〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed vnto wrath as Paul speaketh 1. Thess 5.6 What is Election It is the Predestination of certaine men in Christ to eternal life namely wherby God willing to manifest the glory of his grace hath of his only goodnes mercie determined out of the whole race of mankind being subiect to sinne death freely to adopt in Christ some certain men to cal them effectually to iustifie them that through him they may be partakers of the heaueÌ„ly inheritaÌ„ce and of eternall life And this Election is eternall in the purpose of God although in respect of our selues we may theÌ„ be said to be elected when God doth execute his purpose in vs. Or electioÌ„ is the execution of Gods wil or the act in separating from the rest of the worlde through effectuall calling Iustification Sanctification those on whom he hath appointed from the beginning to bestow euerlasting life What is the principall cause of Election God is the principall cause All that the father giueth mee shall come vnto me No man can come vnto me except the father draw him Iohn 6.37.44 17.9 I pray not for the world but for these whome thou hast giuen me for they are thine Ephes 1.4 God hath elected vs. And Christ because he is the same God with the father sayth that hee hath chosen vs. Ioh 15.16 And the holy Ghost sayd Act. 13.2 Separate me Saul Barnabas for the work wheruÌ„to I haue called theÌ„ What is the efficient inforciue or precedent cause thereof The inward cause is only in god that is to say his meere Charitie the only goodnes of the wil of God Eph. 1.4.5 He hath chosen vs saieth he before the foundations of the world were laid according to the good pleasure of his wil. And his free loue Ioh. 3.6 Ro. 9.13 In which place saith he Iacob haue I loued the only grace mercy loue of God b Iohn 4.10 19. 2 Tim. 1.9 he hath called vs with an holy calling not according to our works but acording to his own purpose grace which was giueÌ„ to vs through Christ Iesus before the world was I say the meer good pleasure of god only respecting it self but excluding al other outward cause which is or can be in meÌ„ a Rom. 9.16 So then electioÌ„ is neither in him that willeth nor in him that runneth but in god that sheweth mercy where he calleth the thought indeauor of the mind a will the exercise of good works a race that by suppositioÌ„ for no maÌ„ willeth or runneth of himself but it is god which worketh in you both to wil to do according to his own free goodwill Phi. 2.13 So. Ephe. 1.9 According to the purpose of his good pleasure which he had purposed in himself as if it should be said that god considered nothing without himself wherof he might haue respect in determining or choosing cap. 2. to Tit. 3.5 Doth our election consist of our owne faith holines worthines linage or works foreseen of God or no In no wise 1. because our sure certain saluation is euidently in the singular freely bestowed grace of the merciful god acording to that It is not in him that willeth nor in him that runneth but in god that sheweth mercy Ro. 9.16 2 Because the praise glorie of our electioÌ„ is wholy due to god alone he chose vs to the praise of the glory of his grace Eph. 1.6 Moreouer if works foreseen faith or worthines might moue god to choose some the elect might haue wherof they might boast 3. Because god could foresee no worthinesse or good at all in men but what he had determined now already freely to bestow on theÌ„ by the benefit of his election who not by custom imitation but by nature are the enimies of god b Rom. 5.10 and sonnes of wrath c Ephes 2.3 dead in sin d Rom. 7.10 Ephes 2.1 vnapt euen to think a good thought as of theÌ„selues e 1. Cor. 3.5 Finallie in whome by nature there is nothing but matter of eternall death damnation f Iob. 15.16 Psal 14.3 Ierem. 10.23 7. Because then there should be no cause why the Apostle should say O man vvho art thou vvhich pleadest against god Ro. 9.20 For he might haue answered that god foresaw the desert of the one of the other yet doth he not say so but flyeth to the iudgments mercie of god Neither the exclamation of the same Apostle Ro. 11.32 of the deapth c. should take place For he might haue declared in a word that some are eâ—ected others reiected for the workes which he foresaw would be in either 5 Because our saluation is more safe and sure by gods election then by our owne workes which euermore haue a doubt annexed to them a. Rom. 4.16 6 Because then it would follow that faith is of our selues not of god or that we first loued chose god which the scripture pointeth out to be false absurd b. Ioh. 3.5 6.37 8.47 15.10 ye haue not chosen me but I haue chosen you 7 Because that place Rom. 9.11 For yer the children Esau and Iacob were borne and when they had neither done good nor euill that the purpose of god might remaine according to election not by workes but by him that calleth it wat said the elder shall serue the yonger Where the Apostle drawing forth the reiection of Esau For that he was condemned to be his brothers bond seruant as also the election of Iacob because hee was made lord ouer his brother euen ouer the first borne that Esau his seruitude was ioyned with Gods hatred Iacobs rule with Gods loue out of Malachy the best interpreter of Moses chap. 3.e. As it is written I haue loued Iacob and hated Esau So that neyther any goodnes in Iacob nor any other thing in Esau may be accounted the cause eyther of the chusing of the one or reiecting of the other doth euidently impugne this foresight of faith 8. Because there can be no goodnesse in the world vnlesse God had placed and ordeined it 9. Because naturally the efficient cause cannot bee after his effect but Election is the cause of faith and good works for wee are called Elect that we might be holy Ephes 1.4 and without blame not contrary because he foresaw that we would be such for these two are contrary that the godly haue froÌ„ their election this that they should be holy and that they should attaine the same election by meanes of their workes And Paul writeth plainely 1. Corinth 7.25 that he had obtained mercie of the Lord that he might be faithfull 10. Because the Logicians rule is manifest VVhatsoeuer is the cause of the cause is also the cause of the thing caused If then faith and workes foreseene were the cause of Election they should also be the cause of Vocation and Iustification which are the effectes
INSTITVTIONS OF CHRISTIAN REligion framed out of Gods word and the writings of the best Diuines methodically handled by Questions and Answers fit for all such as desire to know or practise the will of God Written in Latin by WILLIAM BVCANVS Professor of Diuinitie in the Vniuersitie of LAVSANNA And published in English by ROBERT HILL Bachelor in Diuinitie and Fellow of Saint Iohns Colledge in Cambridge for the benefit of our English Nation to which is added in the end the practise of Papists against Protestant Princes PROV 16.16 How much better is it to get wisedome than gold and to get vnderstanding is more to be desired than siluer Printed at London by George Snowdon and Leonell Snowdon 1606. King Dauids Testament to his sonne Salomon ANd thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and with a willing mind for the Lord searcheth al hearts and vnderstandeth all imaginations of thoughts If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1. Chron. 28.9 TO THE RIGHT HONORABLE AND hopefull young Lords Robert Deuoreux Earle of Essex sonne in Lawe to the most Honourable Thomas Earle of Suffolke and to Sir William Cecill Knight of the Bathe Lord of Cranborne sonne and heyre to the most worthy Lord Robert Earle of Salisbury grace and Peace RIght Honorable It hath pleased God to giue vs in this Church verie many remarkeable testimonies of his mercie whether we looke to the heauens aboue vs the earth beneath vs our Princes who rule vs our Pastors who teach vs our lawes which command vs or the singular mercies which we haue receiued or the fearefull iudgements which we haue escaped Our heauen is not brasse as it was in Achabs time a 1 K. 17 1 â— our earth is not barren as it was in Pharaohs time b Gen. 41 55 our Princes are not Lions as the princes of Iudah c Zeph 3.3 our Pastors are not wolues as were the shepheards of Israell d Math 7 15 our Lawes which commaund vs are not as the Lawes of Draco and our mercies receiued are Gods mercies our iudgements escaped are mens cruelties Yet of all the testimonies of Gods loue vnto vs this is and ought to be esteemed the greatest that we are come out of Babylon know God in Christ may read the scriptures heare Gods word be partakers of the sacraments pray in a knowne tongue worship the true God and that of mortall and sinfull men we are made the immortal and righteous children of God But because wee are so blinded with the loue of this world that we see not or perceiue not this note of Gods loue therefore the Apostle Iohn setteth an Ecce vpon it and saith behold what loue the father hath giuen vs that we should be called the sons of God e 1 Ioh. 3. â— Behold we therefore not the loue of Sampson to Delila f Iudg. 14.3 for that was a wanton loue nor the loue of Iaakob to Rahel g Gen 29.17 for that was a carnall loue nor the loue of Dauid to Ionathan h 1 Sam 18.3 for that was an humane loue but the loue of God to man the Creator to his Creature a good father to a multitude of prodigall and rebellious children Hee loued vs in our creation for he made vs men but more in our redemption for he mad vs saints he created vs with a word of his mouth he redeemed vs by the bloud of his sonne he created vs wheÌ„ we were nothing hee redeemed vs when we were worse then nothing he created vs to liue before him on earth he redeemed vs to liue with him in heauen He created vs and so did he others he redeemed vs but did not redeeme others He hath not dealt so with euery nation neither haue the heathen knowledge of his lawes i Psal 147 â—â— If there were in vs eyther Nobility of birth or comelines of beautie or correspondence of vertue or aboundance of riches our God might loue like vs for these as men doe affect and follow vs for these But since by discent we are Cananites k, EZ 16.3 by deformitie polluted in our owne bloud l. v. 6 by sin there is none that doth good no not one m Rom. 3 12 that our pouerty is such that we are poore naked and miserable creatures n Reuel 3 1â— it is not our old birth but the new birth not our owne beautie but Gods bountie not our vertue but Gods grace not our goods but Gods goodnes by which we become Gods children If I were Right honorable as profound as Paule as eloquent as Apollos as deuout as Dauid and as zealous as the Prophet Elias was I could neither expresse the quantity of this loue it is so great nor the quality of this loue it is of such efficacy By this fauor of God we of seruants become sons o Gal. 4.4 of enemies frinds p Rom. 5.10 of diuorced espoused q Hos 2 20 of prophan priests r Reuel 1.6 of captiues kings Å¿ Reuel 5.8 of Cananites Israelites t Acts. 11.26 of heathens christians of inheritors of hell heires nay felow heires with Iesus Christ u Rom. 8 17. By this fauor we enioy the forgiuenes of sins peace of conscience ioy in the holy ghost protection of angels the communion of saints audience in praying acceptance in obeying security in life comfort in death and eternal glory after we be dead By this fauor we are written in Gods book receiue a new name incorporated into Christs body clothed with Christs righteousnes indued with Christs spirit and one day shall be partakers of his glory But as Augustine was swallowed vp by the admiration of Gods Maiesty so am I with the consideration of this mercy I say of this mercy which is giuen vs by the father purchased by the son assured by the holy ghost offered in the word sealed in the sacraments apprehended by faith tried by tribulation and though not deserued by vs yet reserued for vs in the highest heauens Is God our father behold our dignity are we his children learne we our duty The consideration of this dignity made Theodosius to thanke God more that he was a christiaÌ„ then a King Moses to refuse the crowne of Aegypt x Heb. 11.24 Dauid to desire the place of gods doorekeeper y Psal 84.10 and Paul to make a base account of all things in this world z Philip. 3.9 The consideration of this duty made Abell to sacrifice his sheep a Gen. 4.4 b Gen 26. Abraham to sacrifice his son and the Romans to sacrifice theÌ„selues c Rom 12.1 Ioseph to flie adultery d Gen 39.9 the three children to flie idolatry e Dan 3 16 Nehemiah to fly tyranny f Neh 5 15 and all Gods children to abandon impietie
alone On the contrary those Angels which be enemies to the truth and diuels do do their endeuour to chalenge vnto themselues the name of God and the worship of God Yet we do not denie but that we are to honor the good Angels by thinking well of them with loue reuerence obedience and imitation Ob. 1. Iacob called vpon an Angell Gen. 48 when he said The Angell that deliuered me out of all trouble blesse these children Answ Iacob did not meane any created but that vncreated Angell the Sonne of God who of his office is called that Angell This is plaine from the text for the same action is attributed to this Angell and to Iehouah to wit that he would blesse Ephraim and Manasses Ob. 2. Iob 19.21 Haue pittie vpon me haue pittie vpon me O my friends for the hand of God toucheth me By friends in this place Bellarmine saith that Augustine vnderstandeth Angels Bellarm. cap. 1. de Sanctorum beatitud ergo Answ It is plaine he meant his friends who came to visite him but yet vexed him with bitter and contumelious words Ob. 3. Iohn wished Grace to the Churches from the seuen Spirits Answ By seuen spirits we must vnderstand onely the holy Ghost who though one in person yet by communication of gifts so worketh as if he were many spirits Why would God vse the ministerie of Angels Not for any necessitie for he stands in need of nothing but of his good will to the end he might declare his goodnesse towards vs in that he hath giuen the Angels to be our seruants for his owne glorie and for our comfort because we see such excellent creatures to be created euen for our sakes and appointed for our seruice Againe both to beget and to preserue friendship betweene vs and the Angels vntill such time as we shall enioy their most ioyful companie in the heauens What is the reason that whereas the Angels were wont in old time to appeare often to the Fathers in the forme of men and to conuerse and talke with them familiarly now they do it no more Because now Christ being come in the flesh and sitting now at the right hand of the Father in heauen and hauing giuen his holy Spirit plentifully it is his wil that our conuersation should be in heauen and not with the Angels vpon the earth visibly Further because the Church of God had neede at the beginning of such confirmations from heauen but now the word of God is sufficiently confirmed Heb. 1.1 What vse hath the Church of the doctrine concerning Angels 1. That we might acknowledge the endlesse loue of God and his fatherly care ouer vs who hath created such keepers for vs and giuen them charge ouer vs whereby we should learne to worship and to loue him Againe to the intent that we should walke comely and holily before the Angels who are witnesses and obseruers of our speeches and actions Lastly that we might be vpholden by faith in all aduersities and dangers knowing that that saying of Eliseus is most true 2. Kin. 6.16 that those which be with vs are moe then those which be against vs. What things be contrary to this doctrine 1. The errour of the Sadduces who affirmed that the Angels were nothing else but good motions or good thoughts which God putteth into our hearts and that they were not spiritual substances subsisting of themselues 2. Their error of whom we reade Col. 2.18 who deuised the worshipping of Angels 3. Of the Papists who affirmed without the warrant of the word of God that every man hath appointed vnto him two Angels one good another euill the one to vexe him the other to keepe him to whom he is giuen and that each of them is an inseparable companion of euery man The which errors are confuted by those things which haue bene spoken before The seuenth common Place of euill Angels or of Diuels Are there also euill Angels THere be which is not onely proued by testimonies of Scripture a Genes 3.1 Ioh. 8.44 1. Pet. 5.8 Iude 6. Reu. 12.9 but also by very experience and by the horrible and heauie effects of wicked Angels By what names are they called 1. Of their nature or spirituall essence they are called Spirits b 1. Kin. 22.21 Mat. 8.16 Luke 10.20 2. Of their office vnto which they were all created at the beginning they are simply called Angels c 1. Cor. 6.3 2. Pet. 2.4 Iude 6. of their knowledge giuen to them in the creation they are called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuels because they haue great knowledge as may appeare in the historie of Adams fall and are very subtill d Deut. 22.17 Leuit. 17.7 1. Cor. 10.20 whence is the doctrine of diuels e 1. Tim. 4.1.6 3. From accident qualities that is such as they haue gotten to themselues by their owne free will they are called wicked f Luke 8.2 impure and vncleane spirits g Mat. 10.1 Zach. 13.2 and a lying spirit or the spirit of lies h 1. Kin. 22.22 Ioh. 8.44 of fornication i Hos 4.12 of maliciousnesse or giddinesse k Esa 19.14 Belial l 2. Cor. 6.15 without all order without yoke and gouernement or wicked which is good for nothing and as the chiefe that euill one and malicious as who should say he doth wholly give himselfe to malice and doth exercise himselfe in it m Math. 6.13 13.19 4. Of the effects they be called diuels or in the singular number a diuell n Ioh. 8.44 which name imports a backbiter because he doth continually accuse God vnto men and men vnto God yea man to man and man to himselfe that so he might turne God from men and men from God and men from men o Gen. 3.1.4.5 Job 1.9.11 2.3 he is also called Satan p Math. 4.10 which signifieth an aduersarie q 1. King 5.4 1. Pet. 5.8 and that Tempter r Marke 1.13 Act. 5.3 a spirit of diuination ſ Acts 16.16 the enemie of God of Christ and our enemie t Luke 10.19 and apolluon or destroying u Reuel 9.11 For the Scripture doth vse often to speake of the vncleane spirits in the singular number to note out that chiefedome of impiety which is opposite and contrary to Christ and his kingdome 5. They haue names from the diuers formes wherein they appeared hereupon he is called that great Dragon as also of his poisoned craft that old Serpent x Reu. 12.8.9 6. Of his power and pride which he exerciseth especially toward the reprobate hence he is called Beelzebub that is the king of flies y 2. Kings 1.2 Math. 12.24 the strong man armed z Mat. 12.29 a roring lion the prince of the world a Iohn 12.31 the God of this world b 2. Corin. 4.4 Lastly the prince and the princes and powers of the aire the gouernors of this world because they rule the wicked
The other is by words de praesenti for the present as I do betroth thee to be my wife which present and actual promise is called simple absolute consent although the mariage be not yet celebrated Thus she is accounted betrothed named a wife VVho so defileth anothers mans betrothed wife or spouse let him be stoned to death for he hath huÌ„bled his neighbours wife b Deut. 22.23 And Iacob speaking of Rachel who was only betrothed vnto him Giue me my wife c Gen. 29.21 The Angel saith vnto Ioseph Fear not to take Mary thy wife d Mat. 1.20 when she was but betrothed vnto him but she that was betrothed was now by determination accounted a wife vnlesse some thing fell out which might frustrate the contract Is the bond alike in both contracts No for in the contracts de futuro indeed touching the promise and to free the faith plighted they may be admonished but they can not be coÌ„pelled especially if they bring probable reasons why they wil change But the coÌ„tracts de praesenti induce an effectual obligation which ought not to be dissolued by mutuall conseÌ„t for it is a truly ratified mariage e Math. 19.6 although not wholy consuÌ„mated without adding the duties of mariage Also contracts de futuro if they be confirmed with copulation following ought to be ratified VVhy are contracts instituted and why is there a certaine time obserued betweene it and the celebration of mariage There are diuers causes first that the bridegroome and bride may first consent in minde before they coÌ„ioyne in body or as Austine saith lest the husband easily obtaining make light account of that which he longed for being deferred SecoÌ„dly that in the mean time the coÌ„tracts may be published in the Church to the end that if any iust cause ly hid for which the mariage beguÌ„ may not be coÌ„summated it may be manifested in due time Thirdly naturall honestie that meÌ„ might not presently after the contract be caried violently like beasts with the sway of their sensuall desires Which three causes appeare in the contract of Ioseph and Marie a Mat. 1.18 Deut. 21.12 Which is the other degree of mariage The consummation which is done by consecrating or blessing and by celebration of the mariage What is consecration of mariage It is a holy actioÌ„ wherein the bride groome bride being brought into the church before the congregation are taught by the minister touching the institutioÌ„ ends of mariage there expresly witnes their conseÌ„t either by signes if they be duÌ„b or deaf or by words if they can speake For the Canons say that mariage is of no force except consent be declared by words so iâ— their mariage publikly confirmed and they themselues consecrated vnto God by prayer From whence is this custome taken From the example of God himselfe who as soone as he had giueÌ„ Adam a wise blessed them like a Minister in these words Increase and multiplyb Also from a general rule which commandeth That all things be done in the Church decently and in good order c 1. Cor. 14 40. Further it maketh for the dignitie of mariage and freeth the new maried of all ill suspition least they should be thought to liue together like harlots Lastly it cannot but be approued by God who will both be called vpon and is alwayes at hand to them that call vpon his name What is the celebration of mariage All the other whole politicke action by which the couenants of mariage are confirmed and the bride is honestly and modestly brought into the bridegromes house Ought a Christian to obserue this festiuitie and celebration Yea and that according to the custome of the country where he dwelleth and that rule which Paul commandeth Whatsoeuer things are true honest iust holy of good report c. do them d Philip. 4.8.9 Thinke you the mariage feast lawfull Yea it is vsed almost amongst all nations and also confirmed by many examples of Scripture as we reade that Laban made a great feast at the mariage of Iacob and Rachel e Gen. 29.22 and Christ both with his presence and present of 6. galons of excellent good wine confirmed this custom f Ioh. 2.1.2.7.8 But yet in such bankets we must remember that which is recorded concerning Tobias his mariage that they feasted in the feare of the Lord g Tob. 7.17 8.20 As also that at King Ashuerus his great and solemne feast such modestie and honestâ—e was obserued as that no man was compelled to drink more then himself pleased h Hest 1.8 Wherfore mariages celebrated with riot pride gluttonie drunkennes vnchast playes al kind of wantonnes are solemnized to the diuel and not vnto God these are not the least cause of euils which make mariage troblesome vnpleasant vnto many withall rob many parents of their children What is the forme of mariage A iust coniunction of one man and of one woman into one flesh for they which were two before mariage are after marrying made one flesh that is one man by the coniunction and vnion both of soule and bodie What positions do you gather out of this formall cause of mariage First that the bond of mariage is most straight far exceeding that which is betweene the parents and the children as God saith a man shall leaue his father and his mother and shall cleaue vnto his wife i Gen. 2.24 2. That it is not only most strait but indissoluble because that two are made one flesh therefore Christ saith Whom God hath ioyned together let no man separate a Math. 19.6 Thirdly that it is mutuall and reciprocall in one ouer anothers bodie for the Apostle gathereth hereout in that they are one flesh that neither of both hath power ouer their owne bodie b 1. Corin. 4.7 Fourthly an argument of mutuall loue betweene them The husband must loue his wife as his own flesh and as Christ loueth hâ—s Church c Ephes 5.28 Fiftly that there ought to be a communion of all things both spirituall and corporall betweene maried couples What and how many are the ends of mariage Three if thou respect the persons themselues first that they mutually helpe one another both in heauenly and humane things This God expressed Let vs make Adam a helper like vnto himselfe d Genes 2.20 that humane societie may be familiar and friendly yet so as that the husband may appeare to be the wiues head e 1. Corin. 11.3 The second is procreation of children which may succeed their parents both in name and goods which end the Lord hath likewise expressed Increase and multiply f Gen. 1.28 Thirdly that it may be a remedie against all wandring lusts as Paul noteth For auoiding fornication let euery one haue his owne wife and euery woman her owne husband g 1. Cor. 7.2.3 But if you respect either the church or common wealth
Act. 7 53. Ye haue receiued the Lavv by the ordinance of Angels And Gal. 3.19 The Lavv vvas ordained by Angels in the hand of a Mediator or messenger that is it was giuen to Moses his Messenger by the ministerie of Angels 2. Moses who was specially appointed by God Exod. 19.3.20 Iohn 1.17 The Lavv vvas given by Moses which is confirmed Act. 7.38 For Moses being the messenger betwixt God the people n Deut 5 5 comming downe twise from the mount brought to the Israe it es the two tables of the Law which hee had receiued from God by the ministery of Angels What is the matter or argument or obiect of the Lavv The loue of God and of our neighbour Mat. 22.37.39 Thou shalt loue the Lord thy God vvith all thy heart and vvith all thy soule and vvith all thy thought and thy neigbour as thy selfe Of hovv many sorts is the Lavv of Moses Of three sorts Morall Ceremoniall and Iudiciall Deut. 6.1 These are the Precepts and ceremonies and iudgements which the Lord commanded Rom. 9.4 To the Israelites pertaine the couenants and the seruice of God and the giuing of the Lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof the first sort are common to Iewes and other nations the latter sorts were priuate and proper to the Lawes of that people and bodie What is the Morall Lawe It is a precept and ordinance made by God containing a rule of liuing godly and iustly before God requiring of all men a perfect and perpetuall obedience towards God and such a Lawe it is as promiseth eternall life to them who perfectly obey but threatneth death and damnation to them who performe it not perfectly according to those sayings Hee that doth these things shall line in them Leuit. 18.5 Deut. 27.26 Gal. 3.12 Deut. 21.23 Gal. 3.10 Cursed is he who doth not all the words of the Lawe And it is called Moralis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is a perpetuall rule to liue by by which euery mans manners are to be tried both towards God and towards his neighbour this is summarily comprized in the ten Commandements or Decalogue Exod. 20.10 What difference is there betwixt this morall Law and mens Lawes which concerne manners A very great difference For humane Lawes do onely require or forbid outward workes and a discipline onely for fashion and orders sake and onely require of vs an inward moderation of our affections after the iudgement of our owne minde But the lawe of God doth not onely require outward deedes but a conuersion of mans whole nature vnto God absolute obedience and an orderly framing of all affections to the eternall rule of Gods minde and also spirituall motions agreeing entirely and purely with the law Which thing Paule meaneth when hee saith Rom. 7.14 The Lawe is spirituall And Deut. 6.5 Thou shalt loue the Lord thy God with all thyne heart and thy neighbour as thy selfe Also these words declare so much Thou shalt not couet Exod. 20.17 Besides in mans lavves are denounced temporall in Gods both temporall eternall punishments Is the Morall Law another Lawe then the Lawe of Nature No. What needeth then the promulgation of the ten Commandements 1. Because since Adams fall darknesse hath surprised the mindes of men which maketh the knowledge of the Law of Nature more obscure as also his assent to obey is weake and there is a great obstinacie and resistance of the inferiour partes in him 2. Because God would by this new publication declare and testifie that hee is author of the Lawe of nature and of the naturall notions in man also he signified hereby that hee would not haue his Law to be forsaken 3. He would haue the expresse voice of his iudgements against sinne to bee extant and that it should bee knowne that punishments fell not by chance but by the order and appointment of God 4. That there might appeare a certaine manner and order of worshipping God What is the end of the Law 1. Tim. 1.5 The end of the commaundement is loue out of a pure heart a good conscience and faith vnfained Can we performe that obedience to the Law which it requireth That euen the regenerate can not doe it it is proued not onely by vniuersall experience and testimonies of Scripture as Ecclesiastes 7.21 Prouerb 20.9 1. King 8.46 There is not a iust man vpon the earth which doth good and sinneth not Psalm 14.2.2 In thy sight shall none that liueth be iustified And Rom. 7.21 When I would doe that vvhich is good for hee speaketh in that place of one and the same worke which is good euill is present with me Phil. 3.12 Not as though I had already attained to it or were already perfect but also the new way into heauen shewed vnto vs that is Iesus Christ our Lord doth clearely euict annd manifest it For if righteousnesse be of the lavv saith Paule Gal. 2.21 Christ dyed in vaine Is God therefore vniust because he requireth these things of vs vvhich vve cannot doe Farre be it we should say so for he asketh againe of vs that which is his owne and which before hee had giuen vs for hee gaue to our first parents in their creation a power and ability to performe the Law Euen as if one should lend any man money and the debter should by his negligence and fault spend or lose it and is no more able to pay notwithstanding the creditor can not bee proued to deale vniustly if he demaund the lent money of him his heires But hovv can these tvvo sayings vvhich are thought to bee Ieroms be reconciled Cursed is hee vvho saith that God commanded impossible things and cursed is he vvho saith the Lavv is possible They are to be reconciled by a distinction of times and subiects God did not commaund impossible things namely to our first parents before the fall neither also to the regenerate vnto whom the Law is possible by grace And this is 1. First by imputation of Christs satisfaction and remission of sinnes for Christ is the end or scope the fulfilling or perfection of the Lavve for righteousnesse vnto euerie one that beleeueth Rom. 10.4 And Ambrose saith He hath the fulfilling of the Lavv that beleeueth in Christ 2. Secondly by the beginning of a renouation which is wrought by the holy ghost vnto some degree of a good conscience according to which they are called perfect a Phil. 3.15 1 Cor. 2 6. but are so by an imperfect perfection b Philip. 2 12 In this sense the commandements of God are not grieuous c 1. Iohn 3 5 because they haue the forgiuenesse of sinnes ioyned to them d Rom 6 14 and because the spirit of renouation worketh in the beleeuers such a will that they are delighted in the Law of God e Rom 7 22 But the Law is impossible namely to a man in this corrupt nature in his owne strength and actions and the Scripture feareth not to
might manifest his iustice and mercie 2. The primitiue or outward cause mouing vnto it the calamitie of mankinde and the tyranny of the Diuell ouer mankinde 3. The antecedent or inward cause mouing here vnto was the vnspeakeable loue of God the father towards his creature as it is said Ioh. 3.16 So God loued the world that hee gaue his onely begotten sonne c. 4. A fellow cause working voluntarily and with election and obeying the father was the sonne of God himselfe who as Paule saith Phil. 2.7 Made himselfe base taking on him the forme of a seruant became obedient to the father euen vnto the death of the crosse For hee deliuered himselfe into the hands of his enemies voluntarily and readily according to the prophecie Esai 53.7 He was offered because he would and Heb. 10.4 out of the Psalm 40.7.8.9 Because it was impossible by the bloud of Buls and Goats to take away sins therefore Christ entring namely into the world said Sacrifice and oblation thou wouldest not haue burnt sacrifices for sins thou wast not pleased with then I said Lord I come in the beginning of the book it is written of me that I may doe thy will O my Lord. Sathan also is a chiefe cause of Christs death because with an ancient hatred he persecuted the seed of the woman and when hee could do no more hee bit his heele as it was foretold Gen. 3.15 All men are causes of Christs death and to them it must be imputed because of the guilt and the sinne wherein euery one is entangled The helping or instrumentall causes of Christs death were Iudas and the high Priests who counted to Iudas the 30. siluer pieces a Mat. 26.15 Annas also Caiphas Pilate and the people which cryed Away with him away with him b Ioh 18.15 And the Roman souldiers who were his executioners which instruments notwithstanding God so vsed as he finished by them a worke most holy to wit the redemption of mankind but the cursed instruments for none but the most vile and wicked could endure to betray condemne and murder an innocent he did punish with most iust punishments seing they sinned not by constraint but of their owne accord and most of them against their owne conscience What is the subiect oft this passion The Lord himselfe the verie sonne of God being made man But whether was the passion a suffering of his whole person or of one of his natures onely The passion was of the person because that person which suffered was God and man but he suffered not in his diuine nature for it cannot be that an immutable thing should suffer an immortall thing die but in mans nature which hee tooke vpon him and which was subiect to suffering Therefore Paule in respect of the person saith Act. 20.28 That God purchased to himselfe the Church by his bloud And in respect of the humane nature 1. Pet. 4.1 the Apostle affirmeth that Christ suffered in the flesh And in the Epistle to the Hebrewes 2.14 the author saith That the sonne of God was made partaker of flesh and bloud that by death hee might destroy him who had the power of death Therefore although the passion and death of Christ be properly of the flesh according to nature yet according to the person it belongeth to the word because it is one and the same person both of the flesh and the word What was the formall cause The suffering both of the bodie soule both which sufferings are described by the Euangelists in certaine degrees and parts What was the suffering of his soule The inward torment of the soule which Christ felt especially after the administration of the Supper and that ariseth by certaine degrees 1. For first in the garden hee feeling the anger of God kindled against our sins out of his great trouble of minde cryeth Mat. 26.38 My soule is verie heauie euen vnto the death and Father if it be possible remoue from mee this cup by which cup according to the Hebrew phrase he vnderstandeth the anger of God and the punishment for our sinnes yet notwithstanding he addeth a condition Not as I will but as thou vvilt Mark 14.26 Whereby he signifieth not an opposition but a diuersitie of wils which is not of it selfe faultie especially where the wil of mā is subiected to Gods will so a man is ought to be sorie at his friends death yet doth he willingly yeeld to the purpose of God 2. This torment was so increased that hee sweateth drops of bloud through the grieuousnesse thereof Luk. 22.44 At last vpon the Crosse as though he were oppressed by these griefes and forsaken of god he cryeth out My God my God why hast thou forsaken me Ma. 27.46 not as though God were separated frō the humane nature but because it is as Bernard saith a kinde of forsaking when there is no performance or exhibiting of power in so great necessitie neither any shewing of Maiestie which complaint was the complaint of one not despairing or distrusting for he calleth God his God but of one wrestling with a most grieuous temptation Caluin calleth this sanctam desperationē an holy desperation For this cause Dauid prophecying of Christ Ps 18.5.6 saith thus The sorrowes of the graue haue cōpassed me about that is I haue suffered horrible griefes such if as these griefes should haue bene indured by an angel yea al the Angels they would haue bin brought to nothing altogether oppressed of thē And He. 5.7 it is thus said of him Who in the daies of his flesh did offer vp praiers supplycations with strōg crying tears vnto him that was able to saue him frō death and was also heard in that which he feared or was deliuered from his feare that is from that terrour astonishmēt which possessed him when he thought vpon the most seuere iudgement and anger of God But what was the cause of such torments in Christs soule Not one but many 1. The thinking vpon the tyranny of sinne death and Sathan which made hauock of mankind 2. The meditation of that horrible infamous and cursed punishment a Gal. 3.13 which he foresawe he should suffer in his most holie bodie as also those contumelies which should be cast vpon him 3. His thinking vpon the ingratitude of the greatest part of the world 4 Especially the sense of Gods horrible wrath which hee sustained for our sins for which he tooke vpon him to make satisfaction Whereupon Iohn 1.29 Hee is called the Lamb of God which taketh away or which beareth the sins of the world What was the suffering of the bodie His outward suffering which befell to him besides those griefes which in his soule hee sustained which may bee diuided according to the subiectes or places in which he was diuersly afflicted as the garden Caiphas his house or the Cōuocation of the Priests the Pretorie or towne Hall the place without the citie where theeues were punished
22.32 I haue praied for thee that thy faith faile not And Heb. 5.7 Christ is said to haue offered vp prayers and svpplications with strong crying and tears vnto him that was able to saue him from death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feare as when Paule 2. Thess 3.2 desireth them to pray for him that he may be deliuered from vnreasonahle and euill men and when we desire remission of sins and deliuerance from euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a precation or petition wherin we desire those things which make to the glory of god himself or som benefit as the kingdom of christ to come the name of God to be hallowed his wil to be done daily bread to be giuen vs daily the holy ghost to be sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 1.14 al continued with one accord in praier supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an interpellation or intercession or postulation made for another Therfore Ro. 8.26 the holy ghost is said to make request for vs ver 34. Christ the mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is maketh request for vs as when one prayeth for another or all do pray one for another and for the Church as Act. 12.5 The Church maketh intercessiō for Peter or it is an interpellation wherin we complain to God of thē which do hurt vs as Dauid somtimes in the Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a giuing of thanks wherin we giue thanks to God either for benefits bestowed vpon vs others whereby we set forth his fatherly chasticement a Iob 1.21 or for euils taken away from vs or others Psal 116.12 What shal I render vnto the Lord for all his benefits towards me I wil take the cup of saluation c. But the scripture doth not alwaies obserue the differences of those three kinds Therfore we may restrain them vnto two that is to wit inuocation of Gods name and thanksgiuing like as Dauid restrained them Psa 50.15 Cal vpon me in the time of trouble I wil deliuer thee thou shalt glorifie me VVhat are the causes of praier The efficient inward cause is the holy ghost Rom. 8.26 For we know not what to pray as we ought but the spirit it selfe maketh request for vs with sighs which cannot be expressed Not that he in very deed doth either pray or sigh but because he stirreth vs vp to praiers doth inwardly teach vs words and sighes So he is said to crie Gal. 4.6 Because he causeth vs to crie whereupon Zachary 12.10 he is called the spirit of grace of prayer And the Apostle biddeth vs pray in the holy Ghost b Iude. 20. 1 Cor. 14.16 that is by the instinct of the holy Ghost The instrumentall inward cause is Faith c Rom. 10.14 The principall cause which moueth vs to pray is manifolde 1 The commandement of God wherby he requireth of vs seruice of inuocation which is chiefe in the Church of God Deu 6.13 Thou shalt vvatch thy Lord and serue him alone and Psal 50.15 Cal. vpon me Mat. 7.7 aske seeke knocke 2 The promise of hearing and I vvill heare thee Psal 50.15 145.18 The Lord is neere vnto al that cal vpon him Pro. 18.10 The name of the Lord is a strong tower the weaponlesse man flying vnto it shall be safe sure Hither do belōg the alluremēts wherwith Christ doth allure vs to pray Mat 7.7 it shal be giuen you ye shall find it shall be opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luk. 11.13 if ye which are euil can giue good gifts vnto your childrē hovv much more shal your heauenly father giue the holy Ghost to them that desire him Ps 65.3 thou O God vvhich hearest my praier vnto thee shall all all flesh come And Esay 65.24 ye shall call vpon me I vvill heare yea bef re ye crie vvil I ansvvere you for our heauēly father knoweth that we haue need of all these things before vve pray Mat. 6.32 3 The feeling of our pouerty of the want of others spiritual corporall the desire of Gods kingdom glory seeke first the kingdom of God his righteousnes the rest shal be cast vnto you Math. 6.33 4 Daungers troubles of all sorts which do compasse vs about miseries diuers tentations the fault and guiltinesse of our sinnes and the snares of the most grieuous and watchfull aduersarie the diuell VVho walketh about as a Lion 1. Pet. 5.8 seeking whom hee may deuoure Whereupon Christ saith Math. 26.41 VVatch and pray that ye enter not into tentation 5 Exercise of pietie faith and hope which from hence doe take increase 6 The nature and propertie of loue wherewith the godly are affected towards God for it commeth to passe that he which loueth is greatly delighted with the communication of him that is loued and he desireth nothing more then that he may poure out into his bosome those things wherewith he is affected Heerevnto is added that loue is more and more kindled by the talke of the partie loued 7 The example of Christ and of all the Saints whose chiefe care was in their life time to call earnestly vpon God 8 The vtilitie of prayer for by it we obtaine necessarie benefits as well corporall as spirituall Iam. 5.6 The feruent prayer of a righteous man auaileth much But the bountiful largesse of Gods benefits and gifts as well corporall as spirituall and his so great miracles which are seene which way soeuer you looke ought of right to prouoke vs to the sacrifice of praise and thankesgiuing Therfore Dauid hauing perceiued the Lords liberalitie doth shew openly that a new song is put into his mouth Psal 40.3 What is the obiect of prayer or who is to be called vpon That one and eternall God who is the father and the sonne and the holy Ghost for in true inuocation none of the three persons of the Godhead is omitted although they be not alwaies distinctly named because they are one God 1 But he alone 1 Because he is the searcher of all mens hearts Act. 1.24 the searcher of the hearts and reines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is viewer of the thoughts and affections or the knower of all things a Psal 79 33 15 44 21 2 Because Inuocation is the chiefest part of the worship of God and therefore is due to God alone according to his commaundement b Deut. 9 13 Math. 4 10 And Psal 50.15 Call vpon me saith the Lord and Christ Mat. 6.9 after this maner therfore pray ye Our father c. 3 Because he is the alone author of all good things alone omnipotent the knower of all things full of compassion who knoweth willeth and can heare heale deliuer all in all places that call vpon him therfore the faithfull say Esay 63.16 Thou Lord art ur father Abraham knoweth vs not and Israel is ignorant of vs. 4 Because we
whereinto they fall of their owne inclination that in those the mercie of the creator but in these his iustice in either his glorie might be declared Or it is the aeternall purpose of god whereby according to the good pleasure of his will before the foundations of the world were laid he hath c Act. i 25 Iohn 17 12 Apoc 17 8 Ephes 1.4 2. Tîm 1.9 Rom 1 9.2â— c determined to glorifie himselfe by ordeining some men to grace saluation others to displeasure and eternall destruction Is praedestination but of mankinde onely It is of Angells also for Paul calleth the Angells which stood steedfast in their integritie Elect ones 1. Tim. 5.21 But if their stedfastnesse was grounded in gods good pleasure it argueth that the fall of others was vtterly abandoned Whereof their can no other cause be brought but reprobation which is hid in the secret counsell of God But our purpose is in this place to speake of the praedestination of mankinde How manie degrees or parts of predestination are there Three 1. the very decree in the wisdome of God for sauing or casting men away 2 The execution or proceeding of the very decree of that aeternall God by outward meanes 3 The most excellent end of the Maister builder namely the glorie of God himselfe who doth so lay open both his power mercie What is the decree of praedestination Whereby God determining to what end he would create men before he created them hath according to his power and meere goodwill decreed so to further his owne glorie that some of them should be vessells and examples of his goodnesse mercie but others vessells and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter for his wrath that is of his power and iust reuenge on sinne a Rom 9.22 1. Pet. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which they were appointed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said Rom. 9.17 I haue stirred thee vp saith the Lord to Pharao that I might shew my power vpon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were fitted V. 22. And this decree is such as that it disposeth the causes of the execution coÌ„sisteth not of theÌ„ But because the Apostle treating of the vessells of mercie vseth the actiue verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro 9.23 speaking of the vessells of wrath or the reprobate hath the passiue participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. fitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared doth it therefore follow that the reprobate are the cause of their owne reprobation No because Luk. Act. 13 48. treating also of the elect vseth the passiue participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed who neuerthelesse are not ordayned of themselues but rather of the meere grace of God Moreouer if question be made of the ordinarie meanes whereby the vessells of wrath are caried to destruction they alone are the cause of their owne vtter decaie But when we mention the decree of election and Reprobation the Reprobates can no more be said to haue cast away themselues then the elect to haue elected themselues no more I say then if one should say that a pott was not made by the potter but of it selfe VVhat is the primordiall efficient cause of this great decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pleasure of God to doe with his owne what it shall please him b Mat. 10 25.20.16 For S. Paul saith Rom 9.21 Hath not the potter free povver and authority how much more then the most iust God and wisest workeman ouer clay that out of the same lump that is out of a substance as yet vnwrought and onely prepared to a future worke he may make some vessels for honor and others for dishonor c. Ier. 18.1.2 5.14 Isa 64.8 and the will of God or his good pleasure because he bringeth all things most wisely to passe after the counsell of his owne will Ephes 1.11 d. Ioh. 6.39 Act. 2.23 and Rom. 9.18 He hath mercie on whom he will and whom he will he hardeneth This one cause we know that so the most mercifull and most iust lord will be glorified for the Scripture setteth forth vnto vs no other cause besides this faith biddeth vs in this cause onely to rest likewise on the Scripture so that to seeke out the cause of this cause why it so pleased him were a point of rash boldnesse and vngodly curiositie a. Ro. 9.20.14 11.33 VVhen began this Decree Not onely then after men were created or began to sinne but before the foundations of the world were laid that is God had this purpose from eternitie b. Matt. 25.34 Ephe. 1.4 What kind of Decree is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The deepe and wonderfull gulfe of his riches 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnsearchable c. Roet 1.32 33. 3. Eternall in respect of the beginning d. Eph. 1.4 but it is also eternall in regard of the end 4. And therefore immoueable immutable vnrepentable and irreuocable because those whom the father hath giuen to the Sonne no man can plucke out of his hand Ioh. 10.28 and because it is the fathers wil that not one of these little ones should perish Math. 18.14 Here Paul crieth out that nothing is able to separate vs from the loue of God namely wherewith hee hath loued vs in Christ Rom. 8.35 How many kindes are there of this Decree of Predestination Two 1. The first is called an Election or Predestination to life 2 The other is called a Reprobation or Refusing or Casting off or Decree or Predestination to death for some he chooseth to eternall life but neglecteth and reiecteth others e. Rom. 9.13.18.21.22 But these two kinds of Predestination doe concurre as well in the ende as in the beginning for God his decree is the beginning of each now both the wayes which are diuided as it were from this beginnâ—ng meete againe together in the extreame namely in the glory of 〈◊〉 Whether Reprobation be also subiect to God his Decree as Election is Yea verily for he that chooseth taketh not al because he chooseth somwhat among two or three he is said necessarily to refuse those things which he choseth not therfore whom God doth not receiue him he reiecteth and whoÌ„ he neglecteth or chooseth not him he casteth out of fauour 2. Reprobation is vnderstood in Election by the rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Relation that if Reprobation be nor neither should there be Election 3. The Scripture doth manifestly confirme God his Decree concerning reprobating a. Rom. 9.22 1. Pet. 2.8 And the Apostle subiecteth both of theÌ„ to the Decree of God 1. Thess 5.9 God hath not saith he apointed vs vnto wrath but to obtaine Saluation through our Lord Iesus Christ Neither is it a harder speech to say some are predestinated to destruction then that some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordeined before of old to this condemnatio as Iude speaketh vers 4. Iude 4. or 〈◊〉
who for daily sins brought in daily baptisme 10. The sinne of them which though they knowe the trueth of the Gospell yet deliuer their children to be baptized of false Pastors in the Papacie The eight and fortieth common place Of the Supper of the Lord. How is the other Sacrament of the New Testament called THE Supper of our Lord Iesus Christs 1. Cor. 11.20 In respect both of the time wherein it was first instituted namely in the euening or night going before that day wherein Christ was crucified and also of the thing it selfe for which it was instituted because it is a holy banquet not of the belly but of the minde instituted by the Lord. And it is called the Lords from the author or also from the end for it is both ordained of the Lord and it is celebrated in remembrance of him or also from the time because it was wont to bee celebrated vpon the Lords daies Act. 20 9.7 2. The breaking of bread Act. 2.42.46 and chap. 20.7 1. Cor. 10.16 But it is so called by an excellencie of speech and by way of specialtie for elswhere it is taken in general for common food Luk. 24.33 where Christ was knowne of the two Disciples in breaking of bread Ast. 27.35 Paul in the shippe brake bread and eate it And in giuing of almes Esay 58.7 Breake thy bread to the hungry Be cause it was the manner of the Iewes which did vse bread not so thick as we but broad and lesse grosse to begin their meals not with cutting of bread but breaking of it 3. By a Metonimie of the effect it is called the Communion of the bodie and bloud of Christ 1. Cor. 10.16 The cuppe of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the Communion of the bodie of Christ Because as saith Damascen in his fourth booke of the Orthodoxall or right Faith chap. 14. By it wee doe communicate with Christ and by it we do communicate and are vnited or knit one to another 4. The Lords Table 1. Cor. 10.21 by a Metonimie of the Subiect for meate and drinke which are set vpon the table Wherby it appeareth that the Apostles in celebrating the Supper of the Lord vsed not an Altar but a Table Act. 6.2 It is not meet that wee should leaue the word of God to serue the tables not Altars 5. Of the old Fathers it is called a gathering together by reason of the assembly of people which was to celebrate the Supper of the Lord because it ought to serue for the ioyning together not the diuiding of the faithfull For it is a publicke Supper of many gathered into one not a priuate Supper of one Priest 1. Cor. 11.20 21. 6. The Euchariste because of thanksgiuing without which the Supper cannot be celebrated 7 Charitie for because among the Communicants mutuall loue is required Although this brotherly word may signifie the feasts of the Church assembly which also is called brotherly fellowship 1. Pet. 2.17 and 1. Pet. 5.9 So called Iud. vers 12. because they were prepared according to the gifts bestowed giuing liberally to the vses of the poore did giue a certain testimony of their brotherly loue to which some refer that saying A. 2.46 Breaking bread at home u Or from house to house to which feasts they had wont to adde or annex the holy Supper of the Lord as it appeareth out of Act. 6.2 1. Cor. 11.21 and of Tertullian in his Apologetico chap. 39. 8. It is called an offering because of the offering of the brethrens bread cup to him that was present also for the gatherings or liberal gifts which were made to the vses of the poore also because the Supper was offered not to God but to the coÌ„municants as Iustinus teacheth in his second Apologie for the Christians or because the chiefe of the brethren doth send vp praise and glorie to the Father of all saith Iustine in the same place which oblation is most acceptable to him but he saith not that the sonne is offered to the Father by the Priest 9. A Sacrifice an Host and a burnt Sacrifice but in a little more large and broad signification and that because of the praiers and commemoration of the sacrifice of Christ once offered for vs vpon the crosse but figuratiuely because it is a remembrance of that Holocaust and onely sacrifice whereby God is pacified with vs as Christ called his bodie the sacrament of his body Otherwise Christ bidding his Disciples to take but not to offer instituted not a Sacrifice but a Sacrament 10 It is called of Cyprian a sacrament finishing and perfecting all things because it put an end to the legal ceremonies whereof the chiefe was the vse of the pascall Lamb In his traâ—tate of the Lords supper and containeth the mysterie of our perfection in Christ But that the word Masse should be taken for the supper it selfe of the Lord hath beene vnknowne to the Scripture and to the Apostolique Church Whereas some doe drawe it from the Hebrew word Missath which signifieth tribute or oblation it is not likely because the Hebrew words came not to the Latin Church but by the Greek Deut. 16.10 But wee reade no where this word vsed of the Greeke Fathers But the Greeke Church called the Supper of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a holy Function because it is said in Act. chap. 13 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as they ministred Others and more likely doe deriue it from the Latine word Missio that is to say leaue to depart as the ancient fathers said remissing of sinnes for remission as Tertullian So in stead of Mission they said Misse 4 Booke against Marcion from whence sprung that saying Ite Missa est as in time past the ancient Romanes hauing ended their sacrifices did bid these words to bee pronounced licet Missa est as in olde time among the Grecians the Priest hauing ended his seruice did thus signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a dimission to the people as though he should dismisse or send the people away Apul. booke 11. Metamorph. But othersome will haue it called the Masse as it were trans-missed or sent ouer that is to say the Oblation by the Priest vnto GOD. Seing then the Masse which the Popish Clergie doe faigne to bee a Sacrifice belonging peculiarly to the Priests for remission of sinnes both of the quicke and also of the dead doth euery kind of way differ from the Supper of the Lord as it is instituted of Christ is stuffed with horrible Idolatrous madnesse it is an vnworthy thing that the Supper of the Lord should be deformed with the name of the Masse as neither doth it accord that it should be called the Sacrament of the Altar What is the Supper of the Lord It is the other Euangelical Sacrament in the Christian
and professe openly that you doe beleeue and imbrace them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to shew is not to expresse any thing by similitude of fact or to represent by stage playing gestures but to declare and shew Neyther ought it to bee restrained to the Priests alone for seeing that whiles we are strangers in the bodie we are absent from the Lord a 2 Cor 5.6.7 we doe by this remember the Lord Iesus which is in the heauens which thing hee himselfe commaundeth vs doe till he commeth to iudgement signifying that the Church shall continue vntill that iudgement he would not haue commaunded it if he had determined to remaine with his corporally For memorie is opposite to bodily presence because remembrance is not of things to come nor of things present but of things past Of what qualitie ought that remembrance to bee Not any bare or idle remembrance of a thing past which nothing appertaineth vnto vs but operatiue and such whereby the faithfull minde in the vse of this Sacrament doth by faith lay hold vpon Christ with all his benefits doth apply to himselfe particularly and so cals to minde the sacrifice past and once performed in the flesh that thereby it feeleth present comfort gladnesse of minde peace of conscience increase of faith and of loue and moreouer doth conceiue most certaine hope of the life and happinesse to come by reason of that sacrifice Finally it is stirred vp to consider of so great loue of Christ and to offer vnto him by faith the sacrifice of prayse and to giue him thanks b Psal 50 23 From which end we doe againe vnderstand that the supper is not ordayned that it may be a reall and expiatorie or appeasing sacrifice for the quicke and the dead but a solemne and publicke thankesgiuing for the incarnation death redemption and all the benefits of Christ Which are the causes for which Christ ordained the memorie of himselfe to be celebrated amongst vs 1 His great loue the propertie whereof is that they which doe loue sincerely and from the heart do desire to liue in their minds and memorie Whereupon wee gather that Christ is neuer vnmindfull of vs. 2 The faithfull prouidence of Christ whereby hee prouided for his beloued that the benefits bestowed might truly profit and enioy their end For as by the forgetfulnesse of the benefactors a benefit receiued is lost so by memorie it is especially kept What is it to shew the death of the Lord Not onely to meditate vpon the historie but also to thinke earnestly 1 Of the iustice and wrath of God against sinne which are seene in this sacrifice 2 Of the great mercie of God towards vs. 3 Of the loue of the sonne towards mankind For so great is the seueritie of Gods iustice and the weight of sinne that there may be no reconciliation made vnlesse the penaltie due to sinne should be paid so great is the greatnesse of his anger that the eternall Father may not be pacified but by the intreatie and death of the sonne His mercie so great that the sonne is giuen for vs. So great is the loue of the sonne towards vs that he deriued this true and great anger vnto himselfe being made a sacrifice for vs doth make vs partakers of his flesh and bloud all which in the vse of the supper we must speak of meditate vpon that we may be truly feared by the acknowledgement of Gods anger we may be truly grieued for our sinnes and againe may be lifted vp with true comfort And finally that wee may celebrate our Lord Iesus Christ with true thankefulnesse heart mouth and life Is Christ to be adored in the bread of the Supper No. 1 Because he is not there present with his bodie 2 Neyther hath hee in his word tyed himselfe to the bread Therefore he is to be adored in the mysteries as saith Ambrose that is in the celebration of the supper in that he is God and in respect that he is God and man together yet so as that we rest not in the supper but that we may lift vp the eyes of faith and our hearts not to a peece of bread but into heauen where he is sitting at the right hand of God a Coll 3.1 whether also in time past the people in the administration of the supper were inuited while they were admonished Habere sursum corda that is to lift vp their hearts Not that they should bee yet taught to seeke downeward for the bodie and bloud of our Lord present in Essence either in the accidents without the subiect or in vnder or with the bread but rather to seek for him in heauen that selfesame flesh long agoe deliuered for vs and that bloud shed for vs to be touched and laid hold vpon with the hand of faith Wherefore euerie one of the Disciples did not rise that falling downe vpon their knees they might take bread and that wine out of his hand And in the little booke of Constitutions ascribed to Clement the people are commaunded to come with a certaine shame fast reuerence without tumult But concerning the shewing or lifting vp of the Sacrament we confesse that it was the custome in the ancient Church that the whole Sacrament couered with a cleane linnen cloath should be set vpon the holy table vntil it should be distributed to the people For then the minister of the Church the linnē being taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Dionysius that is opening the mysteries did set them before the eyes of those which were present In the Lyturgy also of Chrysostome he saith that the Priest was woont to lift the holy bread a little while from the table not aboue his head to say with a loud voyce Sancta sanctis that is holy things for holy men surely in imitation of the Iewish custome among whom the Priest being about the sacrifices did shew before hand the oblation before his breast and did lift it vp a Exod. 29 24.27 Leuit. 10.15 But not in any other respect then that the people should prepare themselues to the communion But now seeing that the eleuation of the bread aboue the Priests head is the sinew of Bread-worship and prescribed neyther by Christ nor of the Apostles nor obserued in the most ancient and purest Church it is rightly taken away in Euangelicall Churches Is that which is left of the Supper to be laid vp to be caried about to be seene or to be adored as though some holines did remaine inherent in it Much lesse for the Sacraments out of the holy and lawfull vse or out of the taking of them prescribed in these words Take eate take drinke are not Sacraments like as neyther water is the water of baptisme vnlesse some body be dipped in it as is meet but when any bodie hath beene dipped or sprinckled with water the name of the Father of the Sonne and of the holy Ghost being called
comprehendeth the office of the Magistrate For God will iudge and punish them either immediately without the ministerie of man or mediately by the Magistrate Doth Paule condemne the order of Iudgements and all manner of contending at the Lawe where hee saith 1. Cor. 6.7 There is vtterly a fault amongst you because you goe to Lawe one with another No neither doth he simply deny the lawfulnesse of going to law before a magistrate but onely rebuketh in Christians that goe to lawe with another that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth weaknesse or defect and impatiency of minde 1. That they laboured with lust sorrowe hatred and couetousnesse euen for vnprofitable matters and for trifling businesses and would contend in lawe for the most slender iniuries that might be and would deale therin with an obstinate purpose of reuenge and with all the sleights and deuises that could bee 2. In regard of the scandall and offence because they did striue and goe to lawe vnder the heathen and vnbeleeuing Iudges which brought a reproach vpon the whole Church as if Christians should at this day bring their actions before Turkish gouernours 3. Because they did willingly offer iniurie and damage one vnto another euen those that were brethren and partakers in the same Christian Religion 4. Lastly that they neglected to compound their differences by the arbiterment of the faithfull in the Church But that a man may euen before wicked Iudges defend his owne innocencie against the iniuries of wicked men euen himselfe giuing the first onset the Apostle Paule sheweth not onely in words but in deed in practise when he appealed to the lawes of the Romaines when hee was beaten with rods and so also he required helpe of the Romane tribune against the Iewes that lay in wait to kil him again from the vniust Iudge he appealed to the tribunall seate of Caesar a Act. 16 37 23.27 25.10.11 By all with it appeareth that to goe to lawe of it selfe is not euill but the abuse is that that maketh it vicious What doth Christ meane then Math. 5.39 when hee forbiddeth them to resist euill and commaundeth them that to him that will take away their coate they should giue the cloake also and to turne the right cheek to him that shall strike them on the left It is not an aduise and counsell giuen to them that are come to perfection as some expound it but a manifest and expresse commaundement wherein he doth not absolutely enioyne them to turne the other cheeke to him that smites them for Christ himselfe did not so to him that smote him but rather reprehendeth his malapertnes Iohn 18.22 And so Paule Act. 23.2 God will smite thee thou painted wall But the meaning of Christ is that he would haue the mindes of his Disciples to bee so farre from the desire of reuenging of iniuries that they should rather endure the iniurie to be doubled vpon them then they should reuenge the same and that they should rather be willing to suffer wrong then to offer any or requite it being offered to them But it is one thing to defend themselues and their goods which is lawfull for Gods children to doe and it is another thing to hurt another man which the godly may not doe Neyther yet is this patience which Christ prescribeth Luke 21 19. or equitie and moderation of the minde any hinderance but that keeping still sound friendship toward our aduersaries wee may without bitternes of hatred or desire to hurt them vse the remedie granted vnto vs by God that is to say the helpe of the magistrate for the preseruation of our goods and substance and let the causes contend and striue so as still the hearts may be free from contention for according to the old saying Dissidere bonos etiam de rebus iisdem Incolumi licuit semper amicitia The selfesame things may make good men to varie And yet still friendship stand and not miscarie Or they may in a care of the publicke good and in pure and true zeale bring before the magistrate a guiltie stubborne and pestilent fellow and require to haue him punished so as it bee done with an vpright conscience and a minde free from all guile and corrupt affection ayming at the amendement or at leest the bridling and restrayning of the offender the quietnesse of others the preseruation of iustice and Gods glorie What say you to that of Salomon Prou. 10.12 Loue couereth all trespasses Doth that speach commaund the Magistrate to spare those that offend or doth it commaund priuate men that they shall not bring their complaints before the magistrate against those that doe them iniurie No But it teacheth that priuate offences such as vsually fall out among men must be fauourably intepreted forgiuen and forgotten according to that forgiue and ye shall be forgiuen and as Paule saith Loue suffereth all things namely those which are not enormious but may be tolerated and mitigated without breach of discipline or godlinesse 1. Cor. 13.7 In what sort are iudgements to be ordered This point the scripture teacheth Deut. 1.16 First Heare the controuersies betweene your brethren Secondly Iudge rightly betweene euery man and his brother and the stranger that is with him Thirdly Ye shall haue no respect of person in iudgement but shall heare the small aswell as the great ye shall not feare the face of man for the iudgment is Gods And fourthly chap 17.4 If any thing be told thee and thou hast heard it thou shalt inquire of it diligently whether the thing be true and certaine So Leuit. 19.15 Yee shall not doe vniustly in iudgement thou shalt not fauour the person of the poore nor honour the person of the mightie but thou shalt iudge thy neighbour iustly Pro. 17.15 Hee that iustifieth that is acquiteth the wicked and he that condemneth the iust euen they both are abhomination to the Lord. And Pro. 24.24 He that saith to the wicked thou art righteous him shall the people curse and the nations shall abhorre him And Iohn 7.24 Iudge not saith Christ according to the appearance but iudge righteous iudgement as if he should say weigh and consider the fact by it selfe simply without any respect at all to the person And 2. Chron. 19 5. Iosaphat said vnto the Iudges Take heede what you doe for you execute not the iudgements of man but of God That is you doe not in iudgement supply the roome of any man so much as of God himselfe and he will be with you in the cause and iudgement Wherefore now let the feare of the Lord be vpon you take heed and doe it for there is no iniquitie with the Lord our God neither respect of persons nor receiuing of reward And the law of the Athenians was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both must be heard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Giue not thy iudgement any way Till thou hast heard what
by latine signification whereby hee is in the Latine phrase so called who is first in order though not superiour in degree With what titles are the ministers of the word adorned in the Scriptures With many and sundry wherby they are admonished of the dignity and duety of their charge for they are called 1. Angels a Malach. 2.7 3.1 Reu. 1.20 because being sent vnto vs by God they declare vnto vs the will of God 2. Seers b 1 Sam 9.9 and Prophets because they foretell of things to come concerning the saluation of the beleeuers and the damnation of the reprobates they expound vnto vs the Oracles of God propound nothing of their owne but onely that that God hath spoken vnto them 3. Bishops or ouerseers and watchmen c Ezeh 3.17 33.7 act 20 28 because they are set as Centinels and scoutwatches that they may watch for the saluation of the people 4. Embassadors d 2. Cor. 5 20 because they ought onely to deliuer those things which they haue in commandement from God and not their owne 5. The seruants of God e Titus 1.1 and seruants of Iesus Christ f Rom. 1.1 because they must regard and doe those things that are Gods and not their owne i Luk 12.42 6. Gods witnesses g Ioh 15.27 Act. 1â—8 because they haue beene vnto God truely vndoubtedly conscionably and faithfully a sure witnesse approued by the word of God and that not in words onely but in life and death yea and with their bloud if neede be 7. Preachers h Mar. 3.14 because they preach and proclaime the Gospell concealing nothing thereof Mat. 16.19 8. Faithfull disposers and Stewards of the mysteries of God because they giue euery one their portion in due season and k 1 Cor. 4.1 dispose all things according to the will of their Lord that which the Lord hath committed vnto them they deliuer from hand to hand And because they haue receiued the keyes from the Lord wherby they open the kingdome of heauen to the beleeuers and shut it to the vnbeleeuers l 9. The light of the worle m Mat. 5.14 because they should shine before others in doctrine and manners 10. The salt of the earth n because they should not be themselues foolish and vnsauorie but ought to season others with the salt of Doctrine and life 11. Husbandmen o Mat. 12.2 1 Cor. 3.9 and sowers p Isa 32.20 Mat. 13 32 and planters and reapers because they should q Mat. 9.37 Ioh 4 38 plow vp the hearts of men by the preaching of the lawe and fit them for the receiuing of the seede of Gods word and throw this seede into mens hearts the force and increase whereof is onely from God alone 12. Leaders and r Ioh. 10.2 Sheepheards of soules because they must feede nourish and refresh the flocke of Christ with heauenly foode gouerne them with the sheepehooke of Ecclesiasticall discipline and take care that the sheepe be not deuoured of the wolues nor infected with the poyson of peruerse Doctrine nor with the contagion of euill manners 13. Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in that they offer vnto God either Christ or any other propitiatorie sacrifice but because by the ministery of the Gospell they withdrawe men from the profanenesse of the world and offer and present them before God and set them vpon the Altar Christ Iesus by whose obedience they are iustified and by whose spirit they are sanctified to the end their oblation may be made holy and acceptable before God through Christ Rom. 15.16 14. Begetters and Fathers a 2. King 6.21 1 Cor. 4.15 Galat. 4.19 for honours sake in respect of them whom they teach and Sauiours b Obadia vers 21 1 Tim. 4.16 in which sence they are said to remit sinnes which otherwise is proper to God alone d Mar. 2 17 but instrumentally because the spirit of God in the preaching of the word is powerfull in the regenerating e 1 pet 1.3 23 of the elect 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow workers with God ministers and f 1 Cor 3 9.10 builders 16 The trumpet g Isa 58.1 of God because they must proclaime perpetual warre to the wicked and must stirre men vp to warre against the deuill and sinne 17. The voice of God h Mar. 1.3 18. Fishers of men i Mat. 4.19 19. The feete of those that bring the glad tidings of peace and good things k Rom 10.15 20. Presbyters that is to say Elders because they must auoide youthfull inconstancie and lightnesse and embrace and vse such grauity as may procure them authoritie and credit among the people 21. Lastly Christ could no way more honorably set fourth his ministers then when he saith of them Luk. 10.16 Hee that heareth you heareth mee hee that despiseth you despiseth mee And Paul 2. Cor. 3.8 could attribute nothing more glorious and excellent vnto the ministerie then when he said That it is the ministerie of the spirit of righteousnesse of life eternall and of reconciliation 2. Cor. 3.8.9 What is the office of pastors l Ioh. 21.15 To speake in the name of God or to feede the flock of Christ with the pure that is the onely word of God and that learnedly faithfully sincerely constantly freely without respect of persons or any euill affection of the minde a Ier. 1.7 teaching modestly b 2. Cor. 10 13 14. defending the trueth reprouing c Tit 1.9 errors not with scoffes but with argumentes rebuking offences admonishing all and singuler of the calamities and tribulations to come which accompany or follow the preaching of the Gospell By the example of Christ d Ioh. 15.18 and of Paule e 1. Thess 3 â— comforting the heauie hearted confirming those that are readie to fall prouoking those that are sloathfull often to beate vpon righteousnesse faith hope charity and good workes both in publick and in priuate 2. To administer the Sacraments according to Christs institution 3. To gouerne his flock with spirituall discipline 4. To pray for the flock 5. To haue a care of the poore 6. To be themselues the patterne of the flock in Doctrine in life and in the crosse and to beware that they do not pull downe that with their euill maners whith they build vp with sincere and wholsom Doctrine or as the prouerbe is that they build not heauen with their words and hell with their workes and that they be not like the Carpenters which built the Arke of Noe for they preparing an Arke for others whereby they should be freed from the Deluge perished themselues in the midst of the floud a 1. Tim. 1.3 18 19 1 Tim. 4.12 2 Pet. 5.3 What is the cause that should moue the pastors to such an earnest desire of feeding the sheepe of Christ The loue of the Prince of Pastors our Lord Iesus Christ who gaue himselfe for his
sheepe for he Ioh. 21.15 saith to Peter Louest thou mee and hee making answere I loue thee hee addeth againe Feede my sheepe and so againe and so the third time signifying that no man is fit to feede Christs sheepe but he that is led with the loue of Christ 2. Moreouer the glorie of God which is to bee preferred before all the things of this world and likewise the saluation of the sheepe Is it lawfull for the Pastor in the time of persecution to flie and to forsake his flocke There is an example of such flight in Christ himselfe b Ioh. 7.1 in Dauid c 1. Sam. 19 10 in Paul d Act. 9.21 17 14. and Christ teacheth it to bee in some respect necessarie Mat. 10.23 VVhen they persecute you in one citie fly into another although Christ in that place speaketh rather of their perseuerance and swiftnesse in executing their office then of the auoiding of persecution But Augustine prescribeth this moderation to Honoratus Let no man cowardly leauing his place either traiterously spoyle his flock or giue an example of sloathfulnesse And yet let no man vnaduisedly cast himselfe headlong into danger If either the whole Church bee set vpon or any part of the Church be sought to be put to death the Pastor shall preposterously withdraw himselfe vnlesse the flocke fly for it were his part to lay downe his life for euery paaticuler a Ioh. 10 11. epist 80. But it may sometimes happen that the flock not desiring one ouer them he by his absence appeasing the rage of the enemie may so much the better prouide for the Church But hee that winketh at false Doctrine he that doth not oppose himselfe against sinne by reproouing and correcting it hee that dares not with the Prophets and other true Pastors rebuke offenders to their faces he that dares not offend any man for feare of procuring the hatred of men although hee doe not change his place yet in minde he is a fugitiue Because thou heldest thy peace saith Augustine thou stedst thou heldst thy peace because thou wast afraid But hee that flyeth from place to place either to augment his substance or by reason of wearinesse or for mens vnthankfulnesse that man surely is a hireling Is it lawfull to seeke an Ecclesiasticall function It is lawfull for him that hath gifts but yet not rashly but circumspectly moderately and with a mind prepared to aduance the Church of God when and where it shall seeme good vnto God and with this condition that he doe not ambitiously seeke or by force occupie the Calling that hee do not hinder the iudgement but leaue it freely to those to whom it belongeth for this is nothing else but to offer his paines vnto the Church that the talent committed vnto him may not bee buried for the gifts of the spirit are giuen for the edification of the Church a Mat. 25.14 15 And 1. Tim. 3.1 If any man desire a Bishoprick he desireth a worthy worke And 1. Cor. 14 1. Desire spirituall gifts and rather that yee may prophecie that is that for the time ye may teach the Church May hyre bee lawfully required and receiued of godly Pastors seeing that Iohn 10.10 hirelings are reprehended Saint Paul maketh answere 1 Cor. 9.14 So hath the Lord ordained that they that preach the Gospell should liue of the Gospell that is to say by the preaching of the Gospel Mat. 10.10 Galath 6.6 Let him that is taught in the words make him that hath taught him partaker of all his goods So that godly Pastors are not reprehended who require the wages ap-apointed for them but those only who looke vnto the reward as the scope and end of their labors and fly or keepe themselues silent or change their notc when the wolfe commeth that so they may prouide for their owne liues and seeke their owne and not the things that are Iesus Christs Phil. 2.21 What is the end and vse of the holie Ministerie 1. That the goodnesse of God may bee reuealed in sauing men by the free couenant in Christ 2. That the pure word of God may be preached being preached and vnderstoode of the hearers may bee put in practise 3. That it may be as the sheepheards Crooke wherby the sheepe that are scattered may bee gathered vnto their sheepeheard Christ Iesus and so refreshed and nourished with the food of the word a Psa 23.4 4. That those that beleeue might bee saued the kingdome of Christ might bee enlarged and the Church preserued b Ioh. 20 23 5 For the gathering togither of the Saints for the edification of the bodie of Christ till we all meete together in the vnity of faith and knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ Ephes 4.12.13 and that we may increase in that eternall and spirituall life til we grow ripe in Christ and Christ in vs. Neither is the light or heat of the sunne or meate and drinke so necessary for the maintenāce and sustentation of this present life as is the Pastorall function necessary for the conseruation of the Church vpon earth What end ought the Minister to propound vnto himselfe The glory of GOD and the edification and saluation of the Church What are the things disagreeing hereunto 1 The errour of the Swinkfeldians who call the outward ministery of teaching a dead letter and therefore say that inward reuelations of the spirit are required also 2 Of the Donatists who denie that the ministerie of wicked Ministers is powerfull in the administration of the Sacraments according to Christs institution And of the Anabaptists who hold that all who of themselues will of what estate soeuer they bee without any sending ordination examination choyce and testimonie of a lawfull calling euen women if they be learned may teach either by word or writing after the example of Holda Deborah and the fower daughters of Philip which did Prophecie whereas this nothing toucheth the ordinary function of teachers in the Church 3 Of those which either goe about vtterly to put downe the ministery or else make light of it as not verie necessarie 4 False Prophets which preach the fancies of their owne brain and not the word of God 5 Hirelings who runne neuer looking for a lawfull calling and enter in by the windowe seeke their bellie and the things that are their owne and not the things that are Christs which striue to get into the ministerie not with a sincere loue of Christ and his flocke but in a desire of their owne priuate commoditie and insinuate themselues not onely with Simoniacall subtiltie but with base obsequies and in seruile manner flatter all men by whose helpe they thinke they may bee aduanced 6 The contempt of the ministerie in them which doe not maintaine with their conuenient charge the teachers and learners of the word of God And which despise the ministers