hart be moued 3 Let vs perseuere The second is that We feele our necessitie The thirde That wee dispoyle our selues of all thinking vppon our owne glorie giuing God the glorie wholy The fourth Lyinge prostrate let vs encorage our selues with a sure hope to obtaine hauing 1. The commandement 2. The Promise They erre who call vpoÌ„ Saincts 1. Bicause the Scripture teacheth that we must call vpon God alone 1. Who alone knoweth what things we need 2. He will be present because he hath promised 3. He is able because he is omnipotent 2. Because he will be called vppon by faith which leaneth to the word alone 3. Because faith is corrupt if it depart from the word in calling vpon Sainctes No word therefore no faith No promise They can neither Heare nor Help The summe is contained in two tables Concerning which looke the next Table vnder C. C The summe of praier is coÌ„prehended Cha. 20. In a Proheme wherin appereth 1. The goodnes of god bicause he is our father wherupon followeth 1. Therefore we are his children to seeke help of anie other were to cast God in the teeth Pouertie or Crueltie 2. Our sins shall not hinder vs from crauing mercie of God humbly 3. Wee must one loue an other like deare brethren 2. The power of God because he is in heaueÌ„ whence we gather 1. That God is spread abroad through all thinges Therefore when wee seeke him let vs be lifted vp aboue the sense of our bodie and soule 2. That he is free from all Corruption Alteration 3. That hee comprehendeth and gouerneth the whole world by his power In two tables The former is appointed wholie for the glorie of God and it containeth three petitions The first requireth that the Name of God that is his Power Goodnesse Wisedome Righteousnesse Truth May be sanctified that is that Men may not without great reuerence neither Speake Of God nor Think Of God Of the second petition The end is that God 1. May amende with the power of his spirite all the wicked lusts of the flesh 2. May frame all our senses vnto the obedience of his gouernment 3. May defend his childreÌ„ bring to nought the endeuours of the wicked The vse 1. It draweth vs from the corruptions of the world 2. It kindleth a desire to mortifie the flesh 3. It teacheth vs to beare the crosse The third entreateth Not of the secrete will of god But of that which is reuealed in the scriptures whereunto answereth willing obedience The latter concerning which looke the table following vnder the letter A. A The latter Table of praier contayneth 3 petitions whiche respect vs our neighbour Chap. 20. The first petition Craueth all things which the vse of the bodie needeth vnder the elements of this world We commit our selues vnto God and commend our selues to his prouidence that he may Feede vs. Cherish vs. Keepe vs. In the second Wee aske as in that which followeth those things which serue for the spirituall life Remission taketh away satisfaction Let vs forgiue being hurt in Worde in Deed. In the third We craue that wee may be furnished with weapons and defended that we may get the victorie Temptations differ in Cause For God Doe Tempt Satan Doe Tempt the world Doe Tempt The flesh Doe Tempt Matter Vppon the right hande in respect of Riches Honour Beautie c. On the left in respecte of Pouertie Contempt Affliction In the end For GOD tempteth his for their good Sathan the fleshe the worlde vnto euill These effectes of faith doe lead vs vnto the certaintie 1 Of electioÌ„ whose Chap. 21. 2. Of rising againe Cause Efficient is the meere liberalitie of God that we may Giue thankes Be humbled Finall that beeing sure of saluation because wee are in the hande of God wee may glorifie him Effects are some times of Ch. 22.23 An whole Countrie and that In louing some In reiecting others House and that In louing some In reiecting others Of one because whom Chap 24. 1 He knew before 2. Called 3. Iustified 4 That hee may at length glorifie them 1. By the preachinge of the word 2. By the lightning of the holie ghost 1. Because wee can by no other meanes be glorified 2. Because Christ rose in our flesh 3. Because God is almightie D God doeth hold vs in the society of Christe namelie by administration or gouernmente Chap. 1. 1. Ecclesiasticall wherein are considered 2. Ciuill concerning which look ** Chap. 20. 1. Which is the church Chap. 12. 1. Inuisible and Catholike which is a Communion of Saints 2. Visible and particular wherein is saluation Which is knowen 1. By the pure preaching of the word 2 By the lawefull administration of the Sacraments concerning which looke B. Chap 14. 2. How it is gouerned where consider Chap 3.4 1. Who beare rule Not Angels But men wherein 1. God sheweth vnto vs his great fâ—uour 2. We haue a verie good exercise vnto 1. Humility 2 Obedience 3. A verie good bond to loue one another 2. Of what sort they be 1. Prophets 2 Apostles 3. Euangelists 4. Pastors 5. Doctors 3. What their calling is 1. Internall when he that is called doth only seeke The glorie of God The edifiyng of the Church 2. Externall wherin mark foure thiÌ„gs 1. What maner persons are to be chosen 1. Of good behauiour 2. Of sounde doctrine 2. How they ar to be chosen to wit 1. Fasting 2. Praier 3 By whom they be chosen 1. Immediat by God Proph. Apost 2 Mediat the word being our guide by the 1. Bishop 2. Elders 3. People 4. by what rite 1. By laying on of haÌ„ds the vses are 3. 1. That the dignitie of the minister may bee comended 2 That he may know that he is coÌ„secra to god 3 That hee may beleeue that hee shâ—ll not want the holie ghoste 3. What power it hath Looke A. 4. Their office 1 To preach the word 2. To minister the sacrameÌ„ts 3. To execute Discipline The state of the olde church was diuid into Chap. 5. 1 Bishops 2. Elders 3. Deacons who diuided the goods 1. To the Bishop 2 To the Cleargie 3. To the Poore 4. To repaire the Churches The power of the Church is considered in respect 1. Of Doctrine Ch. 9 1. Touching the deliuerie of the opinions of faith 1. That none bee deliuered without the worde of God 2. That all be referred vnto the Glorie of God The edifiyng of the churche 2. Touching the expounding of them 2. Of making of lawes C. 10. 1. In commandements which ought necessarilie to bee kept Diuine That they bee agreeable to the word Humane That they bee agreeable to the word 2. In precepts indifferent wherein marke 1. What things are to be followed Haue respect of circumstance Places Persons Times Let Order be kept Comelines be kept 2. What things be to bee fled least in steed of the true worship of God they be exhibited such are popish constitutions 1. Are accounted for the true
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
1583. Your worships most bounden WILLIAM LAWNE A GENERALL TABLE OF THE VVHOLE INSTITVTION OF CHRISTIAN RELIGION COMprehending brieflie the principall poincts VVe haue added to the notes of the bookes and chapters for the more easie finding out of euerie part True wisedome is placed in the knowing of God 1. The Creatour out of the first booke That when we shall see that all things are created for our sakes That the giftes wherein we excell are not of our selues That the good thinges which we vse dayly do come downe from the heauen vnto vs. And that we haue our being in God We may be brought as it were from the streames vnto the fountaine 2. The Redeemer by the Sonne wherein we must consider 2. Booke 1. The fall of man 1. From that excellencie wherin he was created that he might be like to God 2. Vnto that most miserable estate that he may be like the deuill 2. The restoring of man the materiall cause whereof is Christ wherin we must consider three thinges 1. How it is giuen vnto men 1 In the Lawe 2. In the Gospel 2. Howe it is receaued 3 Booke 1. By the power of the holy Spirit 2. By faith as by an hand 3. How God doth kepe vs in the societie of Christ namely by gouernement which is double 4. Booke 1. Ecclesiasticall 2. Ciuill The knowledge of God the Creator is Ingendred in vs naturallie Chap. 1. 1. The end whereof ought to be Chap. 2. The worship of God rightly ordered The reuerence of his name with Chap 3. Feare Loue. 2. But such seede is corrupted Chap. 4. Through ignorance whence cometh superstitious worship Through wickednesse whence commeth Seruile feare Hatred of the godhead Gotten by some other meanes namely by 1. The whole frame of the world which teacheth Chap. 6. 1. Of what sort the 1. Goodnesse 2 Power 3. Iustice 4. Wisdom of God are 1. In creating 1. Heauenlie things 2. Earthly things 2 in preseruing the same by his admininistratiō which is 1. Ordinarie 2. Extraordinary wherein gods prouidence doeth more plainely appeare 2. What our neede is that we may learne 1. To repose our confidence in his Goodnes Power Prouidence 2. To obey his cōmandements Willinglie as sonnes Not resisting as seruants 3. To runne vnto him in our necessitie as vnto the fountaine of all good things 4. To acknowledge that we haue receaued all those giftes which we haue at Gods hands and to thanke him for them 2. By the Scriptures Chap. 6. Reade the next Table vnder the letter A. A God the Creator is also known by the Scriptures wherin we must consider Chap 6. 1. Of what sort they are to wit True as proceeding from the holie spirit of God which is proued Chap. 78. 1. By the testimonie of the holie Ghoste 2. By the efficacie thereof 3. By their antiquitie 4. By the truth of the prophesies 5. By the marueilous preseruation of the law 6. By the calling and writtings of the Apostles 7. By the consent of the Church 8. By the blood of manie Martyrs shed in testimonie thereof Whereby it doth easilie appeare that those brainsick fellowes do ouerthrow all the principles of godlinesse who casting the Scripture behind them do flie to reuelation Chap. 9.10.11.12 2. What they teach to wit of what sort the nature of God is Chap. 13. In it selfe Infinite Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Inuisible Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Eternall Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Omnipotent Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Of one essēce which containeth in it selfe three persons of Chap. 13. 1. The Father 2. The Sonne 3. The holy Ghost In the Creatiō of 1 Heauenlie things as of Angels Chap. 14. Good to the defence of the godlie Euill of Diuels and they are suche not by creation but by corruption Chap. 14. 2. Of earthly thinges as of man whose Cha. 14.15 1. Perfectiō is taught in his Soule Body 2. His fall is set down concerning which looke the table of the second booke In the Administration reade the table following A. A Gods administratiō or gouernment is C. 16. Vniuersall Whereby God doeth gouerne all creatures according to that propertie which he hath geuen to euerie one of them when he created them Particular which is considered in respect 1. Of things Hauing life So that if anie man fall into the handes of robbers Or among wild beasts Or wandring through a wildernesse do find remedie for his thirst Or being tossed with waues do come into some hauen We must ascribe all these euents to God being Prosperous Vnprosperous Without life Which though they haue their property geuen them naturally yet do they not shewe forth their force saue only so farre forth as they are directed by the present hād of god 2. Of time Past that we may know that all thinges come to passe through Gods appointment by working 1. By meanes 2. Without means 3. Against meanes The frutes all thinges turne 1. To the faithfull to good 2. To the vnfaithfull to euill To come Whereunto appertaine mens deliberations Which teacheth vs that wee must vse lawfull meanes for that prouidence whereto we leane hath his meanes The frutes that wee may knowe assuredly Chap 17 1. That god careth for 1. All mankind 2. His Church chieflie 2. God doth 1. Containe by his power All thinges 2. Gouerne by his becke All thinges 3. Moderate by his wisedome All thinges 3 That he hath power enough to do good because He hath in his power Heauen Earth All creatures do obey his becke 4. That nothing cometh to passe by chaunce but by the will of God which is double Chap. 17. Hidden Which we can not search out but wee adore the same reuerently Expressed in the Lawe Gospell The knowledge of God the redeemer appeareth Ch. 1. 1. The fall of man wherein we must cōsider 1. What he oweth and to the ende we may do this let vs see Chap 1. 1. What he hath receaued 1. He was created after the image of God beeing partaker of Wisedome Iustice Innocencie Power 2. Therefore he did owe vnto God the perfect keeping of his cōmandemēts bicause he was perfect in Soule Body 2. How hee lost it The causes are 1. Nigh 1. Sathan 2. The Serpent 3. The woman 4. The apple 2. Farre of 1. Infidelitie 2. Ambition 3. Vnthankfulnesse 4. Stubbornnesse 3. The effects The image of God was blotted out man became 1. Vnfaithfull 2. Vnrighteous 3. Subiect to death 2. What he is able to doe Chap. 2. 1. In soule Ch 3 1. In vnderstanding 1. In diuine thīgs 1. In godlines 1. In the knowledge of God Hee is blinder then moals 2. In the true worship of God Hee is
and more familiarly to him self to wit vpō the Iewes 1. Iewes 2. Gentiles Notwithstāding he did afterward make the same benefit cōmō to all nations 2 But whether God did make him self knowen to the fathers by oracles visions or he did inform them by the ministerie diligence of men of that which they should afterward deliuer to their posteritie as from hand to hand He reuealed himselfe to the fathers by oracles and visions yet it is out of all doubt that the firme certaintie of that doctrine was ingrauen in their harts so that they were perswaded did vnderstand that that which they had learned came from God The certainty of the propheticall Scripture For God did alwayes make vndoubted assurance for credit for his word which did farre surpasse all vncertaine opinion Therefore he enrolled his oracles in publike tables he published his Law whereto the Prophets were afterward added to be interpreters thereof 3 And because mans mind is very much enclined to forget God Naturall forgetfulnes Error because it is wonderfully bent toward all manner errors because the lust therof to forge newe kinds of religion is great we may see howe necessarie such enrolling of the celestiall doctrine was Boldnes lest either through forgetfulnes it should perish or through errour vanish away or be corrupt through mans boldnesse 4 Therefore after that the Prophet had sayde that the heauens declare the glorie of God * Psal 19.1 that the firmament sheweth his handiwork that the ordinate course of the dayes and nights set forth his maiestie de descendeth afterward to make mentiō of his word The Lawe of God saith he is vndefiled conuerting the soules c. Where he propoundeth the peculiar schoole of the children of God The schoole of Gods children which alone leadeth them vnto the true knowledge of saluation and without which we shall alwayes orre CHAP. VII Of the authoritie of the Scripture 1. THerefore because we haue not oracles daily from heauen the Scriptures alone are extant whereby alone it pleased the Lord to haue his truth continually kept in remembrance the same Scriptures are of full authoritie with the faithfull by no other meanes then when they be perswaded that they came from heauen as if the liuely voyces of God were heard there Obiect The Scripture hath as much authoritie and weight as is graunted vnto it by the consent of the Church The Scripture resteth not vpon mans authoritie An. The eternall and inuiolable truth of God resteth not vpon mans pleasure 2 Moreouer the Apostle saith that the Church is builded vpon the foundation of the Prophets and Apostles * Eph. 2.20 Quest Howe shall we be perswaded that it came from God vnlesse we flie vnto the decree of the Church An. The Scripture sheweth in it selfe apparent sense of her trueth The first argument drawen from the testimonie of the holie Ghost which the Spirit of God doeth seale in our minds being firmely imprinted therin 3 Obiect Augustine saith I had not beleeued the Gospel vnlesse the authority of the Church had moued me * Lib contra epist fundamentalem Chap. 9. An. He had to deale with the Manichees which would haue men to beleeue thē without any gaine saying when they were perswaded that they had the truth but could not shewe it He demaundeth what they would do if they should light on a man which doth not beleeue euen the Gospell In the forth chap of the same booke After that he addeth and I truely would not beleeue the Gospell c. signifying that at such time as he was a stranger from the faith he could by no meanes be brought to embrace the Gospell as the certaine truth of God vntill hee was ouercome by the authoritie of the Church Quest Why then doth he oftentimes vrge the Manichees with the consent of the whole Church when he will proue the same Scripture which they refused An. He doth no where ayme at this to teach that the authoritie which we graunt the Scriptures to haue doth depende vpon the determination or decree of men but doth onely which was of great importance in the cause bring forth the iudgment of the whole Church wherein he had the vpper hand of his aduersaries 4 Therefore if we will well prouide for our consciences that they be not continually caried about with an vnstable doubting or that they do not wauer ne yet stay at euery small stop we must fet a perswasion further then either from mans reasons or iudgements or coniectures to wit frō the secret testimonie of the Spirit Quest By what reasons can it be prooued that Moses and the Prophetes were inspired by God to speake The testimony of the holie Ghost is more excellent then anie reason An. The testimonie of the Spirit doth surpasse all reason though there may manie argumentes be alledged whereby it may appeare that if there be God in heauen the Law and Prophecies Gospell came from him That doth I say as witnesse saying my Spirit which is in thee and the wordes which I haue put in thy mouth and in the mouth of thy seed shall not faile for euer * Isay 51.16.19 21. For the Spirit is the earnest seale to confirme the faith of the godly * 2. Cor. 1 22. Eph 1.13 because vntill he lighten their minds they do alwayes wauer amidst manie doubts There is no true faith without the illumination of the holie ghost 5 Therefore let this remaine firme that they whom the holy Ghost hath taught do rest soundly in the Scripture that that alone is the true faith which is sealed in our harts by his seale * Isay 54.13 CHAP. VIII Humane proofes which serue to establish the authoritie of the Scripture 2. Argument from the efficacye thereof 1. FVrthermore we see how great force the truth of the Scripture hath seeing there is no writing of man howe finely soeuer it be polished which is of such force to moue vs although the high mysteries of the kingdome of heauen be deliuered vnder a contemptible basenesse of words 2 Obiect Eloquence Some of the prophets did vse an elegant and fine kind of speach An. The holy Ghost meant to shewe by such examples that he wanted not eloquence whē he vsed in other places a plaine and homely stile Obiect Sathan doth craftilie sowe wicked errors in a rude and almost barbarous speech that he may more easilie deceaue sillie men An. Sathan is a counterfaytor of God in manie things Sathan a counterfayter of God but all those who are indued with meane vnderstanding do see howe vaine and filthie that curious counterfaiting is if they conferre mans inuentions and the word of God together 3 Besides those wherof I haue alreadie spoken 3. Argu. drawē from antiquity the verie antiquitie of the Scripture hath no small weight forasmuch as there is no monument of
repaire to the pastours yet there wee must beware both of necessity to reckon vp al faults and that there be no tyrannie in the ministers For our sake and in the people no superstition 13 Christ speaketh of the other in Matthew* If thou offer thy gifte at the altar and there shalt remember c. Vnder this kinde is contained the confessiō of those which haue offended euē the whole church Mat. 5.23 For our neighbours sake So was the mā of Corinthus receiued again to the communion when he had shewed himself obedient to correction* Corinthians 2. Cor. 2.6 14 In these three kindes of confession the power of the keyes taketh place* Mat. 18.19 Ioh. 20.23 either when the whole Churche craueth forgiuenesse with a solemne acknowledging of their offences or when anie priuate person who hath by committing some notorious offence offended the whole congregation doth testifie his repentaunce or when he which by reason of vnquietnesse of his conscience doth need the helpe of the minister doth disclose to him his infirmitie But when we speake of the keies we must beware that wee doe not dreame of anie power separate from the preaching of the Gospell A caution 15 That which the Romishe diuines haue dreamed of the vse and number of the keyes There is no authoritie of the keyes without the worde and of the power of binding and loosing is so absurde that it needeth no refutation 16 For who is able as they will haue it to reckon vp all his sinnes Necessitie to recken vp all faultes Psal 19.13 58.5 Dauid crieth out who shall vnderstand all his errours 17 Therefore it is a butcherie cruellie to vexe mens consciences with that which is vnpossible 18 Moreouer that law that a man must of necessitie reckon vp all his sinnes shall either throw men into despaire or els it wil make them hypocrits hauing brought them from the true feeling of their sinnes and so it shall make them ignorant of God of themselues Quest Must I then confesse all my sins Is there no confession acceptable to God vnlesse it be concluded in these few wordes I am a sinner An. We must not onlie endeuour in one worde to confesse our selues to be sinners but also what manner vncleanesse ours is howe great it is and in how many points that the deapth of mercy may swallow vp the depth of sin Psal 19.13 Dauid said for good cause* Lord cleanse me from my secret faults Obiect The gate of Paradice is shut against him which shall neglect the power to confesse which is offered him An. Yea at what time soeuer a sinner shal repent him of his sinnes from the bottome of his hearte I will put all his wickednes out of my remembrance saith the Lord* Ezech. 18.21 Obiect There can no iudgement be giuen before the cause be heard An. These confessours do rashlie boldlie chalendge to themselues that power who are made iudges of themselues To binde and loose Obiect Wee haue the office of binding and loosing committed to vs. An The Apostles knew not this power Auricular confession is hurtfull 19 Therefore let vs reiect auricular confession as pestilent and hurtfull to the whole church Obiect It causeth him which confesseth to be ashamed that he may heerafter be more warie and preuent the iudgement of God Liberty to sinne cometh from auricular confession An. Yea we may euery where see that by nothing men haue more libertie graunted to sin then when hauing confessed them selues to the Priest beeing carelesse for making confession all the rest of the yeere they neuer once sigh before God Mat. 18.18 20 Quest Therefore the keies were giuen without cause* Shall we make the word of Christ to be of none effect To whom the keyes were ge An. Christ gaue this power to his apostles whose neither vicars not successours the shauelings are Againe that was not done before they receiued the holy Ghost Obiect They haue the holy Ghost An. Why do they then loose those things which the Lord would haue bound why do they bind those which he commaunded to be loosed 21 Ob. They haue power without knowledge An. Knowledge is required to good vse Power without knowledge Obiect The saying of Christ is limitted according to his deserts who is bound or loosed An. The church pronounceth fornicators and adulterers c. to be bound as those which are worthie to be bound By the same worde it looseth those whom it comforteth after they repent Which cannot be done without knowledge and vnderstanding of the word of God 1 Cor. 6.9 22 Ob. The lawful ministers of Christ shal stand no lesse in doubt because they knowe not his faith which confesseth his sinnes but the priest doth only remit the sinne which he knoweth An. The absolution is conditionall Absolution conditionall that the sinner should trust that God wil be merciful to him so that he sincerelie seeke the cleansing of his sinnes in the sacrifice of Christ rest vpon the grace which is offred him 23 Therefore these thinges are preposterouslie wrested vnto auricular confession which are spokē by Christ partly of the preaching of the gospel partlie of excommunication Obiect The authoritie and power to loose was giuen to the Apostles which the Priestes do exercise by remitting sinnes which they know An. This principle is false because absolution which serueth to faith True absolution is nothing els but a testimonie of pardon taken from the free promise of the Gospell But the other which dependeth vpon discipline appertaineth nothing vnto secret sinnes but rather vnto example that the publike offence of the church may be taken away Obiect Sinnes must be forgiuen but with enioyning penance and satisfaction An. That is to halfe that which God hath promised wholie 24 The whole summe tendeth to this end If they will make God the authour of auricular confession The beginning of auricular confession their vanitie is reproued because this tyrannie was brought in when the world was oppressed with filthie barbarisme Popish satisfaction 25 They assigne the third place in repentaunce to satisfaction they say that it is not sufficient for him which repenteth to abstaine frō euils past to change his maners for the better vnlesse hee make satisfaction to God for those thinges which are done Obiect Though God forgiue the fault yet doth hee reserue the punishment An. What is remission but the free gift of liberalitie Againe What remission is Why is the word freelie added but onely to take away all opinion of satisfaction Last of all if by the name of Christe wee obtaine remission of sinnes * Ios 52.3 Collo 2.14 Tit. 3.5 what shall wee neede satisfaction 26 Obiect We are receiued into the fauour of God by Christ in baptisme After baptisme we must rise againe by satisfactions The blood of Christe profiteth nothing but so farre as it is
of truth and the house of God* 1 Tim. 3.15 therfore to depart from the church is to denie God and Christ Satan attempteth to tak away the markes of the Church 11 Wherfore let vs keep diligentlie these marks imprinted in our minds For there is nothing which Sathan doth more goe about thē to take away the one of these or els both sometimes that hauing abolished these markes hee may take away the true distinction of the church sometimes that hauing brought in contempt thereof hee may carrie vs away from the Churche by manifest falling away 12 But although there creepe in somtimes some fault either in the administration of doctrine or of the sacraments yet it may not estrange vs from the communion thereof For all points of true doctrine haue not one forme In the meane season if we endeuour to amend that which misliketh vs wee doe that according to our duetie 13 And our sufferance must go far farther in tolerating the imperfection of life For it is an easie matter to slip here Obiect The Church is not there where there is not perfect purenesse of life Putitanes Donatists Anabaptists Eph 5.26 Because the Church must be holie* An. Christ taught by manie parables that the Church will be mixed of good euill vntill the day of iudgement* Mar 13.47 3.12 14 Obiect It is an vntollerable thing that the plague of vices doth so raigne euerie where An. I graunt yet Paule confesseth the church of the Corinthians to be the fellowship of Christ the Sainctes though a filthie blot had besmeared almost all the whole bodie not onely in corruption of manners but also of doctrine * 1 Cor. 1.11 3.3 5.1 6.7 9. 15.12 And among the Galathians the Apostle founde Churches which were forsakers of the Gospell * Gal. 1.6 15 Obiect If it be not lawfull as Paul witnesseth * 1 Cor. 5.2 to eate common bread with wicked men much lesse shall it be lawfull to eate the Lords bread An. It is surely a great reproche and shame if dogges and swine haue a place among the children of God Swyne and dogges are not to be admitted And much more if the sacred bodie of Christ be made common to them Let the Pastors be circumspect in that poynt But it is one thing to auoyde the companie of the wicked and an other thinge to forsake the fellowship of the Church through hatred of euill men But Paule doeth exhort them which come to the Lordes Table that euerie man examine him selfe not another or the whole Church He which eateth vnworthelie eateth damnation to him selfe 1 Cor 11.28.29 and not to others* 16 And although this temptation do sometimes assault euen good men through rash zeale of righteousnesse yet we shall finde this Tentation through rash zeale of righteousnes that too much churlishnesse springeth rather from pride and hautinesse then from meere holinesse and the true desire thereof Notwithstanding if any be moued with this temptation let them thinke with them selues that in a great multitude there be manie holy in the sight of God whō they see not that of those which seeme diseased there be manie which being awaked with the feare of God do desire to attaine to greater integritie and that they must not geue iudgement vpon a man for one fact moreouer that there is greater force both in the ministerie of the word and also in the participation of holy mysteries then that all that force can vanish away through the default of certaine wicked men First of all that in iudging the Church the iudgement of God is of greater force then the iudgement of men 17 Obiect Christ hath cleansed his Church thorough the washing of water in the word of life that he might make it to him selfe a glorious bride not hauing spot or wrinkle c* Eph. 5.25 An. The Lord worketh dayly in publishing her wrinkles and in wiping away her blots Wherupon it followeth that her holinesse is not yet perfect 18 There was great corruption in the Church of Israell* Is 1.10 and yet for all that the Prophets did not therefore erect to them selues newe churches or build newe altars 19 What maner age was that of Christ and the Apostles And yet the desperat impietie of the Pharisees could not be letted neither yet that dissolute kind of life which raigned euerie where at that time but they would be partakers of the same sacrifices with the people and would come together with the rest into one temple vnto the publike exercises of religion The church must not be forsaken Therefore let both these continue firme certaine that they are not to be excused who forsake the Church Secondly that the faultes of men do not hinder but that we may rightly professe our faith there because the godly conscience is not hurt euen with the vnworthinesse of the Pastor neither are the Sacramentes lesse wholesome for an holie man because they are handled of vncleane men 20 Obiect When the Pastors exhort the people to go forward and to flie to pardon they leade thē away from perfection An It is a deuellish deuise to infect our mindes with confidence of perfection Confidence of perfection is vaine whiles we are yet in the course And therfore in the Creed remission of sinnes is annexed and we are entred into the societie of the Church by the signe of washing 21 Neither doth the Lord onely once receiue vs into the Church by remission of sinnes Remission of sinnes but also he keepeth vs in it by the same 22 To make vs partakers of this good thing the keyes of the Church are committed and giuen Why the keys wer geuin to the Church not onely that they might be loosed from their sinnes which should be conuerted from vngodlinesse vnto the faith of Christ but rather that the Pastours might continually execute this office among the faithfull Therefore we must marke three things in this place First that how great soeuer the holines of the Sainctes be here yet can they not stande before God without remission of sinnes Secondly that no man can enioy this benefite of the Church vnlesse he continue in the fellowship thereof Thirdly that it is distributed by the ministers of the Church either by preaching the Gospell or administringe the Sacraments 23 Obiect The people of God is regenerate by Baptisme vnto a pure and angelicall life Anabaptists Nouatianes But if anie man sinne after Baptisme there is no longer anie hope of pardon An. By the commaundement of the Lorde the Sainctes do dayly say Mat. 6.17 Mat. 18.22 Forgiue vs our trespasses* and he promiseth pardon Whome will he haue vs to pardon seauentie times seauen times* not our bretheren God pardoneth not once or twise but so often as a sinner sigheth and groneth vnto him The infirmitie of the Saintes Gen. 36.18 Ih. 28 24 The Patriarkes were
circumcised and diligently taught righteousnesse and yet they conspired to put their brother to death* Simeon Leui did rage cruelly against the Sichemites* What shal we say of Ruben Iuda Dauid and manie other being regenerate they fell filthily and yet they obtained pardon 25 What offence is greater then rebellion For it is called a diuorcement betweene God and his Church Rebellion a great offence but this is ouercome by the goodnesse of God* Returne vnto me saith the Lorde and I will receaue thee Ier. 3.1.12 Returne thou turne away I will not turne away my face from thee Neither was it in vaine that he ordained in the Lawe dailie sacrifices for sinnes 26 Is this benefite taken away from the faithfull by the comming of Christ that they dare not pray for forgiuenesse of sinnes He should haue come to the destruction and not to the saluation of his Peter denyed Christ and that not without cursinge* Mat. 26.35 Gal. 1.6 3.1 4.9 and yet hee is not excluded from pardon 27 The falling away of the Galathians was no smal sinne* 1 Cor. 12.21 The Corinthians did swarme with more and no lighter offences* And yet neither of them is excluded from the mercie of God 28 Obiect Euerie fault is not an vnpardonable sinne but the voluntarie transgressinge of the Lawe An. Why did God then commaund in the Lawe sacrifices to be offered for purging the voluntarie sinnes of the faithfull* Leuit. 4. Who can excuse Dauid by ignorance Did the Patriarkes thinke the murthering of their brother a lawfull thing 29 Obiect The sinnes which are forgiuen the faithfull dayly are light faults The sharpe Censure of the olde fathers which come vpon thē through infirmitie of the flesh but solemne repentance for more hainous offences ought no more to be repeated then Baptisme An. Whereas the men of olde did so hardly pardon those who had committed anie thing worthy to be punished by the Church they did it not for this cause because they thought that the Lord would hardly pardon it but they meant by this sharpnesse to terrifie others that they might not runne headlong into wickednesse for which they should be estranged from the fellowship of the Church CHAP. II. A comparison of the false Church with the true 1 THerefore seing the Church being grounded vpon the doctrine of the Apostles and Prophets* Eph. 2.10 hath the ministerie of the word and Sacraments as proper to it if you take away doctrine how shall the building any longer stand It is the stay of truth* 1 Tim. 3.15 The Church is the grounde work of truth Therfore there is no Church where lying falshood raigne 2 Seing the case so standeth in Papisme we may perceaue what Church remaineth there In steed of the ministerie of the worde there raigneth there a peruerse gouernment made of lies which partly extinguisheth the pure light and partly choketh it in place of the Lords Supper is come most filthy sacriledge the worship of God is disfigured with a diuerse heape of superstitions What the masse is all doctrine is buried and banished publike assemblies are schooles of idolatrie and impietie Obiect The Church of Rome being founded by the Apostles consecrated by the bloud of the martyrs There is no succession without Christ hath bene preserued by continuall succession of Bishops therfore it is the true Church An. The colour of succession is nothing worth vnlesse the posteritie holde the trueth which they haue receaued of their fathers by hand vncorrupt and vnlesse they abide in it Wherin the Papists and the Iewes agre 3 Therfore the Romanists pretend none other thing at this day then did the Iewes in old time when they were reproued by the Lordes Prophetes for their blindnesse impiety idolatrie For as they did gloriouslie boast of the temple ceremonies and sacrifices* so in steed of the Church they shew certaine outward visures Ier 7 4 Ezech. 10.4 4 For this is a perpetuall marke wherwith our Lord hath marked vs He which is of the truth heareth my voyce * Ioh. 18.37 I am that good sheepheard and I know my sheep and am knowen of them My sheep heare my voyce* Ioh. 10.14 The Church is Christes kingdome The Church is the kingdome of Christ he raigneth by his worde therefore seeing there is no scepter in Popery should the kingdome of Christ be there Who are heretickes Schismatickes 5 Obiect They are guiltie of schisme and heresie who preach any other doctrine then that which the Church of Rome doth preach haue by them selues assemblies to prayer to baptise and to minister the Supper An. They are called hereticks schismaticks who making a diuision do breake in sunder the communion of the church which is contained in two bōds to wit the agreement of true doctrine brotherlie loue whereupon Augustine putteth this difference betweene schismatikes and heretikes* Lib quest Euan. sect Mat. because the latter corrupt with false opinions the synceritie of faith and the former euen where there is like faith do breake the bond of fellowship 6 How then should we be such which keepe the doctrine of the truth hauing cast away lying I saye nothing of that that they haue excommunicate and cursed vs the Apostles had experiēce of the same* Ioh. 16.2 7 The true Church was at that time extant among the Iewes and Israelites Without the word there is no Church when they did abide in the lawes of the couenant But after that hauing forsaken the Law of the Lord they did degenerate vnto idolatrie they partly lost that prerogatiue For who dare call that companie the Church where the word of the Lord is manifestly troden vnder foote 8 Quest Was there then no parcell or part of the Church among the Iewes after that they fell to idolatrie An. There were some degrees in the very falling away For they came not straight way to the vttermost point vntill euen the verie Priestes did defile the Temple of God with profane and abhominable rites 9 Go too let the Papists if they can There is greater corruption vnder the pope then vnder Ieroboam deny that the state of religion is as corrupt among them as it was vnder Ieroboam But they haue grosser idolatrie neither are they purer in doctrine Obiect All the Prophets which were at Ierusalē when things were most corrupt there did neither offer sacrifice by them selues neither had they seuerall assemblies gathered to prayer An. They were commanded to meet together in Salomons temple* The comandement to meet in the temple Exod 29.9 And yet they were not enforced to vse any superstitious worship yea they tooke in hand nothing but that which was appointed of God But what like thing haue the Papists 10 We wil willingly graunt them that which the Prophetes graunted to the Iewes and Israelites of their time* Is 1.14 seing things were there
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
or feed the people but to sacrifice in like sort when they consecrate Deacons Deacons they speak nothing of their proper office but they ordaine thē to certaine ceremonies about the challice and pattin It was established* In Synod Calcedon distinct 70. cap. 1. that euerie one which was ordained should haue a place appointed him forthwith nowe it is sufficient if their reuenue bee sufficient to sustaine them They doe in deed with great pompe shadow that which they do but they be onlie visures Vicars wherein there is no soundnesse 5 Obiect Bishops haue vicars to enquire of learning before ordering An. But what whether they can reade their Masses whether they can decline some cōmon word wherewith they meet in reading Whē those which are to bee ordered are brought to the altar it is demanded thrise in words which they vnderstand not whether they be worthie of the honour One which neuer saw them answereth they be worthie Is not that to mocke God and men Bestowing of Benefices 6 How much better do they behaue themselues in bestowing of benefices Trulie so that no one of them can hit another in the teeth All of thē breake in generally as into a farme of their enemies 7 But this is also a greatet monster that one mā is appointed to gouerne fiue or sixe churches Quot liberaries Wee may see in Princes Courtes young men which are thrise Abbots Munkes twise Bishops once Archbishops 8 But let vs see how faithfullie they do their dutie Of Priests some are Monks some Seculars That former flocke was vnknowen to the old churche to which this song is now first soung let a Monke being content with his cloister neither presume to minister the sacraments or to beare any other publike function A manifest mocking of God 9 Seculars are partlie beneficed partlie they spende their daily labour in saying Masse or in singing they liue by the wages which they get that way Benefices haue either cure of soules as bishopricks or Parishes Seculars or els they be stipends for daintie men which get their liuing by singing as Prebends Canonships Personages Dignities Chapellēships As for hirelings Benefices they get their liuing from day to day and after a shamelesse maner set themselues to sale for gaine Hungrie hyrelinges and like hungrie dogs with importunate begging they wring out of men against their will that which they put in their hūgrie bellie They sacrifice Christ vpon the altar which is to do sacrifice not to God but to the Diuell 10 The same account ought we to make of Canons Deanes Chaplaines Prouosts c. Chanons c 11 There remaine Bishops and gouernours of parishes Bishopes who haue an excellent office if they would vse it They haue churches committed vnto them though they turne the charge ouer to their vicars they make none other account of them then of farmes A Similitude ouer which they set their vicars as Baliffes or Farmers as if it were the office of a Pastour to doe nothing 12 Of this did Gregorie complaine in his time saying The world is full of Priestes Hom. 17. and yet it is a rare thing to find a labourer in the haruest because we take vpon vs in deed the office of the Priests but we doe not the worke of our office 13 But if anie man doe duely examine all this face of Ecclesiasticall gouernement Poperie is an horrible theeuish corner which is vnder poperie at this day hee shall finde that there is no theeuishe corner wherein robbers doe liue more licentiouslie without law and order 14 But if wee descende vnto the manners where shall wee finde that light of the worlde the salt of the earth Examinations of maners Mat. 5.14 Where is that holinesse whiche may be as a perpetuall rule to iudge by There is no kinde of men more infamous at this day for riot wantonnesse daintinesse and finallie for all kinde of lustes 15 Let Deacōs now come forth wher is that most holy distribution of goods But they are not made to that ende Deacons with out distributiō of goodes For there is none other thing enioyned them but to serue at the Altar to recite the gospell or to sing it and to doe I cannot tel what toies There is nothing spoken of almes nothing of the caring for the poore They appeare not at all with the institution which the Apostles vsed 16 Hauing made a diuision of the church goods euerie man did catche to himselfe so much as hee could Theeues cānot agree about the parting of the stake the Bishops and townish Priestes who being enriched by this pray became Canons did pull in peeces among them the best part It was a troublesome diuision because they cannot yet agree about their boūds Yet by this means prouisiō is made that not one half penny shal come to the poore For they haue takē to themselues the fourth part which was appointed for the poore That which was consecrated to the repairing of the churches is conuerted to superfluous vses The same sacrilegious robberie is committed in the fourth part which was giuen to the clarkes 17 Obiect By this gorgeousnesse of churches the prophesies are fulfilled Psal 72.10 Ies 52.1 60.6 wherein the olde prophets describe the beautie of the kingdome of Christ* The pouertie of ministers is glorious An. That is to translate those thinges which are spoken spirituallie of the spirituall kingdome of Christ vnto the flesh the world The sentence of the Synode of Aquileia is to be noted Pouertie is glorious in the Priestes of the Lorde Garnishinge of Churches 18 That which is bestowed vppon garnishing of churches is bestowed amisse because it doeth not smell of chirst but of riot and corruption of times In the meane season it is so farre of that they haue respect of the liuing temples that they doe rather suffer manie thousandes of poore people to starue through hunger then that they will breake the least challice or cruet to releeue their pouertie 19 The reuenue of lands and possessions causeth that Bishops Abbtos in number of wayting men Reuenues of lands in gorgeousnesse of houses in gay apparrell daintie dishes doe imitate or rather striue with Princes I am ashamed to say any more Lo of what titles the Papistes boast for commendation of their church CHAP. VI. Of the supremacie of the Sea of Rome 1 NOW let vs intreat of the supremacie of the Sea of Rome 2 The state of the question is whether it be necessarie for the true forme of Ecclesiasticall order that one Sea be aboue another both in dignitie and power that it may be the head of all the whole bodie Obiect In the lawe there was the highest Priesthood and also the highest iudgement An. That which was profitable in one nation must not be extended to al the whole world Again the highest priest was a figure of
Christ Christ neadeth no vicegerent Heb. 7.12 Whether peter wer the first pope but nowe the priesthood being translated vnto Christ as hee beareth the office himselfe alone without any vicegerent so he resigneth the same to none * Mat. 16.18 3 Ob. It was said to Peter Thou art Peter and vpon this rocke will I build my congregation * Ioh. 21.15 Also Feed my sheep An. Hee made the same power common to the rest For to binde and loose is to retaine and forgiue sinnes which is done by preaching of the worde Ioh. 20.23 4 Obiect He promised the keies of the kingdome of heauen to Peter alone * Mat. 16.16 The doctrine of the Gospell is the keyes An. The heauens are opened by the doctrine of the Gospel the same was common to the rest of Peters fellowes in office as well as to Peter Obiect Peter excelleth therein because hee receiued that both with the rest Mat. 18.20 Ioh. 20.23 also a part by him selfe whiche is not giuen to the rest but in common* An. Christ did not this to preferre one man aboue another Cypr. de simp praelat but that he might by this means commend the vnitie of the church* 5 Obiect It was not said to the rest vpon this rocke will I builde my church* Mat. 16.18 An. As if Christ spake anie other thing there of Peter Eph. 2.20 1 Pet. 2.6 but that which Paul and Peter himselfe spake of all christians* For hee maketh Christ the corner stone vpon whom are builded those which grow to be an holie temple to the Lord. Obiect Hee aboue the rest because hee hath the name properlie 2 Concession An. Let him bee the first and chiefest of all the faithfull in feruentnesse of studie doctrine courage yet he hath not power therefore ouer others Peters confession 6 Peter had confessed both in his owne name also in the name of his brethren that Christe is the sonne of God vpon this rocke doth Christe builde his church 1 Cor. 3.11 because there is one onlie foundation besides which none other can be laid* 7 If anie thing bee to bee done hee referreth it vnto the councell* Hee exhorteth his fellowes in office * 1 Pet. 5.1 Act. 15.5 he doth not commaund them beeing accused he purgeth himselfe* He was sharplie reproued by Paul* Act. 11.3 Gal 2.8 3. Grant By these it appeareth manifestlie that there was no more power in Peter then in the rest of the Apostles 8 But admit he were chiefe among the Apostles yet they were only twelue it was done but once Therfore that is a misse made to continue for euer Continuance of succession that one ought also to bee appointed as head ouer an hundred thousand Obiect Bees and Cranes choose one onelie captaine and no more A similitude An. But they come not together out of all the whole world to choose one king euerie king is content with his owne hiue Obiect The Poets commend the gouernment of one Monarchie An. Not because one ought to gouerne all the whole world But because a kingdome cannot easily suffer two for power cānot abide to haue a partner Christ is the head of the church 9 Quest Is it not necessarie that the Churche haue an head An. Christ himselfe is the head of the Church of whom the whole body being coupled and knit together in euerie ioynt wherewith one ministreth to another according to the operation in the measure of euery member maketh encrease of the bodie* Eph. 4.15 Obiect It is needfull that there be another ministeriall head to beare Christes office vpon earth A ministeriall head An. There is none ordained by Christ Furthermore the scripture giueth this honour to Christe alone* Eph. 1.22 4.15 5.23 10 Obiect It is necessarie that there be a certaine likelihood betweene the heauenlie hyerarchie and the earthlie An. To play the Philosophers and dispute subtillie about both is to be wise beyonde measure of the scripture 11 But let vs graunt that the supremacie was in Peter 4 Graūt yea that it should alwaies continue by perpetuall succession yet how wil they proue that his seat was so established there that whosoeuer is Bishop of that Cittie hee shoulde bee set ouer the whole worlde Obiect Peter liued at Rome and there hee died An. And Christ liued in Ierusalem and there died Deut. 34.5 and Moses in the wildernesse* yet did they not giue such honor to the place 12 Ob. Peter was chiefe of the Apostles therefore the church wherein he sate ought to haue this priuiledge An. Then the church of Antioch should by right chalendge to her selfe the supremacie because hee sate first there Marcell papa 12 q. 1. cap. Roga Obiect It was in times past the chiefe but when Peter remoued thence hee translated to Rome the honour which he brought with him An. If this be a priuiledge it is either personall and then it belongeth nothing to the place or real when it is once giuen to a place it is not taken away againe The maner of priuilege or mixed then the place shall not bee simplie considered vnlesse the person doe also agree 13 But let it bee so let vs graunt that the supremacie was translated from Antioch to Rome 5 Graunt yet why had not Antioch the second place But Alexandria is before Antioch Gal. 2.9 Paul * nameth three which seemed to be pillers Iames Peter and Iohn If the honour of Peter the Sea of Rome haue the first place doth not that of Ephesus of Ierusalem deserue the second and thirde where Iohn Iames sate 14 Howbeit that which they report of Peter his sitting in the Churche of Rome hath no credite Whether Peter were at Rome Obiect Eusebius saith that hee ruled there fiue and twentie yeares Peters pilgrimage Gal. 1.18 2.1 An. He was at Ierusalem about twentie yeares after the death of Christe* afterward hee came to Antioch where how long he continued it is vncertaine Gregorie reckoneth seuen Eusebius twentie yeares But from the death of Christe vntill the ende of the Empire of Nero vnder whom they say he was slaine there shall be founde onlie seuen and thirtie yeares Thereby wee perceiue and see that he could sit at Rome but a short time Furthermore Paul wrote to the Romanes* Rom. 15.25 16.3 but there is no mention made of Peter 15 Obiect But it is a firme opinion of writers that hee gouerned that Churche vntyll his death An. Writers tell manie fables 6 Graunt But admit it bee so yet not long because his Apostleship appertained vnto the Iewes The supremacy had been meeter for Paul who was the Apostle of the Gentiles 16 Furthermore Why there was so great honor geuē to Rome the men of olde time gaue so great honor to the church of Rome for three most
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
sitting at table Last of all Luke saith that the faithfull did communicat not in worshipping but in breaking of bread* Act. 2.42 36 The Nicene synod meant to preuent this mischief when it forbad vs to be huÌ„bly intentiue to the signes set before vs. The Nicene synode Neither was it ordained in times past for any other cause Why it was said lift vp your heartes that the people should be admonished before the coÌ„secratioÌ„ to lift vp their harts 37 Obiect We geue this worship to Christ An. Then we need no signe seing Christ sitteth in heauen And wheras they carie about pompously the consecrated host They carie about the consecrated host which they shew forth in a solemne spectacle to be beheld worshipped called vpoÌ„ it is too superstitious We haue hitherto shewed how the mystery of the holy Supper serueth for our faith with God 2 Outward coÌ„fession is the second end of the Supper Now let vs speak of the outward coÌ„fession Paule interpreteth that to be to shew forth the Lords death which was instituted by the Lord before that the disciples should do it in remeÌ„brance of him * Luke 22 19. And that is publikly 1 Cor. 11.26 altogether with one mouth openly to confesse that the whole confideÌ„ce of life saluatioÌ„ is placed in the death of the Lord that we may glorifie him by our confession and exhort others to geue glorie to him by our example 38 Thirdly the Lord also wold haue it to be to vs in steed of exhortation then which none other can more vehemently animate and inflame vs both to purenesse and holinesse of life 3 Ende exhorting to loue also to loue peace consent For he doth so impart to vs his bodie that he is altogether made one with vs we with him Paule did plainly teach that The cup of blessing is the partaking of the bloud of Christ* The bread of blessing is the partaking of his bodie 1 Cor. 10.16 Therfore Augustine doeth oftentimes call this Sacrament the bond of loue The Supper is the bond of loue 39 Hereby is that verie well confirmed whereof I spake that the right administration of the Sacraments is not without the word For what soeuer profit we reape by the Supper the word is requisit whether we be to be confirmed in the faith or to be exercised in confession or to be stirred vp to loue we haue neede of prayer What shall we then say of that dumbe action of the Papists of their magicall inchantment The Masse and of other toyes 40 Furthermore like as we see that this holy bread of the Supper is spirituall meate and wholesome to the faithfull To whome the Supper is poyâ—on so againe it is turned into most hurtfull poyson to all those whose faith it doth not nourish whom it doth not prouoke to the confession of praise and to loue Therfore Paule exhorteth euerie one to trie and examine him selfe 1 Cor. 11.29 The tryall of a mans self 41 Obiect They do eate worthely which are in the state of grace namely pure purged from all sinne An. By such an opinion doctrine all men shold be kept backe from the vse of this Sacrament The Supper is a medicine for the sicke 42 But let vs remember that this holy banquet is a medicine for the sicke a comfort for sinners a reward for the poore which should nothing profit the sounde righteous and rich if anie such could be found Thefore we shall drawe nere worthely if we know our owne vnworthinesse and seeke our righteousnesse in Christ 43 But as touching the outward rite of the action Mans worthinesse The outward rite Prayers all things shal be well done if they be done with loue edification Let vs begin with common prayer theÌ„ let a sermon be made then let the minister hauing set breade and wine vpon the table repeare the institution of the Supper let him recite the promises which are therin left for vs The forme of ministring the Supper let him also excommunicate all those which by the Lordes inhibition are forbidden to come therto let prayer be made that the Lord wil with like benignity frame vs to receiue that food as he hath vouchsafed to bestowe it vpon vs that seing of our selues we are not he will of his mercie make vs worthy of such a banquet and here let either Psalmes be song or let somewhat be read and let the faithfull communicate in such order as becommeth them After the Supper is ended let an exhortation be made to faith confession loue Last of all When the Supper must be celebrated when the thankesgiuing is ended let the Church be dismissed If that were done at least euerie weeke it should be more allowable 44 This was an euill ordinance that it should be receaued but once in a yeare and that but for fashions sake Luke sheweth that it was oftener vsed in the Apostolike Church wheÌ„ he saith that the faithfull continued in the doctrine of the Apostles Act. 2.42 in fellowship in breaking of bread and prayers* Which thing was long time obserued in the Church as we may gather out of the Canons of Anacletus and Calixtus 45 By these constitutions the holy men meant to retaine and maintaine the often vse of the communion deliuered by the Apostles them selues The canons of Anacletus which they saw to be most wholsome for the faithfull to grow out of vse through negligence of the people Augustine testifieth of his age How the often vse of the Supper grewe out of vse by litle and litle In sex cap. Ioh. tract 26. that this Sacrament was prepared and receaued in some places dayly in some places certaine dayes coming betweene* The same doth Chrysostome teach* 46 And surely this custome which commandeth to communicate but once in the yeare is a most certaine inuention of the deuill * In cap. 1. Hom. 26. ad Eph. through whose ministerie soeuer it was brought in 47 Out of the same shop came that other constitution also which did either steale or take from the better part of the people the halfe of the Supper namely the signe of the bloud The signe of the blood was forbidden the lay people which being forbidden the lay and profane men these titles do they geue to Gods inheritaÌ„ce it became proper to a few shauelings annointed persons For this is the coÌ„mandement of eternall God that all drinke Obiect It is to be feared lest the consecrate wine be shed An. As if all daungers were not before seene by the eternall wisedome of God The bodie is distinguished from the blood Obiect One doth serue for both For the body is not without bloud An. As if the Lord had for no cause distinguished his bodie from his bloud both in words and signes We must retaine the profite which we reape in the double
earnest by the ordinance of Christ 48 Obiect We must not fet a rule from one fact whereby the Church may be tyed to continuall obseruation The partaking of both signes is necessarie An. It is no simple fact Because Christ appointed that the Apostles should do so afterwarde For these are the words of one that cōmandeth Drinke ye all of this Obiect The Apostles alone were admitted to be partakers of this Supper whome he had alreadie chosen into the order of sacrificing Priests An. He commanded that they should so distribute the bread and wine which was afterward obserued by the faithfull after the Apostles time for the space of a thousand years all without exception were made partakers of both signes 49 Neither did this custome growe out of vse so long as any droppe of integritie remained in the Church Gregorie the last Bishop Gregory whom you may by good right call the last bishop of Rome saith that it was kept in his time Yea it endured as yet foure hundred yeares after his death when all things were growen out of kind 50 Neither did the Apostle lie when he told the Corinthians that he had receiued that frō the Lord which he had deliuered to them For afterward he declareth the tradition that all of them both one other should be partakers of the signes CHAP. XVIII Of the Popish Masse by which sacriledge the Supper of Christ hath not only bene profaned but also brought to nothing 1 HEreby it appeareth how farre contrarie the Masse is to the holy institutiō of the Supper Ob. It is a sacrifice to obtaine remission of sinnes An. Yea it blasphemeth Christ it burieth his crosse it maketh his death to be forgotten The vertues of the Masse it taketh away the frute thereof and it weakneth the Sacrament wherein the memoriall of his death is left 2 First 1 Blaspheming of Christ those which say Masse must needes be priests And that cannot be done without horrible blaspheming of Christ seing he is appointed of his Father to be the onely and eternall priest* Heb. 5.5 10.7 Psal 110.14 such as hath no neede to haue a vicegerent vnder him Obiect Sacrificing priests are not appointed vnder Christ as if he were dead Suffragaines but they are only Suffragaines or helpers Heb. 7.23 An Christ who is not hindered by death is one and needeth no parteners Obiect Melchisedech offered bread and wine to Abraham which was a preparation to the Masse An. That is falsly referred to bread and wine which the Apostle referreth to blessing 2 Fruite of the Masse 3 Another vertue of the Masse is that it doth burie the crosse and passion of Christ Obiect The Masse is onely a repeating of the sacrifice which was once offered An The Apostle teacheth that no repetition is necessarie* Heb. 9.26 10 10. saying The remission of sinnes being once obtained there remaineth no more offering The sacrifice of Christ is not repeated Ob. The Masse is the application of the sacrifice An. The true application is made by the preaching of the word the administration of the holie Supper 4 Obiect It shall come to passe that incense a cleane oblatiō shal be offred to his name through out the whole world* Mat. 1.8 An. As if it were a new vnwonted thing with the Prophets to depaint out by the externall rite of the Law the spirituall worship of Cod wherto they exhort the Gentiles Ioel. 2.28 Ies 16.21 when they speake of their calling* 5 The third office of the Masse is to blot and rase out of mēs memories the true death of Christ The third office of the Masse What the Masse is For what is the Masse but a newe and altogether a diuerse testament seing that it promiseth newe remission of sinnes Obiect This sacrifice is vnbloudie An. Therfore contrarie to the nature of sacrifices because there is none without sheding of bloud 4 Office to draw men back from Christ lest washing be wanting 6 The fourth office of the Masse is to take from vs the fruite which came to vs from the death of Christ For who can thinke that he is redeemed by the death of Christ when he shall see new redemption in the Masse Obiect We obtaine remission of sinnes by none other meanes in the Masse saue onely because it is alreadie purchased by the death of Christ An. That is An absurditie we are redeemed by Christ vppon that condition that we our selues may redeeme our selues 7 Last of all the holy Supper wherin the Lord lefte a remembrance of his passion is taken away 5 Office to take away the Supper The cōtrarietie betweene the Supper and the Masse when the Masse is set on foot For the Supper receiueth the Masse giueth offereth the Supper teacheth that we obtain saluatiō by the death of Christ alone the Masse chalengeth that to it self the Supper is the bond of vnitie the Masse of diuision For in the priuate Masse there is no partaking of the Supper though there be manie present 8 Obiect But the priest eateth in the name of the whole Church An. Who commanded him so to do Christ will haue the bread to be broken and deuided In the Masse it is shewed and worshipped 9 Moreouer this peruersnesse was vnknowen to the purer Church Therfore let vs say that they do erre filthilie which take the Masse for a sacrifice 10 Obiect The men of old time called the holie Supper a sacrifice An. But they declare therwithall that they meane nothing else How the Supper is a sacrifice Aug. lib. 20. con Faust cap. 18. but the remembrance of that only sacrifice which Christ our only Priest did offer vpon the crosse* 11 Moreouer they did more neare imitate the Iewish manner of sacrificing then either Christ ordained or the nature of the Gospel did bear they turned aside too much vnto the shadows of the law The comparison of Moses his sacrifices and our thanks giuing 12 For there is difference put betweene Moses his sacrifices and the Lords Supper because though they did represent to the people of the Iewes that efficacie of the death of Christ which is giuen to vs at this day in the Supper yet the manner of representing was diuerse Because there the Priestes the sacrifice the Altar did figure the sacrifice of Christ which was to come but the signes of the Supper as bread and wine do celebrate the remembrance of the sacrifice alreadie past Two kindes of Sacrifices 13 Furthermore the word Sacrifice being taken generally doth comprehend what soeuer is offred to God And though there were diuerse formes of sacrifices yet they may be referred vnto two members For either the offering was offered for sinne after a certaine maner of satisfaction and it is called expiatorie or cleansing or it was in steed of thanksgiuing Exod. 29.30 to testifie the thankfulnesse of the mind