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
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
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
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
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
Bishop of Rome being not content with their kingdomes laid hands vpō the Empire Lib. de consid 2. who as Bernard saith* had neede of a weedhooke not of a scepter Epist 5 lib. 2. Gregorie 12 Gregorie called the Emperour most noble Lorde and himselfe his vnworthie seruant* 13 Neither are fiue hundred yeares yet past when as the Bishops were in subiection to princes neither was the Pope created without the authoritie of the Emperour Henrie the Emperour sold holie thinges Hildebrand brought the Emperoures in subiection to him Constantinus Increase of the Papacie The Emperour Henrie the 4. of that name who solde holie things gaue occasion to Gregory the seuēth to alter this order At length Hildebrand who called him selfe Gregorie the seuenth made also the Emperours subiect to him Obiect The West Empire was giuen to the Pope by Constantine An. That is a false starting hole vnder colour of donation In the meane season the Popes ceased not sometimes by fraude somtimes by treacherie sometimes by weapons to inuade other mens dominions also they brought the citie it self which was at that time free vnder their power vntill they came to that power which they doe now enioy 15 To iurisdiction is annexed freedome Freedome annexed to Iurisdiction For they thinke it an vnmeet thing if in personall causes they answere before a ciuill iudge and they suppose that both the libertie also the dignitie of the church consisteth in that if they be exempted from common iudgements and lawes Obiect If any question of faith were handled or anie such question as did properlie appertaine to the church the hearing thereof was referred to the church 16 An. By this exception holy men sought nothing els but that Princes which were not religious might not with tyrannicall violence and lust hinder the church in doing her dutie For they did not disalow it if sometimes Princes did vse their authority in Ecclesiasticall matters so this were done to preserue the order of the church and not to disturbe it Therefore they doe euill to chalendge to themselues freedome CHAP. XII Of the discipline of the church whose principall vse is in censures and excommunication 1 FVRTHERMORE The diuision that we may the more easily vnderstand Ecclesiastical discipline which dependeth vpon the power of the keyes and spirituall iurisdiction let vs deuide the churche into the cleargie and the common people Let vs speak first of common discipline vnder which all men must be then we will come to the cleargie which haue their proper discipline 2 The first foundation of the church is that priuate admonitions doe take place that is if any man doe not his duetie willinglie that he suffer himselfe to be admonished The degrees of comō discipline Priuate admonition and that euerie one studie to admonish his brother when need is Especiallie let the Pastors be diligēt herein whose dutie it is to preach to the people and to exhort through euery house* If any man refuse admonitions and despise two or three witnesses Act. 20.20 and if hee continue stubborne let him be banished out of the companie of the faithfull* Mat. 18.15.17 as a contemner of the church Excommunication 3 But because he intreateth there of secret faults wee must put this diuision that some sinnes are priuate and some publike Christ speaketh of the former Deuision of sinnes Mat. 18.15 1 Tim. 5.20 Gal. 2.14 Reproue him betweene him and thee alone* Paul saith concerning open sinnes Reproue him in presence of all men* that the rest may feare Hee himselfe followed this last in Peter* Therefore in secrete sinnes let vs proceede according to the degrees which Christ setteth down Another destinction of sinnes in manifest sinnes let vs straight way proceed vnto the solemne rebuking of the church 4 Let this be also another distinction Of sinnes some are defaults some hainous offences for these latter Paul vseth a more sharpe remedie in the incestuous person of Corinthus* because he doth not only in wordes chasten but with excommunication punish him 5 And there be three ends whereto the church hath respect in such corrections Endes of correction and in excommunication The first is that they may not bee named among christians which lead a wicked life as if the holy church were a conspiracy of wicked men* Col. 1.24 The second that good men may not bee corrupted with the continuall companie of the wicked* 1 Cor. 5 6.11 The third is that those men themselues beeing confounded with shame 2 Thess 3.14 may begin to repent of their filthines* 6 These ends being set downe it remaineth that we see how and after what sort the church doth execute this point of discipline The diuision of sinnes Publike Priuate Stubbornesse Haynous offences Defaultes which consisteth in iurisdiction First of all let vs retaine that diuision of sinnes that some are publike and some priuate The former kinde doth not require these degrees which Christ reckoneth vp In the second sort they come not to the church vntill stubbornnes come When it is once come to knowledge then must we obserue the other diuision between hainous offences defaults In lighter offences there must a light and fatherlie chastisement be vsed But hainous offences must be chastised with a more sharp remedie 1 Cor. 5.5 as by depriuing of the supper vntill the sinner doe testifie his repentance* This order did the olde and better church obserue whē lawful gouernmēt was in force Let Princes submit themselues to discipline 7 So far of was it that anie was exempted from this discipline that the Princes did submit thēselues together with the common people to abide beare it And it is meet that the scepters of all princes bee made subiect to Christes crowne So Theodosius was depriued by Ambrose of the right of the communion* Am. lib. 1. Epist 3. in orat funeb Theo. This is a lawefull proceeding in excommunicating of a man if not the elders alone do that apart but the Church knowing and approuing the same 8 And such sharpnesse becommeth the church as is ioyned with the spirite of meeknesse that he may not be swallowed vp of sorrow which is punished* 2 Cor. 2.7 For by this meanes a remedie should bee turned to destruction A caueat Sharpnesse of the men of old For when as they enioyned a sinner penance to endure for 7. 4. 3. yeres or during his whole life what could followe thereupon but either great hypocrisie or great desperation 9 All thinges must be tempered with loue and curtesie All things must be temperat with courtesie Neither is it for vs to blot out of the number of the elect excommunicate persons or bee out of hope of them as if they were alreadie damned Wee may indeed count them straungers from the Churche and therefore from Christe but yet onlie during that time wherein they continue diuorsed The difference
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