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
omitted without danger An. If in these one swarue either through want of wit Euill contempt by reason of stubbornesse or through forgetfulnesse or necessitie there is none offence committed but if through cōtempt the stubbornnesse is to be misliked 32 Furthermore we must vse great diligence in this point that none error creepe in which eyther staine or darken this pure vse Which thing shall be brought to passe if all the obseruations that bee shall haue a manifest shew of profite and if very few bee vsed Let ceremonies be profitable and especiallie if the doctrine of a faithfull pastour be ioyned therewithall to shut and stop the way before wicked opinions CHAP. XI Of the iurisdiction of the church and the abuse therof such as we see in poperie 1 THE thirde part of Ecclesiasticall power remaineth The third part touchinge iurisdiction which we say cōsisteth in iurisdiction And this iurisdiction is an order prouided for preseruation of spirituall pollicie to this ende from the beginning there were iudgement seates or cōsistories in churches to examine manners Consistories Mat. 18.18 and punish vices and beare rule in exercising the office of the keyes* Paul calleth them gouernments * 1 Cor. 12.22 Gouernments Ioh. 20.23 Mat. 16.19 The preaching of the worde Furthermore that power of the keyes hath two parts principallie The one consisteth in preaching the Gospel* which is properlie not so much power as a ministerie if we respect men For Christ hath giuen this power to his word whereof men are ministers We speake not of this now 2 The other power of binding and loosing is described by Christ* when hee saieth What it is to binde and the ende If anie brother heare not the church let him be to thee as an Heathen or publicane Verilie I say vnto you whatsoeuer yee shall binde c. But the church bindeth him whom it excommunicateth What to loose not that it may destroy him but that he may repent It looseth him whom it receiueth to communion or fellowship because it doeth as it were make him partaker of the vnitie which it hath in Christ Iesu And least anie man cōtemne the iudgement of the church the Lord doth testify that it is nothing els but the publishing of his sentence 3 Obiect All these thinges lasted but for a time when as the magistrates were as yet aliens frō our religion Discipline is necessarie An. This order is alwaies necessarie Because the church doth neither take anie thing to herselfe which is proper to the Magistrate The difference betwene the magistrat and the church neither can the Magistrate doe this which the church doth yea the Magistrate himselfe must sometimes be chastened which thing befell Theodosius Caesar 4 And surelie if anie man doe throughly weigh the wordes of Christ hee shall plainelie see that the state perpetuall order of the church is described there and not any temporall order 5 Furthermore the true vse of Ecclesiasticall iurisdiction is Vse of ecclesiasticall Iurisdiction that offences may be preuented and if anie offence be risen it may be done away Ther be two things to be considered in the vse first that this spiritual power may be quite seperated from the authoritie of the sword Secondly that it be not administred as one man will Discipline seperated from the power of the sword Excommunication is the sharpest censure of the church but by a lawefull assemblie both things were obserued in the purer church For the holy Bishops did neither vse fines nor prisons but their sharpest punishment was excōmunication that in great necessitie according to the word of God 6 Neither was such power in mans hand onely that hee might doe whatsoeuer he would but it did belong to the cōpany of Elders which was in the church The Senat of the church that which the Senate is in the citie Cypriā ioyned the whole Cleargie with the Bishop And it was an vsuall custome that the iurisdiction of the church should be exercised by the Senate of elders wherof there were two kinds Epist 14. lib. 3. Two sortes of Elders In. 5. cap. 1. ad Tim. Tirannie of Bishops for some were appointed to teach othersome were only Censors of manners This ordinance grew out of kind by little little In Ambrose his time the clarks alone were Cēsors* At length the Bishop did challendge that to himself which was graunted to the church 7 Afterward the Bishops committed this charge to their officials Officials which in deed differ nothing from profane iudges Obiect Officials admonish and excommunicate The iurisdiction of officials is ridiculous An. Surelie they mock God by this Some poore man oweth a little money He is cited If he appeare he is condemned Being condemned vnlesse he pay he is admonished By the second admonition there is a step made to excommunication if hee appeare not he is admonished to come to the court if hee make delay he is admonished and foorth with excōmunicate I speake nothing of the praies spoiles briberies sacrileges whiche are gathered thereby 8 Such is the popish spirituall iurisdiction Also they doe falslie attribute to themselues the power of the sworde Bishops doe falslie attribute to them selues the power of the sword because it is not exercised vppon mens consciences and Christe also forbade that* Obiect Moses had both together An. First that was done by a rare myracle Secondlie it did but last for a time Mat. 20.25 for when there is a certaine forme appointed by God the ciuill gouernment is left to him he is commanded to resign the priesthood to his brother 9 Obiect By this meanes the glorie of Christe doeth florish as it is worthie The priesthood is resigned to Aaron and in the meane season the Bishops are not too much called away from that which their calling requireth An. As touching the first Christ saith* Kinges of the nations and Princes reigne ouer them but you shall not bee so and in an other place* Mat. 20.23 Luk. 22.25 Luk. 12.14 Who made me a iudge or a deuider among you As touching the other they are not more excellent then the Apostles who did not thinke it meet for them to serue tables Act. 6.2 hauing forsaken the word of God* Act. 6.2 10 Neither is it to be doubted but that Bishops went thus farre beginning with a verie little but they haue lifted vp themselues with subtiltie croked craftie meanes and that priuilie In times past if anie controuersie did happen A laudable custome the godly committed the iudgement thereof to the Bishop because they did not doubt of his vprightnesse This was praise worthie Iurisdiction was made of voluntarie iudgments but these men made an ordinary iurisdiction of voluntarie iudgements When cities countries were shortlie after brought into diuers straits they fled vnto the patronage of Bishops these men of patrones became lords 11 Although the
and more familiarly to him self to wit vpō the Iewes 1. Iewes 2. Gentiles Notwithstāding he did afterward make the same benefit cōmō to all nations 2 But whether God did make him self knowen to the fathers by oracles visions or he did inform them by the ministerie diligence of men of that which they should afterward deliuer to their posteritie as from hand to hand He reuealed himselfe to the fathers by oracles and visions yet it is out of all doubt that the firme certaintie of that doctrine was ingrauen in their harts so that they were perswaded did vnderstand that that which they had learned came from God The certainty of the propheticall Scripture For God did alwayes make vndoubted assurance for credit for his word which did farre surpasse all vncertaine opinion Therefore he enrolled his oracles in publike tables he published his Law whereto the Prophets were afterward added to be interpreters thereof 3 And because mans mind is very much enclined to forget God Naturall forgetfulnes Error because it is wonderfully bent toward all manner errors because the lust therof to forge newe kinds of religion is great we may see howe necessarie such enrolling of the celestiall doctrine was Boldnes lest either through forgetfulnes it should perish or through errour vanish away or be corrupt through mans boldnesse 4 Therefore after that the Prophet had sayde that the heauens declare the glorie of God * Psal 19.1 that the firmament sheweth his handiwork that the ordinate course of the dayes and nights set forth his maiestie de descendeth afterward to make mentiō of his word The Lawe of God saith he is vndefiled conuerting the soules c. Where he propoundeth the peculiar schoole of the children of God The schoole of Gods children which alone leadeth them vnto the true knowledge of saluation and without which we shall alwayes orre CHAP. VII Of the authoritie of the Scripture 1. THerefore because we haue not oracles daily from heauen the Scriptures alone are extant whereby alone it pleased the Lord to haue his truth continually kept in remembrance the same Scriptures are of full authoritie with the faithfull by no other meanes then when they be perswaded that they came from heauen as if the liuely voyces of God were heard there Obiect The Scripture hath as much authoritie and weight as is graunted vnto it by the consent of the Church The Scripture resteth not vpon mans authoritie An. The eternall and inuiolable truth of God resteth not vpon mans pleasure 2 Moreouer the Apostle saith that the Church is builded vpon the foundation of the Prophets and Apostles * Eph. 2.20 Quest Howe shall we be perswaded that it came from God vnlesse we flie vnto the decree of the Church An. The Scripture sheweth in it selfe apparent sense of her trueth The first argument drawen from the testimonie of the holie Ghost which the Spirit of God doeth seale in our minds being firmely imprinted therin 3 Obiect Augustine saith I had not beleeued the Gospel vnlesse the authority of the Church had moued me * Lib contra epist fundamentalem Chap. 9. An. He had to deale with the Manichees which would haue men to beleeue thē without any gaine saying when they were perswaded that they had the truth but could not shewe it He demaundeth what they would do if they should light on a man which doth not beleeue euen the Gospell In the forth chap of the same booke After that he addeth and I truely would not beleeue the Gospell c. signifying that at such time as he was a stranger from the faith he could by no meanes be brought to embrace the Gospell as the certaine truth of God vntill hee was ouercome by the authoritie of the Church Quest Why then doth he oftentimes vrge the Manichees with the consent of the whole Church when he will proue the same Scripture which they refused An. He doth no where ayme at this to teach that the authoritie which we graunt the Scriptures to haue doth depende vpon the determination or decree of men but doth onely which was of great importance in the cause bring forth the iudgment of the whole Church wherein he had the vpper hand of his aduersaries 4 Therefore if we will well prouide for our consciences that they be not continually caried about with an vnstable doubting or that they do not wauer ne yet stay at euery small stop we must fet a perswasion further then either from mans reasons or iudgements or coniectures to wit frō the secret testimonie of the Spirit Quest By what reasons can it be prooued that Moses and the Prophetes were inspired by God to speake The testimony of the holie Ghost is more excellent then anie reason An. The testimonie of the Spirit doth surpasse all reason though there may manie argumentes be alledged whereby it may appeare that if there be God in heauen the Law and Prophecies Gospell came from him That doth I say as witnesse saying my Spirit which is in thee and the wordes which I haue put in thy mouth and in the mouth of thy seed shall not faile for euer * Isay 51.16.19 21. For the Spirit is the earnest seale to confirme the faith of the godly * 2. Cor. 1 22. Eph 1.13 because vntill he lighten their minds they do alwayes wauer amidst manie doubts There is no true faith without the illumination of the holie ghost 5 Therefore let this remaine firme that they whom the holy Ghost hath taught do rest soundly in the Scripture that that alone is the true faith which is sealed in our harts by his seale * Isay 54.13 CHAP. VIII Humane proofes which serue to establish the authoritie of the Scripture 2. Argument from the efficacye thereof 1. FVrthermore we see how great force the truth of the Scripture hath seeing there is no writing of man howe finely soeuer it be polished which is of such force to moue vs although the high mysteries of the kingdome of heauen be deliuered vnder a contemptible basenesse of words 2 Obiect Eloquence Some of the prophets did vse an elegant and fine kind of speach An. The holy Ghost meant to shewe by such examples that he wanted not eloquence whē he vsed in other places a plaine and homely stile Obiect Sathan doth craftilie sowe wicked errors in a rude and almost barbarous speech that he may more easilie deceaue sillie men An. Sathan is a counterfaytor of God in manie things Sathan a counterfayter of God but all those who are indued with meane vnderstanding do see howe vaine and filthie that curious counterfaiting is if they conferre mans inuentions and the word of God together 3 Besides those wherof I haue alreadie spoken 3. Argu. drawē from antiquity the verie antiquitie of the Scripture hath no small weight forasmuch as there is no monument of
receiued almost by common consent The beginning of Idols which is written in the booke of wisedom * to wit that those were the first authors of thē Wyse 14.15 which gaue this honour to the dead superstitiously to worship their memory Gen. 31.19 but idols were in vse before that time * Exod. 32.2 the mind begate the idol the hande brought it foorth 9 Worshipping did follow such forged inuentiō There is some god head ascribed to the images For seeing men did imagine that they behelde God in the images they did also worship him there Ob. The images are not coūted the gods thēselues An. Neither were the Iewes altogether so ignoraunt that they did not remember that it was God by whose hande they hadde beene brought out of Egipt before they made the calf neither were the Heathen men so blockish that they did not vnderstande that God was some other thing then wood and stone 10 Obiect That visible thing is not worshipped but that which is represented An The Gentiles had the like starting holes Then why doe they kneele before the images To what end serue pilgrimages Why do we turne our faces toward the images whē we are about to pray the like whereof we haue at home c. 11 Obiect That worship which is giuen to images is Idolodouleia or the seruice of images and not Idololatreia or worshipping of Images It is a lighter matter to worship then to serue An. As if it were not a lighter matter to worship than to serue by this meanes they should worship God and serue images Quest Are then no images tollerable What images are tollerable An. Those onlie are condemned which are made to be worshipped Quest Is it not expedienr to haue those images in churches which represent histories famous facts or mens bodies When images were set vp in Churches An. The authority of the ancient church ought to moue vs wherein for the space almost of 5. hundted yeres wherin religion did as yet more florish the temples of Christians were commonlie void of images But they were brought in when the sinceritie of the ministerie did degenerate This seemeth to be the cause why Iohn woulde haue vs to abstain not onlie from worshipping of images but also from the verie images themselues * 1. Ioh. 5.21 14 Obiect The Nicene councell which was holden by the commaundement of Irene The Nicene counsell did decree that images shoulde not onlie be had in churches but also worshipped An. Whosoeuer hee be which shall reade the refutarie booke published in the name of Carolus the great wherein are rehearsed the opinions of the bishops which were present and the arguments which they did vse he shall finde such filthie and vnsauery follies that I am ashamed much to report them 15 As if all those reuerende fathers did not discredit themselues either by handling the scriptures so childishlie or by renting them in peeces so wickedlie It is a wonder that so great monsters of vngodlinesse were by them spued out it is twise strange that they were not cried out against CHAP. XII That God is distinguished from idols that hee alone may be wholie worshipped 1 SO often as the scripture affirmeth that there is one onlie God it striueth not for the bare name but doth also commaund that that be giuen to no other which belongeth to the Godhead Whereby appeareth what difference there is betweene pure religion and superstition What difference there is betweene religion and superstition God to the end he may challendge to himselfe his owne right doth crie out that he is a ielous God and a seuere punisher if hee be coupled with anie vaine forged God * Exod. 20. 2 Therefore the distinction of latreia or worship and douleia or of seruice was inuented in vaine to the end diuine honours might seeme to bee freelie ascribed to angels and dead men Obiect Manie of the old fathers did vse such distinction An. It is not therefore to be any whit more allowed for no man doth doubt but that it were an hard matter ofte to serue him whom thou wouldest not refuse to worship Men worshipped Worshipping put for ciuill honour 3 Obiect We read that men haue been worshipped oftentimes An. That was a ciuil kind of honor but religion hath another respect which so soone as it is ioyned with worshipping draweth with it a profaning of the diuine honour CHAP. XIII That the one essence of God doth containe in it three persons 1 THAT which is taught in the scriptures touching the infinite and spirituall essence of God doth not only serue to ouerthrow the dotings of the common people but also to refute the subtilties of prophane philosophy What God is One of the old writers said sincerelie that God is all that which we see which we doe not see 2 And God doeth so declare himself to be one that hee doth distinctlie propounde and set foorth himself to be considered in three persons which except wee holde there doth onlie the bare name of God swim about in our brain without the true god Whether the word person be found in the Scriptures Obiect That worde person is not founde in the scriptures but it is inuented by man An. When the Apostle calleth the sonne of God the ingrauen forme of his fathers person * vndoutedly he assigneth some being to the father wherein he differeth from his sonne Heb. 1.3 the same reason is in the holy ghost because we shal proue by and by that he is both God and yet that we must needes thinke that he is another then the father 3 Obiect It were better for vs to keepe not onlie our meanings but also our words within the cōpasse of the scriptures then to spread abroad quaint words which may breed dissention and strife An. I graunt that we must with no lesse reuerence speak of God then think of him We must with no lesse reuerence speake of God then thinke of him But when the thing is all one though the word be not found in the same syllables in the scriptures it ought in no case to bee reiected otherwise all preaching and interpreting of the scriptures must be taken away With like necessitie is the Churche inforced to vse the worde Trinitie 4 And such quaintnes or newnesse of wordes if we must so call it doth then chieflie come in vse Why the word Trinitie was inuented stand in steede when wee must auouch the truth against slaunderers and cauillers So against Arrius the sonne was called Consubstanciall and against Sabellicus it was proued The sonne consubstantial that the Trinitie of persons did subsist in one God 5 Therfore if the words be not inuented in vain we must beware that in refusing the same we be not thought to be proudlie bold A caution Would God they were buried so that all did agree togeather in this faith that the
were abrogate not in effect The Ceremo law is abrogate not in effect but in vse Col 2.17 but onlie in vse And whereas Christ made an end of thē it doth so little diminish the holines of them that it maketh the same more glorious Therefore Paule proueth that they were shadowes the bodie wherof we haue in Christ * 17 For they were nothing els but certaine solemne instruments to testifie our giltinesse and vncleannesse which seeing Christ hath taken away by his death he is vnworthilie said to haue cancelled and fastened to the crosse the hande writing that was against vs. CHAP. VIII The exposition of the morall lawe 1 IT shall better appeare by the exposition of the ten commandements of the law first that the worship of God is yet in force Secondlie that the Iewes did not onlie learne godlines out of the same but that they were also brought to Christ the mediatour as it were by force The law teacheth the knowledge of God and of our selues For it will euidentlie teach vs the knowledge of God also of our selues And the law is double naturall whereby wee doe scarce slenderlie tast what worship is acceptable to God the other written which doth more certainelie testifie that which is more obscure in the lawe naturall The law is double 2 Now we may readily vnderstand what we owe to God namelie glorie reuerence loue and feare Secondlie what pleaseth him namely vprightnesse and iustice and that he hateth iniquitie What we owe to God 3 When we are come thus farre by the doctrine of the law thē we will come down to our selues hauing the same for our teacher whence we may learn two things first that comparing the righteousnesse of the law with our life What we are able to doe we are far from answering the will of God secondlie that considering our strength Humilitie is the way vnto Christ we shall find it to be nothing to the fulfilling of the law Hence commeth humilitie casting down which shall turne vs vnto the mercy of God 4 But the Lord being not content to haue procured a reuerence of his righteousnesse Why promises were added added promises that we might be allured by the onlie beautie of goodnesse and with the sweetnesse of rewards * he added also threatnings Threatninges Leuit. 18.5 Ezech. 18.4 that we might hate vnrighteousnesse which he abhorreth * Leuit. 26.4 Deut. 28.1 5 And therefore he applied all parts of the law vnto his wil that we may know that nothing is more acceptable to him then obedience that the wātonnesse of our mind may not be moued with anie reasons Obedience is most acceptable to God Deut. 12.32 to adde or diminish any thing * 6 But before we goe any further we must consider three things in the law first that mans life is informed and framed not onlie vnto outwarde honestie Three thinges to be obserued in the law but also vnto the inward spirituall righteousnesse because the lawgiuer is spirituall* 7 Therfore he pronounceth that the vnchast beholding of a woman is whoredom he testifieth that they are murderers whosoeuer they be which shall hate their brethren Mat. 5.21.24.43 he maketh them giltie of iudgement which haue but conceaued anger in their minde he maketh them to be in daunger of a councell which by murmuring and fretting haue shewed some token of an offended minde giltie of hell fire which haue broken out into sharpe anger by railing and euill speaking 8 Secondlie that there is alwaies more in the commandements and inhibitions then is expressed in wordes Therefore where good is commaunded euill is forbidden and contrariwise 9 Therefore in this commaundement Thou shalt not kill though common sense consider none other thing but that wee must abstaine from all hurt doing and from all desire to doe hurt yet this is furthermore contained therein that we help our neighbours life by such helpes we be able 10. Quest Why did God thus as it were by halfe commaundements by Synecdoches rather signifie what he would haue done then expresse the same An. Because flesh doth alwaies seek to wash away the filthinesse of sinnes and to couer it with goodly shewes Why that which is worst is forbidden in the law he set downe that which was the very worst in euerie kinde of transgressiō at the hearing wherof the verie sense might be afraid 11 Thirdlie we must consider the diuision of the law into two tables the former appertaineth vnto the worship of God the latter assigneth the duties of loue towarde the neighbour 12 The first table containeth four commaundements the second sixe 13 And because the first thing to be regarded in making lawes The first table is that they be not broken or abrogated through contempt God prouideth in the proheme or beginning The exposition of the law that the maiestie of the lawe may not come in contempt and that by three arguments first 1. Power hee challengeth to himselfe the power and right of the gouernment that he may bind the people with necessitie to obey 2. Promise saying I am the Lord. Secondlie hee setteth downe the promise of grace and professeth himselfe to be the God of his church 3. A benefite Furthermore he maketh mention of a benefite wherein he reproueth the Iewes of vnthankfulnesse vnlesse they answere his goodnes 14 After that he hath shewed that he is suche a one as hath authoritie to commaunde least hee seeme to drawe onelie by necessitie he doth also allure by sweetnesse by pronouncing that he is the God of his church for vnder this speech is packed a mutuall relation which is contained in the promise I will be their God Ier. 32.33 and they shal be my people * 15 The rehearsing of the benefite doth followe which ought to be of so much more force to moue vs the more detestable the offence of vnthankefulnesse is euen among men He did indeed put Israel in minde at that time of a benefite which was fresh but yet being such as that for the wonderfull greatnesse thereof it ought to be remembred for euer also to be of force among their posteritie The first Commmandement 16 The authoritie of the law being grounded The ende he giueth the first commaundement that wee haue no strange Gods before his face the end of the commādemēt is that the Lord alone will haue the preheminence amōg his people We owe fowre things to God That this may be done he commaundeth that vngodlinesse and superstition wherby the glorie of his Godhead is diminished or darkened be far from vs. 1. Adoration 2. Confidence 3. Inuocation 4. Thankes geuing And though the things which wee owe vnto God be infinite yet they may be referred vnto foure heads and that not vnfitlie namely adoration confidence inuocation thanksgiuing 2. Commandement 17 The end of the seconde commaundement is that he will not haue his
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
his Saints in this world The glorie of the Saintes vnequall Thesa 2.19 doth vnequallie cast his beams vpon them so the maner of their glorie shall be vnequall in the heauens where God shall crowne his gifts* 11 Quest What distance shall there be between the Prophets and Apostles betweene the married and virgins c. A Curious question An. This is a curious question and without the bounds of scripture Quest To what end serueth the repairing of the world seeing the children of God shal want nothing but shall be as angels* Mat. 22.30 An. In the verie beholding and sight of God there shall be so great pleasantnesse that this felicitie shall farre exceede all helps wherewith wee now are helped* 1 Cor. 13.12 12 Furthermore because no discription can match the greatnesse of Gods vengeance against the reprobate The torments of the wicked Mat. 8.12 22 13. 3.1.12 Mar. 9.43 Ies 66.24 30.33 their torments and vexations are figured to vs by bodilie thinges namely by darknesse weeping gnashing of teeth vnquenchable fire the worme gnawing the heart without end Wherby as we ought to be holpen to conceiue after a sort the state of the wretched so we ought principally to fasten our cogitatiō in that what a miserable thing it is to be estraunged frō all fellowship with God and not so onlie but to feele the maiestie of God so set against thee that thou canst no way escape but thou shalt be vrged and pressed by it THE FOVRTH BOOKE OF CHRISTIAN INSTITVTION Of the outward meanes or helpes whereby God allureth vs to the fellowship of Christ and retaineth vs in it CHAP. I. Of the true Churche with which wee ought to keepe vnitie 1 WE haue taught that Christe is made ours by the faith of the gospel But because our rudenes is great faith needeth outwarde helpes wherby it may both be ingendered in vs and also increased Therfore he hath appointed Pastours and Doctours* to teach vs with mouth Eph. 4.21 and confirme vs by the administration of the sacraments Wherefore order of teaching doth require that we intreat now of the church to which God hath committed this treasure and also of the gouernment orders and power therof also of the sacraments and last of all The diuision of the booke of politike order What it is to beleue the church 2 In the Creede where wee professe that wee beleeue the Church that is referred not only vnto the visible Church whereof we now speake but also vnto the inuisible We beleeue because oftentimes there is no difference between the children of god and profane men Againe it doth somtimes not appeare in the eies of men but as wheat comes are hid vnder an heape of chaffe so is it onlie knowen to God alone ◠Kin. 19.16 That hapned in the time of Elias* But we do not say In the church as in God because our confidence resteth in him which should not so agree to the church It is called catholike or vniuersall because as there is but one head The Catholike Church Christe so also there is but one bodie whereof there be many mēbers liuing together by one faith hope loue and through one spirite of God Vnder the Catholike Church the visible is comprehended 3 Vnder the catholike and vniuersall churche we comprehend the visible church The communion of saints is added better to expresse the qualitie of the church as if it were said that they are gathered togeather vnto the fellowship of Christ vppon this condition Act. 4.32 Eph. 4.4 that they may mutuallie impart whatsoeuer benefites God bestoweth vppon them* From thence we haue manie fruites For vpon this condition we beleeue the church that we may be assuredlie perswaded that we are members thereof Saluation is sure because election is sure So long as our saluation hath such a stay it shall neuer fall down For it standeth with Gods election eternal prouidence Secondly it is ioyned with the firmenes and certaintie of Christ who is neuer pluckt from the members of his bodie Moreouer we know that the truth shall neuer faile vs. Psal 46.6 Ioel. 2.32 Abd. 17. Finallie the promises appertaine vnto vs For there shall bee saluation in Sion* Also there is great argument of consolation in the verie imparting of good thinges For wee knowe that all that appertaineth vnto vs Consolation drawen from the cōmunicating of ecclesiasticall goodes whatsoeuer the Lorde bestoweth vppon his members and ours 4 But because we are now purposed to intreat of the visible church let vs learne euen by this one title of mother how necessarie the knowledge therof is seeing there is none entrance into life A similitude vnlesse she conceiue vs in her wombe vnlesse she bring vs forth vnlesse she nourish vs with her breasts That done vnlesse she defend vs vnder her custodie gouernment vntill hauing put of this mortall flesh Mat. 22.30 Iesa 37.32 Ioel. 2.32 wee be like to angels* Moreouer there is no saluation to be hoped for without her bosome* 5 And to the ende wee may be nourished and kept in the Church God hath giuen vs pastours* Pastours Eph. 4.11 Assemblies to whom is committed the preaching of the heauēlie doctrine For this purpose woulde he haue onlie assemblies to be kept that doctrine might nourishe the consent of faith Obiect The beholding of a mortall man doth debase the word of God A similitude An. An vnestimable treasure must not therfore be cast away because it is brought vnto vs in earthlie vessels For by this meanes our obedience is tried our infirmitie is prouided 6 Obiect That is falslie translated to mortall man which is proper to the spirit An. God who is the authour of preaching ioyning his spirit with it promiseth fruite therof* Mal. 4.6 Ioh. 15.16 or againe when he seperateth himselfe from outwarde helpes he challendgeth to him selfe alone as well the beginninges of faith as the whole course therof * 1 Cor. 3.7 1. Cor. 15.10 7 Furthermore in the visible Churche there be manie hypocrites intermingled who haue nothing of Christ besides the onlie title who are suffered for a time * 1 Cor. 3.7 1 Cor. 15.10 Why the wicked are suffered in the Church either because they cannot lawfully be conuict by iust iudgement or els because there is not alwaies suche sharpe discipline vsed as ought to be 8 Therefore the Lord hath set it out vnto vs by certaine markes so farre as was expedient for vs to know it 9 Namelie by the ministerie of the worde the administration of the sacraments The markes of the true Church 10 For wheresoeuer the preaching of the gospel is reuerentlie heard and the sacraments are not neglected there appeareth neither deceitful ne yet a doubtfull face of the church whose authoritie no man may despice nor yet refuse her admonitions for it is the piller and strong stay
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
the Church should haue appeared The spirit of Sathan bare rule in the mouth of foure hundred Prophets 1 Kin. 22.5.22 which Achab called together* Micha is condemned for an hereticke he is smitten Ier. 20.2 he is cast in prison So was Ieremie handled 7 In that Councell which the priests Pharisees gathered at Ierusalē what was wanting as touching the outward face And yet Christ is condemned there and his doctrine is driuen from amongst them* Ioh. 10.47 And yet there was at that time a Church at Ierusalem Therfore it doth not necessarily consist in the assemblie of Pastours whome the Scripture doth pronounce to be sometimes euill 8 Obiect What shall the Councels haue none authoritie in defining An. Yes verily For all Councels are not to be condemned here neither are the actes of all Councels to be cancelled But so often as the decree of anie Councell is brought forth I would haue it diligently weighed at what time it was holden Things to be considered in Counsels for what cause to what ende what maner of men were present and then that it be examined according to the rule of the Scripture So it should come to passe that Councels shold haue that maiestie which they ought to haue So we do willingly embrace those old Synodes as the Nicene that of Constantinople of Ephesus and the first Chalcedon Synode The synode of Constant touching breaking of images 9 By the later Councels which are often contrary one to another we may see how much the church hath oftentimes degenerate from the purity of that golden age It is now about nine hundred yeares ago since the Synode of Constantinople being gathered vnder Leo the Emperour did adiudg images placed in Churches to be broken The Nicene coūcell decreed that they should be restored The contrarietie of councels The Nycene Synode 10 All those auncient and purer Councels had their imperfections There appeareth a notable example hereof in the Nicene Synode For there hauing as it were forgotten all grauitie modestie all curtesie omitting to contend with Arrius they began one to wound another with inward dissentions obiecting of crimes and infamous libels 11 Obiect Synodes may indeede erre in those things which are not necessarie to saluation An. Then they did not alwayes follow the Spirit as their guide But we may easily iudge by generall Councels how great authority prouincial councels haue to make articles of faith 12 Obiect Though they be in mind blockish and in will most wicked yet the word of God remaineth which commaundeth vs to obey those which haue the ouersight of vs* We must obey those which haue the ouersight of vs. An. What if I deny that they be such as haue the ouersight of vs which are such But what manner persons doth Iosue describe Let not saith he the booke of the Law depart out of thy mouth but thou shalt meditate in it day night Thou shalt not turn aside either to the right hand or to the left* Iohn 1.7.8 Therfore those shall be our spirituall gouernours Who are true Oureseers which turne not aside from the Law of the Lord either to the right hand or to the left Otherwise we must not heare thē as being false prophets false Apostles* Ier. 23.16 Gal. 1.8 Mat. 7.15 15 10. 13 Because we haue proued that the Church hath no power giuen to erect any newe doctrine let vs now speake of the power which they geue her in interpreting the Scripture We graunt indeed and that willingly Interpretation of the Scripture Vse of Synodes that if anie disputation fall out about anie opinion there is no better or surer remedie then if a Synode of true Bishops come together where the article or point in controuersie may be discussed For the determination shall haue much more weight they shall more commodiously deliberate being together 1 Cor. 14.29 and also Paule describeth* this way in iudging doctrines So when Arrius arose the Nycene Synode was called the Synode of Cōstantinople against Eunomius Macedonius that of Ephesus against Nestorius A Caueat Also we must note this that it is no perpetuall thing that that is a true interpretation of the Scripture which hath bene set downe by the consent of a Councell For in the second Synode of Ephesus the heresie of Eutiches had the vpper hand and the holie man Flauian was banished 14 Christ commaundeth all to drinke of the cuppe which he giueth in the Supper* The heresie of Eutiches Mat. 26.26 Contradictions of Synods The Councell of Constance commanded that it should not be giuen to the common people but it would that the priest alone should drink Paul calleth forbidding of mariage hypocrisie of deuils* 1 Tim. 4.1 Heb 13.4 And the Spirit pronounceth in an other place that mariage is holie honorable among all men* Wheras they did afterward forbid priestes to marie they desire to haue that counted a true interpretation of the scripture Therfore whatsoeuer interpretations or decrees of Councels shall be contrarie to the truth of the Gospell they must in no case be receaued CHAP. X. Touching the power in making lawes wherin the Pope with his adherents did exercise most cruell tyrannie and butcherie vpon soules The seconde part touching making of laws 1 NOw followeth the second part touching making of lawes from which spring innumerable traditions of men did issue being as many snares to strangle souls Therfore it is worthy to be knowne whether it be lawfull for the Church to bind mens consciences with the lawes which it shall make Consciences must not be insnared 2 We see how wearily Paul walked in this point* so that he durst not euen in one thing insnare the conscience For he did foresee what a wound might be made in the consciences of men if the necessitie of those things should be layd vpon them the libertie whereof the Lord had left What conscience is 3 That this knot may be loosed we must first know what conscience is We must fet the definitiō out of the proper deriuation of the word For as science taketh the name frō the knowledge of things Science so when men haue the feeling of Gods iudgment as a witnesse adioyned to them which doth not suffer them to hide their sinnes but that they are drawen vnto and arraigned before the iudgment seat of the iudge that feeling is called conscience For it is a certaine meane betweene God and men From whence the olde prouerbe cometh the conscience is a thousand witnesses Workes respect men and the conscience God 4 Therfore as works haue respect vnto men so the conscience is referred vnto God So that a good conscience is nothing else but the inward integritie of the hart In which sence Paule writeth that the fulfilling of the Law is loue out of a pure conscience and faith vnfaigned* 1 Tim. 1.5 Also it is sometimes extended vnto
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
God doth play the wanton doth riot in giuing new lawes The Church doth not go without the word Obiect The prophecies are added to the Lawe An. There is no addition there but an expositiō 18 Obiect We haue from the Apostles the beginning of our traditions An. The whole doctrine of the Apostles trauelleth to this ende that the consciences may not be burdened with new obseruatiōs or that the worship of God may not be polluted with our inuentions Obiect The most of the Apostles decrees were receaued by vse and the manners of men The decrees of the Apostles are set downe in writing yet they were not put downe in writing An. They learned by the reuelatiō of the Spirit after Christ his ascension those thinges which they could not vnderstand when Christ was liuing and those things which were necessarie to saluatiō they left in writing 19 Therfore in all these things there is great simplicitie required such as we see appeare in the administratiō of the Supper in the Apostles time The next successors added somewhat which was not to be misliked But afterward came those foolish counterfaiters The making of the Masse who patching together diuers pieces now then made these gestures iettings of the Masse Obiect Augustine saith that those things which are done with one consent in all the whole church came first from the Apostles them selues An. We may vnderstand saith he * Epist 118. that those things which are kept in all the whole world were decreed either by the Apostles thē selues or else by generall councels whose authoritie is most wholesome in the Church But he speaketh of the obseruations of his time which were then very fewe 20 Obiect We haue holy water frō the Apostles An. Yea I wot not what Pope did pollute Baptisme with this strange and vnseasonable signe Holie water The decree of the Apostles 21 Obiect The Apostles and Elders of the primitiue Church established a decree besides the cōmandement of Christ wherin they commanded all the Gentiles to abstaine from things offred to idols Act. 15.20.29 from strangled and from bloud* An. The Apostles made no new Law but the diuine and eternall commaundement of God touching the not breaking of charitie Neither is anie iote of that libertie taken away but the Gentiles are admonished by what meanes they should temper them selues to their brethren that they abuse not their libertie to the offending of them 22 Like as if anie faithfull Pastours bearing rule in the Churches which are not as yet well ordered do forbid al those which are of their flocks that they eat no flesh vpon the Friday before those which are weake or that they work not openly vpō holy days 23 Obiect And yet it is needfull that being in subiection we suffer euē the hard commandements of our rulers An So they decree nothing that is contrarie to the truth of the word of God Ies 29.13 Mat. 15 9. For God reiecteth* and punisheth * 2 Kin. 17.24.32 1 Kin. 12.1 2 Kin. 16.10 the inuentions of men 24 Therfore both our owne wisedome and also the wisedome of all men must become foolishnesse in our eys that we may suffer God alone to be wise 25 Obiect Samuell sacrificed in Ramath and though he did that contrarie to the Law yet it pleased God 1 Sam. 7.17 An. He did not set anie second Altar against the onely Altar Samuels sacrifice but because there was not as yet anie place appointed for the Arke of the couenāt he appointed the citie where he dwelt for the sacrifices as being most commodious Obiect Menoha being a priuate man did offer a sacrifice contrarie to the Law* Iud. 13.19 Menohaes sacrifice Mat. 22.3 An. This was an extraordinare and particular example neither is it to be imitated 26 Obiect Christ would haue those burdens which were heauie which could not be born to be borne which burdens the Scribes and Pharises did binde together An. Christ would haue his disciples to beware of the leauē of the Pharisees The traditions of the pharises because they mixed their traditions with the doctrine of truth yet hee will haue them to bee hearde if they teache Moses his law 27 Obiect Then all the lawes are euill wherby the order of the Church is set in frame An. Lawes which serue to nourishe pollicie and peace are greatlie to bee obserued in Churches What ecclesiasticall lawes be good 1 Cor. 14.40 so they be made decentlie according to order 28 Which shal be if rites be vsed which may purchase reuerence to holy things That done if modestie and grauitie doe shine and appeare What thinges order requireth This is the first thing in order that those which rule know the rule how to rule well and that the common people be accustomed vnto the obedience and true discipline Lastlie that the state of the Church being set in good order the peace quietnes of the church be prouided for 29 And that is comelinesse which is so fit Comelinesse must de obserued in the church for the reuerence of holie mysteries that it is a fit exercise vnto godlinesse or at least such as shall serue to the conuenient garnishing of the action and that not without fruite Order in the church Such exercises of godlines leade vs directlie vnto Christe And order is placed in that framing which taketh away confusions and tumultes Paul giueth an example of the former that profane quaffing banquetting be not ioyned with the supper* 1 Cor. 12.21 In the other sort are the houres appointed for prayer and preaching Therefore the one sort of constitutions haue respect vnto rites and ceremonies the other to discipline and peace What constitutions be good 30 Furthermore I allowe those constitutions of men which are both grounded vpō the authority of God and also are taken out of the scripture and consequentlie are altogeather diuine Let kneeling in time of solemne praier be an example Quest If we must hear the Lord alone why hath he not described particularlie One forme of discipline doth not agree to all ages what we ought to folow in discipline and ceremonies An. Because they depend vpon the condition of times neither doth one forme agree to all ages Yet we must follow generall rules that that may be obserued which is comelie 1 Cor. 14.40 which order requireth* Quest What libertie of conscience can there be in so great obseruation and circumspection An. Yea it shall stand excellentlie well when we shall consider that the lawes are not stedfast continuall Rudiments of our infirmity whereto wee are bounde but externall rudiments of mans infirmitie which though all of vs do not neede yet all of vs doe vse because one of vs is bound to another to nourish loue Quest What Is there so great religion in a womans veile or in her silence or in kneeling that it cannot be
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
it to water sanctified by the word of God Obiect It must haue greater reuerence giuen it not for the greater vertue which it giueth but because it is giuen by those which are more worthie and in a more worthie part of the bodie that is in the forehead or because it giueth greater increase of vertues though baptisme bee more auaileable to remission An. First doe they not bewray themselues to be Donatistes Donatistes which esteeme the force of the Sacrament by the worthinesse of the minister 11 The other reason is foolish For we say that in Baptisme the forehead is likewise dipped in water In comparison of this wee set not one peece of dongue by their oyle either in baptisme or in confirmation Obiect Oile is deerer An. This inhaunsing of the price is theft iniquitie and deceit In the third reason they bewray their owne vngodlinesse when as they say that there is greater increase of vertues giuen in confirmation then in baptisme By laying on of handes the Apostles gaue the visible graces of the spirite wherein doth the fat of these men shewe it selfe fruitfull 12 Obiect The obseruation of confirmation is most ancient and confirmed by the consent of manie ages An. It is no whit the better Because a sacrament commeth not from the earth but from heauen Not from men but from God alone 13 Therefore let vs conclude that the true vse of confirmation is the maner and order of catechising or a forme written for this vse The true vse of confirmation which containeth a familiar summe in a manner of all points of our religion wherein all the whole Church of the faithfull must agree togeather without controuersie The forme of catechizing When a childe is tenne yeares olde let him offer himselfe to the Church to make confession of his faith let him be examined concerning euerie point let him make answere to euerie point if he be ignorant in anie let him be taught 2. Of repentance 14 The men of old time obserued this order in publike repentance that those which had done and ended those satisfactions which were enioyned thē were by solemne laying on of handes reconciled Laying on of handes That was a token of absolution whereby both the sinner himselfe was lifted vp with hope of pardon before God and the church was admonished to receiue him courteouslie putting out of mind the remembrance of his offence To the greater commendation the authoritie of the Bishop came between Afterwarde in successe of time the matter came to that passe Cypr. lib. Epist 1. Epist 2 Lib 4. sent dist 22. cap. 2. that euen in priuate absolutions they vsed this ceremonie 15 The Romish schoolemen take great paines to find a sacrament heere What a Sacrament is Ob. Outward repentance is a sacrament signe of the inward repentance that is of the contrition of the heart An. If it were a sacrament it shoulde be an outward ceremonie instituted by the Lorde for confirmation of faith The absolution of the Priest 16 It might with a fairer colour be obiected that the absolution of the priest is rather a sacrament then either outward or inwarde repentaunce For they might easilie haue saide that it is a ceremonie to confirme our faith concerning remission of sins and that it hath the power of the keyes 17 Therefore let vs conclude that repentance cannot be a sacrament because there is no particular promise of God extant for this thing which is the onlie staffe and stay of a sacrament Secondlie that whatsoeuer ceremonie is here shewed foorth it is a meere inuention of men Lib. 4. sent dist 14. cap. 1. * De poenis dist 1. cap. 2. Obiect Ierome saith* that it is the second boord after shipwracke because if anie man haue marred his garment of innocencie which hee had in Baptisme hee may repaire it againe by repentance An. This is a wicked saying because baptisme is not blotted out by sinnes Mar. 1.4 Luke 3.3 Moreouer baptisme is the sacrament of repentance for the remission of sins* Therefore there is no cause why we should make an other sacrament for repentance 3. Of the last annoynting as they call it 18 The third feigned Sacrament is extreeme vnction which is done only by the priest The forme of extreame vnction and that in extremitie and with oile consecrated by the Bishop and with this forme of words By this holie annointing and his most holie mercie God doeth forgiue thee whatsoeuer thou hast offended by seeing hearing smelling tasting touching they feigne that it hath two vertues remission of sinnes and ease of the bodile disease if it be expedient so to be if not saluation of the soule Ob. The institution is set downe by Iames* Iam. 5.14 19 An. That was a temporall gift and through the vnthankefulnesse of men it did quicklie cease The annointing which the Apostle vsed was temporall and but for a season For by the same reason Siloah the clay spittle dust might be a sacrament 20 Furthermore they bee iniurious to the holie ghoste which make that rotten oyle whiche is of no force his power But seeing the ceremonie is not instituted by God neither hath the promise of God it cannot be a sacrament 21 Furthermore Iames will haue all sicke men to bee annointed these annoint with their grease The end of annoynting bodies which are halfe dead Iames will haue him that is sicke to bee annointed by the Elders of the Church these men will haue none to annoint but the masse priest It was common oyle which they vsed Consecration of oyle these men vse charmed oyle and such as in niene times saluted in this manner thrise Haile holie oyle thrise Haile holie ointment thrise Haile holy balme 4 Of ecclesiasticall orders 22 The Sacrament of order possesseth the fourth place The plentie of orders beeing so fruitefull of it selfe that it bringeth foorth seuen pettie Sacraments which when they reckon vp they reckon thirteen And they be dore-keepers Readers Exorcists Acoluthes Subdeacōs Deacons Iesa 11.2 Priests They say there be seuen because of the seuen fold grace of the holie ghost* Some others make niene after the similitude of the triumphant Church some will haue shauing of clarks to be the first order of all and the order of Bishops to be the last Shauing of clarks Some excluding shauing reckon vp the order of Archbishops Othersome adde Psalmistes and singers Thus do men disagree when they dispute and reason about diuine matters without the word of God 23 But this surpasseth all follie that in euerie one they make Christ their fellow in office 24 They make Readers Psalmistes Dorekeepers Acoluthes with great pompe that they may take vpon them a vain title and doe nothing of that which their name requireth Obiect This must be ascribed to the peruersnes of times An. Then there is at this day no fruit of their holie orders in the church 25