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 multitude and orders of Angels we must not curiouslie define Luke 15.7 16.23 Michaell is called a great prince * Iud. 9. and an Archangell * 1. Thes 4.16 Dan. 12.1 one is called Gabriell * Tob. 3.21 another Raphaell * Mat. 26.55 and finallie there be manie legions of Angels* It is enough 9 Obiect By Angels is meant nothing else but motions wherewith God doth inspire men or those tokens of his power which he sheweth An. All the whole Scripture is against this because it is sayd of them that they be manie* Mat. 26.55 they reioyce * Luke 15.7 that the Law was giuen by their hands * Gal. 3.19 that the elect shall be like to them c. These things could not be attributed to the Angells vnlesse they had a true nature and essence 10 But though the brightnesse of the maiesty of God do shine in them That the Angels haue a true nature they be vnto vs the ministers giuers of good things and we be most bent vnto superstitioÌ„ yet we must beware that we do not giue to theÌ„ those things which are due to none but to God For they are not sufficient for them selues A caueat that we worship not Angels but they fet from the same fountaine from whence we draw things wherof we stand in need For which cause the Angell answereth Iohn Take heede thou do it not I am thy fellow seruant worshâ—p God* Apoc. 19.10 11 This daunger shall we auoyde if we consider that God vseth them not of anie necessitie as if he could not be without them but to the comfort of out imbecillitie that we may lacke nothing which may be auaileable either to erect to good hope or to keepe in safetie and quiet our minds 12 For these helpes are prepared for vs of the Lord for this cause that we may not be terrified with the multitude of our enemies A great helpe to our confidence as if it could preuaile against his power but that we may flie to that saying of Eliseus that more are for vs then against vs * 2. Kin. 6.17 Of the Deuiles and why their power is described to vs. 13 Those things which the Scripture teacheth concerning deuils tende in a manner wholy to this ende that we be circumspect to preuent their subtiltie and engines also that we may furnish our selues with such weapons as are strong and firme enough to beate backe most mightie enemies For seeing Sathan is called the God * Ioh. 12.21 and prince of this world * Luk. 11.22 the spirit which hath power of the ayre a roaring lyon * 1. Pet. 5.8 c. These descriptions tende to this ende that we may vse circumspection that when we knowe the power of our enemie and are on the other side not ignorant of our owne weakenesse we may flie to God for helpe that we may attempt nothing without trusting to him 14 And to the ende we may be the more stirred vp to do that the Scripture telleth vs that there is not one or two or a fewe enemies but great troups which make warre against vs * Mat. 12.42 Mar. 16.9 15 This ought also to enflame vs to make continuall warre against the deuill Luk. 8.42 that our aduersarie doth attempt to quench the glorie of God doeth conspire against the kingdome of Christ to ouerthrowe it and setteth grinnes continually to worke our wo and to depriue vs of saluation 16 Obiect But he was created of God who is good An. This malice and euill which we attribute to his nature commeth not by creation but from corruption Ioh. 8.44 because he stood not in the truth* The deuills were created Angels but by growing out of kinde they destroyed them selues and are made to others instruments of destruction * 2. Pet. 2.4 Iud. 6. Quest But why doth not the Scripture set forth their fall the cause manner time and kinde thereof An. The holie Ghost doth onlie teach those thinges which are necessary to saluation Of the discord betweene God and Sathan Sathan can doe nothing vnles God be willing It was not meete for the holy Ghost to feed our curiositie with vaine histories without frute 17 But as concerning the fight and discorde which we say is betweene God and Sathan it must be so vnderstood that that do neuerthelesse remain firme that he can do nothing vnlesse God be willing which appeareth by the historie of Iob* Achab Saul* and others* 18 And now because God turneth the vncleane spirites whither he will he doth so temper this gouernmeÌ„t that they exercise the faithful by fighting and do sometimes wound them * Ioh. 1.6 * 1. King 22.20 but they neuer ouercome them nor oppresse them * 1. Sam. 16.14 18.10 but as for the wicked they draw them after them hauing subdued them and abuse them as bondslaues to all wickednesse Thereby it commeth to passe that the faithfull are knowen by this to be the children of God because they beare his image and the wicked are properly counted the children of Sathan by his image whereunto they are degenerate 19 Obiect The children of God The children of the Deuill The deuils are nothing else but euill affections or perturbations which we haue from our flesh An. Seing the vncleane spirits are called Angels Apostataes * Iud. 6. are said to sinne from the beginning * Ioh. 8.44 to haue fought with Michaell the Archangell * Iud 9 to haue appeared before God * Iob. 1.6 2.1 it is manifest enough that they be not affections of mens minds but rather indeede spirites indued with vnderstanding sense 2 Therefore that in this beautifull theatre we may take a godly delectation and by true faith lay hold vpon that which is behoofefull for vs to know concerning God The history of the creation of the world must be knoweÌ„ it is verie good for vs especially to knowe the historie of the creation of the world For thereby we shall learne that God by the power of his word and Spirit did create heauen and earth of nothing and although all things be subiect to corruption yet hath he prouided that euerie kind may be kept safe vntill the last day And when he had adorned the world with most absolute varietie of all thinges The creation of man is a most excellent example of all the workes of God as an house replenished with abundance of houshold stuffe he fashioned man after his owne image and did furnish him with so manie and so great giftes as a most excellent example of his workes 21 Neither is it to be doubted but that the Lord would haue vs to be continually occupied in this godly meditation in beholding the frame of the world A godlie meditation that when we know and see those infinite richesse of his wisedome iustice goodnesse
the causes for which the Lord doth good to them Election is the beginninge of graces An. The cause wherby God is moued to do good to those that be his is not thē handled but only the ordinarie dispensatiō Because God by heaping graces vpon graces taketh occasion by the former to adde the latter that he may omit nothing which may serue to the enriching of his seruants so by this meanes he prosecuteth his liberality yet so that he will alwayes haue vs to respect the free election which is the fountaine and beginning CHAP. XV. That those things which are boasted of the merites of workes do ouerthrow aswell the praise of God in geuing righteousnes as the certaintie of saluation 1 VVE haue alreadie dispatched that which is chiefe that a man is iustified by the mercie of God alone by the communicating of Christ alone and therfore by faith alone not by workes Whether good workes deserue fauor It remaineth that we discusse this question that howsoeuer works are not sufficient to iustifie a man yet whether they do not deserue fauour at Gods hands 2 Surely whosoeuer he were that first applyed merit to mens workes compared with Gods iudgemēt Merit he prouided verie euil for the sincerity of faith Obiect The auncient writers of the Church did euerie where vse it An. Would God they had not ministred matter of errour to their posteritie by the abuse of one litle word 3 The Scripture doth shew what all our works deserue when it denieth that they are able to abide the sight of God because they be full of vncleanenesse* againe what if we should fulfill the Law Ezec. 36.22.32 Lu. 17 20 we are vnprofitable seruants* Obiect The Lord doth call those good workes which he hath bestowed vpon vs ours and doth not onely testifie that they are acceptable in his sight but that they shall also haue a reward An. He doth it for this cause that we may be encouraged by so great a promise that we may not be weary of well doing and that we may be thankfull indeede to God for so great bountifulnesse Works are good as they are of God Obiect If workes be of God then are they good An. They are good as they are of God but man polluteth defileth by his vncleannes those works which were good Quest How then do they please God are not vnprofitable to the doers of them An. Not because they deserue this but because the goodnesse of God doth of it selfe set this price vpon them Eccle. 16.14 4 Obiect Mercy will make place for euery one according to the merit of his works* An. It is thus in Greeke for euerie one shal find according to his works Obiect With such sacrifices men merit at Gods hands Heb. 13.16 saith the Apostle* An. There is nothing else in the Greeke but that such sacrifices do please God and are acceptable to him Obiect Good works do merit those graces which we haue giuen vs in this life but eternall saluation is the reward of faith alone An. Isaias doth shewe that the increasings of the faithfull are the giftes of his owne free goodnesse* Is 51.1 5 Paule teacheth in manie places that we haue the fulfilling of all good things in Christ* and nothing of ourselues 1 Cor. 1.3 Eph. 1.4 Coll. 1.14 Ioh. 10.28 6 Obiect Morall works make men acceptable to God before they be ingrafted into Christ An. But the Scripture saith that they are all in death which possesse not the Sonne* and againe 1 Ioh. 5.12 Rom. 14.23 Whatsoeuer is done without faith is sin* Obiect Christ deserued for vs the first grace now it standeth vs vpon not to be wanting to the occasion offered vs. An. O impudencie as if Christ did only set open the way to saluation Would God they did but tast what these sayings meane He hath life which hath the Sonne* 1 Ioh. 5.12 Whosoeuer beleeueth is past frō death to life * Ioh. 5.12 and such like * Rom. 3.14 1 Ioh. 3.23 Eph. 2.6 Coll. 1.13 7 Obiect A man is iustified by faith which is formed because good works haue from faith to be auailable to righteousnesse An. That is to name faith in mockage and to steale from God the praise of good works Obiect The principall cause is in good workes Free will and yet free will is not excluded by which cometh all merit An. The Apostle saith that we are the workmāship of God created vnto good workes which he hath prepared that we should walk in them* Eph. 2.10 Therfore seing there commeth no good from vs vnlesse we be regenerate and regeneration is of God In good workes nothinge is of our selues there is no cause why we shold chalenge to our selues one ownce in good works 8 That is most plainly shewed by manie testimonies of Scripture* Wherupon we conclude that men are not iustified before God by workes but we say that all those which are of God are regenerate and made a newe creature that they may passe frō the kingdome of sinne 2 Ioh. 1.8 1 Pet. 4 3. 2 Tim. 2.20 c. A similitude vnto the kingdome of righteousnesse and that by this testimonie they make their calling sure and are iudged as trees by the frutes CHAP. XVI The refutation of those sclaunders wherewith the Papistes indeuour to burthen this doctrine to bring it in contempt Obiect 1 BY the iustification of faith good works are destroyed An. Yea they are rather established Because we dreame not of a faith that is voide of good workes There be no works good without faith or of iustification which is without these Notwithstanding we place iustification in faith and not in workes 2 Obiect Mens minds are brought frō the desire of well doing when we take from them the opinion of deseruing Heb. 9.13 Lu. 1.74 Rom. 6.6.18 Tit. 2.11 c. An. If men must be pricked forward no man can vse sharper goads then those which are fet from the ende of our redemption and calling For it were vnseemely sacriledge if being once cleansed we shold defile our selues with new filthinesse and so profane the holy bloud of Christ How euerye man shall bee rewarded accordinge to his workes 3 Obiect God shall giue euerie man according to his workes An. That is a kinde of exhortation which the Scripture doth oftentimes vse that he may omit no way that may encourage vs. 4 Obiect Men are inuited to sinne whē we hold free forgiuenesse of sinnes An. We say that remission of sinnes is of so great estimation that it can not be recompēced with anie good of ours and that therefore it could neuer be gotten vnlesse it were free Remission is free to vs not to Christ Furthermore to vs it is free not to Christ who payed so deare for it Therfore men are admonished that so oftē as they sinne they do so often shed his most
ministreth vnto vs two helps Phil. 3.21 1 The likliehoode of christ 2 Cor. 4.10 the one is in the similitude of Christ* the other in the omnipotencie of God* For Christ is the first fruites of the resurrection then they that are Christs euerie one in his owne order * 1 Cor. 15.22 2 The power of God 4 Paul saith breiflie concerninge the power of God that he may make saith he our vile bodies like to his glorious body accordinge to the working of his power whereby he is able to subdue all things to his self Ph. 3.20 Therfore let vs with Paul triumph amidst the fight because he is able who hath promised vs the lyfe to come Comfort to keepe that which is committed to him so let vs reioice that the crown of righteousnes is laid vp for vs 2 Cor. 4.8 which the iust iudge shall geue vs* Beastlie blockishnes Mat. 12.18 Luk. 20.27 5 But this brutish blockishnes hath reigned during all ages which the Sadducees did openlie professe that there is no resurrection yea that the soules are mortall* Wherof as of an opinion generallie receiued Salomon speaketh when he saith that a liuing dog is better then a lion that is dead Eccle. 9.4 * and in an other place Who knoweth whether mans soule goeth vpward the soule of a beast discend downeward Eclec 3. ◠21 * But the whole Scripture doth crye that there shall be none ende neither of the blessednes of the elect neither of the punishment of the reprobate Obiect The kingdome of Christ endureth but a thousand yeeres* Chiliasts Apoc. 20.4 An. This is a childish surmize for he speaketh not in that place of the eternall blessednesse of the churche but of diuers troubles which were prepared for the Church when she was as yet vpon the earth Obiect It were too great crueltie in God if the wicked should be punished eternallie An. God is not iniurious if he depriue them of his kingdome who made them selues vnworthie thereof through their vnthankfulnesse Obiect But their sinnes last but for a time Why the punishment of sinne is eternal An. But the maiestie of God which they haue offended by sinning is eternall Therefore it is for iust causes that the remembrance of their iniquitie doth not perish Obiect Then their punishment shall bee greater then their offence An. It is vntollerable blasphemie when as the maiestie of God is so lightlie esteemed when as there is no greater account made of the contempt thereof then of the destruction of one soule The soule doth not die 6 Obiect The whole man shall die therefore the soules shall rise againe with the bodies An. This is a beastlie error to make a vanishing blast of the spirite created according to the image of God and to bring to nothing the temple of the holie ghost finallie to robbe that part of vs wherein the Godhead shineth most of this gift so that the state of the bodie shoulde bee better then the state of the soule Quest What midle state of the soules is there An. It is neither lawful nor expedient to enquire curiously Luk. 23.43 Act. 7.59 Mat. 5 8. Ioh. 12.32 It was said to the theef this day thou shalt be with me in Paradise* Let vs cōmend our soules to Christ as did Stephen* The soules of the reprobate suffer such torments as they haue deserued* Quest Where shall they be Abrahames bosome An. There is not that demension of the soule which is of the body The gathering together of the holy spirits is called Abrahams bosome it is enough Iude assigneth the same lot and portion to the reprobate which he allotteth to the diuels* Iud. 6 Manicheus 7 Obiect The immortall soules shall be cloathed with new bodies For it is not likely that flesh which is vncleane shall rise againe An. As if there were none vncleannesse of the soules neither could that be purged by God which is infected defiled with the blot of sin Euery one saith Paul 2 Cor. 6.10 Death accidentall shal receiue by his body whether good or euil And this doth plaine reason tel vs. For if death which hath his beginning frō the fal of man be accidentall the restoring which Christ brought appertaineth to the same body which began to bee mortall Moreouer if we must haue new bodies giuen vs where is the likelihood of the head and members 8 Therfore the spirit of God doth euerie where in the scripture exhort vs to hope for the resurrection of our flesh* Gen. 13.4 Baptisme Coll. 2.12 And baptisme is vnto vs a seale of the resurrection to come* To the same end tendeth the word Sleeping which gaue also the name to church yards Therfore we shall rise againe in the same flesh which we beare as touching the substāce but the qualitie shal be changed and the estate shall be farre more excellent for the corruptible bodie shall put on incorruption* Also we must note a difference betweene those which died long agoe and those whom that day shal finde liuing remaining For as Paul witnesseth* we shall not all sleepe 1 Cor. 15.29 but we shall be all changed Neither shall those which then are aliue preuent the dead 1 Cor. 15.51 but rather they shall rise againe first which haue slept in Christ* Obiect It is appointed for all mortall men once to die* Thes 4.15 Heb. 9.27 An. Where the state of nature is changed it is a kinde of death 9 Quest By what right is the resurrection common to the wicked and to those which are accursed of God which is a singular benefice of Christ The resurrection of the wicked An. Those thinges which are proper to Christ his members flowe ouer vnto the wicked also not that they may lawfullie possesse them but that they may be made more inexcuseable Mat. 5.48 A similitude So the Sun riseth vpon the good and the bad* Obiect The resurrection is not fitly compared to fraile benefites An. So soone as the Diuels were estranged from God the fountaine of life they deserued destruction whereby they shoulde be vtterlie abolished yet through the wonderfull counsell of God there was found a midle estate that with out life they shoulde liue in death It ought to seeme more absurd To liue in death if the resurrection be accidental to the wicked which draweth them before the iudgement seate of Christ against their will whom now they refuse to heare as their teacher 10 And because the prophesie of death swallowed vp in victorie* shall then bee fulfilled The resurrectiō is accidentall to the wicked Ose 13.14 Eternall felicity 1. Ioh. 3.2 let vs alwaies remember eternall felicitie the end of the resurrection We know that we are the children of God* but it hath not yet appeared but when wee shall be like to him wee shall see him euen as he is Furthermore as God distributing his giftes to
waightie causes The first was because it was a coÌ„mon opinion that it was founded by Peter Secondlie there was the head of the Empire Last of all it was quieter and lesse troublesome then the rest 17 Notwithstanding in time of the gouernment of the olde Churche De Simplie prel Rome neuer had the supremacie ouer other Churches Therefore let vs conclude with Cyprian* that the bishoprick of Christ alone is vniuersal which comprehendeth the whole Church vnder him CHAP. VII Of the beginning and increasing of the Romish papacie vntill it lifted vp it selfe so high that both the libertie of the church was oppressed and all moderation was ouerthrowne thereby 1 THERE is nothing more ancient to establish the authoritie of the Sea of Rome then the decree of the Nicene Synode wherby both the first place is graunted to the Bishop of Rome among the Patriarches The beginning of the papacie and he is commanded to care for the churches adioyning to the citie But in an other Synode which followed the Bishop of Rome was not chiefe but others 2 In the councell of Chalcedon the Legates of the Church of Rome had the chiefe seat by the Emperours graunt Primacie but Leo himselfe confesseth that this was an extraordinarie priuiledge Lib. Epist 1. Epist 2. et lib. 4. 4. Epist 6. neither was it obserued in other councels 3 As touching the very title of primacie other titles of pride it is no hard matter to iudge when after what sort they croope in Cyprian doth often call Cornelius brother or fellow Bishop or fellowe in office But writing to Stephen Cornelius his successour he sometime obiecteth to him arrogancie and sometimes foolishnesse The councel of Carthage forbade that anie shoulde be called prince of Priestes or chiefe Bishop Contention about the vniuersall Bishop 4 The contention about the title of vniuersall Bishop began onlie in Gregories time the occasion whereof was Iohns ambition For hee woulde make himselfe generall which no man before him had assaied to doe Gregorie calleth it a wicked profane vngodlie Lib. 4. Epist 76. ad Mauri proude title such a one as was inuented by the diuel and published by Antichrists crier* 5 I come to the iurisdiction which the Pope of Rome auoucheth hee hath ouer all churches The IurisdictioÌ„ of the pope without question And there arose the mischiefe When the Sea of the Church of Rome was counted to bee of great authoritie not onelie the godlie in other parts which were greeued for want of aide but also wicked men which were coÌ„demned by their own Bishops for vniust defenses sake fled thither all which the Bishop receiued greedilie Through this ambition it came to passe that the Bishop of Rome did take to himselfe some authoritie ouer others 6 But let vs see what power this was The power of the church is contained in 4. thinges The power of the church is contained in these four points In ordaining of Bishops in calling of Councels in Iurisdiction in Censures All the old Synodes commaund Bishops to be consecrate by their Metropolitanes 1 Ordination and that the Bishop of Rome be neuer called vnto it but in his owne patriarchie 7 The same Censures or admonitions which the Bishoppes of Rome did vse toward others 2 Censures the same did they themselues suffer* Cypr. Epist 13. lib. 3. 3 Counsell Tripart Hist lib 8 To call a prouinciall Synode was the dutie of euery Metropolitane the Bishop of Rome had none authoritie there but the Emperour onlie could call a generall Councell* 9 As concerning hearing of appeales or iurisdiction it is manifest that hee hath the chiefe power vnto whose iudgement seat the appeale is made Manie did often appeale vnto the Bishop of Rome and hee himselfe also went about to draw vnto him the hearing of causes 4 Iurisdiction but hee was alwaies derided when hee did passe his bounds In the Councell of Mâ—leuite where Augustine was present The Meleuetane Counsell they were excommunicate which appealed beyond the Seas 10 In the time of Constantine the Emperour he had no authoritie ouer other Bishoppes Aug. Epist 163 In breut colla cont Donatum as it doeth plainlie appeare by the history of Celianus accused by Donatus * For Constantine committed the iudgement of the appeale to the Bishop of Orleance 11 I know how many Epistles there be Rescripts Edicts wherein the Bishops ascribe what may bee to the Sea of Rome and doe most constantlie chalendge what may be to the same But all men which haue but a litle iudgement know this also that they are so blockish for the most part that at the first tast it is an easie manner to perceiue out of what shop they came namelie of ambition Gregorie When the authoritie of the Pope was encreased 12 The authoritie of the Sea of Rome was greatlie encreased in Gregories time by reason of the wars which did possesse almost all the whole world Therfore that in so great a shaking of ciuil affaires the integritie of faith might at least remaine or not altogeather perish all Bishops on euery side ioyned theÌ„selues to the Bishop of Rome Then did the dignitie of the Sea increase yet so that one man did not beare rule ouer the rest as him pleased but it was graunted him with his authoritie to bridle the wicked and stubborne Lib. 2. Epist 37. Epist 16. Gregories humilitie 13 Therfore Gregorie taketh no more to himself ouer others then hee graunteth to others ouer himself when he confesseth that he is readie to bee controuled by others The decree of the counsell of Taurinum 14 The bishop of CoÌ„stantinople did at that time coÌ„teÌ„d with the bishop of Rome about the primacie It was decreed in the councel of Taurinum that the cities which were chief in ciuil gouernmeÌ„t in euerie prouince should likewise be chief Seas of the bishops 15 In the first Synode of Constantinople it was established The Synode of Constantinople that the Bishop of that Citie should haue the priuiledges of honour after the Bishop of Rome because it was new Rome 16 Shortlie after Iohn of Constantinople being holpen with the fauour of Mauritius the Emperour vsurped the name of vniuersall Patriarch Gregorie did constantlie oppose him selfe against him and doeth abhorre that voyce as wicked and vngodlie 17 At length Boniface the third obtained of Phocas that Rome should be head of all churches The ambition Boniface But this was of no importaunce in a manner vntill at length France came by wicked pollicies into his power 18 After that time when thinges did dailie euery where waxe worse and worse the tyrannie of the Sea of Rome was also established and encreased that partlie through the ignorance and partlie thorow the sluggishnesse of the Bishops Bernarde Therfore doth Bernard in his time with manie complaints bewaile the scattering abroad of all the whole Ecclesiastical order*
Amongst other he addeth these Lib. 1. de consid Euang. circa finē lib The Papacie is the deuills pasture Thou Pastour commest foorth inuironed with much golde If I durst speake it these are rather the pastures of diuels then of sheepe 19 And now though we graunt to the Bishop of Rome that excellencie which he had in time of Leo and Gregorie Graunt what doth this helpe the present Papacie I do not yet speake of the earthlie Lordship but of the spirituall gouernment wherof they make boast For these be the sayinges of the Bishops A deuelish decree Nicol in decret 17.9 3. C. Nemini Innoc. 9.9.3 cap. Nem◠God would determine the causes of other mē by men but hee hath reserued the Prelate of this Sea without question to his own iudgement* Again the facts of our subiects are iudged by vs but ours by god alone 20 And to the ende these decrees might haue more weight they did falsly cog in the names of old Bishops as if things had been so appointed and ordained since the beginning whereas it is most certaine that it is new and latelie forged whatsoeuer is giuen to the Bishop of Rome ouer and besides that which we haue said was giuen him by the old councels 21 If Gregories testimony ought to bee of force they declare there by that their Bishop is Antichrist Epist 92.4 ad Iohānem constant because they make him vniuersall* 22 Are not the Patrones of the Sea of Rome ashamed to defend the present estate of the papacie which is certainlie an hundred fold worse The papacie is at this daye worst and more corrupt then it was in the time of Gregorie Bernard Graunt 23 Last of all though all these things should be graunted yet there ariseth a fresh new strife for them For wee denie that Rome can be the mother of churches seeing there is no church at Rome that the Pope is Prince of Bishops seeing hee is no Bishop Why ther is no church at Rōe because he teacheth not the word of God he doth not minister the Sacraments neither doth hee keepe the people in their duetie by anie discipline 24 Yea the Popes do whatsoeuer they can to oppresse the pure doctrine of the Gospel The vertues of the popes Leo was cruel Clement blooddie Paul a fierce murtherer Shall hee be Christes vicar and Peters successour who by persecuting the Churche with furious indeuours Leo. Clement Paul An absurditie doeth openlie professe that hee is Antichrist 2. Thes 2.4 25 Wee speake as did Paul when wee say that Antichrist shall sit in the temple of God* That his kingdome shall bee placed in hautinesse of speech and blaspheming of God* Dan. 7.23 Also whereas Paule setteth out Antichrist by this marke that he shall take away from God his honour that he may take it to him selfe this is a principall token in seeking Antichrist especially when such pride procedeth to the publike scattering and destruction of the Church 26 God translated the Church which was at Ierusalē to Pella* That which was once done Euseb lib. 3. ca. 5. might be done oftener Therfore so to tie the honor of the supremacie to a place that an enemie of Christ The pops armes an aduersary of the Gospel a destroyer of the Church a butcher of the Sainctes should be Christes Vicar Peters successour the chiefe Bishop of the Church is too ridiculous 27 We haue spoken inough of the thing If we come to the men we shall find that Leo Clement Paule and almost all the rest were Atheistes and that they knewe nothing else in a manner concerning Christ but that which they learned in Lucian his scholes 28 And yet for all this the Romanistes auouch that the Pope cannot erre Though Iohn the xxij Pope did openly auouch that the soules of men are mortall* Iohn Gerson doth witnes this who lyued then that they die together with the bodies vntill the day of the resurrection 29 Therefore though Rome were in times past the head of Churches yet she is not worthie at this day to be counted one of the smallest toes seing she is made common to all kind of wickednesse 30 The Cardinals were in times past only priests of the church of Rome What Cardinals were in times past and farre inferiour to Bishops but such as they be nowe at this day they haue no true and lawfull office in the Church CHAP. VIII Touching the power of the Church as touching the articles of faith and with what vnbridled licentiousnesse it hath in the papacie bene wrested to corrupt all purenesse of doctrine Ecclesiasticall power 1 NOw followeth the third place touching the power of the church which consisteth partly in particular Bishops partly in Councels those either prouinciall or generall such power cōsisteth either in doctrine or in iurisdiction or in making lawes The first parts touchinge doctrine The place touching doctrine hath two parts authoritie to deliuer and teach articles and points of doctrine and to expound the same And let all things be done to edifying* That shall be if the authoritie of Christ 1 Cor. 10.8 13.10 the maister of the Church be kept safe and sound 2 Furthermore we must remember in this place that what authority soeuer the Scripture doth giue either to Priests or Prophets or Apostles or to the successours of the Apostles that is properlie giuen not to the men them selues but to the ministerie wherein they are placed Priests Deut. 17.10 It is sayd of the priestes* The lips of the priest shall keepe knowledge they shall require the Lawe at his mouth because he is the Angell of the Lord of hostes 3 The authoritie of the Prophets is described in Ezechiell The prophets are watchmen Sonne of man saith the Lord I haue made thee a watchman to the house of Israel Therfore thou shalt heare the word out of my mouth thou shalt tell it them from me* Ezech. 3.17 Apostles Mat. 5.13 4 The Apostles are called the light of the world* the salt of the earth they are to be heard in steed of Christ * Luke 11.26 Ioh. 20.13 5 And though there be but one the same doctrine yet according to the diuersitie of times the seruants of God had diuerse kinds of teaching The same doctrin but diuers manners of teachng◠It is true indeed which Christ saith that no man hath seene the Father but the Sonne and he to whome the Sonne will reueale him* God vsed secret reuelations with the Patriarks these did he confirme with vndoubted signes The Patriarks cōueyed that vnto their sonnes they to their childrens childrē 6 When the Lorde raised vp a more manifest forme of the Church Reuelations The word written he would haue his word put in writing that the priestes might thence set that which they should teach the people and that all doctrine might
Nowe let vs speake of the ceremonies First whomsoeuer they take to bee of their souldiers they enter them into the Cleargie with a common signe For they shaue their crownes that the crowne may signifie princelie dignitie The crowne of their head is made bare that their minde may freelie beholde the glorie of God or that they may be taught 2 Significatiōs of the crowne of clearkes that the vices of their mouth eyes must be cut of or shauing is the laying away of temporall things The compasse about the crowne is the remnant of their goodes seruing for sustentation of their life All thinges are doone in figures Yet there is no kinde of men more greedie blockishe or more giuen to lust 26 Obiect The crowne of Clarkes hath the beginning from the Nazarites An. What els doe they alleage but that their mysteries are meere Iudaisme Obiect Paul shaued his head* 1 Cor. 9.20 An. Not for sanctificatiōs sake but that he might beare with the weaknesse of his brethren 27 Dorekeepers when they are made they receiue the keies of the Churche dore Readers Lesser orders 2 Doorekeepers 3 Readers 4 Exorcists 5 Acoluthes the Bible Exorcists the formes of cōiuring Acoluthes Tapers and a Cruet Lo what be the ceremonies of the lesser orders wherein on Gods name there is so great hydden vertue that they may be not only signes but also causes of inuisible grace Beeing suche Sacramentes as were vnknowne to the fathers and inuented without commaundement or promises 28 There remaine three orders which they call greater Priests Greater orders It belongeth to the priests to offer the sacrifice of the bodie and blood of Christ vppon the altar to make prayers and to blesse Gods giftes Therefore they receiue the Pattin and the Hoasts their hands are annointed The ordering of a Priest Thus they do corrupt the priesthood of Christ and the order by God appointed and as cōcerning laying on of hands which must be vsed to commēd the office of a true Elder surelie I doe greatlie allowe that Notwithstanding whereas I haue not put it in for a third Sacrament Laying on of handes I did it for this cause because it is not ordinarie with all the faithfull but a speciall rite for one certaine function 29 The ceremonies agree verie well with the thing it selfe When the Lord sent the Apostles to preach Ioh. 20.22 he breathed vpon them* by which signe he represented the power of the holie ghoste These good men retained this breathing Popish breathing and they whisper ouer their sillie Priestes as if they did put forth the holie ghost out of their throat Take say they the holie ghoste And so by their foolishe gesture they mock Christ Experiēce likewise teacheth how true that is which crieth that of horses they are become Asses of fooles frantike persons which are made priestes Annoynting of Priestes 30 They say that they receiued annointing from the sonnes of Aaron Therein they shew themselues iniurious to the Priesthood of Christe which alone was figured by all the olde priesthoode Therefore they fall away from Christ and they depriue themselues of the office of pastours 31 This is the holie oyle which maketh such a print as cannot bee blotted out A printe which can not be put out as if the oyle coulde not bee wiped away with dust and salt or soape Obiect But that print is spirituall An. What hath oyle to doe with the soule where is the word Exod. 30.30 Obiect Moses was commaunded to annoint the sonnes of Aaron* An. There is commaundement giuen there likewise touching the Coates the Ephod the Hat the Crown the Girdles the Miters touching the killing of a calfe and the burning of the fat therof wh◠doe they not obserue it 32 It is the office of the Deacons to assist the Priestes in all thinges which are done in the Sacraments namelie in Baptisme in Annointing 2 The office of the popish deacons in the Pattine in the Chalice to bring in the oblations to set them vpon the Altar to prepare the Lordes Table and to couer it with the cloathes to beare the crosse to pronounce and sing the Gospell and Epistle to the people Is there one worde here touching the true ministerie of the Deacons What is the ceremonie The Bishop layeth his hand vppon the Deacon hee layeth a stoale vpon his left shoulder hee giueth him the text of the Gospell I pray what doe these thinges belong to the Deacons 33 To what end should I speake of Subdeacons 3 Popish subdeacons They were in times past appointed to haue the charge of the poore They haue at this day a trifling function to bring the Chalice and Patten the Cruet with water the towell to the altar Popish toyes to powre out water to washe the handes c. What rite was this He receiueth of the Bishop the Patten and Chalice of the Archdeacon the Cruet with water the Manuall and such other baggage In such toyes the holie ghost is included This is the care they haue for the poore No word no promise therfore this can be no sacrament 5. Touching Matrimonie 34 The last is matrimonie which as all men graunt to be instituted of God so no man vntill Gregories time did euer see it giuen for a Sacrament Obiect It is a signe of an holie thing that is of the spirituall coniunction between Christ and his church* Eph. 5.29 An. Matrimonie was not instituted for vs of God for this purpose that it might lift vp our faith Also it were an absurde thing to call all those sacraments which are signes of holie things otherwise the starres* 1 Cor. 15.41 Mat. 15.31.33 a graine of mustarde seede* leauen a sheepheard * Ies 40.11 Absurdities a giant and infinit other things should be Sacraments 35 Obiect This is a great sacrament saith the Apostle * Eph. 5 29 Misterie for a Sacrament An. He calleth it a mysterie that is a secret neither doth he speake of matrimonie but in Christ the church 36 The Latine interpreter hath oftentimes put the word sacrament for an hiddē thing in no other sense then Paul called it a mysterie as in the Epistle to Timothe the Ephesians* and els where But if matrimonie be a sacrament 1 Tim. 3.9 Eph. 1.9 Why do they cal it the defiling of the flesh Why will they not suffer Priestes to marrie The Papistes cal Matrimony the defiling of the flesh 37 Why doe they forbid marriage from Septuagesima to the vtas of Easter three weekes before the natiuitie of S. Iohn from Aduent vntill the Epiphanie That wee may rid our selues out of their myre let vs conclude that there be onlie two ordinarie and common sacraments in the Churche of Christ Baptisme the holie Supper of the Lord. CHAP. XX. Of ciuill gouernment A double gouernment in man 1 FVRTHERMORE seeing there is a double gouernment in