dayes and nights set forth his maiestie de descendeth afterward to make mentiō of his word The Lawe of God saith he is vndefiled conuerting the soules c. Where he propoundeth the peculiar schoole of the children of God The schoole of Gods children which alone leadeth them vnto the true knowledge of saluation and without which we shall alwayes orre CHAP. VII Of the authoritie of the Scripture 1. THerefore because we haue not oracles daily from heauen the Scriptures alone are extant whereby alone it pleased the Lord to haue his truth continually kept in remembrance the same Scriptures are of full authoritie with the faithfull by no other meanes then when they be perswaded that they came from heauen as if the liuely voyces of God were heard there Obiect The Scripture hath as much authoritie and weight as is graunted vnto it by the consent of the Church The Scripture resteth not vpon mans authoritie An. The eternall and inuiolable truth of God resteth not vpon mans pleasure 2 Moreouer the Apostle saith that the Church is builded vpon the foundation of the Prophets and Apostles * Eph. 2.20 Quest Howe shall we be perswaded that it came from God vnlesse we flie vnto the decree of the Church An. The Scripture sheweth in it selfe apparent sense of her trueth The first argument drawen from the testimonie of the holie Ghost which the Spirit of God doeth seale in our minds being firmely imprinted therin 3 Obiect Augustine saith I had not beleeued the Gospel vnlesse the authority of the Church had moued me * Lib contra epist fundamentalem Chap. 9. An. He had to deale with the Manichees which would haue men to beleeue thē without any gaine saying when they were perswaded that they had the truth but could not shewe it He demaundeth what they would do if they should light on a man which doth not beleeue euen the Gospell In the forth chap of the same booke After that he addeth and I truely would not beleeue the Gospell c. signifying that at such time as he was a stranger from the faith he could by no meanes be brought to embrace the Gospell as the certaine truth of God vntill hee was ouercome by the authoritie of the Church Quest Why then doth he oftentimes vrge the Manichees with the consent of the whole Church when he will proue the same Scripture which they refused An. He doth no where ayme at this to teach that the authoritie which we graunt the Scriptures to haue doth depende vpon the determination or decree of men but doth onely which was of great importance in the cause bring forth the iudgment of the whole Church wherein he had the vpper hand of his aduersaries 4 Therefore if we will well prouide for our consciences that they be not continually caried about with an vnstable doubting or that they do not wauer ne yet stay at euery small stop we must fet a perswasion further then either from mans reasons or iudgements or coniectures to wit frō the secret testimonie of the Spirit Quest By what reasons can it be prooued that Moses and the Prophetes were inspired by God to speake The testimony of the holie Ghost is more excellent then anie reason An. The testimonie of the Spirit doth surpasse all reason though there may manie argumentes be alledged whereby it may appeare that if there be God in heauen the Law and Prophecies Gospell came from him That doth I say as witnesse saying my Spirit which is in thee and the wordes which I haue put in thy mouth and in the mouth of thy seed shall not faile for euer * Isay 51.16.19 21. For the Spirit is the earnest seale to confirme the faith of the godly * 2. Cor. 1 22. Eph 1.13 because vntill he lighten their minds they do alwayes wauer amidst manie doubts There is no true faith without the illumination of the holie ghost 5 Therefore let this remaine firme that they whom the holy Ghost hath taught do rest soundly in the Scripture that that alone is the true faith which is sealed in our harts by his seale * Isay 54.13 CHAP. VIII Humane proofes which serue to establish the authoritie of the Scripture 2. Argument from the efficacye thereof 1. FVrthermore we see how great force the truth of the Scripture hath seeing there is no writing of man howe finely soeuer it be polished which is of such force to moue vs although the high mysteries of the kingdome of heauen be deliuered vnder a contemptible basenesse of words 2 Obiect Eloquence Some of the prophets did vse an elegant and fine kind of speach An. The holy Ghost meant to shewe by such examples that he wanted not eloquence whē he vsed in other places a plaine and homely stile Obiect Sathan doth craftilie sowe wicked errors in a rude and almost barbarous speech that he may more easilie deceaue sillie men An. Sathan is a counterfaytor of God in manie things Sathan a counterfayter of God but all those who are indued with meane vnderstanding do see howe vaine and filthie that curious counterfaiting is if they conferre mans inuentions and the word of God together 3 Besides those wherof I haue alreadie spoken 3. Argu. drawē from antiquity the verie antiquitie of the Scripture hath no small weight forasmuch as there is no monument of
receiued almost by common consent The beginning of Idols which is written in the booke of wisedom * to wit that those were the first authors of thē Wyse 14.15 which gaue this honour to the dead superstitiously to worship their memory Gen. 31.19 but idols were in vse before that time * Exod. 32.2 the mind begate the idol the hande brought it foorth 9 Worshipping did follow such forged inuentiō There is some god head ascribed to the images For seeing men did imagine that they behelde God in the images they did also worship him there Ob. The images are not coūted the gods thēselues An. Neither were the Iewes altogether so ignoraunt that they did not remember that it was God by whose hande they hadde beene brought out of Egipt before they made the calf neither were the Heathen men so blockish that they did not vnderstande that God was some other thing then wood and stone 10 Obiect That visible thing is not worshipped but that which is represented An The Gentiles had the like starting holes Then why doe they kneele before the images To what end serue pilgrimages Why do we turne our faces toward the images whē we are about to pray the like whereof we haue at home c. 11 Obiect That worship which is giuen to images is Idolodouleia or the seruice of images and not Idololatreia or worshipping of Images It is a lighter matter to worship then to serue An. As if it were not a lighter matter to worship than to serue by this meanes they should worship God and serue images Quest Are then no images tollerable What images are tollerable An. Those onlie are condemned which are made to be worshipped Quest Is it not expedienr to haue those images in churches which represent histories famous facts or mens bodies When images were set vp in Churches An. The authority of the ancient church ought to moue vs wherein for the space almost of 5. hundted yeres wherin religion did as yet more florish the temples of Christians were commonlie void of images But they were brought in when the sinceritie of the ministerie did degenerate This seemeth to be the cause why Iohn woulde haue vs to abstain not onlie from worshipping of images but also from the verie images themselues * 1. Ioh. 5.21 14 Obiect The Nicene councell which was holden by the commaundement of Irene The Nicene counsell did decree that images shoulde not onlie be had in churches but also worshipped An. Whosoeuer hee be which shall reade the refutarie booke published in the name of Carolus the great wherein are rehearsed the opinions of the bishops which were present and the arguments which they did vse he shall finde such filthie and vnsauery follies that I am ashamed much to report them 15 As if all those reuerende fathers did not discredit themselues either by handling the scriptures so childishlie or by renting them in peeces so wickedlie It is a wonder that so great monsters of vngodlinesse were by them spued out it is twise strange that they were not cried out against CHAP. XII That God is distinguished from idols that hee alone may be wholie worshipped 1 SO often as the scripture affirmeth that there is one onlie God it striueth not for the bare name but doth also commaund that that be giuen to no other which belongeth to the Godhead Whereby appeareth what difference there is betweene pure religion and superstition What difference there is betweene religion and superstition God to the end he may challendge to himselfe his owne right doth crie out that he is a ielous God and a seuere punisher if hee be coupled with anie vaine forged God * Exod. 20. 2 Therefore the distinction of latreia or worship and douleia or of seruice was inuented in vaine to the end diuine honours might seeme to bee freelie ascribed to angels and dead men Obiect Manie of the old fathers did vse such distinction An. It is not therefore to be any whit more allowed for no man doth doubt but that it were an hard matter ofte to serue him whom thou wouldest not refuse to worship Men worshipped Worshipping put for ciuill honour 3 Obiect We read that men haue been worshipped oftentimes An. That was a ciuil kind of honor but religion hath another respect which so soone as it is ioyned with worshipping draweth with it a profaning of the diuine honour CHAP. XIII That the one essence of God doth containe in it three persons 1 THAT which is taught in the scriptures touching the infinite and spirituall essence of God doth not only serue to ouerthrow the dotings of the common people but also to refute the subtilties of prophane philosophy What God is One of the old writers said sincerelie that God is all that which we see which we doe not see 2 And God doeth so declare himself to be one that hee doth distinctlie propounde and set foorth himself to be considered in three persons which except wee holde there doth onlie the bare name of God swim about in our brain without the true god Whether the word person be found in the Scriptures Obiect That worde person is not founde in the scriptures but it is inuented by man An. When the Apostle calleth the sonne of God the ingrauen forme of his fathers person * vndoutedly he assigneth some being to the father wherein he differeth from his sonne Heb. 1.3 the same reason is in the holy ghost because we shal proue by and by that he is both God and yet that we must needes thinke that he is another then the father 3 Obiect It were better for vs to keepe not onlie our meanings but also our words within the cōpasse of the scriptures then to spread abroad quaint words which may breed dissention and strife An. I graunt that we must with no lesse reuerence speak of God then think of him We must with no lesse reuerence speake of God then thinke of him But when the thing is all one though the word be not found in the same syllables in the scriptures it ought in no case to bee reiected otherwise all preaching and interpreting of the scriptures must be taken away With like necessitie is the Churche inforced to vse the worde Trinitie 4 And such quaintnes or newnesse of wordes if we must so call it doth then chieflie come in vse Why the word Trinitie was inuented stand in steede when wee must auouch the truth against slaunderers and cauillers So against Arrius the sonne was called Consubstanciall and against Sabellicus it was proued The sonne consubstantial that the Trinitie of persons did subsist in one God 5 Therfore if the words be not inuented in vain we must beware that in refusing the same we be not thought to be proudlie bold A caution Would God they were buried so that all did agree togeather in this faith that the
repaire to the pastours yet there wee must beware both of necessity to reckon vp al faults and that there be no tyrannie in the ministers For our sake and in the people no superstition 13 Christ speaketh of the other in Matthew* If thou offer thy gifte at the altar and there shalt remember c. Vnder this kinde is contained the confessiō of those which haue offended euē the whole church Mat. 5.23 For our neighbours sake So was the mā of Corinthus receiued again to the communion when he had shewed himself obedient to correction* Corinthians 2. Cor. 2.6 14 In these three kindes of confession the power of the keyes taketh place* Mat. 18.19 Ioh. 20.23 either when the whole Churche craueth forgiuenesse with a solemne acknowledging of their offences or when anie priuate person who hath by committing some notorious offence offended the whole congregation doth testifie his repentaunce or when he which by reason of vnquietnesse of his conscience doth need the helpe of the minister doth disclose to him his infirmitie But when we speake of the keies we must beware that wee doe not dreame of anie power separate from the preaching of the Gospell A caution 15 That which the Romishe diuines haue dreamed of the vse and number of the keyes There is no authoritie of the keyes without the worde and of the power of binding and loosing is so absurde that it needeth no refutation 16 For who is able as they will haue it to reckon vp all his sinnes Necessitie to recken vp all faultes Psal 19.13 58.5 Dauid crieth out who shall vnderstand all his errours 17 Therefore it is a butcherie cruellie to vexe mens consciences with that which is vnpossible 18 Moreouer that law that a man must of necessitie reckon vp all his sinnes shall either throw men into despaire or els it wil make them hypocrits hauing brought them from the true feeling of their sinnes and so it shall make them ignorant of God of themselues Quest Must I then confesse all my sins Is there no confession acceptable to God vnlesse it be concluded in these few wordes I am a sinner An. We must not onlie endeuour in one worde to confesse our selues to be sinners but also what manner vncleanesse ours is howe great it is and in how many points that the deapth of mercy may swallow vp the depth of sin Psal 19.13 Dauid said for good cause* Lord cleanse me from my secret faults Obiect The gate of Paradice is shut against him which shall neglect the power to confesse which is offered him An. Yea at what time soeuer a sinner shal repent him of his sinnes from the bottome of his hearte I will put all his wickednes out of my remembrance saith the Lord* Ezech. 18.21 Obiect There can no iudgement be giuen before the cause be heard An. These confessours do rashlie boldlie chalendge to themselues that power who are made iudges of themselues To binde and loose Obiect Wee haue the office of binding and loosing committed to vs. An The Apostles knew not this power Auricular confession is hurtfull 19 Therefore let vs reiect auricular confession as pestilent and hurtfull to the whole church Obiect It causeth him which confesseth to be ashamed that he may heerafter be more warie and preuent the iudgement of God Liberty to sinne cometh from auricular confession An. Yea we may euery where see that by nothing men haue more libertie graunted to sin then when hauing confessed them selues to the Priest beeing carelesse for making confession all the rest of the yeere they neuer once sigh before God Mat. 18.18 20 Quest Therefore the keies were giuen without cause* Shall we make the word of Christ to be of none effect To whom the keyes were ge An. Christ gaue this power to his apostles whose neither vicars not successours the shauelings are Againe that was not done before they receiued the holy Ghost Obiect They haue the holy Ghost An. Why do they then loose those things which the Lord would haue bound why do they bind those which he commaunded to be loosed 21 Ob. They haue power without knowledge An. Knowledge is required to good vse Power without knowledge Obiect The saying of Christ is limitted according to his deserts who is bound or loosed An. The church pronounceth fornicators and adulterers c. to be bound as those which are worthie to be bound By the same worde it looseth those whom it comforteth after they repent Which cannot be done without knowledge and vnderstanding of the word of God 1 Cor. 6.9 22 Ob. The lawful ministers of Christ shal stand no lesse in doubt because they knowe not his faith which confesseth his sinnes but the priest doth only remit the sinne which he knoweth An. The absolution is conditionall Absolution conditionall that the sinner should trust that God wil be merciful to him so that he sincerelie seeke the cleansing of his sinnes in the sacrifice of Christ rest vpon the grace which is offred him 23 Therefore these thinges are preposterouslie wrested vnto auricular confession which are spokē by Christ partly of the preaching of the gospel partlie of excommunication Obiect The authoritie and power to loose was giuen to the Apostles which the Priestes do exercise by remitting sinnes which they know An. This principle is false because absolution which serueth to faith True absolution is nothing els but a testimonie of pardon taken from the free promise of the Gospell But the other which dependeth vpon discipline appertaineth nothing vnto secret sinnes but rather vnto example that the publike offence of the church may be taken away Obiect Sinnes must be forgiuen but with enioyning penance and satisfaction An. That is to halfe that which God hath promised wholie 24 The whole summe tendeth to this end If they will make God the authour of auricular confession The beginning of auricular confession their vanitie is reproued because this tyrannie was brought in when the world was oppressed with filthie barbarisme Popish satisfaction 25 They assigne the third place in repentaunce to satisfaction they say that it is not sufficient for him which repenteth to abstaine frō euils past to change his maners for the better vnlesse hee make satisfaction to God for those thinges which are done Obiect Though God forgiue the fault yet doth hee reserue the punishment An. What is remission but the free gift of liberalitie Againe What remission is Why is the word freelie added but onely to take away all opinion of satisfaction Last of all if by the name of Christe wee obtaine remission of sinnes * Ios 52.3 Collo 2.14 Tit. 3.5 what shall wee neede satisfaction 26 Obiect We are receiued into the fauour of God by Christ in baptisme After baptisme we must rise againe by satisfactions The blood of Christe profiteth nothing but so farre as it is
daily Forgeue vs our debt* Mat. 6.12 39 And the old writers for the most part called satisfaction Ecclesiasticall satisfactions among those of old time not a recoÌ„pence to be rendred to God but an open declaration whereby they which had bene punished with excommunication did certifie the Church of their repentance when they would be receaued to the communioÌ„ For there were certaine fastinges appointed them and other thinges wherby they should testifie that they were weary in deede and from their hart August Enchir. ad Laur. cap. 65. or whereby rather they might blot out the remembrance of former things And so they were sayd to make satisfaction not to God but to the Church CHAP. V. Of the supplies which they adde to satisfactions namely indulgences and purgatorie 1 FVrthermore from this doctrine of satisfaction flowe indulgences What indulgences are For they dreame that that is by them supplied which is wanting in our owne abilitie to make satisfaction so that they define theÌ„ to be the dispensation or distribution of the merites of Christ and the martyrs which the Pope doeth deuide by his bulls 2 Hence commeth the treasure of the Church The treasure of the popish Church which containeth the merits of Christ of his Apostles and of his holy martyrs The principall custodie of this barne is committed to the Bishop of Rome The pope of the keeper of the barne The great authoritie of the Pope Epist 81. Psal 116. â—5 Note in whose power the distribution of so great goods is so that he may bestow them of him selfe appoint to others the iurisdiction to bestowe them 3 Leo Bishop of Rome writeth excellently to the Palestines against the sacriledges* Although saith he the death of manie Saints was precious in the sight of the Lord yet the death of no innocent hath bin the propitiation of the world Iust meÌ„ haue receaued not giuen crownes the examples of patience issued from the fortitude of the faithfull not the rewards of righteousnesse Obiect Paule saith* Coll. 1.24 What it is to fulfill the sufferinges of Christ I fulfill in my body those things which are wanting of the suffrings of Christ An. That is referred vnto the suffrings of Christ in his mysticall bodie which is the Church Obiect Peter Paule should neuerthelesse haue obtained the crowne of victorie if they had died in their beds What profite the Church hath by the examples of Martires But in that they did striue to bloud to leaue that barren vnfrutefull doth not agree with the righteousnesse of God An. The Church receaueth profit great inough in common that it is enflamed by their triumphes vnto zeale to fight Coll. 1.24 4 Obiect Paule affirmeth that he suffereth for the Church* An. Not for the redemption of the Church but for the edifying and increase thereof As he saith in another place that he suffereth all things for the electes sake that they may attaine to the saluation which is in Christ Iesus* 1 Tim. 2.10 1 Cor. 1.16 In Psal 16. Note Let vs heare what Augustine saith * The suffrings of Christ in Christ alone as in the head in Christ and the Church as in the whole bodie 5 Furthermore who taught the Pope to include the grace of Christ in leade and parchment which the Lord would haue distributed by the word of the Gospell* 2. Cor. 5.18 1 Cor. 1.17 6 But this Purgatorie which is the satisfaction which is made after death for sinne by the soules of the dead Fruites of purgatorie is inuented by curious rashnesse without the word of God Forasmuch as it maketh the crosse of Christ to be of none effect it layeth an vntollerable slaunder vppon the mercie of God it weakeneth and ouerthroweth our faith 7 Obiect When the Lord auoucheth that the sinne against the holy Ghost shall not be forgiuen either in this world or in the world to come* Mat. 12.32 Mar. 3.28 he giueth thereby an inkling that certaine sinnes shall be forgiuen in the world to come An. When the Lord did cut of all the hope of pardon from such an hainous wickednes he thought it not inough to say that it should neuer be forgiuen but that he might the more amplifie it he vsed a partition wherein he did both comprehende the iudgement which euerie mans conscience feeleth in this life and that last iudgement also which shall be geuen openly in the resurrection Obiect It is sayd* Mat. 5.25 Whence thou canst not come vntill thou shalt pay the vttermost farthing An. If the iudge in this place do signifie God the plaintife the deuill the sergeant the Angell the prison purgatorie I will gladly yeeld vnto them But if Christ doth shewe in that place into howe manie dangers they throw theÌ„selues which do obstinately pursue the extremitie of the Law to the end he may more earnestly exhort those that be his vnto concord I pray you where shall we find Purgatorie 8 Obiect Paul affirmeth that the knees of things in heauen in earth and vnder the earth Ph. 2.10 do bow to Christ Therefore there be soules lying in paine in Purgatorie An. In that place the Apostle meaneth by the bowing of the knee Bowing of the knee not the true worship of godlinesse but that Christ hath Lordshid graunted him vnder which all creatures must be brought Euen the verie deuils shall with terrour knowe him to be their iudge Thus doth Paule him selfe interpret it in another place* Rom. 4.10 Obiect I heard euerie creature which is in heauen and which is vpon the earth and which is vnder the earth and which is in the sea and those things which are in them I heard them all say Blessing and honor and glorie Apoc. 5.13 and power* be for euer and euer to him that sitteth vpon the throne and to the lambe An. It is affirmed that the chiefe partes of the world from the highest part of the heauen vnto the verie middle point of the earth euen the creatures which are voide of sense do after their maner declare the glorie of their creator 2 Mach 12.19.43 Obiect What meaneth the book of Machabees* An That booke is not reckened among the canonicall bookes And therefore the author him self craueth pardon* 2 Mach. 15.36 9 Obiect He him self shall be saued saith Paul but as by fire* 1 Cor. 3.12 What fire is that if not the fire of purgatorie An. He speaketh of fire by a similitude that doth the word as declare Therfore by fire we vnderstaÌ„d that the inuentions of man Fyre put for the tryal of the holy Ghost being not established by the word of God cannot abide the examination of the holie Ghost but they shall by and by fall to the ground and come to nought Prayer for the dead 10 Obiect It was a most ancient obseruation commonly receaued a thousand and three hundred yeares ago to
of truth and the house of God* 1 Tim. 3.15 therfore to depart from the church is to denie God and Christ Satan attempteth to tak away the markes of the Church 11 Wherfore let vs keep diligentlie these marks imprinted in our minds For there is nothing which Sathan doth more goe about thē to take away the one of these or els both sometimes that hauing abolished these markes hee may take away the true distinction of the church sometimes that hauing brought in contempt thereof hee may carrie vs away from the Churche by manifest falling away 12 But although there creepe in somtimes some fault either in the administration of doctrine or of the sacraments yet it may not estrange vs from the communion thereof For all points of true doctrine haue not one forme In the meane season if we endeuour to amend that which misliketh vs wee doe that according to our duetie 13 And our sufferance must go far farther in tolerating the imperfection of life For it is an easie matter to slip here Obiect The Church is not there where there is not perfect purenesse of life Putitanes Donatists Anabaptists Eph 5.26 Because the Church must be holie* An. Christ taught by manie parables that the Church will be mixed of good euill vntill the day of iudgement* Mar 13.47 3.12 14 Obiect It is an vntollerable thing that the plague of vices doth so raigne euerie where An. I graunt yet Paule confesseth the church of the Corinthians to be the fellowship of Christ the Sainctes though a filthie blot had besmeared almost all the whole bodie not onely in corruption of manners but also of doctrine * 1 Cor. 1.11 3.3 5.1 6.7 9. 15.12 And among the Galathians the Apostle founde Churches which were forsakers of the Gospell * Gal. 1.6 15 Obiect If it be not lawfull as Paul witnesseth * 1 Cor. 5.2 to eate common bread with wicked men much lesse shall it be lawfull to eate the Lords bread An. It is surely a great reproche and shame if dogges and swine haue a place among the children of God Swyne and dogges are not to be admitted And much more if the sacred bodie of Christ be made common to them Let the Pastors be circumspect in that poynt But it is one thing to auoyde the companie of the wicked and an other thinge to forsake the fellowship of the Church through hatred of euill men But Paule doeth exhort them which come to the Lordes Table that euerie man examine him selfe not another or the whole Church He which eateth vnworthelie eateth damnation to him selfe 1 Cor 11.28.29 and not to others* 16 And although this temptation do sometimes assault euen good men through rash zeale of righteousnesse yet we shall finde this Tentation through rash zeale of righteousnes that too much churlishnesse springeth rather from pride and hautinesse then from meere holinesse and the true desire thereof Notwithstanding if any be moued with this temptation let them thinke with them selues that in a great multitude there be manie holy in the sight of God whō they see not that of those which seeme diseased there be manie which being awaked with the feare of God do desire to attaine to greater integritie and that they must not geue iudgement vpon a man for one fact moreouer that there is greater force both in the ministerie of the word and also in the participation of holy mysteries then that all that force can vanish away through the default of certaine wicked men First of all that in iudging the Church the iudgement of God is of greater force then the iudgement of men 17 Obiect Christ hath cleansed his Church thorough the washing of water in the word of life that he might make it to him selfe a glorious bride not hauing spot or wrinkle c* Eph. 5.25 An. The Lord worketh dayly in publishing her wrinkles and in wiping away her blots Wherupon it followeth that her holinesse is not yet perfect 18 There was great corruption in the Church of Israell* Is 1.10 and yet for all that the Prophets did not therefore erect to them selues newe churches or build newe altars 19 What maner age was that of Christ and the Apostles And yet the desperat impietie of the Pharisees could not be letted neither yet that dissolute kind of life which raigned euerie where at that time but they would be partakers of the same sacrifices with the people and would come together with the rest into one temple vnto the publike exercises of religion The church must not be forsaken Therefore let both these continue firme certaine that they are not to be excused who forsake the Church Secondly that the faultes of men do not hinder but that we may rightly professe our faith there because the godly conscience is not hurt euen with the vnworthinesse of the Pastor neither are the Sacramentes lesse wholesome for an holie man because they are handled of vncleane men 20 Obiect When the Pastors exhort the people to go forward and to flie to pardon they leade thē away from perfection An It is a deuellish deuise to infect our mindes with confidence of perfection Confidence of perfection is vaine whiles we are yet in the course And therfore in the Creed remission of sinnes is annexed and we are entred into the societie of the Church by the signe of washing 21 Neither doth the Lord onely once receiue vs into the Church by remission of sinnes Remission of sinnes but also he keepeth vs in it by the same 22 To make vs partakers of this good thing the keyes of the Church are committed and giuen Why the keys wer geuin to the Church not onely that they might be loosed from their sinnes which should be conuerted from vngodlinesse vnto the faith of Christ but rather that the Pastours might continually execute this office among the faithfull Therefore we must marke three things in this place First that how great soeuer the holines of the Sainctes be here yet can they not stande before God without remission of sinnes Secondly that no man can enioy this benefite of the Church vnlesse he continue in the fellowship thereof Thirdly that it is distributed by the ministers of the Church either by preaching the Gospell or administringe the Sacraments 23 Obiect The people of God is regenerate by Baptisme vnto a pure and angelicall life Anabaptists Nouatianes But if anie man sinne after Baptisme there is no longer anie hope of pardon An. By the commaundement of the Lorde the Sainctes do dayly say Mat. 6.17 Mat. 18.22 Forgiue vs our trespasses* and he promiseth pardon Whome will he haue vs to pardon seauentie times seauen times* not our bretheren God pardoneth not once or twise but so often as a sinner sigheth and groneth vnto him The infirmitie of the Saintes Gen. 36.18 Ih. 28 24 The Patriarkes were
in better state And yet they crie euerie where that the assemblies are profane wherto they may no more agree then deny God But and if there be a Church in Popery then is the Church not the piller of truth * 2 Tim. 3.19 but the establishment of falshood not the tabernacle of the liuing God but a receptacle of idols There remaine footesteppes of the Church 11 Notwithstanding as there remained in times past among the Iewes certaine peculiar prerogatiues of the Church so neither do we at this day take from the Papists the footsteps which the Lord would haue to remaine among them after the scattering abrode of the Church for circūcision could not be so profaned and defiled with their vncleane hands but that it was also a Sacrament of his couenant So God in Poperie preserued baptisme to be a testimonie of the couenant Da 9.27 12 By this means that is fulfilled which Daniel* Paul * 2 Thessa 2.4 fortold cōcerning Antichrist namely that he should sit in the Temple of God Thereby is meant that his kingdome shall be such as shal neither abolish the name of Christ nor of the Church though godlinesse be so banished and all things so out of order that there appeareth there rather the face of Babilon then of the holy citie of God CHAP. III. Of the teachers and ministers of the Church of their election and office 1 BVt though God be able to gouerne teach the Church either by him self or by Angels Why the church is gouerned by men yet there be three causes for which he had rather haue this done by men First he declareth his good will toward vs when he taketh from among men such as should be his embassadours in the world and represent his person * Secondly this is the best exercise vnto humilitie 2 Cor. 5.20 1 Cor. 3.16 1 Cor. 4.7 when as he acquainteth vs to obey his worde howe so euer it be preached by men like to vs* Last of all nothing is more fit to nourish mutuall loue then that men should be knit together with this bonde when one is made Pastour to teach the rest and the scholers receaue from one mouth common doctrine All this ministerie doeth Paule deuide into fiue thinges when he saith * The same hath made some Apostles Eph. 4.4 The diuision of the ministerie some Prophetes some Euangelistes some Pastours and teachers vnto the restoringe of the Saincts c. 2 In these wordes he teacheth two thinges first that the ministerie which God vseth in gouerning his Church is the principall bond wherby the faithfull are knit together in one bodie Secondlie that the Church can by none other meanes be kept in safetie vnlesse it be vpholden with these props and helps wherin it hath pleased the Lord to place the safetie thereof For neither the light and heate of the Sunne or meate and drinke The necessitie of preaching the word A similitude are so necessary for this present life as is the Apostolike and pastorall function for preseruinge the Church vppon earth 3 Furthermore God did set forth this worthines with such titles as he could saying that their feete are beautifull and their comming blessed which bring tidinges of peace * Ies 52.7 That they are the light of the world the salt of the earth and the ministers of the Spirite of saluation and of eternall life * 2 Cor. 3.9 Mat. 5.13.14 Therfore did he send Peter to Cornelius* Paule to Ananias * Act. 10.3 4 The Apostles haue no certaine boundes appointed them but the whole world is assigned them to be brought vnder the power of Christ * Act. 9.6 Mat. 16 15. Apostles Prophets Euangelists Pastors Doctors Not all those which were interpreters of the will of the Lord were Prophetes but such as excelled in singular reuelation Euangelistes were lesser in dignitie then the Apostles and next them in office Pastours are such as beare rule of discipline and the administration of the Sacramentes but Doctours onely of interpreting the Scripture Of these onely the two last remayne in the Church the other three the Lorde raysed vp in the beginning of his kingdome 5 Therfore the same likelihood which our Doctors haue with the old prophets the same haue our Pastours with the Apostles The office of the Prophets was more excellent by reason of the singular gift of reuelation wherein they did excel but the office of the doctors hath almost like respect 6 For the office of the Apostles was to preach the Gospell and to baptize those which beleeued vnto remission of sinnes* Paul appointeth the same office to Pastors Mat. 28.9 Luk. 22.19 1 Cor. 3.1 namely to preach the Gospell to minister the Sacramentes* As for the order of teaching it consisteth not onely in publike sermons but it appertaineth also vnto priuate admonitions* T it 1.9 Act. 20.10.31 but that which the Apostles did to all the whole world that doth the Pastour to his flocke 7 We assigne to euerie Pastor his Church Let pastors haue their Churches Yet they may helpe other Churches if anie thing happen which requireth their presence but they must not thinke vpon remouing neither ought they for their owne commoditie to seeke to be at libertie Againe if it be expedient for anie to be translated to an other place let him not attempt this on his owne heade but let him wayte for the publike authoritie 8 And they are called Bishops Elders Pastors Ministers without difference which rule Churches Hitherto concerning the offices which consist in the ministerie of the worde But there be other also* as powers the gift of healing Rom. 12.7 1 Cor. 12.28 interpretation gouernment caring for the poore whereof two remaine gouernment and care for the poore Gouernours were Elders chosen out of the multitude which should beare rule together with the Bishops in censuring manners and exercising discipline* Rom. 12.7 Therefore euerie Church from the beginning had her Senate gathered of godly graue and holie mē who had authoritie to correct vice The consistorie of the Elders Which is necessarie for all ages 9 The charge of the poore was committed to Deacons whereof there be two sorts Who were Deacons For some did distribute the almes some gaue them selues to care for the sicke such as were widowes* 1 Tim 5.10 Yet the Scripture doth specially call thē Deacons who are made as it were publike treasurers for the poore whose institution is described by Luke* Act. 6.3 10 And nowe seeing all thinges must be done in order and decently in the holy assemblie * 1 Cor. 14.40 that must be obserued principallie in appointinge gouernement Therefore let no man rashlie intrude him selfe to teach or gouerne without a publike calling 1 Cor. 14.40 Let no man teach without a callinge Therfore that a man may be coūted a minister of the Church first let him be rightly called
Christ Christ neadeth no vicegerent Heb. 7.12 Whether peter wer the first pope but nowe the priesthood being translated vnto Christ as hee beareth the office himselfe alone without any vicegerent so he resigneth the same to none * Mat. 16.18 3 Ob. It was said to Peter Thou art Peter and vpon this rocke will I build my congregation * Ioh. 21.15 Also Feed my sheep An. Hee made the same power common to the rest For to binde and loose is to retaine and forgiue sinnes which is done by preaching of the worde Ioh. 20.23 4 Obiect He promised the keies of the kingdome of heauen to Peter alone * Mat. 16.16 The doctrine of the Gospell is the keyes An. The heauens are opened by the doctrine of the Gospel the same was common to the rest of Peters fellowes in office as well as to Peter Obiect Peter excelleth therein because hee receiued that both with the rest Mat. 18.20 Ioh. 20.23 also a part by him selfe whiche is not giuen to the rest but in common* An. Christ did not this to preferre one man aboue another Cypr. de simp praelat but that he might by this means commend the vnitie of the church* 5 Obiect It was not said to the rest vpon this rocke will I builde my church* Mat. 16.18 An. As if Christ spake anie other thing there of Peter Eph. 2.20 1 Pet. 2.6 but that which Paul and Peter himselfe spake of all christians* For hee maketh Christ the corner stone vpon whom are builded those which grow to be an holie temple to the Lord. Obiect Hee aboue the rest because hee hath the name properlie 2 Concession An. Let him bee the first and chiefest of all the faithfull in feruentnesse of studie doctrine courage yet he hath not power therefore ouer others Peters confession 6 Peter had confessed both in his owne name also in the name of his brethren that Christe is the sonne of God vpon this rocke doth Christe builde his church 1 Cor. 3.11 because there is one onlie foundation besides which none other can be laid* 7 If anie thing bee to bee done hee referreth it vnto the councell* Hee exhorteth his fellowes in office * 1 Pet. 5.1 Act. 15.5 he doth not commaund them beeing accused he purgeth himselfe* He was sharplie reproued by Paul* Act. 11.3 Gal 2.8 3. Grant By these it appeareth manifestlie that there was no more power in Peter then in the rest of the Apostles 8 But admit he were chiefe among the Apostles yet they were only twelue it was done but once Therfore that is a misse made to continue for euer Continuance of succession that one ought also to bee appointed as head ouer an hundred thousand Obiect Bees and Cranes choose one onelie captaine and no more A similitude An. But they come not together out of all the whole world to choose one king euerie king is content with his owne hiue Obiect The Poets commend the gouernment of one Monarchie An. Not because one ought to gouerne all the whole world But because a kingdome cannot easily suffer two for power cānot abide to haue a partner Christ is the head of the church 9 Quest Is it not necessarie that the Churche haue an head An. Christ himselfe is the head of the Church of whom the whole body being coupled and knit together in euerie ioynt wherewith one ministreth to another according to the operation in the measure of euery member maketh encrease of the bodie* Eph. 4.15 Obiect It is needfull that there be another ministeriall head to beare Christes office vpon earth A ministeriall head An. There is none ordained by Christ Furthermore the scripture giueth this honour to Christe alone* Eph. 1.22 4.15 5.23 10 Obiect It is necessarie that there be a certaine likelihood betweene the heauenlie hyerarchie and the earthlie An. To play the Philosophers and dispute subtillie about both is to be wise beyonde measure of the scripture 11 But let vs graunt that the supremacie was in Peter 4 Graūt yea that it should alwaies continue by perpetuall succession yet how wil they proue that his seat was so established there that whosoeuer is Bishop of that Cittie hee shoulde bee set ouer the whole worlde Obiect Peter liued at Rome and there hee died An. And Christ liued in Ierusalem and there died Deut. 34.5 and Moses in the wildernesse* yet did they not giue such honor to the place 12 Ob. Peter was chiefe of the Apostles therefore the church wherein he sate ought to haue this priuiledge An. Then the church of Antioch should by right chalendge to her selfe the supremacie because hee sate first there Marcell papa 12 q. 1. cap. Roga Obiect It was in times past the chiefe but when Peter remoued thence hee translated to Rome the honour which he brought with him An. If this be a priuiledge it is either personall and then it belongeth nothing to the place or real when it is once giuen to a place it is not taken away againe The maner of priuilege or mixed then the place shall not bee simplie considered vnlesse the person doe also agree 13 But let it bee so let vs graunt that the supremacie was translated from Antioch to Rome 5 Graunt yet why had not Antioch the second place But Alexandria is before Antioch Gal. 2.9 Paul * nameth three which seemed to be pillers Iames Peter and Iohn If the honour of Peter the Sea of Rome haue the first place doth not that of Ephesus of Ierusalem deserue the second and thirde where Iohn Iames sate 14 Howbeit that which they report of Peter his sitting in the Churche of Rome hath no credite Whether Peter were at Rome Obiect Eusebius saith that hee ruled there fiue and twentie yeares Peters pilgrimage Gal. 1.18 2.1 An. He was at Ierusalem about twentie yeares after the death of Christe* afterward hee came to Antioch where how long he continued it is vncertaine Gregorie reckoneth seuen Eusebius twentie yeares But from the death of Christe vntill the ende of the Empire of Nero vnder whom they say he was slaine there shall be founde onlie seuen and thirtie yeares Thereby wee perceiue and see that he could sit at Rome but a short time Furthermore Paul wrote to the Romanes* Rom. 15.25 16.3 but there is no mention made of Peter 15 Obiect But it is a firme opinion of writers that hee gouerned that Churche vntyll his death An. Writers tell manie fables 6 Graunt But admit it bee so yet not long because his Apostleship appertained vnto the Iewes The supremacy had been meeter for Paul who was the Apostle of the Gentiles 16 Furthermore Why there was so great honor geuē to Rome the men of olde time gaue so great honor to the church of Rome for three most
waightie causes The first was because it was a coÌ„mon opinion that it was founded by Peter Secondlie there was the head of the Empire Last of all it was quieter and lesse troublesome then the rest 17 Notwithstanding in time of the gouernment of the olde Churche De Simplie prel Rome neuer had the supremacie ouer other Churches Therefore let vs conclude with Cyprian* that the bishoprick of Christ alone is vniuersal which comprehendeth the whole Church vnder him CHAP. VII Of the beginning and increasing of the Romish papacie vntill it lifted vp it selfe so high that both the libertie of the church was oppressed and all moderation was ouerthrowne thereby 1 THERE is nothing more ancient to establish the authoritie of the Sea of Rome then the decree of the Nicene Synode wherby both the first place is graunted to the Bishop of Rome among the Patriarches The beginning of the papacie and he is commanded to care for the churches adioyning to the citie But in an other Synode which followed the Bishop of Rome was not chiefe but others 2 In the councell of Chalcedon the Legates of the Church of Rome had the chiefe seat by the Emperours graunt Primacie but Leo himselfe confesseth that this was an extraordinarie priuiledge Lib. Epist 1. Epist 2. et lib. 4. 4. Epist 6. neither was it obserued in other councels 3 As touching the very title of primacie other titles of pride it is no hard matter to iudge when after what sort they croope in Cyprian doth often call Cornelius brother or fellow Bishop or fellowe in office But writing to Stephen Cornelius his successour he sometime obiecteth to him arrogancie and sometimes foolishnesse The councel of Carthage forbade that anie shoulde be called prince of Priestes or chiefe Bishop Contention about the vniuersall Bishop 4 The contention about the title of vniuersall Bishop began onlie in Gregories time the occasion whereof was Iohns ambition For hee woulde make himselfe generall which no man before him had assaied to doe Gregorie calleth it a wicked profane vngodlie Lib. 4. Epist 76. ad Mauri proude title such a one as was inuented by the diuel and published by Antichrists crier* 5 I come to the iurisdiction which the Pope of Rome auoucheth hee hath ouer all churches The IurisdictioÌ„ of the pope without question And there arose the mischiefe When the Sea of the Church of Rome was counted to bee of great authoritie not onelie the godlie in other parts which were greeued for want of aide but also wicked men which were coÌ„demned by their own Bishops for vniust defenses sake fled thither all which the Bishop receiued greedilie Through this ambition it came to passe that the Bishop of Rome did take to himselfe some authoritie ouer others 6 But let vs see what power this was The power of the church is contained in 4. thinges The power of the church is contained in these four points In ordaining of Bishops in calling of Councels in Iurisdiction in Censures All the old Synodes commaund Bishops to be consecrate by their Metropolitanes 1 Ordination and that the Bishop of Rome be neuer called vnto it but in his owne patriarchie 7 The same Censures or admonitions which the Bishoppes of Rome did vse toward others 2 Censures the same did they themselues suffer* Cypr. Epist 13. lib. 3. 3 Counsell Tripart Hist lib 8 To call a prouinciall Synode was the dutie of euery Metropolitane the Bishop of Rome had none authoritie there but the Emperour onlie could call a generall Councell* 9 As concerning hearing of appeales or iurisdiction it is manifest that hee hath the chiefe power vnto whose iudgement seat the appeale is made Manie did often appeale vnto the Bishop of Rome and hee himselfe also went about to draw vnto him the hearing of causes 4 Iurisdiction but hee was alwaies derided when hee did passe his bounds In the Councell of Mâ—leuite where Augustine was present The Meleuetane Counsell they were excommunicate which appealed beyond the Seas 10 In the time of Constantine the Emperour he had no authoritie ouer other Bishoppes Aug. Epist 163 In breut colla cont Donatum as it doeth plainlie appeare by the history of Celianus accused by Donatus * For Constantine committed the iudgement of the appeale to the Bishop of Orleance 11 I know how many Epistles there be Rescripts Edicts wherein the Bishops ascribe what may bee to the Sea of Rome and doe most constantlie chalendge what may be to the same But all men which haue but a litle iudgement know this also that they are so blockish for the most part that at the first tast it is an easie manner to perceiue out of what shop they came namelie of ambition Gregorie When the authoritie of the Pope was encreased 12 The authoritie of the Sea of Rome was greatlie encreased in Gregories time by reason of the wars which did possesse almost all the whole world Therfore that in so great a shaking of ciuil affaires the integritie of faith might at least remaine or not altogeather perish all Bishops on euery side ioyned theÌ„selues to the Bishop of Rome Then did the dignitie of the Sea increase yet so that one man did not beare rule ouer the rest as him pleased but it was graunted him with his authoritie to bridle the wicked and stubborne Lib. 2. Epist 37. Epist 16. Gregories humilitie 13 Therfore Gregorie taketh no more to himself ouer others then hee graunteth to others ouer himself when he confesseth that he is readie to bee controuled by others The decree of the counsell of Taurinum 14 The bishop of CoÌ„stantinople did at that time coÌ„teÌ„d with the bishop of Rome about the primacie It was decreed in the councel of Taurinum that the cities which were chief in ciuil gouernmeÌ„t in euerie prouince should likewise be chief Seas of the bishops 15 In the first Synode of Constantinople it was established The Synode of Constantinople that the Bishop of that Citie should haue the priuiledges of honour after the Bishop of Rome because it was new Rome 16 Shortlie after Iohn of Constantinople being holpen with the fauour of Mauritius the Emperour vsurped the name of vniuersall Patriarch Gregorie did constantlie oppose him selfe against him and doeth abhorre that voyce as wicked and vngodlie 17 At length Boniface the third obtained of Phocas that Rome should be head of all churches The ambition Boniface But this was of no importaunce in a manner vntill at length France came by wicked pollicies into his power 18 After that time when thinges did dailie euery where waxe worse and worse the tyrannie of the Sea of Rome was also established and encreased that partlie through the ignorance and partlie thorow the sluggishnesse of the Bishops Bernarde Therfore doth Bernard in his time with manie complaints bewaile the scattering abroad of all the whole Ecclesiastical order*
Amongst other he addeth these Lib. 1. de consid Euang. circa finē lib The Papacie is the deuills pasture Thou Pastour commest foorth inuironed with much golde If I durst speake it these are rather the pastures of diuels then of sheepe 19 And now though we graunt to the Bishop of Rome that excellencie which he had in time of Leo and Gregorie Graunt what doth this helpe the present Papacie I do not yet speake of the earthlie Lordship but of the spirituall gouernment wherof they make boast For these be the sayinges of the Bishops A deuelish decree Nicol in decret 17.9 3. C. Nemini Innoc. 9.9.3 cap. Nem◠God would determine the causes of other mē by men but hee hath reserued the Prelate of this Sea without question to his own iudgement* Again the facts of our subiects are iudged by vs but ours by god alone 20 And to the ende these decrees might haue more weight they did falsly cog in the names of old Bishops as if things had been so appointed and ordained since the beginning whereas it is most certaine that it is new and latelie forged whatsoeuer is giuen to the Bishop of Rome ouer and besides that which we haue said was giuen him by the old councels 21 If Gregories testimony ought to bee of force they declare there by that their Bishop is Antichrist Epist 92.4 ad Iohānem constant because they make him vniuersall* 22 Are not the Patrones of the Sea of Rome ashamed to defend the present estate of the papacie which is certainlie an hundred fold worse The papacie is at this daye worst and more corrupt then it was in the time of Gregorie Bernard Graunt 23 Last of all though all these things should be graunted yet there ariseth a fresh new strife for them For wee denie that Rome can be the mother of churches seeing there is no church at Rome that the Pope is Prince of Bishops seeing hee is no Bishop Why ther is no church at Rōe because he teacheth not the word of God he doth not minister the Sacraments neither doth hee keepe the people in their duetie by anie discipline 24 Yea the Popes do whatsoeuer they can to oppresse the pure doctrine of the Gospel The vertues of the popes Leo was cruel Clement blooddie Paul a fierce murtherer Shall hee be Christes vicar and Peters successour who by persecuting the Churche with furious indeuours Leo. Clement Paul An absurditie doeth openlie professe that hee is Antichrist 2. Thes 2.4 25 Wee speake as did Paul when wee say that Antichrist shall sit in the temple of God* That his kingdome shall bee placed in hautinesse of speech and blaspheming of God* Dan. 7.23 Also whereas Paule setteth out Antichrist by this marke that he shall take away from God his honour that he may take it to him selfe this is a principall token in seeking Antichrist especially when such pride procedeth to the publike scattering and destruction of the Church 26 God translated the Church which was at Ierusalē to Pella* That which was once done Euseb lib. 3. ca. 5. might be done oftener Therfore so to tie the honor of the supremacie to a place that an enemie of Christ The pops armes an aduersary of the Gospel a destroyer of the Church a butcher of the Sainctes should be Christes Vicar Peters successour the chiefe Bishop of the Church is too ridiculous 27 We haue spoken inough of the thing If we come to the men we shall find that Leo Clement Paule and almost all the rest were Atheistes and that they knewe nothing else in a manner concerning Christ but that which they learned in Lucian his scholes 28 And yet for all this the Romanistes auouch that the Pope cannot erre Though Iohn the xxij Pope did openly auouch that the soules of men are mortall* Iohn Gerson doth witnes this who lyued then that they die together with the bodies vntill the day of the resurrection 29 Therefore though Rome were in times past the head of Churches yet she is not worthie at this day to be counted one of the smallest toes seing she is made common to all kind of wickednesse 30 The Cardinals were in times past only priests of the church of Rome What Cardinals were in times past and farre inferiour to Bishops but such as they be nowe at this day they haue no true and lawfull office in the Church CHAP. VIII Touching the power of the Church as touching the articles of faith and with what vnbridled licentiousnesse it hath in the papacie bene wrested to corrupt all purenesse of doctrine Ecclesiasticall power 1 NOw followeth the third place touching the power of the church which consisteth partly in particular Bishops partly in Councels those either prouinciall or generall such power cōsisteth either in doctrine or in iurisdiction or in making lawes The first parts touchinge doctrine The place touching doctrine hath two parts authoritie to deliuer and teach articles and points of doctrine and to expound the same And let all things be done to edifying* That shall be if the authoritie of Christ 1 Cor. 10.8 13.10 the maister of the Church be kept safe and sound 2 Furthermore we must remember in this place that what authority soeuer the Scripture doth giue either to Priests or Prophets or Apostles or to the successours of the Apostles that is properlie giuen not to the men them selues but to the ministerie wherein they are placed Priests Deut. 17.10 It is sayd of the priestes* The lips of the priest shall keepe knowledge they shall require the Lawe at his mouth because he is the Angell of the Lord of hostes 3 The authoritie of the Prophets is described in Ezechiell The prophets are watchmen Sonne of man saith the Lord I haue made thee a watchman to the house of Israel Therfore thou shalt heare the word out of my mouth thou shalt tell it them from me* Ezech. 3.17 Apostles Mat. 5.13 4 The Apostles are called the light of the world* the salt of the earth they are to be heard in steed of Christ * Luke 11.26 Ioh. 20.13 5 And though there be but one the same doctrine yet according to the diuersitie of times the seruants of God had diuerse kinds of teaching The same doctrin but diuers manners of teachng◠It is true indeed which Christ saith that no man hath seene the Father but the Sonne and he to whome the Sonne will reueale him* God vsed secret reuelations with the Patriarks these did he confirme with vndoubted signes The Patriarks cōueyed that vnto their sonnes they to their childrens childrē 6 When the Lorde raised vp a more manifest forme of the Church Reuelations The word written he would haue his word put in writing that the priestes might thence set that which they should teach the people and that all doctrine might
God doth play the wanton doth riot in giuing new lawes The Church doth not go without the word Obiect The prophecies are added to the Lawe An. There is no addition there but an expositiō 18 Obiect We haue from the Apostles the beginning of our traditions An. The whole doctrine of the Apostles trauelleth to this ende that the consciences may not be burdened with new obseruatiōs or that the worship of God may not be polluted with our inuentions Obiect The most of the Apostles decrees were receaued by vse and the manners of men The decrees of the Apostles are set downe in writing yet they were not put downe in writing An. They learned by the reuelatiō of the Spirit after Christ his ascension those thinges which they could not vnderstand when Christ was liuing and those things which were necessarie to saluatiō they left in writing 19 Therfore in all these things there is great simplicitie required such as we see appeare in the administratiō of the Supper in the Apostles time The next successors added somewhat which was not to be misliked But afterward came those foolish counterfaiters The making of the Masse who patching together diuers pieces now then made these gestures iettings of the Masse Obiect Augustine saith that those things which are done with one consent in all the whole church came first from the Apostles them selues An. We may vnderstand saith he * Epist 118. that those things which are kept in all the whole world were decreed either by the Apostles thē selues or else by generall councels whose authoritie is most wholesome in the Church But he speaketh of the obseruations of his time which were then very fewe 20 Obiect We haue holy water frō the Apostles An. Yea I wot not what Pope did pollute Baptisme with this strange and vnseasonable signe Holie water The decree of the Apostles 21 Obiect The Apostles and Elders of the primitiue Church established a decree besides the cōmandement of Christ wherin they commanded all the Gentiles to abstaine from things offred to idols Act. 15.20.29 from strangled and from bloud* An. The Apostles made no new Law but the diuine and eternall commaundement of God touching the not breaking of charitie Neither is anie iote of that libertie taken away but the Gentiles are admonished by what meanes they should temper them selues to their brethren that they abuse not their libertie to the offending of them 22 Like as if anie faithfull Pastours bearing rule in the Churches which are not as yet well ordered do forbid al those which are of their flocks that they eat no flesh vpon the Friday before those which are weake or that they work not openly vpō holy days 23 Obiect And yet it is needfull that being in subiection we suffer euē the hard commandements of our rulers An So they decree nothing that is contrarie to the truth of the word of God Ies 29.13 Mat. 15 9. For God reiecteth* and punisheth * 2 Kin. 17.24.32 1 Kin. 12.1 2 Kin. 16.10 the inuentions of men 24 Therfore both our owne wisedome and also the wisedome of all men must become foolishnesse in our eys that we may suffer God alone to be wise 25 Obiect Samuell sacrificed in Ramath and though he did that contrarie to the Law yet it pleased God 1 Sam. 7.17 An. He did not set anie second Altar against the onely Altar Samuels sacrifice but because there was not as yet anie place appointed for the Arke of the couenāt he appointed the citie where he dwelt for the sacrifices as being most commodious Obiect Menoha being a priuate man did offer a sacrifice contrarie to the Law* Iud. 13.19 Menohaes sacrifice Mat. 22.3 An. This was an extraordinare and particular example neither is it to be imitated 26 Obiect Christ would haue those burdens which were heauie which could not be born to be borne which burdens the Scribes and Pharises did binde together An. Christ would haue his disciples to beware of the leauē of the Pharisees The traditions of the pharises because they mixed their traditions with the doctrine of truth yet hee will haue them to bee hearde if they teache Moses his law 27 Obiect Then all the lawes are euill wherby the order of the Church is set in frame An. Lawes which serue to nourishe pollicie and peace are greatlie to bee obserued in Churches What ecclesiasticall lawes be good 1 Cor. 14.40 so they be made decentlie according to order 28 Which shal be if rites be vsed which may purchase reuerence to holy things That done if modestie and grauitie doe shine and appeare What thinges order requireth This is the first thing in order that those which rule know the rule how to rule well and that the common people be accustomed vnto the obedience and true discipline Lastlie that the state of the Church being set in good order the peace quietnes of the church be prouided for 29 And that is comelinesse which is so fit Comelinesse must de obserued in the church for the reuerence of holie mysteries that it is a fit exercise vnto godlinesse or at least such as shall serue to the conuenient garnishing of the action and that not without fruite Order in the church Such exercises of godlines leade vs directlie vnto Christe And order is placed in that framing which taketh away confusions and tumultes Paul giueth an example of the former that profane quaffing banquetting be not ioyned with the supper* 1 Cor. 12.21 In the other sort are the houres appointed for prayer and preaching Therefore the one sort of constitutions haue respect vnto rites and ceremonies the other to discipline and peace What constitutions be good 30 Furthermore I allowe those constitutions of men which are both grounded vpō the authority of God and also are taken out of the scripture and consequentlie are altogeather diuine Let kneeling in time of solemne praier be an example Quest If we must hear the Lord alone why hath he not described particularlie One forme of discipline doth not agree to all ages what we ought to folow in discipline and ceremonies An. Because they depend vpon the condition of times neither doth one forme agree to all ages Yet we must follow generall rules that that may be obserued which is comelie 1 Cor. 14.40 which order requireth* Quest What libertie of conscience can there be in so great obseruation and circumspection An. Yea it shall stand excellentlie well when we shall consider that the lawes are not stedfast continuall Rudiments of our infirmity whereto wee are bounde but externall rudiments of mans infirmitie which though all of vs do not neede yet all of vs doe vse because one of vs is bound to another to nourish loue Quest What Is there so great religion in a womans veile or in her silence or in kneeling that it cannot be
betwene excōmunication and cursing 10 For there is this difference between excommunication and accursing that accursing doth giue ouer a man to eternall destruction taking away all pardon this that is excōmunicatiō doth rather punish maners There is either rare or none vse of accursing Though the Churche doe not suffer vs to keepe companie with excommunicate persons yet we must striue and labour to bring them to better fruit 2 Thess 3.15 that they may returne to the fellowship of the Church* least wee fall straightway from discipline to butcherie To depart from the church Lib. 2. cont parm cap. 1. 11 This is also especiallie required to the moderating of discipline which Augustine disputeth against the Donatists* that neither priuate men if they see vices not diligently corrected by the councell of Elders depart from the Church or that the Pastours themselues if they cannot purge all things which need redressing What pastour is free from the curse doe not therefore cast from them their ministerie or disturbe the whole church with vnaccustomed sharpenesse For whosoeuer doth either by rebuking amend what he can or excludeth that which hee cannot amende sauing the bond of peace or doth disalow with equity and support with stedfastnesse that which hee cannot exclude hee is quit and free from the curse 12 And this doth hee say because of the Donatists which when they sawe vices in the churches which the Bishops did reproue with wordes but not punish with excommunication they did cruellie inueigh against the Bishops We must not make any schisme The schisme of the Anabap. and did deuide themselues from the flocke of Christe with a wicked Schisme So at this day the Anabaptistes 13 Augustine doth principallie commende that one thing if the infection of sinne inuade the multitude then the sharpe mercie of liuelie discipline is necessarie For saith he Epist 64. Note euen purposes of seperation are vaine pernitious sacrilegious because they are wicked and proude and doe more trouble the good weake ones then amend the stout euill ones 14 The other part of discipline The second part of Discipline concerning fasting consisteth therin that as times shall require the pastours exhort either to fasting or solemne praier or to other exercises of humilitie repentance and faith for which there is neither time nor maner nor forme prescribed in the worde of God but it is left to the iudgement of the church the obseruation of this point also as it is profitable Ioel 2.16 Act. 13.3 so it was vsed in the olde churche in the time of the Prophetes and Apostles* 15 Let lawfull fasting haue three endes For wee vse the same either to bring downe the flesh The ends of fastinge or that we may be better prepared to praiers or that it may be a testimony of our humility before God The first end is fitter for priuate fasting The second is common to both and the third likewise When a fast must be biddē 16 Therefore so often as we must make prayer to God for any great matter it were expedient to proclaime a fast when wee bid praier So when the men of Antioch did lay handes on Paul Barnabas they ioyne fasting with praier * Luk. 2 37. Act. 13 3. Such was the fast of Anna the Prophetesse of Nehemias * Nehem. 1.4 and others 17 Againe if either pestilence or famine or war begin to raunge or if any calamitie hang ouer anie countrie it is the dutie of the Pastour to exhort the church to fast Ioel. 2.15 Ioh. 3.5 that it may humbly beseech the Lord to turne away his wrath Wee may readilie gather out of the wordes of Ioel that the people of Israel did that* Obiect It is an outward ceremonie which together with the rest had an end in Christ An. Yea it is euen at this day also an excellent help for the faithfull Mat. 9.15 Therefore when Christ excuseth his Apostles* because they did not fast he saith not that fasting was abrogated but he assigneth the same to times of calamitie and he ioyneth the same with mourning Sobrietie is most fitte for Christians Fasting consisteth in three thinges 18 It is well knowen that the life of the godlie must be tempered with thriftinesse sobrietie but there is besides that another temporall fast when we diminish somewhat of our accustomed maner of liuing this consisteth in three things in the time that we come to praier fasting in qualitie that beeing content with small fare wee auoid dainties in quantitie that we eate more sparinglie then we are wont 19 But we must alwaies beware that there creep in no superstition Thinges to be auoyded in fasting Therfore let vs first remēber that we must rent our hearts not our garments* Secondlie we must take heed that wee count it not a meritorious worke Such was the doting of the Manichees* Lib. 2. de Mor. Lastlie that it must not be strictlie required as necessarie For that is to giue an occasion to tyrannie Manich. cap. 13. lib. 30. cont Faustum 20 Wherein the men of old did erre and those which brought in the superstitious Lent and other ceremonies Obiect Christ fasted fortie daies An. Hee fasted not therefore that he might prescribe others an example What manner fasting Christs was but that by a myracle he might confirm the preaching af the gospel Neither did he fast oftē nor after the maner of men because he eat no meat for the space of 40. daies Exod. 24.18 34.28 But as Moses to establish the authoritie of the law* So Christ to begin the gospel So Elias to the ende the people might know him to be a restorer of the law 1 Kin. 19.8 spent 40 daies without meat* There was also a great diuersitie in that superstitious imitation which is in deed a wrongfull zeale 21 Afterward followed far worse times and vnto the disordered study of the common people was added both the ignorance and also the rudenes of the Bishops also lust to reigne tyrannous rigor 22 There followeth another part of discipline which appertaineth properlie to the cleargie The second part of Discipline touching the cleargie That is cōtained in Canons which the olde Bishops laid vpon themselues their order of which sort these are that no clark should giue himself to hunting dicing or banquetting To these were added the punishments also where by the verie authoritie of the Canons was established To this ende euery Bishop had the gouernment of his cleargie committed to him Therfore were prouinciall Synodes instituted that those which wer negligēt Prouinciall synods The Emperour alone did gather a generall councell might be made to do their duetie For it was in the Emperors power onlie to call a generall councell So long as this sharpnesse did last the clarks required no more in worde at the peoples hands then they themselues did performe in example
holie places and such like 8 Yea we see how farre Munkish vowes are frō the true rule of vowing Vowes of Monkes Obiect They were allowed by the publike iudgement of the Church An. Colledges of Munkes were in times past as it were seminaries of the Ecclesiasticall order Colleges of Monkes that being brought vp there with great hardnesse and patience they might be called to the office of Bishops A similitude De moribus ecclec Cath. cap 31. The old munks 9 Augustine doth thus depaint out vnto vs the forme of the old Munkerie Contēning saith he the enticements of the world being gathered together into a most holy common life they spend their time together liuing in prayers readinges disputations swelling with no pride being troublesome through no stifneckednes waxing pale with no enuy no man possesseth anie thing of his owne none is burdenous to another They worke with their owne handes those things wherwith both the bodie may be fed the minde may not be kept backe from God They deliuer their worke to the Deanes which make an account to one whom they call Father c. 10 Such was the Munkish profession in times past Our men at this day place the greatest part of their holinesse in idlenesse which if you take away where shall that contemplatiue life be Idlenes of munkes wherin they boast they excell all other men and draw neare to the Angels The order of the perfection of munkerye 11 And yet they vouchsafe their order alone of the title of perfection they exempt the same from all callings of God Obiect It is not so called therefore because it containeth perfection in it selfe but because it is the best of all to attaine to perfection Perfection of munkes An. Yet that admiration remaineth in the common people as if the Munkish life alone were the Angelicall life perfect cleane from all vice Vnder this colour they make most gainefull markets Gaynefull markets 12 Obiect The Munkish life is the way to perfection because they promise that they will keepe the Councels of the Gospell touching loue of enemies Mat. 5.44 A cōmandement concerning the louing of our enimies touching not desiring of reuenge* c. wherto Christians are not commonly bound An. Such Counsels are verie commandements which all Christians must obey 13 Obiect The Lord sayd to the yong man If thou wilt be perfect sell all that thou hast and giue to the poore* We do that Mat. 19.21 An. If the summe of perfection be placed in this what meaneth that which Paule teacheth that he which shall geue all that he hath to the poore is nothing vnlesse he haue loue* 1 Cor. 13.3 Obiect This is the principall worke of perfectiō but not the onely worke thereof An. Paule maketh loue the onely bond of perfection* without anie renouncing of goods Coll. 3.13 14 Obiect The Munkish profession is a forme of a seconde baptisme because they renounce the world to liue holilie An. As manie Monasteries as there be at this day I say there be as many conuenticles of schismatiks Conuenticles of schismatikes who troubling the order of the Church are cut of from the fellowship of the faithfull Franciscanes that they may more freely geue them selues to pleasure Such are at this day the Benedictines Franciscanes Dominicanes c. 15 By this comparison of the old and new Munkerie it appeareth sufficientlie Munkes that our could Munkes falslie pretende the example of the primatiue Church for defence of their profession A similitude for as much as they differ no lesse from them then apes from men 16 It is an excellent thing to play the Philosophers in secret but it is not a point of christiā meeknesse to flie as it were into a wildernesse through hatred of mankinde and also to forsake their offices which the Lord hath especially commanded 17 Nowe therefore we see of what sort the vowes be Vowes of Munkes whereby Munks are admitted and entred at this day into this excellent order First because they institute a new worship to deserue withall I conclude vpon that which goeth before that whatsoeuer they vowe it is an abhomination before God Secondlie because they inuent to them selues a newe kinde of life without anie beholding of the calling of God I say that it is rashly done therfore vnlawfull Furthermore forasmuch as they tie themselues to wicked worshippings I auouch that they are not consecrate to God Deut. 32.17 Psal 116.37 but to the deuill* The same must we say of perpetuall virginitie which they promise to God whereas it is not in our power The vowe of virginitie Mat. 19.11 Obiect We make this vowe trusting onely to the grace of God An. Whereas it is not giuen to all* those are with open voyce cited to marrie to whom power to containe is denyed it is not for vs to cōceaue hope of an especiall gift 1 Cor. 7.9 Obiect It hath bene obserued time out of minde that those should tye them selues with the vowe of continencie The vowe of continencie which would wholie dedicate them selues to the Lord. An This custome was auncient it is not therefore blamelesse moreouer it was lawfull for those to marrie which could not continue Which thing is not permitted at this day 18 Obiect Vowing was vsed in the Apostles time because Paule saith that the widowes which being once receaued into the publike ministerie did marrie did denie their first faith* Vowe of widowes 1 Tim. 5.12 An. The widows which were at that time receaued to the publike ministerie were about threescore yeares of age they layd vpon them selues the condition of perpetuall single life if they should afterwardes marrie that did easily come to passe which Paule saith that casting from them shame they became more insolent then became Christian womē Therfore first they professed single life so farre as the necessitie of their function did beare Secondly it was euen then better for them to marrie then to burne Thirdly they had already shewed a token of their aged continencie 19 And Deaconesses were made not to delight God with singing with mumbling not vnderstood The office of Deaconesses and to leade the rest of their life in idlenesse which Popish Nonnes do but that they might do to the pore the publike ministerie of the Church that they might wholy apply themselues to the duties of loue Thereupon I conclude with Paule that it is wickednesse that women should be receaued to vowe continencie before they be threescore yeares of age 20 Therefore let vs conclude that as vnlawfull vowes not rightly made Vowes rashlie made must be reuersed are of no reputatiō with God so ought they to be void with vs. For it is an absurd thing that we shold be driuen to performe those things which God doth not require at our hands Therfore vowes rashly made do not only not binde
sitting at table Last of all Luke saith that the faithfull did communicat not in worshipping but in breaking of bread* Act. 2.42 36 The Nicene synod meant to preuent this mischief when it forbad vs to be huÌ„bly intentiue to the signes set before vs. The Nicene synode Neither was it ordained in times past for any other cause Why it was said lift vp your heartes that the people should be admonished before the coÌ„secratioÌ„ to lift vp their harts 37 Obiect We geue this worship to Christ An. Then we need no signe seing Christ sitteth in heauen And wheras they carie about pompously the consecrated host They carie about the consecrated host which they shew forth in a solemne spectacle to be beheld worshipped called vpoÌ„ it is too superstitious We haue hitherto shewed how the mystery of the holy Supper serueth for our faith with God 2 Outward coÌ„fession is the second end of the Supper Now let vs speak of the outward coÌ„fession Paule interpreteth that to be to shew forth the Lords death which was instituted by the Lord before that the disciples should do it in remeÌ„brance of him * Luke 22 19. And that is publikly 1 Cor. 11.26 altogether with one mouth openly to confesse that the whole confideÌ„ce of life saluatioÌ„ is placed in the death of the Lord that we may glorifie him by our confession and exhort others to geue glorie to him by our example 38 Thirdly the Lord also wold haue it to be to vs in steed of exhortation then which none other can more vehemently animate and inflame vs both to purenesse and holinesse of life 3 Ende exhorting to loue also to loue peace consent For he doth so impart to vs his bodie that he is altogether made one with vs we with him Paule did plainly teach that The cup of blessing is the partaking of the bloud of Christ* The bread of blessing is the partaking of his bodie 1 Cor. 10.16 Therfore Augustine doeth oftentimes call this Sacrament the bond of loue The Supper is the bond of loue 39 Hereby is that verie well confirmed whereof I spake that the right administration of the Sacraments is not without the word For what soeuer profit we reape by the Supper the word is requisit whether we be to be confirmed in the faith or to be exercised in confession or to be stirred vp to loue we haue neede of prayer What shall we then say of that dumbe action of the Papists of their magicall inchantment The Masse and of other toyes 40 Furthermore like as we see that this holy bread of the Supper is spirituall meate and wholesome to the faithfull To whome the Supper is poyâ—on so againe it is turned into most hurtfull poyson to all those whose faith it doth not nourish whom it doth not prouoke to the confession of praise and to loue Therfore Paule exhorteth euerie one to trie and examine him selfe 1 Cor. 11.29 The tryall of a mans self 41 Obiect They do eate worthely which are in the state of grace namely pure purged from all sinne An. By such an opinion doctrine all men shold be kept backe from the vse of this Sacrament The Supper is a medicine for the sicke 42 But let vs remember that this holy banquet is a medicine for the sicke a comfort for sinners a reward for the poore which should nothing profit the sounde righteous and rich if anie such could be found Thefore we shall drawe nere worthely if we know our owne vnworthinesse and seeke our righteousnesse in Christ 43 But as touching the outward rite of the action Mans worthinesse The outward rite Prayers all things shal be well done if they be done with loue edification Let vs begin with common prayer theÌ„ let a sermon be made then let the minister hauing set breade and wine vpon the table repeare the institution of the Supper let him recite the promises which are therin left for vs The forme of ministring the Supper let him also excommunicate all those which by the Lordes inhibition are forbidden to come therto let prayer be made that the Lord wil with like benignity frame vs to receiue that food as he hath vouchsafed to bestowe it vpon vs that seing of our selues we are not he will of his mercie make vs worthy of such a banquet and here let either Psalmes be song or let somewhat be read and let the faithfull communicate in such order as becommeth them After the Supper is ended let an exhortation be made to faith confession loue Last of all When the Supper must be celebrated when the thankesgiuing is ended let the Church be dismissed If that were done at least euerie weeke it should be more allowable 44 This was an euill ordinance that it should be receaued but once in a yeare and that but for fashions sake Luke sheweth that it was oftener vsed in the Apostolike Church wheÌ„ he saith that the faithfull continued in the doctrine of the Apostles Act. 2.42 in fellowship in breaking of bread and prayers* Which thing was long time obserued in the Church as we may gather out of the Canons of Anacletus and Calixtus 45 By these constitutions the holy men meant to retaine and maintaine the often vse of the communion deliuered by the Apostles them selues The canons of Anacletus which they saw to be most wholsome for the faithfull to grow out of vse through negligence of the people Augustine testifieth of his age How the often vse of the Supper grewe out of vse by litle and litle In sex cap. Ioh. tract 26. that this Sacrament was prepared and receaued in some places dayly in some places certaine dayes coming betweene* The same doth Chrysostome teach* 46 And surely this custome which commandeth to communicate but once in the yeare is a most certaine inuention of the deuill * In cap. 1. Hom. 26. ad Eph. through whose ministerie soeuer it was brought in 47 Out of the same shop came that other constitution also which did either steale or take from the better part of the people the halfe of the Supper namely the signe of the bloud The signe of the blood was forbidden the lay people which being forbidden the lay and profane men these titles do they geue to Gods inheritaÌ„ce it became proper to a few shauelings annointed persons For this is the coÌ„mandement of eternall God that all drinke Obiect It is to be feared lest the consecrate wine be shed An. As if all daungers were not before seene by the eternall wisedome of God The bodie is distinguished from the blood Obiect One doth serue for both For the body is not without bloud An. As if the Lord had for no cause distinguished his bodie from his bloud both in words and signes We must retaine the profite which we reape in the double
it to water sanctified by the word of God Obiect It must haue greater reuerence giuen it not for the greater vertue which it giueth but because it is giuen by those which are more worthie and in a more worthie part of the bodie that is in the forehead or because it giueth greater increase of vertues though baptisme bee more auaileable to remission An. First doe they not bewray themselues to be Donatistes Donatistes which esteeme the force of the Sacrament by the worthinesse of the minister 11 The other reason is foolish For we say that in Baptisme the forehead is likewise dipped in water In comparison of this wee set not one peece of dongue by their oyle either in baptisme or in confirmation Obiect Oile is deerer An. This inhaunsing of the price is theft iniquitie and deceit In the third reason they bewray their owne vngodlinesse when as they say that there is greater increase of vertues giuen in confirmation then in baptisme By laying on of handes the Apostles gaue the visible graces of the spirite wherein doth the fat of these men shewe it selfe fruitfull 12 Obiect The obseruation of confirmation is most ancient and confirmed by the consent of manie ages An. It is no whit the better Because a sacrament commeth not from the earth but from heauen Not from men but from God alone 13 Therefore let vs conclude that the true vse of confirmation is the maner and order of catechising or a forme written for this vse The true vse of confirmation which containeth a familiar summe in a manner of all points of our religion wherein all the whole Church of the faithfull must agree togeather without controuersie The forme of catechizing When a childe is tenne yeares olde let him offer himselfe to the Church to make confession of his faith let him be examined concerning euerie point let him make answere to euerie point if he be ignorant in anie let him be taught 2. Of repentance 14 The men of old time obserued this order in publike repentance that those which had done and ended those satisfactions which were enioyned thē were by solemne laying on of handes reconciled Laying on of handes That was a token of absolution whereby both the sinner himselfe was lifted vp with hope of pardon before God and the church was admonished to receiue him courteouslie putting out of mind the remembrance of his offence To the greater commendation the authoritie of the Bishop came between Afterwarde in successe of time the matter came to that passe Cypr. lib. Epist 1. Epist 2 Lib 4. sent dist 22. cap. 2. that euen in priuate absolutions they vsed this ceremonie 15 The Romish schoolemen take great paines to find a sacrament heere What a Sacrament is Ob. Outward repentance is a sacrament signe of the inward repentance that is of the contrition of the heart An. If it were a sacrament it shoulde be an outward ceremonie instituted by the Lorde for confirmation of faith The absolution of the Priest 16 It might with a fairer colour be obiected that the absolution of the priest is rather a sacrament then either outward or inwarde repentaunce For they might easilie haue saide that it is a ceremonie to confirme our faith concerning remission of sins and that it hath the power of the keyes 17 Therefore let vs conclude that repentance cannot be a sacrament because there is no particular promise of God extant for this thing which is the onlie staffe and stay of a sacrament Secondlie that whatsoeuer ceremonie is here shewed foorth it is a meere inuention of men Lib. 4. sent dist 14. cap. 1. * De poenis dist 1. cap. 2. Obiect Ierome saith* that it is the second boord after shipwracke because if anie man haue marred his garment of innocencie which hee had in Baptisme hee may repaire it againe by repentance An. This is a wicked saying because baptisme is not blotted out by sinnes Mar. 1.4 Luke 3.3 Moreouer baptisme is the sacrament of repentance for the remission of sins* Therefore there is no cause why we should make an other sacrament for repentance 3. Of the last annoynting as they call it 18 The third feigned Sacrament is extreeme vnction which is done only by the priest The forme of extreame vnction and that in extremitie and with oile consecrated by the Bishop and with this forme of words By this holie annointing and his most holie mercie God doeth forgiue thee whatsoeuer thou hast offended by seeing hearing smelling tasting touching they feigne that it hath two vertues remission of sinnes and ease of the bodile disease if it be expedient so to be if not saluation of the soule Ob. The institution is set downe by Iames* Iam. 5.14 19 An. That was a temporall gift and through the vnthankefulnesse of men it did quicklie cease The annointing which the Apostle vsed was temporall and but for a season For by the same reason Siloah the clay spittle dust might be a sacrament 20 Furthermore they bee iniurious to the holie ghoste which make that rotten oyle whiche is of no force his power But seeing the ceremonie is not instituted by God neither hath the promise of God it cannot be a sacrament 21 Furthermore Iames will haue all sicke men to bee annointed these annoint with their grease The end of annoynting bodies which are halfe dead Iames will haue him that is sicke to bee annointed by the Elders of the Church these men will haue none to annoint but the masse priest It was common oyle which they vsed Consecration of oyle these men vse charmed oyle and such as in niene times saluted in this manner thrise Haile holie oyle thrise Haile holie ointment thrise Haile holy balme 4 Of ecclesiasticall orders 22 The Sacrament of order possesseth the fourth place The plentie of orders beeing so fruitefull of it selfe that it bringeth foorth seuen pettie Sacraments which when they reckon vp they reckon thirteen And they be dore-keepers Readers Exorcists Acoluthes Subdeacōs Deacons Iesa 11.2 Priests They say there be seuen because of the seuen fold grace of the holie ghost* Some others make niene after the similitude of the triumphant Church some will haue shauing of clarks to be the first order of all and the order of Bishops to be the last Shauing of clarks Some excluding shauing reckon vp the order of Archbishops Othersome adde Psalmistes and singers Thus do men disagree when they dispute and reason about diuine matters without the word of God 23 But this surpasseth all follie that in euerie one they make Christ their fellow in office 24 They make Readers Psalmistes Dorekeepers Acoluthes with great pompe that they may take vpon them a vain title and doe nothing of that which their name requireth Obiect This must be ascribed to the peruersnes of times An. Then there is at this day no fruit of their holie orders in the church 25
Nowe let vs speake of the ceremonies First whomsoeuer they take to bee of their souldiers they enter them into the Cleargie with a common signe For they shaue their crownes that the crowne may signifie princelie dignitie The crowne of their head is made bare that their minde may freelie beholde the glorie of God or that they may be taught 2 Significatiōs of the crowne of clearkes that the vices of their mouth eyes must be cut of or shauing is the laying away of temporall things The compasse about the crowne is the remnant of their goodes seruing for sustentation of their life All thinges are doone in figures Yet there is no kinde of men more greedie blockishe or more giuen to lust 26 Obiect The crowne of Clarkes hath the beginning from the Nazarites An. What els doe they alleage but that their mysteries are meere Iudaisme Obiect Paul shaued his head* 1 Cor. 9.20 An. Not for sanctificatiōs sake but that he might beare with the weaknesse of his brethren 27 Dorekeepers when they are made they receiue the keies of the Churche dore Readers Lesser orders 2 Doorekeepers 3 Readers 4 Exorcists 5 Acoluthes the Bible Exorcists the formes of cōiuring Acoluthes Tapers and a Cruet Lo what be the ceremonies of the lesser orders wherein on Gods name there is so great hydden vertue that they may be not only signes but also causes of inuisible grace Beeing suche Sacramentes as were vnknowne to the fathers and inuented without commaundement or promises 28 There remaine three orders which they call greater Priests Greater orders It belongeth to the priests to offer the sacrifice of the bodie and blood of Christ vppon the altar to make prayers and to blesse Gods giftes Therefore they receiue the Pattin and the Hoasts their hands are annointed The ordering of a Priest Thus they do corrupt the priesthood of Christ and the order by God appointed and as cōcerning laying on of hands which must be vsed to commēd the office of a true Elder surelie I doe greatlie allowe that Notwithstanding whereas I haue not put it in for a third Sacrament Laying on of handes I did it for this cause because it is not ordinarie with all the faithfull but a speciall rite for one certaine function 29 The ceremonies agree verie well with the thing it selfe When the Lord sent the Apostles to preach Ioh. 20.22 he breathed vpon them* by which signe he represented the power of the holie ghoste These good men retained this breathing Popish breathing and they whisper ouer their sillie Priestes as if they did put forth the holie ghost out of their throat Take say they the holie ghoste And so by their foolishe gesture they mock Christ Experiēce likewise teacheth how true that is which crieth that of horses they are become Asses of fooles frantike persons which are made priestes Annoynting of Priestes 30 They say that they receiued annointing from the sonnes of Aaron Therein they shew themselues iniurious to the Priesthood of Christe which alone was figured by all the olde priesthoode Therefore they fall away from Christ and they depriue themselues of the office of pastours 31 This is the holie oyle which maketh such a print as cannot bee blotted out A printe which can not be put out as if the oyle coulde not bee wiped away with dust and salt or soape Obiect But that print is spirituall An. What hath oyle to doe with the soule where is the word Exod. 30.30 Obiect Moses was commaunded to annoint the sonnes of Aaron* An. There is commaundement giuen there likewise touching the Coates the Ephod the Hat the Crown the Girdles the Miters touching the killing of a calfe and the burning of the fat therof wh◠doe they not obserue it 32 It is the office of the Deacons to assist the Priestes in all thinges which are done in the Sacraments namelie in Baptisme in Annointing 2 The office of the popish deacons in the Pattine in the Chalice to bring in the oblations to set them vpon the Altar to prepare the Lordes Table and to couer it with the cloathes to beare the crosse to pronounce and sing the Gospell and Epistle to the people Is there one worde here touching the true ministerie of the Deacons What is the ceremonie The Bishop layeth his hand vppon the Deacon hee layeth a stoale vpon his left shoulder hee giueth him the text of the Gospell I pray what doe these thinges belong to the Deacons 33 To what end should I speake of Subdeacons 3 Popish subdeacons They were in times past appointed to haue the charge of the poore They haue at this day a trifling function to bring the Chalice and Patten the Cruet with water the towell to the altar Popish toyes to powre out water to washe the handes c. What rite was this He receiueth of the Bishop the Patten and Chalice of the Archdeacon the Cruet with water the Manuall and such other baggage In such toyes the holie ghost is included This is the care they haue for the poore No word no promise therfore this can be no sacrament 5. Touching Matrimonie 34 The last is matrimonie which as all men graunt to be instituted of God so no man vntill Gregories time did euer see it giuen for a Sacrament Obiect It is a signe of an holie thing that is of the spirituall coniunction between Christ and his church* Eph. 5.29 An. Matrimonie was not instituted for vs of God for this purpose that it might lift vp our faith Also it were an absurde thing to call all those sacraments which are signes of holie things otherwise the starres* 1 Cor. 15.41 Mat. 15.31.33 a graine of mustarde seede* leauen a sheepheard * Ies 40.11 Absurdities a giant and infinit other things should be Sacraments 35 Obiect This is a great sacrament saith the Apostle * Eph. 5 29 Misterie for a Sacrament An. He calleth it a mysterie that is a secret neither doth he speake of matrimonie but in Christ the church 36 The Latine interpreter hath oftentimes put the word sacrament for an hiddē thing in no other sense then Paul called it a mysterie as in the Epistle to Timothe the Ephesians* and els where But if matrimonie be a sacrament 1 Tim. 3.9 Eph. 1.9 Why do they cal it the defiling of the flesh Why will they not suffer Priestes to marrie The Papistes cal Matrimony the defiling of the flesh 37 Why doe they forbid marriage from Septuagesima to the vtas of Easter three weekes before the natiuitie of S. Iohn from Aduent vntill the Epiphanie That wee may rid our selues out of their myre let vs conclude that there be onlie two ordinarie and common sacraments in the Churche of Christ Baptisme the holie Supper of the Lord. CHAP. XX. Of ciuill gouernment A double gouernment in man 1 FVRTHERMORE seeing there is a double gouernment in