seemed indeed to haue beene done vpon some colour of reason but it had a most ill issue and wee affirme that this is it that IOHN in the Reuelation doth meane by the image of the Beast 4 For hence it came to passe the aequality of the Churches beeing taken away and the order of Priorship beeing vnder the colour of auoiding schisme transformed into superioritie that in steede of the Apostolicall and the truly diuine gouernment of the church by the Eldership the humaine order of Bishoppes was by little and little brought in and from thence presentlie sprang that horrible Antichristian tyrannie the chief head whereof nowe for these manie yeares hath beene that counterfait Romaine Bishop 5 Yet of this order as long as the Lord raised vp those who did so vse this office of Bishop invēted by man as they did maintaine and set forward Gods Church there was some vse as whereby in some sort the puritye of Christian doctrine hath bene maintained 6 It was apointed to the ouerthrow of the endeuours of Sathan and his ministers not by man but by God both before the comming of Christ and in the time of the Apostles that there should bee held certaine Assemblies of the godlie both for the preseruation and reformation of Religion and also for the appeasing of controuersies risen in the Church the which meetings are called in the storie of the Christian Church by the name of Synods and Councels 7 But when as these euils did not alwaies infect the whole bodie of the Churche but did rather spring from particuler members It was not without great cause obserued in the ancient Church that certain Prouinciall assemblies should be helde at appointed times wherin the controuersies if any had risen in the prouince wer determined according to the worde of God and the outward order of the Church so appointed as was thought expedient 8 As often as the harme grew farther there is no dout but the godly the religious Pastors of churches though dwelling in diuers Prouinces did yet conferre togeather without any ambition concerning the remedies thereof as it apeareth out of the stories of the Councels and the writings of the ancient Fathers that were before the councell of Nice the aeternal God verie mightily blessing their zeal before euer the ambition of Bishoppes seas was knowen in the Church 9 But as Christian Religion after that the Romaine Empire submitted it self vnto Christ vnder CONSTANTINE the great began greatly to florishe all outward persecution being ended So Sathan on the other side began after a marueilous sort openly to set vp the Mystery of iniquity which before hand secretly had taken some growth 10 Hervpon that authority of the Seas ouer their brethren and fellowe-Ministers was established in that first councell of Nice which otherwise was a Christian assemblie and one of the most famous since that time the which authoritie could bee afterward restrained by the force of no Canons and decrees but that it brake vnto that horrible tyrannie which wasted and at this day dooth deuour the whole Church 11 There were notwithstanding the Lorde rightlie vsing this euill vnto the preseruation of his Church in these times Councels gathered and ended vnto many good purposes by the authority of godlie Romaine Emperours against those haeresies which inuaded the vniuersall body of the Church and they are therfore called general councels because the Emperours of Rome did then gouerne the most part of the world 12 Now it is manifest that these councels were graunted by the Emperours vpon the entreatie and requeste of godlie Bishops whereas otherwise the haeretickes and factious heades would not haue yealded vnto the Ecclesiasticall censures and judgements of the godly Pastors and Elders had it not beene for the authoritie of the Emperours especiallie seeing manie Churches woulde receaue those that were cast out by their Pastors as the whole auncient storie doth testifie 13 It is also manifest that the Bishops themselues or such as was sent by them to supplie their roomes satte as the Iudges in these councels and meetings for the Episcopall degree of superioritie which was euen then a great staine vnto the Church of God was euen at that time crept thereinto 14 Yet in these meetings either the Romaine Emperour himself or some noble men sent with commission by him in his stead were present but not as beeing to judge or to giue the definitiue sentence but as beeing to moderate the behauiours of the Bishops themselues which yet sometimes they could by no meanes bring to passe as yet appeareth in that sacrilegious synod of EPHESVS otherwhiles though with great labour they did in some sort effect 15 In these Synods were heard and admitted euen lay-men as they call them that no man should be condemned before his cause were heard Now the whole controuersie concerning Christian Religion was first of al properly defined out of the written word of God Next and in the second place were brought the auncient Christian Fathers yet so as of them selues they were not beleeued but receiued so far as they agreed to the word of God To conclude the determination of the Synods being sent vnto the Christian Emperours were established by their vnviolable constitutions 16 In these Synodes were determined both the waightier controuersies risen among the Bishoppes themselues togeather with their elections and depositions and also the rules concerning the generall gouernement of the Church which the Greekes call Canons were enacted 17 Hence it appeareth what place those Councels are to haue which are called by the authoritie of the counterfeit Romaine Bishop and concluded by the suffrages and voyce of his own vassals both to the establishing of his tyranie and also to the ouerthrow of all godlines and whatsoeuer good order hath bene confirmed by the approoued ancient Canons 18 Now that the Romain Empire is seuered into parts and the gouernment of Christendome deuided into diuers kingdomes and estates If any man should demand what way we think meet for the gathering of Synods we answer after this sort 19 First in those Churches who haue Christian Magistrats care is to be had after the truth of Religion and the right gouernement of the Church be established that they haue setled ordinary meetinges according to the conuenient distribution that they haue made of their Churches to the ende that the controuersies either alreadie risen or beeing likelie to arise maye bee appeased and preuented and the progresse of the Churches of euery Prouince may be looked vnto vnto which worke the authoritye of the Christian Magistrates is also to be vsed 20 But where the Magistrates doe not professe true religion we see not to what end the appointing of Synodes either ordinarie or extraordinarie should depend vppon their authoritie In such a case then the Pastors are wisely to fore-see that the Church of God be gouerned notwithstanding all the impediments of the aduersaries 21 Now what hope there can be of a generall Counsel
is meet as it hath bene the continuall practise of all well ordered churches that first the Pastors Doctors and Elders shuld haue the chief dealing as being those who both haue the ouersight of the flocke and are likelie to bee of sounder judgement in discerning the doctrine Next vnto them the chief and especiall men both in godlinesse and authoritie as the Magistrate if hee be a Christian are to haue place Lastlie the consent of the people is to be had in such sort as no man is to bee admitted vnto anie Ecclesiasticall function but by the knowledge and consent of the whole Church 23 Election being lawfullie finished published and ratified imposition of hands or ordination that is the placing of a man as it were in the possession of the holie ministerie is to be done of Pastors in name of the whole Eldership 24 The Lord hath ordained these callings to continue in his church to the end of the world neither indeed hath the church or euer shall altogether want the ministerie of the word seeing faith is by hearing Yet we see the sinns of men enforcing the Lord thereunto and his just iudgement which beginneth at his owne house requiring the same that it hath often come to passe as it was expreslie foretolde by the Spirit of God that the publick ministery was for the most part not in the handes of carefull Sheepheards but of the most forlorne spoilers and wasters of the Church Antichrist him selfe also sitting in the very Temple of God 25 Nowe when this hath come to passe the Lord in mercie towards his Church hath bene accustomed either extraordinarilie as he did to the Prophets in times past without anie consideration of that election whereof wee haue now spoken or ordinarilie out of their nomber who lurked amongst those robbers to endue with his Spirit wonderfull power whome hee thought good to chuse for the building vp of his decaied house whose vocation appeareth by their fruits that is both by the truth of their doctrine drawn out of the pure word of God and also by the example of their true Christian life 26 So it commeth to passe that the vocation of these men which at the first was extraordinarie is after that the right order is restored by them become lawfull and ordinarie and they are farre vnlike vnto them who neglecting the right order that is in force are drawne either by ambition couetousnesse or some other affection to inuade the functions of the ministerie of whome the Lord saith They ran but I sent them not Defended by ABRAHAM HENRIE a Normane PRINCIPLES TOVCHING THE FALSE MINISTERIE OF THE GOSPELL LXXIIII 1 HAuing set downe the true lawfull Ministery of the Gospell which the Sonne of God ordained and by his Spirit deuided into their seuerall functions It nowe remaineth that wee adjoyne the false ministerie of the same to the ende that contraries beeing laide one against an other may be better manifested 2 In the true Ministerie of the Gospell there are three things which distinguish the same from the false The one that the authority of the callings proceed from the Sonne of God as being ordained either immediatlie by himselfe or mediatlie by his Apostles The other is that the calling be lawfull that is such a calling as is squared according to the prescript lawes of the doctrine and Discipline of the Apostles The third is the prescript administration of the holy callings Now all these things wee aduouch to haue bene by a litle and a little vtterlie ouerthrowen by the Papisticall tyrannie which with the Apostle wee may justly call the mysterie of iniquitie 3 And first wee affirme that the callings of the Popish Cleargy which they expresse by that proud title of Hierarchie are in part altogether false that is such as haue at the first bene inuented by man and afterward became meerly diuelish and in part counterfeit that is such as onelie retained the names of true callings which they abollished in deed 4 These functions following we hold to be altogether false destitute of all true foundation namely the Primacy of the Bishop of Rome ouer al Churches the Cardinalship Patriarkship Archiepiscopalship briefly that whole Episcopall degree of Lord-Bishops ouer their fellowe-Elders 5 As to the vsurped power of the Bishop of Rome ouer others yea ouer al Churches the same by two manifest reasons amongst the rest is conuinced not to be Apostolicall and therefore to haue no warrant in Gods word The one because the Apostles were of equal authority power amongst themselues as it appeareth by the commaundement of Christ who sent them also by the record of the things which were done by them The other because that the Apostolicall function beeing appointed for the laying of the foundation of the christian Catholike church now that the same is laid and the Apostles called into heauen is ceased here vpon earth in respect of their personal ministerie and in respect of the building vppon the foundation which they laid the doctrine deliuered by them preserued from aboue and which is to continue to the worldes end is so sufficient that there is no need of any successor of the Apostolical authority eyther from the planting of new Churches or for the restoring of those that are already planted 6 Cardinals as it appeareth out of the story of FABIAN SILVESTER thogh corrupt stories were at the first no other then the seauē Deacōs of the church of Rome hauing their names from seauen quarters of the citty which also they called cardines wherūto they were allotted therfore called cardinals is as it were quarters and thus doth their borrowed coūtefeit stile yet testifie He furthermore seemeth in the writings of Gregory to be named a Cardinal who is called a Pastor or Curat neither is any mention of those that are now in the subscriptiō of the anciēt Coūcels in so much that they are and ought to bee justly accounted the most ougly brood of Sathan begottē by him in these latter times for the defence of that strumpet 7 As touching the distinctions of Bishoppes into Patriarks Primates Metropolitans and Archbishops al these beeing the same at the first that whole woorke was ◅s institution and not Gods ordinance as euen IEROM himselfe testifieth in expresse words 8 Nowe all these at the first were names of order distinction and not of anie superioritie or power when any Ecclesiastical controuersie did arise or any Pastors were to be chosen both Synods might be orderlie gathered together Synodall decrees put in execution also that elections might be done by the aduise of the neighbour churches and ratified in a comelie manner without confusion 9 This distinction of Churches belonging vnto order and not vnto anie preheminence of degree allowed by custome confirmed by the Fathers in the councel of Nice is not of it selfe to bee reprehended but yet the miserable issue of it manifested at the length that in two respectes
in regard of those things that appertain vnto the foundation of the gouernment of the Church as for the hard places that are in the word it interpreteth them both by conference of the scriptures and also according to analogie of faith 20 Nowe as touching those thinges which appertaine vnto outward order the Church in the feare of the Lord may therein consider what is most meete vnto time and place Wee doe condemne therefore those who dreame that euerie man whatsoeuer hee professe shall bee saued by his own Religion seeing out of the Catholicke Church there is no saluation And those who tie the Catholicke Church vnto one certaine place Those who bring vnto the Church the Academicall â—ncertainty Those who require a forme of perfection in the Militant Church Those who holde the personall succession absolutelie for an vndoubted note of the Church Those who haue by little and little transformed the Christian Presbyteries or Eldership that is the gouernment ordained by Christ the onely King and Monarch of his church into the image of the beast which was the olde Romaine Empire and that first by bringing in the dignity of Bishops next by apointing degrees amongst them and last of all by placing Antichrist at Rome vnder the title of the Ministeriall head Those who doe not measure the Church according to the word of God but the word according to the bare name of the Church Defended by DAVID PIOTAEVS of Geneua PRINCIPLES VPON THE ARTICLE I BELEEVE THAT THERE IS A COMMVNION OF SAINCTS LI. 1 CHrist can be fruitfull vnto none but by participation 2 This participation is partly of Christ and partlie of of his benefites which doe flow from the participation of him 3 That therefore whereof wee are made partakers is partly substantiall and partly a quality 4 The Substantial things are both Christ himselfe God and man and also all those corporall things which are bestowed vpon vs together with Christ beeing participated vnto vs. The qualities are all those gifts both of the bodie and the mind which in him we receaue in this life and obtaine in the life to come 5 Now wee are made partakers of the Deitie of Christ onely in force and operation but of his humanity in verie deed as far as he is our brother 6 Nowe this participation by reason of the most strait baÌ„d and the vnspeakable efficacie therof not that the one substance doth touch the other is expressed by the names of vnion engraffing incorporation and such like 7 The same is for three causes called spirituall first of all because the true and the soueraigne cause thereof is that power and vnspeakable force of the holy Ghost the which notwithstanding the distaunce of place doth most trulie and most effectually joyne the Saints though here as yet vpon earth in a spiritual marriage with Christ that they may be flesh of his flesh bone of his bones althogh according vnto this flesh they are not vpon earth but in heauen 8 Secondly because again this conjunction with Christ himself according to the flesh is in regard of vs a worke not of the bodie but of the minde which receiueth Christ by faith 9 Thirdly because the end and the scope of this mutuall Communion is not to the end that a kind of monstruous bodie should arise from the vniting of his substaunce with ours but that in this life we shuld be gouerned by his Spirit and that in the life to come we should liue an aeternall and a heauenly life with him 10 Yet may this vniting bee called a corporall vnion in a sound meaning so that all ambiguitie and newnes of wordes be auoyded namely if that especiall thing which in this mysterie as before hath bin said we spiritually receiue by faith and that is the verie humanitie of Christ be considered Next if respect be had to the external means which the holy Ghost vseth to beget and nourish faith in vs namely both the outward word sounding in our ears and also the Sacramentall elements and rites that affect the rest of our senses 11 Out of this spirituall vnion ariseth that mysticall bodie wherof Christ is the head both in respect of his preheminence ouer the same and also because he doth wholie giue sense and motion therevnto Nowe all those that beleeue and are sanctified are called members vnder this head in which sense is the Church called by PETER the Citie the spirituall temple of God built of liuely stones whose foundation and cheife corner stone is Christ who sustaineth and beareth vp the whole building It is no lesse absurd therefore to suppose that there is a kind of fastning and a cleauing of Christs bodie within ours or of ours within his then it were to say that the bodies of the Saints do subsist one within another Seeing that the band of the Communion of Saints is the very same that the vnion is which they haue both with themselues and with Christ 12 Some of those things wherof we are made partakers in this mysterie are altogeather proper to the elect namelie Christ himselfe of whome none can be a member except he be indued with true faith true faith which is inseparablie joyned with true hope charitie and last of all that aeternall kingdome prepared from all aeternity according to the free purpose of God vnto the elect onelie Some also are after a sort as the Lord thinketh good common to the hypocrites and prophane by reason that they seeme to bee ingraffed into Christ as are the gifts of Prophesie of tongues and of healing togeather with manie other notable gifts of the mind and excellent benefites of this life the which as by the elect they are consecrated to God who is the giuer of them so are they prophaned by the wicked 13 Againe these gifts though not alwaies in the same measure are partly common to all the Saints as beeing necessarie to the saluation of all of which sort are the participation of Christ himselfe liuelie faith steadfast hope loue vnfained remission of sinnes and sanctification by the holie Ghost with suche like and partlye proper to euerie seuerall beleeuer the which the same holie Spirite doth distribute according to the diuers consideration of the callings of men vnto whome and in what measure hee thinketh good 14 Euerie one of the Saints seuerallie considered haue their peculier giftes both in regarde of the possession of Christ himselfe and also of his benefits as it is expressed in the similitude of the talents But in asmuch as there is one GOD and Father of all one Christ the Lord one Spirite whereof all the Saints are endued one faith one hope of the same calling one baptisme one kingdome of heauen and also because whatsoeuer graces bestowed vpon anie is therefore giuen that the vse of them may bee common vnto them all and so that they should be the one and the selfe same bodie of Christ therefore all the gifts bestowed vppon any of the
the Bible be translated into the mother tongue of all Christian people Therefore wee doe also condemne the said Papists who will not allow of such translations 13 This same word of God ought to be faithfully and sincearlie expounded vnto the people by euerie Pastour and out of the same are exhortations consolations and reprehensions to be drawne whence also the gainsayer is to be conuinced and put to silence 14 This worde of GOD is said to haue life in it not that this life is placed in the letters syllables or wordes for they are to be counted witches and enchanters who attribute anie deuine power vnto the letters and woordes themselues but because it is an instrument whereby God doth make knowne vnto vs that which he will haue vs to vnderstand for our saluation 15 To conclude this is an absolute perpetuall and necessarie note of the Church namely that the purity of doctrine be maintained therin and that the pillar ground of the truth be in the same Defended by IOHN GIGORDVS Baeterrenensis PRINCIPLES CONCERNING TRADITIONS LIII 1 HAuing last of al disputed concerning the written Worde of God this present Treatise is to bee touching Traditions which some call by the name of vnwritten word and doctrine 2 Those which the Greek cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are commonly called Traditions amongst the Latines which they affirme not to bee contained in writing but to haue beene conueied by word of mouth as it were from hand to hand deliuered from one to an other 3 Now there are two sorts of Traditions mentioned in the Scriptures whereof some are commendable as proceding from the Spirit of God of which sort are those which are mentioned to haue beene receaued from Christ his Apostles others were inuented by the wit of man as those which Christ calleth the Traditions of the Fathers and the commandements and doctrines of men 4 The former of these were not at the first as being in the infancy of the church committed to writing but now since that time that they haue beene put into the writings of the Apostles they are not to be taken as vnwritten but to haue credit amongst all as being the verie written word of God 5 Of these there are two sorts for some do appertaine vnto the record of the hystorie and the things that were done as that which LVKE speaketh cap. 1. 2. of the things that were done by Christ some do appertaine vnto doctrine and that in a twofold difference 6 For some were concerning the Doctrine it selfe as those things touching the Lords Supper which PAVL affirmeth to haue deliuered as he receiued them of the Lord Some are concerning the rites and the good order of the Church as that touching the blood of thinges that were strangled the couering of womens heads that men should not bee couered in the time of praier and such like 7 Those thinges which are concerning the substaunce of doctrine are to be perpetually obserued in the Church but as for the things which apertain to outward rites they in consideration of diuers circumstāces as of time place person may bee chaunged yet so as regard be alwaies had which must be generally obserued in al indifferent things vnto that which maketh most for the glorie of God the aedification of the Church 8 As touching other traditions which haue risen from the bare will of man though they haue neuer so glorious a shewe of antiquitie holines and wisedome yet if they agree not with Gods word they are to be accounted for no better then will-worship and so they are to be vtterlie cast out with all other superstitions that are either directlie or indirectlie against Gods word Of this sort are the obseruations of the difference of meat garments daies praier for the dead invocation of Saints departed Mouckery single life and a thousand such like either foolish or impious toyes wherewith Christians are now much more burthened then the Iewes were in times past with their Ceremonies 9 For in the worshippe of God this hath bene is and shall be the onely rule Whatsoeuer is without faith is sin and that faith dependeth not vpon the inuentions of men but vpon the hearing of Gods worde and that there can be no obedience where there is no commandement 10 And seeing the minde of the Lord is onely knowen vnto himselfe it belongeth not vnto man to set downe what is acceptable or what is odious in his sight but vnto God onely who hath therefore taught vs how hee will be worshipped and would not leaue that point to our choise 11 The word of God furthermore is euery way perfect and thervnto nothing is to be added or detracted for it is able to make the man of God absolute Wherefore we do constantly affirme that we are bound onely to cleaue vnto it rightly vnderstoode and that wee must not depart one jote from the same The vnderstanding of it is to be drawen from the analogie of faith and the conferences of other places of Scripture 12 We hould that it is lawfull neither for counsellors nor Bishops nor for anie man to impose lawes vppon the consciences of men which onelie belongeth to the alone Bishop of our soules and our Law-giuer Christ or vnto the Apostles hauing his commaundement For although true Pastors and Doctors of the Church haue beene and are in the place of the Apostles yet haue not they the same commission that the Apostles had For the Apostles being immediatlie inspired by the spirite of God could not erre and we are bound in euerie point to beleeue them But as for Pastors and Teachers they may such is mans weakenesse oftentimes slipp and therefore they are onelie to be followed so farre as they followe Christ and his Apostles Wee condemne therefore the olde Pharisies and those which haue followed them as the Iewes who haue coined vnto vs their CABALA and manie other dotages of their TALMVD the Papists and all other false Christians who haue polluted the seruice of God with their own dreames and inuentions and as it is written ISAY 29. MAT. 15. doe worship God in vaine in teaching mens traditions Defended by IOHN RVE of CADOMA in Normandie PRINCIPLES CONCERNING COVNCELS AND FATHERS LIIII 1 VVE haue shewed in the former treatise what the authoritie of Traditions can be it followeth that wee entreat of those thinges which appertaine vnto the confirmation of them wherefore wee will first of all deale with counsels next with Fathers 2 Seeing all things in the Church of God ought to be done orderlie and that the Church is gathered out of all people and nations the parts as it were of the Catholicke or vniuersal church were not without cause deuided which parts we call particular churches 3 Whereas this diuision was by little and little framed according to the example of the Prouinces and Diocesses or seuerall jurisdictions of the Romaine Empire as both the thing it selfe and also the very names doe shew it
amongst so many distinct kingdoms and estates we see not seeing that they who do purposely withstand the reformation of the Church will neuer agree that there shall bee a lawefull and free meeting And seeing also too many of those whom the Lord hath in these times inlightned with the brightnes of his Gospell are so drawen into diuers factions that there is left but small hope of reconciliation except that Princes beeing kindled indeede with the true zeale of Christs glory would by their authoritie restraine the madnes of some of the Bellowses and firebrandes that Sathan hath raised in these our daies so that the discourse concerning such a general Councel may at this time seeme superfluous 22 But if the question be in generall what the authoritie of the determination of Councels ought to be wee answere brieflie and plainlie seeing we know fully that those ancient general Synods as both those foure most famous gathered against the blasphemies of ARRIVS MACEDONIVS NESTORIVS and other suche monsters and also manie others helde against the Monothelites and Monophysites were lawefull and altogeather agreeable vnto Gods woorde in respect of the truth of Doctrine that hee which dissenteth from these Synods in respect of Doctrine may justlie be said to swarue from the very worde of God which is the rule of all lawfull Synods 23 Wee dare not affirme this without exception of all prouincial synods bicause they are found marueilous contrarie and repugnant one to another Therefore wee doe affirme that the determinations of those Synods concerning Doctrine is to be very carefully and religiously measured according vnto the rule of Gods worde or the Doctrine of the Apostles the analogie of faith briefly comprehended in the Apostolicall beliefe 24 Now as touching those general councels that were manifestlie tyrannicall as that first of EPHESVS and the second of NICE wherein the worshipping of Images was established and all others gathered against Gods truth by the counterfeit Bishops of Rome together with al prouinciall assemblies like vnto them we do not onely not allowe but holde them accursed according to the commandement of PAVLE seeing the true much lesse the counterfeit Bishops are not in authoritie aboue the Angels whom he commaundeth to be held accursed if they teach any other Gospell 25 Now in those thinges which belong vnto the good order of the Church be they established by ancient or latter Canons This is first of all to be obserued that the conscience is not simplie tied by any such rules 26 And this meane is also preciselie to be kept in all of them vz. that those things which are either in their own nature supersticious or so farre abused vnto superstition as it is more expedient they should bee abollished then amended bee at once cleane taken awaye that the Church bee burdened with no Ceremonies that wicked Rites bee rooted out of the same and consideration bee had what is agreeable vnto euery place and time 1 They erre therefore most dangerouslie who holde that Councels both generall and particular cannot err and will haue the consciences of Christians to depend vppon them both in doctrine and also in traditions or Canons 2 They also doe erre who resting onely in their own priuate studies doe attribute nothing vnto the decrees of Councels 3 As those also do erre who in Ecclesiasticall controuersies will affoord no place vnto Councels Concerning Fathers 1 IT is certaine that as the Lorde in times past raised vp godly Priests leuits and prophets which might interpret his law against false teachers and apply the same vnto their time So in the Christian Churche after the labours of the Apostles and the Euangelistes hee indued with a certaine greater measure of his Spirit those whome he thought good by whose writings posterities might be instructed not that they should adde or detract any thing from the worde of GOD or change any syllable therein But that they should bee the true interpretours of the same and that there should bee an vse both of their sound disputations against heretickes and also of their holie and learned both exhortations and consolations to ouer-passe heere that the storie of the ancient Church is to be knowen out of their writings 2 But heere men do diuerslie offend for both they are greatlie to be reprooued who doe neglect so great gifts of God and they on the other side do greeuously offend who receaue the writings of the Fathers without exception for the rule of faith and those also who will haue the gouernment of the church without respect of time place and person to be framed according to the prescription of the ancients Neither are they to be heard who holde that the Fathers are to be accounted because they are ancient 3 Therefore there is this meane to bee kept in the reading of them namely in respect of Doctrine be they old or be they new for the olde themselues were sometimes new al their sayings are without preiudice to be diligentlie examined according to the rule of Gods written word the which thing they themselues euery where in their writinges wish to be done and as touching the gouernment and ceremonies of the Church receiued in their times all preposterous zeale is therein to bee auoyded in such sort as those thinges which the writings of the Apostles commaund to bee perpetually obserued in the Church are to bee descerned from the matters that are indifferent and were added since their time There is also great consideration to be had of circumstances which are alwaies necessarilie subject vnto change Defended by IOHN HALSBERGIVS a Flemming PRINCIPLES CONCERNING THE SACRAMENTS LV. WE HAVE IN THE FORMER PRINCIPLES dealt both with the word beeing one of the markes of the Church and also with those things that depend thervpon now we are to handle the other marke thereof vz. the Sacraments and first in generall 1 VVHen as God of his infinit goodnes would not haue his Church after the fall of man to remaine in that miserable estate hee did not onelie in word and promises declare his goodnes thereunto concerning the sauing thereof by Christ but also added certaine rites and ceremonies whereby hee might confirme the same in the assurance of his diuine goodnes towardes it 2 These rites did the Grecians call Mysteries because they signified secrete and hidden matters which can bee known vnto none saue vnto those only that are instructed that is vnto the members of Gods Church Now the Latines called them Sacraments either because the woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so interpreted by the olde translatour of the new Testament or because these rites are the markes of the couenaunt betweene God and vs that hee should bee our God and we his people and that by a Metaphore borrowed from the Sacraments that is the solemne oathes whereby souldiers bound themselues vnto their Captains and the Captaines againe vnto them 3 Now although neither the word MYSTERIE nor SACRAMEMT be found in the Scripture in that
there was not that wise regarde by this meanes had of the Churches which had beene needfull 10 First in that this Prioritie and Primacie was tied vnto certaine rites whereas the regarde should chieflie haue bene had in this point vnto the fitnes of the persons and not vnto the power and populousnes of Cities for experience it selfe doth teach vs that vices invading the very Pastors themselues doe grow no where more rife then in great Cities and in this point this one thing is verie wonderfull that the Fathers in that distribution followed the type of the Romaine Empire notwithstanding that the holie Ghost by IOHN speaketh of the image of the beast 11 The other in that they made one man ouer-seer ouer more elderships or churches then had bin needfull that for tearme of life vnles some great matter had fallen out although at that time he easilie suffered himselfe to be displaced whence the waye was opened first for those Bishops to opresse their fellow-laborers Next vnto mutual contention amongest themselues then to the tyrannicall gouernement of a few and last vnto that Antichristian tyrannie it selfe 12 Whence it appeareth of what great moment it was that the gouernement of the Church ordained by the Apostles and vnder the which the Churches flourished euen in persecution being a gouernment consisting of an Aristocratie most diuinelie mixed with the holy Democratie of the Church vnder that onely Monarch ruling by his owne lawes should haue beene retained rather then new degrees and formes of gouernement should haue bene invented and especiallie according vnto the paterne of the Romaine Empire wherein they did no other thing then the Israelites in times past who not contenting themselues with the Aristocratie ordained by the Lord would bee gouerned by kings after the manner of the nations round about them 13 Yet the Fathers fore-seeing this inconuenience labored to preuent the same by many decrees both of particular and generall Synods least that this order by anie pretence should be turned into honour and lordlie dominion But what compelled them to ordaine that wherevnto they were necessarilie enforced to prouide a remedy 14 And alasse this remedie was vsed in vaine as most woefull experience did presentlie testifie From whence I pray you did it proceed but from this authoritie attributed vnto certaine Cities and places that first scismes next the defence of heresies did arise and presently the chaunge of the Ecclesiastical Aristocraty the head whereof is Christ alone into the horrible tyrannicall gouernment of a few when as at the first the foure Patriarks exercised jurisdiction ouer their fellow-brethren the Metropolitans or Archbishops wherevnto the Patriarch of Constantinople being added to make vp the fift and vsurping the Patriarkes of Ierusalem Antioch and Alexandria beeing thereby thrust downe lower the next place vnto the Romaine Patriarke by reason of the dignitie of new Rome he in the East and the Romish Patriarke in the West invaded the very throan of Christ Iesus 15 Nowe as touching the other functions the onelie names whereof haue remained amongst the false Romish cleargy to blind the worlde withall it shall appeare in the 3. head of this contrariety or Antithesis how they are depraued 16 The Lord in his word hath opened one onely way whereby men are to enter into the sacred functions of the Ministery that is free election made by those who haue interest therin together with the trial of doctrine and life as also it is decreed by infinit numbers of the purer canons of Councels and Synods 17 The right of this election in regard of the choice of their vniuersall tyrant or rather in the execution of their open most manifest Symony haue the Colledge of Cardinals at Rome vsurped vnto themselues And this tyrant also doth claim vnto himselfe most impudently the authoritie to make most shamefull marchandize vnto anie that will giue most of Ecclesiastical benefices as they cal them or to bestow them any waies at his pleasure raising exacting very often the price of them as hee thinketh good without regard of any canon old or new and besides that Bishoppes and a few others within their Prouinces are beholding vnto him for the right of collation as they call it or bestowing of benefices hee hath very often couenanted concerning the naming of those that should possesse thē vpon what condition hee thought good euen with Kings and Princes 18 Now the treatise concerning the third head that is concerning the administration of Ecclesiasticall functions in that false Apostaticall Church of Rome we will referre vnto the next disputation Defended by SAMVEL CEVALLER of Geneua PRINCIPLES TOVCHING THE HOLY FVNCTIONS OF THE CHVRCH THAT ARE DEPRAVED AND RETAINED ONELIE IN name in the Romish counterfayt Church LXXV 1 FIrst of all this shamefull errour hath taken roote in that Romish false-Church namelie that they count the holie functions of the Church amongst Sacraments vpon the number of which functions also they thē selues cannot agree 2 This which falslie they call the Sacrament of Order some do deuide into the highest and the lowest orders others more arrogantlie vnto the ruling and gouerning or into the ministring seruing degree not altogether without reason because some of them are vnder the authority subjection of others yet by a vain friuolous distinctiō seeing they haue taken away as shall be shewed the things thēselues and do onely retain the names that therby they may cloak thēselues vnder the coūterfeit shew of antiquity 3 This ruling order they attribute vnto their Bishops whereof also they make diuers degrees and their Elders vnto whome also they do assigne their rulers called their Arch-elders the rest they containe vnder the name of the seruing order 4 Others do make the Ecclesiasticall Lordships and jurisdictions to be aboue the orders themselues and so they make the highest orders to be Priests Deacons and Subdeacons the rest which are of the inferiour order they name Ostiaries or doore-keepers Readers Exorcists and Acolythes or such as in times past attended vpon the Ministers of these we will speake seuerallie laying down this foundation that none of these functions are found in the Romish fals-Church but onlie in name Concerning Bishops 5 Nowe as touching Bishops seeing that by the ordinaunce of God a Bishop Pastor and Elder we speak now of those Elders that labour in the woorde are the one and the same in respect of their function whereas in the Romish counterfeit Church to be a Bishop and to bee an Elder are altogeather diuers things so that there are manie Bishops there which neither are nor neuer were Elders whome they call Priests and on the other side there are manie and almost infinite Elders which neither are nor euer shall be Bishops it followeth that amōgst them there are no Bishops of Gods ordinaunce 6 Seeing that none by Gods word is called a Bishop in respect of his fellow brethren which are al aequall among themselues but in regard of
same leaning vpon the power of GOD doth preuaile against the gates of Hell and it is also bestowed although not in the same measure but as it pleaseth the holie Ghost to giue it vppon euerie particular member of the Church whereby it commeth to passe that the holy Ghost in them dooth tread Sathan vnder feete resist the fleshe beare rule ouer sinne yea at the length vtterlie destroy and ouercome death 4 Neere vnto this is that other extraordinary particular force whereby the Lord indued his when and whom hee thought good with the power of casting out Diuels in the name of the Lord and with other gifts of woorking miracles 5 The other Ecclesiasticall power which concerneth the order appointed for the Gouernement of the Church is defined to bee that power which is giuen vnto them that are in the function of the Ministerie ouer those whose saluation they are in respect of their calling to promote of this sort are Pastors and Elders called also Gouernors of whome wee haue spoken in the former sort of Principles 6 This whole power consisteth in three points namelie in teaching in appointing of lawes and in censuring 7 The right and authoritie of teaching not what they thincke good but that onelie which the Lorde hath written by the Prophets and Apostles and in the publicke administration of those Sacraments which and in those rites wherein hee commaunded them to be administred dooth belong onelye vnto those Pastours that are rightlie called as long as the ordinarie vocation dooth remaine 8 Now this authoritie euerie faithfull Pastor is bound to practise not onelie vniuersallie amongest his flocke but euen towardes euerie particular sheepe thereof by instructing comforting and correcting them according as their necessitie requireth as the Lord in EZECHIELL and the Apostle himselfe by his owne example dooth teach vs. Act. 20. 9 The strength and efficacie of this power is shewed in that it is Metaphorically expressed by the names of Keyes of shutting and opening and properlie vttered by remission and retaining of sinnes and it is also of that great moment that that is saied to bee loosed and remitted and on the other-side to bee shutte and retained in Heauen which is opened and remitted and in like sort shut and retained in earth 10 Yet is not that by this meanes transferred to men which is onely proper vnto God and to our sauiour Christ Iesus vnto whome alone all judgement is committed but heereby is ment that that is ratified with GOD which is rightly done in his name by his Pastor that is chosen thervnto or rather that God is the authour of that which hee doth by his Ministers declaring remission of sinnes vnto those that beleeue the Gospell and condemnation vnto the vnbeleeuers according vnto that saying Hee that heareth you heareth me hee that despiseth you despiseth me he that beleeueth shal be saued hee that beleeueth not is alreadie condemned The Romish Prelate therefore and his false Cleargie who doe falslie beare the world in hand that the keies and power of opening and shutting of heauen is committed vnto them do abuse their Ministerie and according vnto the saying of Christ let them alone they are blind leaders of the blind 11 The other part of this Ecclesiasticall gouernment being committed to Pastors and Elders which wee said to consist in appointing of lawes is so to be vnderstood not as though it were lawfull in Christian Religion to impose lawes vpon the consciences as it is in the Ciuill pollicie to ordaine and to abrogate ciuill lawes and constitutions the which point the Apostle expreslie testifieth not to be permitted vnto the very Angels For we haue but one law-giuer namely the onely Sonne being the alone interpretour of his Fathers will and the head of the Church who hath most fully opened the whole counsell of our saluation togeather with the whole worshippe due vnto him and hath both by his own mouth and also by the Apostles both by preaching and by writing most perfectly set down the gouernement of his owne house euen vnto the ende of the world wherevnto nothing is to bee added or detracted and wherein it is vnlawfull to change one tittle 12 That matter therefore remaining whole and sound in those points which God hath commanded concerning his worshippe and the duties of a Christian life it followeth that the Church hath power to enact lawes onlie touching those thinges which belong vnto comelines and order and appertaine vnto the mutuall agreement of the faithfull in the outwarde worship of God in consideration of which matters seeing by reason of the diuers and sometimes repugnant circumstances the Church beeing now gathered out of all nations they cannot bee the one and the same at all times and places It followeth that it is free and lawfull either to ordaine or to abrogate them as it shall appeare that the necessitie or commodity of the Church doth require the same 13 But heere some thinges are especially to bee verie carefullie taken heede vnto First that the conscience bee not ensnared hereby as though these lawes were anie part of Gods worship For the Lorde doth condemne all will-worship as being himselfe the onlie Law-giuer of the conscience 14 Secondly that vnprofitable curious and ridiculous rites be not appointed in stead of graue comely and profitable order 15 Thirdly that the true and pure worship of God bee not hindred much lesse oppressed by the multitude of such lawes 16 Fourthly that especial care be had that these things by a false pretence of Religion grow not into superstition much more that they degenerate not into impietie and if this come to passe that they be either presently amended or rather vtterly abollished 17 Now that men haue long since greatly offended in these matters experience alasse and the lamentable deformity of the church doth make it true and manifest whereas the true vse both of the word also of the Sacraments hath bene not onely depraued but euen turned into open Idolatrie All the will-worship then that hath beene brought either into the West by that Romish Prelat and his false Bishops or into the East Churches by the Patriarkes of Greece we doe at once condemne And we affirme that those Christian Magistrats haue doone well who by the procurement and aduise of the true seruants of God haue cut off out of their Dominions many vnprofitable ceremonies and altogether abollished the vngodly and superstitious rites how ancient so euer they were We doe on the contrary side auouch that they haue smally regarded the good of the Churches within their dominions who either haue retained the relicks of such ceremonies or haue chosen in a kinde of preposterous judgement rather to correct them then at once to abolish them 18 Briefly the ordinary and lawful power to ordain and abrogate these lawes doth neither depend onelie vppon the will and good liking of the Pastour alone nor yet vpon the judgement of some Presbitery onely but there is also