ouerthrowe the trueth they are neuer able For the soules of the faithfull euen out of the verie mouth as is commonly said Von mund vss zu himmel faren vppon a sodeine enter into their blessed seats and by faith enioy euerlasting felicitie Againe we read in the Reuelation of our Lord Iesus Christe made to Iohn the Apostle that it was said And I heard a voice from heauē saying vnto mee write Blessed are the dead which hereafter die in the Lord euen so saith the spirit that they may rest from their labours their workes followe them In these words an heauenly and vndoubted oracle touching the blessednes of all such as die in faith is knitt vpp and S. Iohn is commanded to write the oracle from heauen that it may remaine to all times and be read of all people The summe of the oracle is this Blessed are the dead whiche heerafter die in the Lord. But they die in the Lord whosoeuer depart out of this life in the faith of Iesus Christ For so the Apostle vseth this kind of speach in the 1. Cor. 15. and 1. thess. 4. Furthermore they whiche depart out of this life in the faith of Iesus Christe are simplie and truly pronounced blessed to witt happie and free from all miserie Yea a note of the time when they shal obteine this blessednes is added namely Hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say presently at an instāt by and by out of hand to witt as the Lord saith in the Gospel forthwith after the death of the bodie There is added also another testimonie whereby againe the certainetie of felicitie is expressed and perfection too not delayed till the morrow Euen so saith the spirit that they may rest from their labours The spirite I meane of trueth whiche cannot lie sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Amen so it is truely the faithfull are blessed in déed and euen at an instāt they are blessed and so blessed that They rest from their labours The labours of the faith full are miseries calamities afflictions sorrowe feare or dread and other euils of this sort wherewith in this world they are vexed yea rather exercised in faith From these thinges the soules of the faithfull departing from their bodies are deliuered therefore they are not purged by torments and vexations they are not scortched in that middest of their iourney but beeing happie and blessed are forthwith deliuered from all anguish and trouble And if so bee that they suffered any thinge whiles they were yet liuing in the bodie if they did any good workes in faith they do follow them Let no man thincke that those woorkes beecause they nowe ceasse were and are vaine For they receiue their reward in that blessed life For that it is that Their works do folow them And let vs marke that he sayth not The workes of other followe them to deliuer them forsooth out of purgatorie but Their owne works follow them For in the Gospell also the wise virgins which had oyle readie in their lamps went in with the bridegrome to the mariage the folish virgins which had prepared themselues no oyle but did hope to haue from elsewhere to serue their turne are excluded and shut out from ioy To the omnipotent God therefore our most mercifull father and continuall-running founteine of all good Graces and whiche is neuer drawne drie who fashioned our bodie in our mothers wombe and breathed or powred into it a reasonable soule whiche might whiles it is ioyned to the bodie quicken and direct vs and when it is separated from the bodie might forthwith after the death of the bodie be translated into heauen there to liue in ioy and happines vntill it returne againe vnto the bodie beeing raised from the dead in the last iudgement with the which it maye reioyce and be glad for euer and without end to that God I saye thoroughe Iesus Christ for whose sake we are made partakers of so great a benefite be glorie praise and thankes giuing for euermore Amen ¶ The ende of the second Tome THE FIFT AND LAST DECADE OF Sermons WRITTEN BY HENrie Bullinger The thirde Tome IESVS This is my beloued Sonne in whome I am well pleased Heare him Matth. 17. THE FIFTE DECADE OF Sermons written by Henrie Bullinger ¶ Of the holie catholique Church what it is how farre it extendeth by what markes it is knowen from whence it springeth how it is mainteyned and preserued whether it may erre Also of the power and studies of the Church ¶ The first Sermon THE order course of things so leading vs next after God the workeman and authour of all thinges wee come to speake of his most excellent worke to witt the Church For so great is the goodnesse of our good God and most louing father that not he himself is desirous to liue happily blessedly alone but moreouer to bestowe and powre vppon vs men his beloued creatures all kinde of blessednes and that wée should enioye his goods by all meanes possible And for that intent he choseth men to him self who liue in this world that he may once translate vnto him selfe in whome also euen while they liue héere hee maye dwell whome he may enriche with all his goods in whom he may reigne and that they should be called by his name to wit a people a house a kingdome an inheritaunce a flocke a congregation or Church of the liuing god Of which Church I will speake being ayded with your prayers such things as the Lord of the Church shall graunt vnto mée to vtter This word Ecclesia which signifieth a Church or Congregation is a Gréeke word vsed receiued amonge the Latines signifying as I said a congregation communion or assemblie in the Dutche tongue Ein Gemeind or a people called together to heare of matters of the cōmon wealth For so it is founde that S. Luke vsed this word in the 19. Chap. of the Actes of the Apostles But it was translated to an holy vse and began to bée called a congregation assemblie or companie of the faithful calling vppon the name of the lord S. Paul saith that he persecuted the cōgregation or Church of God who in another place sayeth I receiued authoritie from the highe priestes to binde all those that call vpon the name of christ For now doth hee terme them such as call vppon the name of Christ or Christians whome before he named the Church Or else this word Ecclesia the church or congregation is so called of caling forth together for in the Gréeke tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to call forth For God calleth forth from al parts of the wide world and from the whole congregation of men all beléeuers together with their séede that they may bee his peculiar people he againe may be their God that is to say that they may be the Church of the liuing god In times paste the congregation or assemblye of the Iewishe
his confession and the keyes of giuing of sentence iudgement or of opening shutting vpp of heauen of forgiuing or reteyning of sinnes They say that this power was promised to Peter in Matthew the Lord saying Vnto thee wil I giue the keyes of the kingdome of heauen but that it was giuen to all the disciples in Iohn Christe saying Whose sinnes soeuer ye forgiue they are forgiueÌ„ to theÌ„ And in these dayes is giuen to the priests by the bishop in their consecration laying their hands on the priests at the giuing of them their orders sayinge Receiue ye the holy Ghost whose sinns soeuer ye forgiue they are forgiuen them They call the power of placing ministers of the Church Ecclesiasticall iurisdiction to consist in a certeine prelacie and the fulnesse of it to rest onely in the Pope hauing respecte to the whole vniuersall Church For it belongeth onelie to the Pope to appoint rulers and prelats in the Ecclesiastical Hierarchie because it was said to him Feede my sheepe Moreouer they say that all iurisdiction ecclesiasticall doth come from the Pope to inferiour rulers either mediatlie or immediatlie in which thinges authoritie is limitted at his pleasure that hath the fulnesse of power For a bishop hath authoritie onelie in his diâ—cese and a curate in his parish c. Power of Apostleship or preaching the word of God they call the authoritie of preaching which the Lord had giuen to his disciples saying Go ye into all the world preaching the gospel to all creatures But doctours in these dayes affirme y none ought to be sent out to preach but onely by Peter that is his successour mediatly or immediatly c. They say that the power of iudiciall correction was giuen to Peter by God to whome he said If thy brother shall offend or trespasse against thee c. For the words of the Lord are knowen wel enough in S. Matth. cap. 18. They say therfore that God gaue authoritie vnto priestes not onely of excoÌ„municating but also of determining iudging and establishing commandements lawes and canons because in that place it is said Whatsoeuer ye bind vppon earth it shal be bound in heauen To conclude they saye that the power and authoritie to receiue thinges necessarie for this life in reward of their spirituall labours was giuen by these woordes of the Lord Eatinge and drincking suche as they haue These thinges do these men teach concerning Ecclesiasticall power not onelie foolishlie but also falslie Of the power of consecration sacrificing howe vaine and foolish it is wee haue oftentimes said in other places and perhaps will say more if God grauÌ„t life in conuenient place and time Of the power of the keyes we wil dispute God willing about the end of the next sermon And something we brought when we disputed of penance auricular confession But they are foolish shameles trifles which they babble of ecclesiasticall iurisdiction of the fulnesse of the high power that is to saye of the bishop of Rome whiche I doubt not are knowen well enough to the whole world longe agoe and of that matter there shall follow hereafter some arguments for the confutation therof in these our sermoÌ„s Wheras they vsurpe vnto themselues the office of teaching and crie out that no man can lawfullie preach but such as are ordeined by them they thereby séeke the ouerthrowe of Gods word the defence assertion of their owne errors whiche shall also be intreated of in his due place The power of excommunicating they haue so filthilie shamefullie abused that the Church through their negligence and wicked presuÌ„ption hath not only lost true discipline but also excommunication it selfe hath béene a great many yeares nought else with the bishops of Rome but fire sword wherewith they first raged against the true professours of Gods word and persecuted the innocent worshippers of Christ Moreouer that there is no power giuen of God to the ministers of the Church to make new lawes we wil shew in place coÌ„uenient The authoritie and power to receiue wherewith to liue haue they put in execution to the vttermost but in recompence of their temporall haruest they haue not soawen spirituall thinges but rather being a sléepe they haue suffered him that is oure enimie to soaw cockle in the lords field and that not by any other but by their owne meanes For haue not they not being contented with thinges necessarie for this life vnder that colour subtilely inuaded kingdomes and most shamefully cruelly possessed them Wherfore he that seeth not that ecclesiastical authoritie as it is by these men affirmed and also by them put in practise is but a méere tyrannie ouer simple soules it is plaine hee séeth nothing at all Wée wil nowe herevnto ioyne a true simple plaine manifest doctrine concerning ecclesiasticall iurisdiction Power is defined to be a right which men haue to doe some thing by It is called in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherof the first word signifieth right and power the second abilitie to execute power or authoritie For oftentimes it commeth to passe that a man shall haue authoritie to doe a thinge but is destitute of abilitie to performe it But God can do both and hath giuen them both vnto the Apostles against those the were possessed with diuels as Luke witnesseth saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee gaue them power and authoritie ouer all diuels c. And there is also one sort of power whiche is free and absolute an other sort of power whiche is limitted whiche is also called ministeriall Absolute power is that which is altogether frée and is neither gouerned or restreyned by the lawe or will of any other Of which sort is the power of Christ which he speaketh of in the Gospell saying All power is giuen vnto me in heauen in earth goe therefore and teache all nations baptising them c. Hee speaking againe of this power in the Reuelation shewed vnto S. Iohn the Apostle sayeth Feare not I am the first the last and I am aliue but was dead and behold I am aliue for euermore And I haue the keyes of hell and of death And againe These thinges sayeth he that is holie and true which hath the keye of Dauid whiche openeth and no man shutteth and shutteth no man openeth The power whiche is limitted is not frée but subiecte to an absolute or greater power of another whiche cannot of it selfe doe euerye thinge but that onelye that the absolute absolute power or greater authoritie doth suffer to be done and suffereth it vnder certeine conditions Of whiche sort surely is the Ecclesiasticall iurisdiction and which may rightly be called the ministeriall power For the Church of God vseth her authoritie committed vnto her for this purpose by her ministers S. Augustine acknowledging this distinction speaking of Baptisme in his fifte treatise vppon Iohn sayeth
power to giue iudgement of doctrines euen by this one sentence of the Apostle Paule appeareth Let the Prophets sayth he speake two or three at once and let the other iudge And in an other place he saith Proue all thinges and kepe that which is good And S. Iohn said Dearelie beloued beleeue not euerie spirite but trie the spirits whether they are of God. But of this kinde of power to iudge there is also a certeine order For the Church doth not iudge at her owne pleasure but after the sentence of the holy Ghost and according to the order and rule of the holy scriptures And heere also order moderation and charitie is obserued Therefore if at any time the church of god according to the authority which she hath receiued froÌ„ the Lord do call a couÌ„sel together for some weightie matter as we read that the Apostles of the lord did in the Actes of the Apostles it leaneth not here to her owne fleshly iudgment but giueth ouer her selfe to bee guided by the spirite and examineth all her doinges by the rule of the word of God and of the two-fould charitie Wherefore the Church maketh no new lawes as the church of Hierusalem or rather the Apostolique church sayeth that it séemeth good both to the holy Ghost and to the Church that no other burthen should be layd vppon the faithful Christians but onely a few and those verie necessarie thinges and neither beside nor contrarie to the holy scriptures Now Ecclesiastical matters are of diuers sortes the good ordering and well disposing whereof for the coÌ„moditie of men is in the power of the Church of whiche sorte those thinges are which concerne outward worship in place in time as is prophecying or interpretation of tongues and scholes Also the Church hath to iudge in causes of matrimonie and chiefly it hath correction of manners admonitions punishmentes and also excommunicating or cutting off from the bodie of the Church For the Apostle also sayeth that this power is giuen him and yet to the intent hee should therewith edifie not destroy For all these thinges whiche we haue remembred such like are limitted with the rule of the word and of loue also with holy examples and reasons deduced out of the holy scriptures Of all which wee will perchaunâ—e more largelye speake in their place Thus much haue I hetherto said concerning Ecclesiastical power the contrarie whereof I haue declared with how open a mouth our aduersaries do publish but yet they handle these matters so grossely that it may appeare euen vnto children what they séeke or what they would defende to witt not the Ecclesiasticall power but their owne couetousnesse luste and tyrannie The Canonicall trueth teacheth vs that Christ himselfe doeth hold and exercise absolute or full power in the Church and that he hath giuen the ministeriall power to the Church who executeth it for the most part by ministers and religiously executeth it according to the rule of Gods word These thinges beeing in this sorte considered it shall not bee greatly laboursome to knowe the studies of the holy Church of god For it executeth as I said euen nowe that power whiche it hath receiued of GOD most carefully and faithfullye to the ende that it maye serue God that it may be holy and that it may please him And that I may reckon vp some of her studies specially first of all it worshippeth calleth vppon loueth and serueth one God in Trinitie and taketh nothing in hand not hauing first consulted with the word of this true god For she ordereth all her doings according to the rule of Gods word she iudgeth by the woord of God and by the same she frameth all her buildinges being built mainteyneth them being fallen downe she repaireth or restoreth them againe The assemblies and congregations of Saincts vppon earth she feruently furthereth and loueth In these things it harkeneth diligently to the preaching of the word of God she is partaker of the sacrameÌ„ts deâ—outly and with great ioy and desire of heauenly thinges It prayeth to God by the intercession of our only mediatour Christ with a strong faith ferueÌ„tly continually and most attentiuely It praiseth the maiâ—stie of God for euer and with great ioy giueth thanks for all his heauenly benefits It highly estéemeth all and euery the institutions of Christ neither doth it neglect any of them But chieflie it acknowledgeth that it receiueth all things belonging ether to life saluation righteousnes or felicitie of the onely sonne of God our Lord Iesus Christ as he who onely chose her and then by his spirite and bloud sanctifyed her and made her a Church that is a chosen people whose onely king redéemer high priest and defender he is without whom there is no saluation Therefore in God alone by our Lord Iesus Christ she only resteth him shee onely desireth and loueth and for his sake she reioyceth to loose all things that apperteine to this world yea and to spend her bloud and her life And therefore it cleaueth vnto Christe by faith inseparablie neither doeth it hate any thing more bitterly than falling awaye from Christ and desperation For without Christ there séemeth nothing in all this whole life to be pleasant With Sathan as with a deadly enimie she hath vnappeaseable enimitie Against heresies and errours it striueth both constantly and wisely The simplicitie of the Christian faith the sinceritie of the doctrine of the Apostles it most diligently kéepeth She kéepeth her selfe as much as lieth in her vnspotted of the world and of the flesh from all carnall and spiritual infection And therfore she fléeth from and by all meanes detesteth all vnlawefull congregations and prophane religions with all wicked men and willingly and openly confesseth Christe both by woord and déede euen with the damage of her life It is exercised with afflictions but yet neuer ouercome It keepeth vnitie and concord carefully All and euerye the members of her body shee most tenderly loueth It doeth good vnto all men as much as power and abilitie will suffer It hurteth no man It forgiueth willingly It beareth with the weake brotherlye till they bee brought foorth forward to perfection Shee is not puffed vpp with pride but thoroughe humilitie is kept in obedience in modestie and in all the dueties of godlinesse But who I praye you is able to recite all and euery one of the studies of the church in a very large discourse much lesse in this short recitall And who would not desire to be a member of so diuine and heauenly a congregation I would by and by ioyne herevnto that which remayneth touching the vnitie of the catholique Church of the diuision thereof and of other thinges belonging to the consideration hereof but that I doe perceiue you beeing alreadie wearie of hearing do earnestly loke for an end of this sermon Therefore we will put off the residue till to morrowe And now lifting
their tributarie cities subiecte vnto them diligently to sée and marke what they did in euerie citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say spyes and watchmen The Apostles called byshops watchmen and kéepers of the Lords flocke and the stewardes of Christe or disposers of the secretes of God in the Churche And Presbyter an Elder hath his name of age and auncient yeares In times past the care of the common wealth was committed vnto the elders as to those that were exercised with manifolde experience long vse of things For gouernours of cities are bothe called Seniors and Senatours And as common weales haue their Senatours so hath the church her elders as it appeareth in the Actes 14. 15. 20. 21. chap. It séemeth that the ordeining of elders came into the church out of the synagogue For thus we reade in the booke of Numbers Gather vnto me saith he three score and ten men of the elders of Israel whome thou knowest to bee the elders of the people and officers ouer them and I wil take of the spirit which is vpon thee and put vppon them and they shall beare the burthen of the people with thee least thou bee constrained to beare it alone Wherefore the elders in the churche of Christe are eyther byshoppes or otherwise prudent and learned men added to byshops that they maye the more easily beare the burthen layd vpon them and that the churche of God may the better and more conueniently be gouerned For Paule sayth The elders that rule well let them be counted woorthy of double honour most specially they which labour in the worde and doctrine There were therefore certeine other in the Ecclesiasticall function who albeit they did not teach by and by as did the byshops yet were they present with them that taught in all all businesses Perhaps they are called of the same Apostle elsewhere Gouernours that is is to say whiche are set in authoritie concerning discipline and other affaires of the churche And bycause we are come thus farre in this present treatise we will also declare other names of offices in the churche There is muche speache in the scriptures of Deacons and amonge Ecclesiasticall writers of Priestes In the primitiue Churche the care of the poore was committed to Deacons as it is plainely gathered out of the sixt chapter of the Actes of the Apostles There are also lawes to be séene which are prescribed vnto them by the Apostle in the firste to Timothie the thirde chapter The office of Deacons was separated froÌ„ the function of Pastours and therefore we do not reckon them in the order of Pastours The auncient fathers referred them to the ministerie but not to the Priesthoode We reade also that women not wedded but widowes ministred in the primitiue churche And among other Phebe of the churche of Cencâ—ea highly praysed of the Apostle is verie famous But he forbiddeth women to teach in the church and to take vpon them publique offices How therfore or in what thing did women minister in the churche vndoubtedly they ministred vnto the poore in duties apperteyning to women They ministred vnto the sicke and with Martha Christs hostesse they did with great care and diligence chearish the members of Christe For what other offices could they haue Moreouer the name of Priest séemeth to be brought into the churche out of the synagogue For otherwise ye shall not finde in the newe Testament the ministers of the worde of GOD and of churches to be called priestes but after that sorte that all Christians are called priestes by the Apostle Peter But it appeareth that the ministers of the new Testament for a certeine likenesse whiche they haue with the ministers of the olde Testament of ecclesiasticall writers are called Priestes For as they did their seruice in the tabernacle so these also after their manner and their fashion minister to the churche of god For otherwise the Latine word is deriued of holy things and signifieth a minister of holy things a man I say dedicated and consecrated vnto God to do holy things And holy things are not only sacrifices but what things so euer come vnder the name of religion from whiche we dee not exclude the lawes them selues and holy doctrine In the old testament we read that Dauids sonnes were called priestes not that they were ministers of holy things for it was not lawfull for theÌ„ whiche came of the tribe of Iuda to serue in the tabernacle but onely to the Leuites but bicause they liuing vnder the gouernement and discipline of priestes did learne good sciences and holy diuinitie Here it séemeth it must not be dissembled that those names which we haue intreated of are in the Scriptures one vsed for an other For Peter the Apostle of Christ our Lord calleth him selfe an Elder And in the Actes of the Apostles he calleth the Apostleship a Byshopricke For Saint Paule also calling the Elders together at Miletum and talking with them he calleth them Byshops And in his Epistle vnto Titus he commaundeth to ordeine Elders towne by towne whome immediately after he calleth Byshoppes And that they also are called both Doctors and Pastours there is none so grosse headed to denie Now by all these things we think it is manifest to all men what orders the Lord him selfe ordeined from the beginning and whome he hath consecrated to the holie ministerie of the Church to gouerne his owne church He layd the foundation of the churche at the beginning by Apostles Euangelistes and Prophetes he enlarged and mainteyned the same by Pastours and Doctours To these Elders and Deacons were helpers The Deacons in séeing to the poore and the Elders in doctrine in discipline and in gouerning and susteyning other weightier affaires of the Churche Neuerthelesse it appeareth that the order of the Apostles Euangelistes and Prophets was ordeined at the beginning by the Lorde vnto his Churche for a time according to the matter persons and places For many ages since and immediatly after the foundation of Christes kingdome in earth the Apostles Euangelistes and Prophets ceased and there came in their place Byshops Pastours Doctours and Elders which order hath continued most stedfastly in the Church that nowe we can not doubt that the order of the Churche is perfect and the gouernement absolute if at this day also there remaine in the Church of God byshops or pastours doctours also or Elders Yet we deny not that after the death of the Apostles there were oftentimes Apostles raysed vp of GOD whiche might preache the Gospell to barbarous and vngodly nations We confesse also that God euen at this day is able to rayse vp Apostles Euangelistes and Prophetes whose labour he may vse to worke the saluation of mankinde For we acknowledge that holy and faithfull men whiche first preach the truth of the Gospell to any vnbeléeuing people may be called Apostles and Euangelistes
the vse or effect of the lawe of God and of the fulfilling abrogating of the same Of the likenesse and difference of bothe the Testamentes and people the old and the new 400 9 Of Christian libertie and of offences Of good workes and the reward thereof 440 10 Of sinne and of the kyndes thereof to wit of originall and actuall sinne and of sinne against the Holie Ghoste And lastly of the most sure and iust punishment of sinnes 477 The summe or contentes of the tenne Sermons of the fourth Decade 1 Of the Gospell of the grace of GOD who hath giuen his Sonne vnto the world and in him all thinges necessarie to saluation that wee beleeuing in him might obteine eternall life 525 2 Of repentaunce and the causes thereof of confession and remission of sinnes of satisfaction and indulgences of the olde and newe man of the power or strength of mē the other things perteyning to repentāce 561 3 Of God of the true knowledge of God and of the diuers ways how to know him That God is one in substance three in persons 604 4 That God is the creatour of all things and gouerneth all thinges by his prouidence where mention is also made of the good wil of God to vsward and of Predestination 635 5 Of adoreing or worshipping Of inuocating or calling vpon And of seruing the onely liuing true and euerlasting god Also of true and false religion 648 6 That the sonne of God is vnspeakably begotten of the father that he is consubstantiall with the father and therefore true god That the selfe same sonne is true man consubstantiall with vs and therefore true God and man abiding in two vnconfounded natures and in one vndiuided person 677 7 Of Christ King Priest of his onely euerlasting kingdome and priesthoode and of the name of a Christian 698 8 Of the holie Ghoste the thirde person in Trinitie to be worshipped and of his diuine power 714 9 Of good and euil spirites that is of the holie Angels of God and of diuels or euill spirites of their operations 731 10 Of the reasonable soule of man and of his most certeine saluation after the death of his body 759 The third last Tome and first the summe or cōtents of the ten Sermons of the fift and last Decade 1 Of the holy Catholique Churche what it is how far it extendeth by what marks it is knowne from whence it springeth howe it is mainteyned and preserued whether it may erre Also of the power studies of the Church 812 2 That there is one Catholique Church that without the Churche there is no light or saluation Against Schismatiques Wherefore we depart from the vp-start Churche of Rome That the Church of God is the house vineyard and kingdome of God and the body sheepefolde and spouse of Christe a mother and a virgine 841 3 Of the ministerie and ministers of Gods worde wherefore and for what ende they are instituted of god That the orders giuen by Christe vnto the Churche in times past were equall Whence and howe the prerogatiue of ministers sprang and of the supremacie of the byshop of Rome 870 4 Of calling vnto the ministerie of the word of god What manner of men and after what fashion ministers of the worde must be ordeined in the church Of the keyes of the Churche What the office of them is that be ordeyned Of the manner of teaching the Churche and of the holie life of the Pastours 891 5 Of the fourme and maner how to pray to God that is Of the calling on the name of the Lorde where also the Lordes prayer is expounded and also singing thankesgiuing and the force of prayer is intreated 914 6 Of signes the manner of signes of Sacramentall signes what a sacrament is of whome for what causes and how many Sacraments were instituted of Christ for the christian church Of what thinges they doe consist howe they are consecrated how the sign and the thing signified in the Sacramentes are eyther ioyned together or distinguished and of the kinde of speaches vsed in the Sacramentes 955 7 That we must reason reuerently of Sacramentes that they doe not giue grace neyther haue grace included in them Again what the vertue and lawful end and vse of Sacraments is That they profite not without fayth that they are not superfluous to the faythfull and that they do not depend vpō the worthinesse or vnworthinesse of the minister 995 8 Of holie Baptisme what it is by whome when it was instituted and that there is but one baptisme of water Of the baptisme of fire Of the rite or ceremonie of baptisme howe of whome and to whome it muste be ministred Of Baptisme by Midwiues and of infants dying without baptisme Of the baptisme of infantes againste Anabaptisine or Rebaptising and of the power or efficacie of baptisme 1032 9 Of the Lords holie Supper what it is by whom when and for whome it was instituted after what sort when and howe oft it is to be celebrated of the ends thereof Of the true meaning of the wordes of the supper This is my body O◠the presence of Christ in the supper Of the true eating of Christes body Of the worthy vnworthy eaters thereof how◠euerie mā ought to prepare him self vnto the lords supper 1063 10 Of certeine institutions of the church of god Of scholes Of Ecclesiasticall goods of the vse abuse of the same O◠Churches holie instrument◠of Christians Of the admonition and correction of the ministers of the Church and of the whole Churche Of matrimonie Of widowes Of virgines Of Monkes What the church of Christe determineth concerning the sicke and of funeralls and burials 1112 The second table conteyning such places and testimonies of Scripture both of the old Testament and the Newe as are vsed of the Authour euery where throughout this his whole worke The first number is referred to the Chapter the second to the Page ¶ Out of Genesis 1IN the beginning God created heauen earth c. Pag. 632. 1 Let there be light and there was light c. 977 1 Let vs make man in our Image after our owne likenes c. 490. 633 2 Of the institution of mariage It is not good for man to bee alone c. 222. 2 Thou shalt not eate of the fruite of the trée of knowledge c. 483. 484. 488 3 Ye shall not die the death for God doth know that the same day that ye eate thereof your eyes shal be opened c. 751 3 The Serpent was subtiler than all the beastes of the field c. 749 3 The woman whom thou gauest to be with mée gaue mée of the trée c. 479 3 For dust thou art and into dust thalt thou be turned againe c. 764 3 The séed of the womā shall crush the serpents head c. 687 4 The voice of thy brothers bloud cryeth out of the earth c.
c. 326 Man his power 588 Man next or neare to vs our neighbour 94 Marks belonging to the members of God. 822 Matrimonie 227. 230. 11 32 Mancipation 395 Manumission 395 Mediatour 61. 920 Members of sathan 1024 Memoriall of the Lordes supper 1063 Merites and rewardes of good workes 497 Meteors 641 Ministerie Ministers and Pastours of the churche 146. 872 875. 876. 895. 900. 912. 111. 983 870. 872. 1094 Moses and his lawe 7. 8. 189. 401 402. 416 Morall lawe 110 Monarchie 196 Monhs teach that sacraments giue grace 997 Murther 105. 166. 398 Midwâ—ues whether they may baptise 1043 Mysterie of our redemption 114 Of sprinckling water 377. Of circumcision 359. Of the Paschal Lambe 362. Of the Trinitie 630 632. 634 N. Nature 100. 107 Name and Names of god 359 475. 944. 127. 128. 608 Name of Jesus Christ what it signifieth 972 Names of Ecclesiastical functions â—nterchaâ—mgably vsed in the scriptures 880. 711 Names giuen to the holy ghost 725 Names giuen and taken in baptisme 1018 Neighbour 94. 95. 96. 97 Newbyrth 590. 1048 Noe and Som. 4 No man muste hasten his owne death 512 No man liuing perfect and vnspotted 401 O. Obiection 464. 486. 491. 665. 917 180. Obedience 208. 220 Obstmate shibborne persons 451 Ochosias 253 Operations of the holie Ghost 727 Offence Offences and Offenders 449. 450. 451. 452 Operation of the diuel 751. 173 Opportunitie of prayer ministred of the spirit in no wise to bee let passe 929 Opinions of diuerse sortes concerning God. 605 Opinion of the Papistes touching transubstantiation confuted 983 Opinion of bodily presence confuted 1084 Orders offices instituted of God in his church 877 P. Passion of Christ 64 Parables 1012 Patience 303. 304 Patience of the Saints 303 Parish whereof it consisteth 815 Particular church 815 Passeouer 364. 365. 369 988 Pastorall office no Lordly dignitie 867. 897 Pastour and pastours and their office 878. 909. Pasquill 322 Perillous for a subiect to speake against his prince 170 Persecutions of the church 314 Peculatus 278 Persecutours recompenced 316 People carnall and freshly 397 People of god where they be 1050 People of the newe testaunent are after the name of Christe called Christians 437. 438 Pelagians 1046 Peccata aliena others sinnes 510 Pentecost 552 Penitents 594. 597 Performance of promises wheÌ„ god defetreth it then he stayeth vs in the Lords leasure 906 Peter the chiefe of the Apostles in what sense 887 Peter called sathan 748 Person of Christ notdiuided 696 Petitions accepted of god by whoÌ„ and from whom 920 Pharao his heart hardened 493 Pitie foolish in magistrates 197 Plagium 278. 392 Place to worship God in is frée for euery man to chose where he liketh 416 Pleasure all sense and féeling therof is not forbidden 284 Plagues of sames 520 Pledges and pawnes 371 Place of celebration of the Lordes supper 106â— Pleasures certoine graunted of god 238 Pluralities of benefices 900 Power 834. 835. 836. 978. 836. 838 839. Power of the diuell lunitted 753 Pope not heade of the church 865 Popes dying of the pocks bewrayeth their chastitie 318 Polygainie 228 Popish orders refused why 898 Popish regular priestes 084 Poly-histor 10 Poore 932. 1123. Preface of the Lords prayer 941 1 Petition 943 2 Petition 944 3 Petition 945 4 Petition 947 5 Petition 948 6 Petition 949 7 Petition c. 950 Prayer and prayers 665. 910. 914 916. 917. 918. 623. 924 925. 926. 927. 929. 930. 932. 939. 953. Priesthood abrogated 415 Promises touching Christ our sauiour 532 Preaching of the first glad tydings 533 Proofes that there is a God. 605 Prouidence of god 678. 916 Prodestination or Gods foreappointment 642 Prophetical apostolical and orthodoxicall church 828 Primacie of the Romish church 865 Prophets 9. 10. 878 Priestes and Priesthood 332. 333. 334. 335. 336. 338. 346. Prevogatiue of bishops 881. Princes 182. 254. 700. 890 Proceding of the holy ghost 719. 720 Preaching 1020 Preachers called angels 732 Procreation and bringing vppe of children 225 Promises made to the afflicted 308 Prodigalitie 269. 282 Promise communion of the Lord witnessed to vs by breade wine 1083 Presence of christ in the supper 1095 Punishment 47 129. 200. 201. 397 326. 519. 996. 295. 297. 1108 Purgatorie 770 Pythagoras 103 R. Rape 235 Religion and Religious 40. 672 Resurrection 67. 84 Reward and punishment 76. 467. 468. 470 655 Rebels 152. 397 Restituation 208. 281. 282. 396 Regeneration 548. 590 Repent and Repentance 561. 562 563. 594. 596. 598. Reformation in religion oâ—ght not to stay for a generall counsel 599 Reformation of Churches to be made 1125 Rising out or froÌ„ the dead 68. 85. 86 Right hand of God what it signifieth 72 Riches and Richmen 264. 282. 283 286. 909 Righteousnesse 403. 555 Rites and Ceremonies 415. 968 Riot 269 Roboam 253 Robberic and deceit 274 Romanes 654 Rome is not the church of god 851 Rome is not the mother church 969 Rule of Saint Augustine for figuratiue speaches 992 S. Satisfaction for sinnes 47. 84. 583 Sanctum sanctorum 111 Sabbaoth 14. 136. 137. 139. 141. 142. 143. 350. 351. c. Sacrilege 277. 396 Sancâ—uarie 166. 398 Saints Sanctification and Sanctifie 425. 640. 672. 723. 935. 293 313. 742. 1030. Sacrificing in high places what it is 416 Saluation to the fathers 432 Saluation preached in the Gospell belongs to all 545 Samson 381 Samuel 778 Saturne 611 Sathan 748. 749 Sacrament Sacraments Sacramentall signes and Sacramentall speaches c. 356. 823. 965. 966. 968. 959. 969. 970. 979. 986 989. 993. 994. 995. 997. 998. 100â— 1008. 1010. 1011. 1013. 1015 1017. 1027. 1028. 1029. 1063. 1082. Sacrifice Sacrifices and Sacrificing 337. 378. 369. 371. 376. 775 767. 416. 658. 988. 1082. Saule 252 Scriptures 13. 23. 26. 28. 250. 603 Scholes 184. 1115. Slaunderers and rebels 398 Scelera delicta 509. Scaddai 611 Schisme and Schismatiques 843 844. 846. 847. 848. Senatour Noble 217 Seale of Gods grace 1004 Seales wherevnto they serue 1011 Serue and Seruice c. 122. 509 667. 668. 670. 675. Secular priestes 884 Seuâ—ritie in Magistrates is not crueltie 197 Sephora 1044 Shew breade 347 Sinne Sinnes and Sinners 5. 46 50. 82. 83. 295. 296. 344 445. 477 486. 509. 507. 508. 513. 516. 518 522. 567. 917. Sunoniaches 277 Singing in the church 932. 933. 935 Signe and Signes 956. 957. 958 959. 969. 981. 982. Sitting of Christ at the right hande of God what it signifieth 71 Sodomie 236 Souldiers 214. 215. 960 Solomon and his temple 253. 344 Soule and Soules 754. 756. 757 758. 756. vs 781 Spirite 921. 714. 722. 728. 779 Spirites good bad 732. 733. 734 735. 736. 737. 738. 739. 740. 741 742. c. vsque 754. Straunge Gods. 115 Storke 148. Stoâ—kes 301 Stipends assigned to the priests 338 Studie of the church and Students 840. 1123 Subiects 219 Summe of the gospel 145 Superstition 673. 916 Swearing and to Sweare 130. 131 132. Sword. 196 Supper of the lord 420. 989. 1063 1065. 1066.
are sowen abrode very vngodly spéeches For some there are which do suppose that the scriptures that is the very worde of God is of it selfe so darke that it cannot be read with any profite at al. And again some other affirme that the worde plainly deliuered by God to mankind doth stande in néede of no exposition And therefore say they that the scriptures ought in déede to be read of all men but so that euery man may lawfully inuent and choose to himself such a sense as euery one shal be persuaded in him selfe to be most conuenient These fellowes doe altogether condemne the order receiued of the Churches wherby the minister of the church doth expounde the Scriptures to the congregatioÌ„ But I déerely beloued if as ye haue begoon so ye will go forwarde to pray to the Lorde do truste by the hope that I haue in gods goodnesse that I am able plainely to declare that to the godly the scripture is nothing darke at al that the lord his will is altogether to haue vs vnderstande it Then that the Scriptures ought alwayes to be expouÌ„ded Wher also I will teach you the maner and some ready wayes how to interprete the scriptures The handling of these pointes shall take away the impediments which driue men from the reading of the word of god and shal cause the reading hearing of the worde of God to be both wholesome fruitful And firste of all that Gods will is to haue his worde vnderstoode of man kinde we may thereby gather especially bicause that in speaking to his seruaunts he vsed a most common kind of speach wherwithall euen the very idiotes were acquainted Neither do we reade that the Prophets and Apostles the seruaunts of God and interpreters of his high and euerlastinge wisedome did vse any straunge kinde of speach so that in the whole packe of writers none can be founde to excell them in a more plaine and easy phrase of writing Their writings are full of common prouerbes similitudes parables comparisons deuised narrations examples and such other like maner of spéeches then which ther is nothing that doth more moue plainely teach the common sorte of wittes amonge mortall men There ariseth I confesse some darknesse in the scriptures by reason of the naturall propertie figuratiue ornaments and the vnacquainted vse of the tongues But that difficulty may easily be helped by studie diligence faith and the meanes of skilfull interpreters I know that the Apostle Peter saith in the epistles of Paul Many thinges are harde to be vnderstoode But immediatly he addeth which the vnlearned and those that are vnperfect or vnstable peruert as they doe the other scriptures also vnto their owne destruction Wherby we gather that the scripture is difficulte or obscure to the vnlearned vnskilfull vnexercised and malicious or corrupted willes and not to the zealous and godly Readers or Hearers therof Therefore when S. Paule sayth If as yet our gospell be hidde from them it is hid which perish in whom the Prince of this worlde hath blinded the vnderstanding of the vnbeleeuers that to them there shoulde not shine the light of the gospell of the glory of Christ who is the image of God. He doth not lay the blame of this difficultie on the word of God but vpon the vnprofitable hearers Whosoeuer we are therefore that do desire rightly to vnderstand the word of God our care must be that Satan possesse not our mindes and close vp our eyes For our Sauiour also in the gospell sayde This is damnation because the light came into the world and men loued darknesse rather than light Besides that the holy Prophetes of God and the Apostles did not call the worde of God or the scriptures darkenesse obscurenesse or mistinesse but a certaine brightnesse and lightsomnesse Dauid saith Thy word is a Lanterne vnto my feete and a light vnto my pathes And what I praye you is more euident than that which in makinge doubtfull and obscure thinges manifest no man doth referre to darkenesse and vncertainties Things vncertaine doubtful and obscure are made manifest by those things that are more certain sure and euident But as often as any question or controuersie doth happen in matters of fayth do not all men agree that it ought to be ended and determined by the scriptures it must therfore needes be that the scriptures are euident plaine and most assuredly certaine But though the scripture be manifest and the worde of God be euident yet notwithstanding it refuseth not a godly or holy exposition but rather an holy exposition doth giue a setting out to the worde of God bringeth forth much fruite in the godly hearer And for bicause many do deny that the scriptures ought to haue any exposition I will shew by examples which can not be gainsaide that they ought altogether to be expounded For God him selfe hauing often coÌ„munication with Moses by the space of fortie dayes and as many yeares did by Moses expouÌ„d to the Church the wordes of the law which he spake in Mount Sina to the whole congregation of Israeâ—l writing them in two tables which Moses left to vs the Deuteronomie and certaine other bookes as commentaries vpon Gods commaundements After that immediatly followed the Prophetes who interpreting the lawe of Moses did apply it to the times places and men of their age and left to vs that fellow their sermons as plain expositions of Gods law In the eight Chapiter of Nehemias we reade these wordes Esdras the Priest brought the Lawe the booke of Moses and stoode vpon a turret made of wood that is in the holy pulpet And Esdras opened the booke before the congregation of men and women who soeuer else had any vnderstanding And the Leuits stode with him so that he read out of the booke and the leuits instructed the people in the law the people stode in their place And they reade in the booke of the lawe distinctly expounding the sense and causing them to vnderstande the reading Thus muche in the booke of Nehemias Marke here by the waye my brethren that the lawfull and holy ministers of the Churche of God did not onely reade the worde of God but did also expounde it This manner of reading and expounding the Scriptures or worde of God oure Lorde Iesu Christe did neyther abrogate nor contemne when comming in the fleshe he did as a true Prophete and heauenly maister instructe the people of his Churche in the doctrine of the Newe Testament For entring into the Synagogue at Nazareth he stoode vp to reade and there was deliuered to him the booke of the Prophete Esay So he opened the booke and read a certaine notable place out of the .lxj. Chapter Then shutting the booke he gaue it to the Minister againe and expounded that which he had read declaring how that in him selfe nowe that prophesie was fulfilled Moreouer after that he was risen from death he ioyned him self in companie
is bestowed on vs and deriued from him to vs by the holy Ghoste For the Apostle sayth God which anoynted vs is he also which hath sealed vs and hath giuen the earnest of the spirite in our hearts And againe Ye were in deede defiled with naughtinesse but nowe ye are cleansed and sanctified and lastely iustified throughe the name of the Lorde Iesus and by the spirite of our God. The Father in déede doth sanctifie too but by the bloud of Iesus Christe and poureth the same sanctification out of him into vs by the holy Ghost so that it is as it were the propertie of the holy Ghoste to sanctifie wherevpon he is called Holy or the sanctifier Therefore so often as we heare the holy Ghost named we must by and by think of the power in working which the Scripture attributeth to him and we must looke after the benefites that from him doe flowe to vs For the power operation or action of the spirite is that what so euer the grace of God doth work in vs through the Sonne so that of necessitie we must beléeue in the holy Ghost And in this eight Article we doe professe that we doe verily beléeue that all the faithfull are cleansed washed regenerated sanctified inlightned and inriched of God with diuers gifts of grace for Christ his sake but yet through the holy Ghost For without him there is no true sanctification wherefore we ought not to attribute these giftes of grace to any other meanes this glory belongeth to the holy Ghost onely Of whome I will more largely and fully discourse in my other Sermons The houre is spent which warneth me to wrappe vp briefly and make an ende therefore I exhort you al to haue your faithe religiously bent vpon the Lorde Iesus for him hath the heauēly father sente to vs in him hath he wholy expressed and shewed him selfe to vs and him doth the holy Ghoste printe in our heartes and kéepe in our mindes And in Christ is all mans saluation and euery part thereof contained wherefore we must beware that we deriue it not from any thing else It pleased the father saith the Apostle that all fulnesse shoulde dwell in the Sonne and in him to recapitulate and as it were to bring into a summe all points of saluation that in him all the faithfull may be fulfilled For if saluation be sought then euen by his very name are we taught that saluation is in his power For he is called Iesus that is a sauiour If we desire the holy spirit of God and his sundry gifts we shal finde them also in the annointing of Christ For he is called Christ the annoynted I saye the holye of holies and the sanctifier or else the annoynter of vs with his spirite If any man haue néede of strength and might of power and deliueraunce well he hath to looke for it in Christe his dominion For Christe is Lorde of all In the same Christ we finde redemption For he hath redéemed vs that were solde vnder Sathans yoake In his conception we haue puritie in his natiuitie we haue sufferance For he became like to vs that he might suffer griefe as well as we For in his passion we haue forgiunesse of sinnes in his condemnation we haue absolution satisfaction in his offering or cleansing sacrifice cleansing in his bloude and an vniuersall reconciliation in his descending into hell In his buriall we haue the mortificatiō of our flesh the newnesse of life yea rather the immortalitie of the soule and resurrection of our bodyes in his glorious resurrection We haue also the inheritance of the heauenly kingdome with the assured sealing thereof in his ascension and sitting at the right hand of the father And there is he our mediatour priest and king our safegarde and our heade oure defender and moste sure rest From thence he poureth into vs his holye spirite the fulnesse of all good thinges and dothe communicate him selfe wholy to vs ioyning vs vnto him selfe with an indissoluble knot From thence we doe with confidence and ioy looke for him to be our iudge to be I say our patrone and deliuerer whiche shall condemne and sende downe hedlong into hell all our enimies with sathan but shal take vs and al the faith full of euery age vp into heauen with him self there to sing a newe song and to reioyce in him for euer and euer To him be glory for euer Amen Of the latter Articles of Christian fayth contained in the Apostles Creede ¶ The nynth Sermon LEt vs call to oure Father in heauen through our Lord Iesus Christe that he wil vouchsafe to poure his grace into vs that we may to our no smal profit dispatch and expound the last part of the Articles of Christian beliefe The nynth Article of fayth is this The holy Catholique Churche the communion of Saintes After the confession of our belief in the holy Trinitie and in the mysterie of the Sonne of God our Lorde Iesus Christe and lastly in the holy Ghost the sanctifier and restoarer of al now in the fourth part is reckoned vp the fruite and power the effect and ende of fayth and what doth come to and is bestowed on the faithfull There commeth to them communion of God and all Saintes sanctification remission of sinnes the resurrection of the fleshe and life euerlastinge Of which I will speake in order as they lye so farre foorth as the bountifull Lord shal giue me abilitie Nowe then here we haue to rehearse out of the eight Article this worde I beléeue we must I meane say I beléeue the holy Catholique Churche Some vnlearned there are which hold opinion that in this point of our confession we should say I beléeue in the holy Church The reason that leades them so to thinke is this bycause they finde written in the Constantinopolitane Créede And in the holy Ghost the Lorde that giueth life who procéedeth from the father and the sonne who together with the father the sonne is to be worshipped and glorified who spake by the Prophetes in one Catholique and Apostolique Churche For these wordes they doe so distinguishe that as they doe repeate out of the premisses these wordes I beléeue and make this the sense I beleeue in the holye Ghoste the Lorde euen so here againe they doe repeate these wordes I beléeue making this to be the sense I beléeue in one Catholique and Apostolique Church But this is more then néedeth yea and against all godlynesse doe they wrest these wordes of the Créede For this In one Catholique and Apostolique Church is not referred to the Verbe I beléeue but to the holye Ghoste bycause he spake by the Prophetes in one Catholique and Apostolique Churche For our meaning is and we confesse that one and the same spirite did all thinges in both Testamentes contrarie to the opinion of them whiche imagined that there were two spirites contrarie one to the other Moreouer Sainte Cyprian in his exposition
tranquilitie doe preserue fellowly societie among men doe defend the good bring inordinate persons into better order and lastly doe not make a little onely to the setting for warde of religion but doe also abrogate euill customes and vtterly bannish vnlawfull mischiefes Hereof we haue examples in the déedes of Nabuchodonosor Cyrus Darius Artaxerxes and other Princes more But touching the Magistrates power his lawes and office I will speake of them in an other place Ecclesiasticall lawes are those which being taken out of the worde of God and applyed to the state of men times and places are receiued haue authoritie in the church among the people of god I call these ecclesiasticall lawes and not traditions of men bycause being takeÌ„ out of the holy scriptures and not inuented or brought to light by the wit of man they are vsed of that Churche which heareth the voyce of the shéepehearde alone and knoweth not a straungers tong The congregation commeth together to heare the word of God and vnto common prayers at Morning at Euening and at such appointed houres as are moste conuenient for euery place and euerie people and that the church holdeth as a lawe The Church hath solemne prayer times holy dayes and fasting dayes which it doth kéepe by certaine lawes The Church at certaine times in a certaine place and appointed order dothe celebrate the Sacraments according to the lawes and receiued custome of the Church The Churche baptiseth infantes it forbiddeth not women to come to the Lordes Supper and that it holdeth as a lawe The Churche by Iudges conueniently appointed doth iudge in causes of matrimonie and hath certaine lawes to direct them in such cases But it deriueth these and al other like to these out of the Scriptures and doth for edification apply them to the estate of men times and places so that in diuers Churches ye may sée some diuersitie in déede but no discord or repugnancie at all Furthermore Ecclesiasticall lawes haue their measure certain marks beyond which they may not passe to wit that nothing be done or receiued contrarie or differing in any iote from the worde of God sounding againste charitie and comelinesse either in little or muche that lastly this rule of the Apostle may be effectually obserued Let all thinges be done decently according vnto order and to the edification of the Church If therefore any man shall goe about vnder a coloured pretence of ecclesiastical lawes tobring in and pop into the mouthes of the godly any superstitious busie and vnseemely traditions of men whiche withal do differ from the Scriptures their part shall be first to trie that deceipt of theirs by the rule of Gods worde and then to reiect it There remaine nowe the traditions of men whiche haue their beginning are made and inuented of men at their owne choyce of some foolishe intent or some fonde affection of mankinde contrarie or without the holy Scriptures of which sorte you shall finde an infinite number of examples I meane the sectes the dominion and single life of spirituall men the rites and sundry fashioned customes vsed in their Church Touching all which the Lorde in the Gospell citing the Prophet Esaie sayth Why transgresse ye the Lords commaundement for your own traditioÌ„ ye hypocrites rightly did Esaias prophesie of you where he saith This people commeth nigh vnto me with their mouth and with their lippes they honour me but their heart is farre from me but they worship me in vaine teaching doctrines the precepts of men The blessed Martyr Cyprian alluding to these wordes of Christ Epistolarum lib. 1. epi. 8. saith It is corrupt wicked and robberie to the glory of God what soeuer is ordeyned by the giddie madnesse of mens heads to the violating of Gods disposition Depart as farre as may be from the infectiue contagiousnes of such fellowes and seeke by flight to shunne their talke as warely as an eating cancker or infecting pestilence for the Lorde forewarneth and telleth you that they are blinde leaders of the blinde Paule also in his Epistle to Titus sayth Rebuke them sharply that they may be sound in the fayth not taking heede to Iewishe fables and commaundements of men turning from the trueth I doe of purpose here let passe the words of Paul in his second chapter to the Colossians bycause the place is knowne of all men I will not trouble you dearely beued with too large and busie an exposition hereof For I suppose that this little that I haue sayde touching the lawes of nature and of men I meane lawes politique Ecclesiasticall and méere traditions of men are sufficient to the attentiue and faythful hearers who at their comming home do more diligently thinke of euery point by theÌ„ selues and also reade the places of Scripture often cited by me and deuoutly expounded The Lord for his mercy graunt that we doe neuer despise the admonitions of natures lawe graffed in our heartes nor yet be intangled in mens traditions but that we in walking lawfully in vpright politique lawes and holy Ecclesiasticall ordinaunces maye serue the Lord To whom be all glory honour and dominion for euer and euer Amen Of Gods lawe and of the two first commaundements of the first Table ¶ The second Sermon THE lawe of God openly published proclaimed by the Lord our God him self setteth downe ordinarie rules for vs to knowe what we haue to doe and what to leaue vndone requiring obedience and threatning vtter destruction to disobedient rebels This lawe is diuided into the Morall Ceremoniall and Iudiciall lawes All whiche partes and euery point whereof Moses hath very exquisitely written and diligently expounded The Morall lawe is that which teacheth men manners and layeth downe before vs the shape of vertue declaring therewithall howe great righteousnesse godlinesse obedience and perfectnesse God looketh for at the handes of vs mortall men The Ceremoniall lawes are they whiche are giuen concerning the order of holy and Ecclesiasticall rites and ceremonies and also touching the ministers and things assigned to the ministerie and other holy vses Last of all the Iudiciall lawes giue rules concerning matters to be iudged of betwéen man and man for the preseruation of publique peace equitie and ciuil honestie Touching the two latter of these I will speake of them in place conuenient At this time I meane to discourse vpon the Morall lawe First of all therefore let no man thinke that before Moses time there was no lawe and that the lawe was by Moses firste of all published For the selfe same especiall pointes of the Morall lawe whiche Moses setteth down in the ten Commaundements were very well knowne to the Patriarches euen from the beginning of the world For they worshipped the one â—rue God alone for their God whome they reuerenced and called vpon him Iacob tooke away with him the Syrian Idolles of Laban out of his house and hid them in Bethel vnder an oke or Terebinth trée which was nigh to
let no man be compelled to any religiō For he commandeth to binde the stranger within the gates of Gods people that is the stranger that dwelleth in their iurisdiction to the holy obseruing of the sabboth day Now this ease or rest is not commanded in respect of it self for Idlenesse always hath ben found fault withal but it is ordeined for the aforesayd especiall causes Gods pleasure is that there shoulde be a place and time reserued for religion which time place are not opē to them that are busie about bodily and out warde workes He is not conuersant in the congregation he heareth not the word of God he prayeth not with the churche neyther is he partaker of the Sacraments which at his maisters commaundement taketh a iourney or in the market selleth his wares or in the barne doth threshe or winnowe his corne or in the field doth hedge or ditch or doth stand at home beating the anuile or else sitteth still sowinge shooes or hosen Faith therefore and religion bid thee to giue rest to thy seruauntes and familie yea they commaund thée to egge and compell them if they be slow to the holy and profitable worke of the Lorde Moreouer the Lordes mynd is that they which labour shuld also refresh and recreate them selues For things that lacke a resting time can neuer long indure Wherfore the bountiful Lord whose mynde is to preserue his creatures doth teache a way to kéepe them and doth diligently prouide that his creatures be not too much afflicted by the hard handling or couetousnes of their owners Moses in Deuterenomie addeth the pitifull affection of mercye sayinge Remember that once thou thee selfe wast a seruaunt in the land of Egypt Charitie therfore and ciuil humanitie do craue a measure to be kept so that we doe not with endlesse labours ouerlade wearie our houshold seruants Moreouer it is manifest that the goodman of the house by planting godlinesse in his familie doth not a little aduaunce and set forward his priuate profit and owne commoditie For wicked seruants are for the most part pickers deceitful wheras on the other side the godly are faithfull whome in his absence he may trust to gouerne his house In the reckoning vp of the houshold also is mention made of beastes and cattell which is done not so muche bicause their owner is a man ought therefore to vse them remissely moderately as for bicause beasies can not be laboured without the working hand of men to guide them So then men are drawn from the solemnising of the sabboth day by helping their cattel wherfore to the intent that they shoulde not be drawne aside we are here precisely commaunded to allow our cattell that resting time Last of all that Lord doth adde his own exāple wherby he teacheth vs to kepe holy the sabboth day Bicause saith he in sixe dayes the Lorde made heauen and earth the sea and all that in them is and rested the seuenth day Therefore the Lord blessed the seuenth day and hallowed it The Lorde our God wrought sixe dayes in creating heauē and earth the sea al that in them is the seuenth day he rested ordeined that to be an appointed time for vs to rest in On the seuenth day we must thinke of the workes that God did in the sixe days the children of God must cal to remēbrance what howe great benefites they haue receiued that whole wéeke for whiche they must thanke God for which they must praise God by which they must learn god We must then dedicate to him our whole body soul we must cōsecrate to him all our words our déeds As that day the Lorde did rest from creating but he ceasied not stil to preserue so we vpō that day must rest frō handie bodily works but we must not ceasse from that works of well doing worshipping of god Furthermore that heauēly rest was no preiudice at al to the things created neither shal that holy day or sabboth spēt in gods seruice be any let or hinderāce to our affaires or busines For the Lord blessed the sabboth day therfore shal he blesse thée thy house al thy affairs businesse if he shall sée thée to haue a care to sanctifie his sabboth that is to do those works which he hath cōmaūded to be don on the sabboth day They therfore do erre frō the truth as far as heauen is wide whosoeuer do despise the religion holy rest of the sabboth day calling it an idle case doe labour on the sabboth day as they doe on working dayes vnder the pretence of care for their familie and necessities sake For all these thinges muste we apply to our selues and our churches It is most sure that to Christians the spirituall sabboth is giuen in charge especially and aboue all things Neyther is it to be doubted but that the good Lordes will is that euen in our Churches at this day as well as of the Iewes of olde there shoulde be kept and appointed order in al things but especially in the exercising of outward religion We knowe that the sabboth is ceremoniall so farre foorth as it is ioyned to sacrifices and other Iewish ceremonies and so farre forth as it is tyed to a certaine time but in respect that on the sabboth day religion and true godlinesse are exercised and published that a iust and séemely order is kept in the Church and that the loue of our neighbour is thereby preserued therein I say it is perpetuall and not ceremoniall Euen at this daye verily we must ease and beare with our familie and euen at this day we must instruct our familie in the true religion and feare of god Christ our Lord did no where scatter abroad the holy congregations but did as much as he could gather them together Nowe as there ought to be an appointed place so likewise muste there be a prescribed time for the outward exercise of religion and so consequently an holye rest They of the primitiue Churche therefore did chaunge the Sabboth day least peraduenture they should haue séemed to haue imitated the Iewes and still to haue reteined their order and ceremonies and made their assemblies and holy restings to be on the first day of Sabbothes whiche Iohn calleth Sunday or the Lords day bycause of the Lords glorious resurrection vpon that day And although we doe not in any parte of the Apostles writings find any mention made that this sunday was commaunded vs to be kept holy yet for bycause in this fourth precept of the first table we are commaunded to haue a care of religion and the exercising of outward godlynesse it would be against al godlinesse and Christian charitie if we shoulde denie to sanctifie the Sunday especially since the outward worship of god can not consist without an appointed time and space of holy rest I suppose also that we ought to thinke the same of those fewe
tribes Such are at this day those arrogant and seditious rebells as trouble common weales and kingdomes as of old Absalom was in Israell and Seba the sonne of Bochri of whom mention is made in the second booke of Samuell Hereunto appertoyne the warres that are taken in hand for the defence of true religioÌ„ against idolatrers and enimies of the true and Catholique faith They erre that are of opinion that no warres may bee made in defence of religion The Lord in déede blamed Peter for strikinge with the sword because he was an Apostle but therby notwithstanding hée badde not the magistrate to be negligent in looking to religion neither forbad he him to defend and mainteyne the purenesse of faith For if it bée lawfull for the magistrate to defend with the sword the thinges of accompt of which sorte are libertie wealth chastitie and his subiects bodies whie should he not defend and reuenge the thinges of greater accompt and those which are of greatest weight But there is nothing of more and greater weight than sincere true religion is There is moreouer a manifest and flat commaundement of God touching this matter to be séene in Deuteronomium For the Lord commaundeth that euerie citie within the iurisdiction of euerie magistrate which departeth froÌ„ God and the worshippe of God should be set on with warriours and vtterlie raced if it reuolted not froÌ„ idolatrie betimes The place is extant in the 13. of Deut. But if the magistrate be coÌ„maunded to punish Apostataes by warre then is it lawful for him by warr to defend the Church in daunger to be drawne by anye barbarous Prince from true religion vnto false idolatrie Iosue would by warre haue suppressed the Rubenits with their confederates for building an altar against Gods commaundemente Iudas Machabeus fought for the people of God against the people souldiers of king Autiochus who purposed to tread downe the Iewish religion which at that time was the true worship of God and perforce to make all men receiue and professe his heathenish superstition Likewise also Paul coÌ„mended greatly those Iewish capitaynes or Iudges which by faith withstoode and turnd away forreine enimies inuasions And Paule himselfe did warre in Cyprus against Elymas the false prophet and stroake him with blindnes he addeth the reason why hée stroak him blinde which he fetcheth froÌ„ the kéeping of religion and saith Ceassest thou not to peruert the right wayes of the Lord c. Act. 13. For the same Paul againe 40. meÌ„ do lye in waite supposinge if hee were once made away that a good parte of the preachinge of the Gospell would then come to an ende and that thereby the Iewishe religion which notwithstaÌ„ding was vtterly false should haue béene set vp and mainteyned for truth But Paul was not negligeÌ„t to remedie this case neither turned hée the other chéeke to haue that stricken too but earnestlie and humblie requireth deliuerie and defence which hee requested not of a Christian magistrate when as yet there was none but of a Romane Centurion neither did hée once gainsay him when hee sawe that hée choase out 400. footemen and 70. horsemen whom hée placed in order of battell ray to conduct him safely from Hierusalâ—m to Antipatridis and by that meanes was Paule the vessell of election preserued by an armed band of Italian souldiers Of the Armenians whom Mariminus the Emperour did tyrannously oppresse Eusebius in the 9. booke and S. cap of his ecclesiasticall historie saith The people of Armenia hauing beene long time both profitable and frends to the people of Rome being at length compelled by Maximinus Caesar to chaung the vse of Christian religion whereunto the whoale nation was most holilie bent into the worship of idolls and to honour diuels in steede of God of frieÌ„ds became enimies and of fellowes aduersaries and preparing by force of armes to defende them selues against his wicked edictes doe of their owne accord make warre vppon him and put him often to much trouble and busynes Thus saith hee It is lawful therefore for the magistrate to defend 〈◊〉 people and suâ—iectâ—s aâ—â—inst idolaâ—â—ra and by 〈…〉 and 〈…〉 to this there is an other cause why the magistrate may take warre in hand For either some barbarous enimie inuadeth the people coÌ„mitted to thy charge tearing and spoyling them most cruellie like a wolfe in a flocke of shéepe when as notwithstaÌ„ding thou diddest not first prouoake him thereunto by iniurie but also after his causelesse beginning thou hast offered equal conditions of peace to be made In such a case as this the magistrate is coÌ„maunded to stand forth like a Lyon and to defende his subiectes against the open wronge of mercilesse â—utthroates So did Moses when hée fought against Arad Sehon and Og kinges of the Amorites So did Iosaphat when hée foughte against the Ammonites and inhabitauntes of mount Sâ—ir So did Dauid when he withstoode the warre made on him by the Syrians Or else the magistrate doth ayde his confederates for the magistrate may make league with the nations about him so that thereby nothinge be done against the word of God when by tyrauntes they be wrongfully oppressed For so did Iosue deliuer the Cabaonites froÌ„ the siege of their enimies and Saule the men of Iabes Galaad fighting for them against Nahas a Prince full of tyrannie In such cases as these magistrats and Princes do lawfully make warre and their souldiers and subiects doe rightlie obey them yea they doe with greate glorie die a happie death that die in so iuste a quarell as for the defence of religioÌ„ of the lawes of God of his countrie wife and children They therefore that enter into warrfare to susteine the troublesome toile of batteile must not set their minds vppon gaine or pleasure wherin they looke when perill is paste to lye â—â—ill and wallowe but iustice publique peace defence of trueth and innocencie must be the mark for them all to shoote at to the intent when the wicked are vaÌ„quished the victorie obteined and the enimies put to flight slaine out of hand or brought to better order that then religion may flourish iudgement iustice may be exercised the Church vpheld the ceremonies rites ordinances and discipline thereof mainteyned studie and learning cherished the poore prouided for widowes and children defended and cared for the all sortes may liue in quiet peace that old men in reuerence maydens in chastitie and matrones in honestie may serue God prayse God and worship God without feare or daunger This was the marke whereto our fathers Abraham Moses Iosue Dauid and other valiaunt men of famous memorie did directe the eyes of their bodies and mindes vppon this onelie their heartes were settled so often as they warred and wente to batteile against vngodly tyrauntes in defence of the Church and coÌ„mon weale To whom and to all other valiaunte and godlie souldiers eternal praise is duelie giueÌ„ of all the Church and faithful saintes But to fearefull and cowardly
there are which affirme and vpholde the fastes of Lent the Embring dayes and such other to be the fastes which God hath appointed There are that say thou hast not fasted if by any meanes thou tast any flesh And there are which prescribe and appointe some certaine houres to faste in But I for my part sée not any such doctrines to be taught vs in that Scriptures For the Lord in the Gospell kepte not anye of their deuised fastes when hée fasted fourtie dayes but did altogether absteine from all kindes of meate euen as Moses and Helias had also done wherefore hée by that déede of his did not giue vs any lawe to faste so Moreouer the lord in the Gospell doeth euidently teach that the thing which entreth in by the mouth doth not defile the man but that which issueth out from his heart To the pure are all thinges pure And Paul saith I know and am persuaded through the Lord Iesus Christe that nothing is common of it selfe but to him that thincketh that any thing is common to him is it cōmon Againe Let not him which eateth despise him which eateth not nor let him which eateth not iudge him which eateth ▪ for him that eateth the Lord hath taken Moreouer the place is euident which the same Paul writeth in the fourth Chapiter of his Epistle to Timothie where he affirmeth that the forbidding of meates is a doctrine of diuels Neither néedeth any manne here to tel vs any whit of the Tacians and Encratites for they did slaunder the good creatures of god Paul speaketh of them who although they doe not vtterly condemne meate and mariage doe yet notwithstanding forbid the vse of meate Furthermore we do not read that any lawes were ordeyned in that age which followed nexte after the preaching of the Apostles which did commaund and prescribe any time and order of fasting or choice of meates I wil rehearse vnto you dearely beloued the woordes of Irenaeus the martyre which in the Ecclesiasticall historie of Eusebius are to be found woord for woord as they are here set downe The controuersie is not onely touchinge Easter day but also touchinge the manner of fasting For some doe thinke that the faste ought to be kept but one day onely other two other more and some whoale 40. dayes so that counting the houres of the night and day they make a day Which difference of obseruing the times is not now first of al in our age begon but was brought in a great while ago as I suppose of them which did not simplie keepe that which was taught frō the beginning but eyther by negligence or vnskilfulnes fell afterward into a worser vse and custome And yet notwithstanding al these though they iarred in the obseruation of times were neuerthelesse and are agreable with vs neither hath the discord about fasting broake our concord in faith Thus much Irenaeus Moreouer Socrates Cōstantinopolitanus in the 9. booke and 18. Chapter of his tripartite historie witnesseth that about the yeare of oure Lord 453. in the reigne of Theodosius the younger y same diuersitie was in the Church and setteth it downe in these woordes following Furthermore they haue not the same kind of abstinence from meate For some doe altogether absteine from lyuing creatures some amonge lyuing creatures doe eate fish onlie some with fish do feede on foules also sayinge that they as Moses saith haue their substaunce of water Some are knowne to absteme from Hearbes and egges some do feede of drie breade onely some not so much as that some fasting nine houres doe then without difference vse any kind of meate and innumerable customes are found among sondrie men Now the verie same Socrates shewing his opinion vpon that diuersitie doth say And forbecause no auncient writing is found touching this thing I think that the Apostles left it free to euerie mans iudgement that euery one may woorke not by feare or necessitie the thing that is good Thus farre Socrates The fastes of Christians therfore ought to be frée and not bound to lawes Apollinus a certaine auncient and Ecclesiasticall writer disputing against Montanus the heretique saith This is hee which taught that marriages are vndone which first of all hath appointed lawes for men to faste by And verilie to goe about to set downe to all men and nations one maner of fasting in one appointed time one prescribed order and choice of meate is a méere follie a braine-sicke kinde of madnesse For according to the choice of ayre so are mens bodies of sondrie temperatures and one kinde of meate doth not stirre men of sondrie complexions to one kinde of affection The most godly way therefore profitable order for the Church is that all pastors in euerie congregation should teach sobrietie temperancie and the true faste in déede not presuming to prescribe any lawes for the choice of meats or times but leauing that frée to euery man and natiō who vndoubtedly wil haue an especial eye to temper themselues from the things by which they perceiue that their health wil be indaungered but most of all in the time when the flesh beginneth to waxe ouerwāton or when some great peril hangeth ouer their head For the time of fastinge is not proroged til an appointed number of yeares or dayes be expired but till the loosenes or wātonnesse of the fleash temptations or motions be vtterly brideled Fastings being so ordered as they be the exercises of godlines obteine great praise in déede in the Church of the Lord. Thus much hetherto touching fasting Nowe to shut vpp this seuenth precepte I say it forbideeth al intemperauncie it commaundeth holines and the cleane and laweful vse of all the members of the whoale body and therefore in this shorte precept there is conteyned a good part of the doctrine of Christ and his Apostles For Paul to the Thessalonians saith Wee beseech you bretherne and exhort you by the Lord Iesus that yee increase more and more as yee haue receiued of vs how yee ought to walke and to please god For ye know what commaundementes wee gaue you by the Lord Iesus For this is the wil of God euen your holines that ye should absteine from fornication that euerie one of you should know how to possesse his vessel in holinesse honour not in the luste of concupiscence as the Gentiles which knewe not god God is a reuenger of all such as wee haue forewarned you and testified For God hath not called vs vnto vncleannesse but vnto holinesse And streight way after againe The God of peace sanctifie you throughout that your whoale spirite and soule bodie may bee preserued blamelesse in the comminge of oure Lord Iesus Christe I haue againe my brethen passed beyond the appointed time of an ordinarie sermon staying you longer than I am wont to doe Pardon this fault for I hope I haue not troubled you almost two whoale houres without profiting you any whit at all Make your prayers
persecution of the Church of Christe Septimius Seuerus thorough many prouinces did bloudily crowne many a Saint with the garland of martyrdome amonge whome is reckoned Leonidas the father of Origenes Iulius Maximinus was the sixt after Nero that played the tyraunt against the Church in that persecution the preachers and ministers of the churches were especiallie murdered amonge whom beside an innumerable sort of other excellent men Pamphilus and Maximus two notable lightes were especiallie slaughtered The seuenth bloudsucker after beastly Nero was Decius the Emperour who proclaymed most horrible edictes against the faithfull in his time was S. Laurence a deacon of the Church broyled vpon a grateyron and the renowmed virgin Apollonia for her profession did leape into the fire aliue Licinius Valerianus was as cruell as the rest in executing the eighth persecution against the faithfull professours of Christ and his Gospel In that broile were slaine many myllions of Christians and especially S. Cornelius and Cyprian the most excellent doctours in all the world Val. Aurelianus did rather purpose than put in execution the ninth persecution For a thunder rushed before him to the great terrour of them that were about him and shortly after he was slaine as hée iourneyed and so his tyrannie by his death was ended But C. Aurel. Val. Diocletianê° Maximianus Maxentius and Marcus Iulius Licinius being nothing terrified with this horrible example did raise the tenth persecution against the church of Christ which enduring by the space of tenne whole yeares brought to destruction an infinite number of Christians in euerie prouince and quarter of â—he world This broile doth Eusebius CÄ™sariensis passingly painte to the eyes of the reader for hée himselfe was an eye witnesse and looker on of many a bloudie pageant and triumphant victorie of the martyrs which hee rehearseth in the eight booke of his Ecclesiastical historie In that slaughter were killed the first Apostles of our Tigurine Church both martyrs of Christ and professours of his Gospel S. Foelix and his sister Regula After those tenne persecutions there followed many more and more terrible butcheries stirred vâ—pe by many Kinges and 〈◊〉 men â–ª in sundrie quarters of the earth vpon the necke wherof did follow the mercilesse bloudsheddings coÌ„mitted by the Sarracens Turkes and Tartars moreouer the butcherlie bishoppes of Rome did annoy extremely the church of God by shedding in ciuil and forrayne wars more christiaÌ„ bloud than any tongue can possibly tell No new thing therfore doth at this day happeÌ„ to vs that in the Church of Christ do suffer diuers persecutions afflictioÌ„s for we haue exaÌ„ples of great efficacie both new old to confirme our harts that they faint not in calamities And therfore did the Prophets and Apostles and their Lord and maister Iesus Christ foretel these perils calamities and all persecutions because they would haue vs to fortifie oure minds against these miseries at al times and seasons least by being shakeÌ„ with them at vnâ—wares wée should reuoulte from our faith forsake our profession Because I haue chosen you out from the world saith the Lord to his disciples therfore the world doth hate you RemeÌ„ber the words which I sâ—â—ke vnto you saying The seruant is not greater tâ—an his maister If they haue persecuted me they wil also persecute you If they haue kept my words they wil also kepe yours but all these thinges shall they do to you for my names sake because thei know not him that sent me This hauel I said to you that ye should not bee offended They shal driue you from their Synagogues and the time shal come that whosoeuer killeth you shall thinke he doth God good seruice The rest that is like to this I meane not at this time to recite out of the Prophets and Apostles because it caÌ„not be briefly rehearsed let euery one pick out applie to his owne coÌ„fort the playnest most euident testimonies that by reading he shal light vppon And although the saincts do not reioyce at the destruction of their persecuting enimies whoÌ„ they could wish rather to be conuerted and so saued than in this present world to be punished and in the world to come to be damned for euer yet they are gladd when they sée the Lord punish their afflicters because therby they perceiue that God hath a care ouer those that be his seruants They doe gather also by the present vengeance of God vpoÌ„ the wicked that as afflictiens are for the health and amendement of the faithful so they are to the hurt and destruction of the vnbeléeuers For while they persecute other they theÌ„selues are destroyed and while they trouble the church of the lyuing God they kindle a fire of the wrath of god against themselues that wil neuer be quenched For in the Prophecie of Zacharias thus we read that the lord speaketh touching his church Behold I make Hierusalem a cupp of poyson vnto all the people that are round about her yea â—â—da himselfe shal be in the siege against Hierusalem And in that day I wil make HierusaleÌ„ a heauie stone for all people so that al such as lift it vp shal be torne rent all the people of the earth shal be gathered together against it A like saying to this hath the lord in Ieremie where he speaketh against the persecuters of his Church and saith Take this wine cup of indignation from my hand make all the people â–ª to â—hom I send thee to 〈…〉 of it that when they haue drunken thereof they may bee madd and out of their witts for feare of the sword which I wil send among them For I beginne to plague the citie that is called after my name and thinke ye then that ye shal escape vnpunished Ye shal not goe vnpunished And this is that whereto S. Peter alluding sayd The time is that the iudgement of God beginneth at the house of God if it first beginne with vs what shall the ende of them be that beleeue not the Gospell I haue a litle aboue rehearsed in order the tenne persecutions which the Romaine Emperours stirred vp against the Church of Christ now histories make meÌ„tion that there was not one of them but was requited with some notable calamitie And beside the peculiar reuengements that followed euery seueral persecution it is to be noted that the most iuste Lord after the space of 342. yeares for so many yeares are reckoned from the last of Nero vnto the second yeare of the Emperours Honorius and Theodosius did begin more abundantly to requite the death of his Saincts vppon the necke of bloudthirstie Rome For within the space of one hundred and nine thirtic yeares Rome was sixe times taken and brought in subiection to the barbarous nations For in the foure hundreth twelfth yeare of grace which was the second of Honorius and Theodosius his reigne that Wisigothes vnder their captaine Alarichus both toke and sacked the citie vsing notwithstanding great
God and ye shal be my people And yet in an other place we read that the offering of sacrifices that externall action of the people in worshipping god was acceptable and of a sweet smelling sauour in the nose of the lord Now wheruppon riseth this diuersitie I pray you but vppon the difference of the mindes of them that worship the Lord For sacrifices pleased him the honour that was done vnto him in simple obedience faith alone did please him too but that religion hée did vtterly mislike of wherin he was worshipped with outward shewes and not with the fayth and sincere obedience of the inwarde hart in which sort we read that Cain did sinne for God commaunded not to sacrifice in that maner that Cain did Againe he commaunded to sacrifice and to worship him with external ceremonies in faith that Christ shuld come to be the Sauiour of the world not that they should hope to be iustified by the externall action but by him that was prefigured in al their Ceremonies Christe Iesus the sacrifice once to be offered to saue them all who was the life and meaning wherunto all those Ceremonies did leade that are expressed in the lawe But it is not a misse here particularly to examine and looke into not al and euery one but the chiefest Ceremonies and those which are more significant than the rest Let this labour of mine not séeme to any man to bee more curious than needeth or lesse profitable than it sheweth for For it is vndoubtedly very auaileable to the sound vnderstanding of the abrogation of the lawe All thinges whatsoeuer God hath layd downe in the holy scriptures are altogether profitable to our edification and doe carrie with them a diuine authoritie wherby we may coÌ„firme our minds they therfore are very fooles and godlesse people or to vse a more gentle terme they are shuttle witted ignoraÌ„t of all good things whose stomachs doe rise at the Ceremonies that God hath taught and whose eares are offended to heare a sober godly treatise vpon the exposition of those diuine ceremonies Some there are that no smal number who thincke it very profitable and an excellent thing to construe Homer and Virgil allegoricallie in diuine Ceremonies only foolish heads are persuaded that no profite or wisedom lyeth secretly hidden when in déede in all the world againe ther is nothing more profitable more pleasant more fine more excellent or more full of wisedome in allegoricall types than the ceremonies are that God hath ordeyned For in them are the mysteries of Christe his Catholique Church very finely plainely and notably described Now in reckoning vp and touching these seueral ceremonies I wilchiefly follow the very natural order Ceremonies doe apperteyne to the Ecclesiastical worship of god Therfore it is necessarie that there should bee persons appointed in the Church to bee the maisters or rather publique ministers of those Ceremonies to exercise and put them in practise as the Lord ordeyned them It is necessarie also that there be a certaine place and time appointed wherein and when God should be especially worshipped rather than at an other place or season moreouer the holy rites that is the very ceremonies must be appointed and certainly numbered that the worshippers of god may know what and how great y honour is that they are bound to giue vnto him And first of al I meane to say somewhat of the persons that is the priests or Leuits referring stil the hearers to the reading of the holy Bible wherein the whole is fully conteyned and largely described The beginning of priesthood among the old people is deriued or brought from the creatioÌ„ almost For they say that in euery familie the first begotten were alwayes the priestes It is certaine that when the first borne of Aegypt were flaine the Lord did by a lawe consecrate to himselfe the first begotteÌ„ of the Israelits And the preeminence or dignitie of the first begotten hath alwayes béene very great by the Ciuil lawe The first begotten did alwayes rule and beare the sway in his fathers house and was as it were a king amonge his brethren to the first begotteÌ„ the inheritance was due to the other brethren were portions giuen the first begotten did excel the rest in the dignitie of the priesthood Therefore when Cain and Abel did striue about their birthright they coÌ„tended not about a trifle but about a matter of very great weight Whervpon when the mother virgin is said in Luke to haue borne her first begotten sonne let no man thinke that she was the mother of the second begotten or many sonnes more For in that Luke calleth Christ her first begotten sonne therein is noted his dignitie and excellencie For to Christ our Lord doth belong the kingdome priesthood and inheritance By whose bouÌ„tiful liberalitie wée are adopted to be his parteners both in the kingdome priesthood and inheritaunce of life euerlasting and all heauenly thinges But to returne to oure purpose againe the dignitie of priesthood amonge the people of Israel did of right belong to Ruben because hee was the first begotten But he by committing detestable inceste did loose his righte Next to him therfore was Leui who also loste that dignitie for the sinne which he coÌ„mitted in killing the men of Sichem trayterously and prophaning the sacrament of Circumcision But because the tribe of Leui did behaue it selfe manfully not onely in the bringing of the children of Israel out of Aegypt but also in punishing idolaters I meane the men that worshipped the golden calfe therefore did they receiue the office or dignitie of priesthood in reward of their vertue and at that time were the Leuits chosen into the place of the first begotten of all the séed of Israel For thus wée read And Moses said vnto the Leuites Consecrate your handes vnto the Lord this day euery man vppon his sonne and vpon his brother that there may a blessing bee giuen you this day And againe And the Lord spake vnto Moses saying Behold I haue taken the Leuites from amonge the children of Israel for all that first openeth the matrice amonge the children of Israell and the Leuites shal be mine Because all the first borne are mine For the same daye that I smoate all the first borne in the land of Aegypt I hallowed to mee selfe all the first borne in Israel And so forth By this it appeareth that the tribe of Leui was appointed to the priesthood in the Church of Israel Moreouer this dignitie or ministerie was singularly confirmed to this Tribe immediately vppon the insurrection of Corah Dathan and Abiron by the wonderfull myracle that the Lord wrought vppon Aarons rodd which budded alone among the other eleuen twigs for a witnesse that god had appointed the tribe of Leui alone to the office and function of holy priest â—ood And for that cause was the same rodd put into the arcke and kept
resist or gainesay them when wée may The Apostle Paul forbiddeth Timothie to lay hands on any man hastilie nor to communicate with other mens sinnes Therefore to giue an vnfitt man orders and to place him in the Ecclesiasticall ministerie is that kind of sinne which wée doe call an Others sinne For to thée is worthilie imputed what vnséeméelinesse soeuer is committed against God his Church by the ignoraunce of the man whome thou hast so ordeined They sinne an Others sinne whiche offer violence and doe by tormentes and threatenings compell men to denie the truth or to commit some heynous offence For the deniall of the trueth is Peccatum alienum an Others sinne to him whiche compelleth the denier to renounce it and therwithall to the same man his Owne sinne in respecte of himselfe is impietie tyrannie sacrilege and murther for causing the other to renounce the trueth Where by the way wée are well admonished that of sinnes some are wilfull and some vnwilfull or inforced They call that the vnwillfull sinne whiche is committed either by an other mans inforceing or else by oure owne ignoraunce Therefore that whiche is done neither by compulsion nor by ignoraunce is concluded to bee the voluntarie or willfull sinne Againe of inforced sinne they make two sortes whereof they call one absolute the other conditionall Nowe they thincke that the absolute violent sinne is when it lyeth not in vs either to do or not to doe but when it commeth from some other man without the consent of him to whome the violence is offered Euen as if the wind should driue vs to any place vnlooked for Or if the kinges officers doe perforce compell thy handes to offer incense to idols while thou to thy power resistest and doest denie it so farre as thou canst In such a case they acquite the man so compelled from all blame punishment and reproche Nowe touching the seconde kinde of violent sinne whiche they call conditional they thincke that it riseth vppon sundrie causes But that wee maye not sticke to longe vppon this pointe wée doe simplie saye The vnwilfull or violent sinne either hath or hath not the consent of him whiche is compelled If hee giue his consent as for example either to the renouncing of the Euangelicall trueth whiche hée hath hetherto professed or to the cōmitting of other gréeuous and horrible crimes then is not the man compelled voyde of blame For neither can the feare of death nor torments be an excuse for him Choose death rather than to denie the trueth to committ anye heynous crime or to bée compelled to consent to a wicked and horrible sinne If thou shalt rather choose to die than to doe a filthie déede the tyraunt shall not inforce or compell thée against thy will. Hee maye in déede kill thee but to compell thée to doe euill againste thy will hee is not able For by dyinge thou confesseste the trueth and by dyinge thou declarest that thou wilt not doe that whiche while thou lyueste they doe exacte of thée And by that meanes they neyther ouercome nor compell thée but are themselues ouercome and compelled to sée and haue triall of that which gréeueth them full soare Antiochus Epiphanes did what hee mighte to haue polluted the holie bodies of the Machabees with the vse of vncleane and forbidden meate But they choosinge ratherto die than by liuing to bée defiled did by dyinge ouercome the tyraunte and could not bée compelled And verilie it is a thing receiued and approued amonge all professours of sounde Religion that death and all extremities whatsoeuer must sooner bée tasted than any thing committed which is by Nature filthie and repugnaunt to religion To procéede nowe if consent bée not giuen but méere and vnauoydable violence is offered to a godly man for héere wée make a difference béetwixte him that vppon compulsion doeth yéeld to doe wickednesse and him whiche by compulsion cannot bée broughte vnto it that violence spotteth not his vncorrupt and holy mind As for example if a Godly man hauing his feete bound and armes fast pynnioned bée perforce brought into an idole Temple and there compelled to be present at their detestable sacrifice or if an vnspotted virgin or honest matrone bée in the warres or barbarous broiles villanousiye abused without their consent to the déede doing and cannot haue leaue rather to die vntouched then so to bee vndecently handled shée is assure your selues vnspotted before the face of god For verie wisely said Saincte Augustine Not to suffer vniustly but to doe vniustlie is sinne before GOD Lib. de Libero arbitrio 3. Capit. 16. Againe De Mendacio ad Consentium Capit. 7. hee sayeth That whiche the bodie where luste went not before doeth violently suffer ought rather to bee called vexation than corruption Or if all vexation bee corruption yet all corruption is not filthie but that corruption onely whiche luste hath procured or wherevnto lust hath consented Againe in his first booke De Ciuitate Dei Capit. 18. hee sayeth Where the purpose of the minde remayneth cōstant by which the bodie is sanctified there the offered violence of an others luste taketh not from the bodie the purposed holinesse which the constant perseuearance of the parties owne chastitie doeth still reteine Much more like to this hath hée in the same place and also in the sixtéenthe ninetéenth and twentie eighth Chapiters of the same booke c. So also wée must thincke the best of the vnwillfull death of men beside their wittes that in their maddnesse kill them selues For otherwise it can not bee founde in the Canonicall books of holie Scripture that GOD did either giue leaue or commaundement to vs mortall men to kill oure selues thereby the sooner to obteine immortalitie or to auoyd some imminent euill For it must be vnderstoode that wée are forbidden so to doe by the lawe whiche sayeth Thou shalt not kill namely since hée addeth not Thy neighbour as hée did in the other precept where he forbiddeth to beare false witnesse For béecause he nameth not thy neighbour hée doeth in that precepte include thée selfe also Therefore is the doctrine of Seneca to be vtterly condemned whiche counselleth men in miserie to dispatche themselues that by death their miserie maye be ended And Saincte Augustine disputing against them that doe therefore murther themselues béecause they wil not bée subiecte to other mens filthie lustes doeth saye If it bee a detestable crime and a damnable sinne for a man to murther himselfe as the truth doeth manifestly crie that it is who is so madd to saye Let vs sinne now least peraduenture hereafter we happen to sinne Let vs nowe committ murther least hereafter perhappes wee fall into adulterie If iniquitie haue so farre the vpper hande that not innocencie but mischiefe is most set bye is it not better by liuinge to hazard the chaunce of an vncerteine deflouration in time to come than by dying to commit a certaine murther in the
thinges particularly I will vse this course and order First of all I wil out of the lawe and the Prophets recite vnto you some euident promises of Christ made by God vnto the church which shal be those especiallie y the Apostles themselues haue alreadie touched expouÌ„ded SecoÌ„dlie I wil proue vnto you that God hath nowe performed that which hee promised so longe agoe to wit that he hath alreadie exhibited to vs his onely begotten sonne and that hee is that true so long-looked-for Lord and Messiah whiche should come to saue the world Lastly I wil shew you how y in this Sonne the father is pleased and reconciled to the world againe in whome also hee hath fullie giuen vs all thinges requisite to eternall life and absolute felicitie For he for vs and for our saluation was incarnate dead raised to life againe taken vp into heauen there to be our mediatour for euer and aduocate vnto his father And in these points doe lye the liuely veynes of the Gospel which flowe with hoalesome waters vnto eternal life For in them doeth consist the sound consolation of the faithfull and the enduring tranquillitie of a quiet conscience Without them there is no life or quiet rest The promises made by God concerning Christ whiche are vttered in the holy Scriptures are thréefold or of thrée sortes I therefore to make them the playner vnto you doe diuide the promises of one and the same sort according to the times The first promises were made to the patriarchs or auncient fathers before the giuing of the lawe these againe consist of two sortes For one sort of them are plaine vttered euidently in simple woords without all types and â—â—â—uratiue shadowes The other sort â—re figuratiue and couched vnder types The first and most euident promise of all was made by the verie mouth of God vnto our first parentes Adam Euah being oppressed with death calamities the horrible feare of Gods reuenging hand for their transgression which promise is as it were the piller and base of all Christian religion wherevpon the preaching of the Gospell is altogether founded and out of which al the other promises in a maner are deriued That promise is coÌ„teined in these words of the Lord I wil put enimitie betwixt thee meaning the serpent the diuel I say in the serpent and the woman betwixt thy seede and her seede and it shall tread downe thy head and thou shalt tread vppon his heele God in these wordes promiseth séed the séed I say not of man but of woman and that too of the most excellent woman to wit that most holie Virgin Marie the woman that was blessed among all other women For she conceiued not by any man but by the holie Ghost beeing a Virgin still was deliuered of Christ our Lord who by dying and rising againe did not onely vexe or wound but also crush tread downe the head that is the kingdome of Sathan to witt sinne death and damnation taking away and making vtterly void all the power and tyrannie of that our enimie and deceiuer In the meane while sathan troade on Christ his héele that is to say hee by his meÌ„bers Caiaphas Pontius Pilate the Iewes and Gentiles did with exquisite tormentes and death vexe and kill the fleshe which was in Christ the lowest part euen as the héele is to the bodie For the Lord in the Psalmes sayeth I am a worme no man They haue brought my life into the duste But he roase again from the dead For had he not risen againe he had not troden downe the serpentes head But nowe by his rising hée is become the Sauiour of all that doe beléeue in him Out of this promise is deriued that singular and notorious one which the Angel of the Lord reciteth vnto our father Abraham in these words following In thy seed shall all the nations of the world be blessed But Paule in his Epistle to the Galathians doeth in expresse words declare that that blessed séed is ours whiche was promised to Abraham Nowe our Lord is called by the name of Séed because of the first promise made to Adam and Euah because hee was for vs incarnate and made verie man Neither is this promise repugnant to the first For although Christ our Lord be héere called the séed or sonne of Abraham yet is he no other way referred vnto Abraham than by the Virgin whiche was the daughter of Abraham and mother of Christ Now what good doth the sonne of Abraham to vs by his incarnation Forsoth he blesseth vs But a blessing is the contrarie vnto a curse Therefore what cause soeuer wée drue from the sinne of Adam that doeth Christe heale in vs and blesse vs with all spirituall blessing Neither doeth he bestow this benefite vppon a few alone but vppon all the nations of the world that doe beléeue in him The Patriarch Iacob being inspired with the holie Ghost foretold the chaunces that should betide his children and at length when hee came to Iuda amonge the rest he sayeth The Scepter shal not depart from Iuda a lawegiuer from betweene his feete till Schilo come and vnto him shall the gathering of the people be Loe here in these words the Messiah is not onely promised but the verie time also is prescribed when he should be incarnate with a declaration both what howe farre forth he should bée The kingdome sayeth he shall remaine vnder Iuda vntill the comminge of the Sauiour And albeit that the tribe of Iuda shall not alwayes haue kinges to gouerne them yet shall it not lacke nobles capitaines lawegiuers learned men and sages to rule the people And therefore the Euangelicall historie doth faithfully witnesse that Christ came at that time when al power authoritie and rule was translated to the Romanes vnto whose Emperour Octa. Augustus the Iewes were inforced to pay taxes and tribute Now Schilo signifieth felicitie or the author of felicitie it signifieth plentie stoare and abundance of al excellent things For Christ is the treasurie of all good thinges And the Chaldee interpreter where he findeth Schilo translateth it CHRIST Finallie to him as to their Sauiour shall all people bee gathered as the Prophets did afterward most plainely declare Esaie in the second and Micheas in the fourth chapiters of their bookes or prophecies Furthermore the types and figures of Christe are Noah preserued in the arcke For in Christ are the faithfull saued as S. Peter testifieth 1. Pet. 3. Abraham offereth vpp Isaac his onely begotten sonne vppon the topp of the same mountaine where many yeares after the onely begotten sonne of God was offered vppon the Crosse Ioseph is by his brethren sold to the heathen he is cast in prison but being deliuered he doeth become their Sauiour is of all the people called the preseruer of the Aegyptian kingdome In all these thinges was Christ oure Lord prefigured The latter promises also are of two sortes either openly
satisfie him if so bée that thou canst Yea if he demaundeth not and thou doest sée thy brother to be in danger charitie againe commaundeth thée to admonishe him that is so in daunger and to handle him as a brother For Paule to the Galathians sayeth Brethren if a man be preuented in any fault ye whiche are spirituall restore such an one in the spirite of meckenesse considering thee selfe least thou also be tempted Beare ye one an others burthen and so fulfill the lawe of Christ But this belongeth nothing to confession therefore wee returne to our purpose againe Thus muche haue wée hetherto said touching the confession of sinnes which God hath instituted Now wee will annexe somewhat touching the confession of sinnes that men haue ordeyned That confession also is of two sortes the one is publique rituall or ceremoniall whiche for the most part they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other is priuate or secrete is called Auricular I call the publique confession Rituall not so much because it is the acknowledging or confession of sinne as for that it is the penitentiall action for the sinne committed For Isidore the bishoppe Libro Etymol 6. Cap. 18. sayeth Exhomologesis is the discipline of prostrating and humbling men in habite in huing to lye in sacke and ashes to deface the bodie with filthe to mourne lament with a sorrowfull minde and thorough sorrowe to amende that wherein they sinned before These woordes of bishop Isidore I would not haue recited vnto you déerely beloued who is an authour not very famous vnlesse I had séene the same woordes in a manner to bée read in the booke whiche Tertullian wrote of Repentaunce and vnlesse I had found an example thereof in Eusebius who in the fifte booke and last Chapiter of his Ecclesiasticall historie sayeth Natalis the martyre being seduced by heretiques and at leng the vnderstanding his errour riseth vpp in the morninge and putting on a sackecloth sprinckling himselfe with ashes and with many teares bewayling his errour casting himselfe prostrate at the feete of Zephyrinus the bishoppe and all other not Clearks onely but Laye-men also with great lamentation and exceeding sorrowe prouoked all the congregation with earnest and continuall prayers to request of Christe Iesus to pardon his offence Touching the rites of repentaunce I will hereafter speake Nowe this rituall or ceromoniall Repentaunce as it was vsed amonge them of old appeareth not to haue béene cōmaunded of God that whosoeuer at this day committeth any sinne should be compelled presently to confesse it openly in such sorte as they were wont to doe it For where is it read that such penaunce was inioyned to the sinnefull or adulterous woman that is mentioned in the Gospell Many other sinners are receiued by Christe into the grace of GOD without such outward penaunce For it is very well knowen howe Christ dealt with Matthew with Zacheus with Peter that denied him and with many other Therefore wée doe not amisse beléeue that the old bishoppes and priestes did inuent that publique kind of penance for disciplines sake and that they of their times might haue lesse libertie to sinne Truely Hermius Sozomenus Salaminius that notable writer of the Ecclesiasticall historie in his seuenth booke and sixtéenth Chapiter sayeth In the beginning it pleased the priestes that as it were in a theatre where all the congregation might beare record of the same the sinnes of offenders should bee openly published Loe héere hee sayeth It pleased the priestes Hée addeth also that there was a Priest appointed to whome they that sinned should come and confesse their sinnes and should heare of him the penaunce to wit what they should doe or how they should abye for their transgression Immediately after he describeth the manner of penaunce in the Romane Church vsed And to that againe hee addeth that in the Church at Constantinople there was a priest appointed to heare penitents whiche office remayned still till at the length a certaine Gentlewoman whiche for the sinnes that she had confessed was inioyned by such a penitentiarie to fast and to pray to God and thereby haning occasion to be long in the church was at last bewrayed to haue played the whore with a deacon For which cause the priestes were euil spoken of But Nectareus the bishop deuising how it were best to deale with such a gréenous crime depriued the deacon that had done the sinne of his deaconshipp And for-because some persuaded him to leaue it free to euery one according to his owne conscience and confidence to come to the communion of the mysteries hée did quite take away the office of that penitentiarie priesthoode and euer since that time hath that coūsel giuen to Nectareus preuailed and doth euen to this day indure And so foorth The same in the beginning of the Chapiter sayeth Nectareus the bishopp of Constantinople did first take out of the church the priest that was appointed to heare the confession of penitents whome all the other bishoppes did in a manner followe Thus farre hée But the bishop Nectareus would not haue abrogated that Exhomologesis being so holy a man as in déede hee was if hee had vnderstoode that it had béene instituted by God himselfe neither had it béene lawefull for him to haue abrogated it Therefore hee knewe euen as Sozome doeth also confesse that by the counsell of the bishoppes that order of penaunce was vsurped in the Church Neither doe wée read that Iohn Chrysostome who succéeded Nectareus and was a very diligent and seuere bishopp did euer restore that rituall penaunce whiche his predecessour had abrogated before him For in the 31. Homilie vppon S. Paules Epistle to the Hebrues hee writeth I bidd thee not to bewraye thee selfe openly nor yet to accuse thee selfe to others but I will haue thee to obey the holy Prophete who sayeth Open thy waye vnto the lord Therefore confesse thy sinnes before GOD the true and vprighte Iudge with prayers for the imurie committed not with thy tongue but with the memorie of thy conscience And then at lengthe beleeue that thou mayest obteine mercie if thou hast it in thy mind continually And so forth Againe vppon the 56. Psalme If thou art ashamed to tell thy sinnes to any man because thou hast sinned yet saye them daily in thine owne heart I bid thee not confesse them to thy fellowe that hee should vpbraid thee tell them to thy God who doth regard them If thou tellest them not God is not ignoraunt of them for he was at hand when thou didst them And againe in an other place hee sayeth I bring thee not forth into the theatre of thy companions I compell thee not to discouer thy sinnes vnto mortall men Rehearse thy conscience before God and declare it vnto him Shewe thy woundes vnto the Lord thy best Physician and aske of him a salue for the same Againe Take heed that thou tell not a man of thy sinnes least he
excommunication the secular power hath nowe by the space of 30. yeares and more beene called on and persecution hath beene euery where raysed vpp against guiltlesse Christians not for committing heynous crimes and defending naughtinesse but for inueighing against mischiefes and mischiefous men and for requiring the reformation of the Church and yet euen at this day most cruell edicts are out and crueltie is exercised euery day more more against them that confesse the name of Christ yea such is their impudencie brasen-faced boldnesse they dissemble not that the counsell if any must be celebrated shall be called for the rooting out of heresies yea they doe openly professe that the counsell once held at Trent was to this end assembled Nowe since these things more clearely than the sunne are perceiued to be most true thou shalt most holy kinge doe wisely and religiously if without looking for the determination of a generall counsell thou shalt proceed to reforme the Churches in thy kingdome according to the rule of the bookes of both testaments which we do rightly beleeue being written by the inspiration of the holy Ghost to be the very word of God. But nowe that it is lawfull for euery Christian Church much more for euery notable Christian kingdome without the aduise of the Church of Rome and the members therof in matters of religion depraued by them wholie to make are formation according to the rule of Gods most holy word it is therby manifest because Christians are the congregation the Church or subiects of their king Christ to whome they owe by all meanes most absolute and perfect obedience Now the Lord gaue his Church a charge of reformation he commended vnto it the sound doctrine of the Gospell together with the lawfull vse of his holy Sacraments he also condemned all false doctrine that I meane that is contrarie to the Gospell he damned the abuse and prophanation of the Sacraments and deliuered to vs the true worship of God proscribed the false therefore Christians obeying the Lawes commaundements of their Prince do vtterly remoue or take away all superstition and do restore establish and preserue the true religion according to the manner that Christ their Prince appointed them He verilie is a foole or a mad man which sayeth that the Church of Christ hath none authoritie to correcte such errours vicces and abuses as do daily creepe into it And yet the Romish tyrannie hath so bewitched the eyes of many men that they thincke that they cannot lawfully doe any thinge but what it pleaseth Rome to giue them leaue to doe The Ecclesiasticall histories make mention of prouinciall Synods held in sondrie prouinces wherein there were handled matters of faith and the reformation of the Churches and yet no mention once made of the bishop of Rome What may be thought of that moreouer that in certeine Synodes not heretical but orthodoxasticall and Catholique thou mayest finde some that were excommunicated for appealing from their owne Churches vnto the Church of Rome Sainct Cyprian writing to Cornelius the bishop of Rome doth say Since that it is ordeined by vs all that it is iust and right that euery mans cause should be heard there where the crime is committed that to euery seueral pastour is appointed a portion of the flocke which euery one must gouerne make accompt of his doings before the Lord it is expedient verilie that those ouer whome we haue the charge should not gad to and fro by that meanes with their subtile and deceiptfull petulancie to make the concord of bishops to be at iarre but to pleade their causes there where they maye haue their accusers present and witnesses of their crime committed But letting passe the testimonies of men we do now come to the testimonies in the booke of god The most holy king Iosias most godly Prince may alone in this case teach you what to do and how to do with the warrant authoritie of God himselfe He by the diligent reading of the holy booke of God and by the contemplation of things present and the manner of worshipping God that then was vsed did vnderstand that his auncestours did greatly very farre erre from the plaine and simple truth for which cause he calleth together the princes and other estates of his kingdome together with all the priestes to hold and celebrate a counsell with them In that counsell he standeth not long disputing whether the examples of the elders ought rather to be followed or Gods commuandement simplie receiued whether he ought rather to beleeue the Church or the Scripture and whether all the iudgement of religion ought to be referred to the high priest For laying abroade the booke of the Lawe he submitteth both himselfe and all his vnto the Sacred Scripture Out of the booke of the Lawe both he him selfe doth learne biddeth all his to learne what thinge it is that pleaseth God namely that which was commuanded and learned in the reading of the Lawe of god And presently hee gaue charge that all men should doe and execute that not hauing any regard to the auncient custome or to the Church that was at that time he made all subiecte to the word of god Which deede of his is so commended that next after Dauid hee is preferred before all the kinges of Iuda and Israel Nowe your royall Maiestie cannot followe any better or safer counsell than this cōsidering that it proceedeth from God and that it is most fit for the cause which is euen nowe in hand The disputation is of the Reformation of Religion and the true fayth of Christ You know that that doth spring from heauen namely that it is taught by the word of God and powred into our hartes by the holy Ghost For Paul sayth Faith commeth by hearing and hearing by the word of Christ Therefore as true fayth is not grounded vppon the word of man so is it not taught or planted by the same For in an other place the same Apostle sayth My preaching was not in the enticing words of mans wisedome but in the shewing of the spirite and of power that your faith might not be in the wisedome of man but in the power of God. Not without good cause therefore doe we refuse the traditions of men and turne onely to the doctrine of the word of the Lord without which it is assuredly certeine that there is no doctrine nor any foundation of true fayth Neither are they worthie to be heard who thincke that the Canonicall Scriptures are not plaine enough full enoughe or sufficient enough to minister a perfect platforme of reformation They blaspheme the spirite of God imputing vnto it obscurenesse imperfection which faultes no prophane writer can well abide to heare off Sainct Paule in defence of the trueth sayth All Scripture giuen by inspiration of God is profitable to doctrine to reproue to correction to instruction which is in righteousnesse that
that are called Gods whether in heauen or in earth as there be Gods manie and Lords manie yet vnto vs there is but one God euen the father of whome are all things and we in him and one Lord Iesus Christ by whome are all things and we by him Nowe I suppose these diuine testimonies are euident enough and do sufficiently proue that GOD in substance is one of Essence incomprehensible eternall and spirituall But vnder the one essence of the Godhed the holie scripture doth shew vs a distinction of the Father of the sonne and of the holie Ghoste Now noate héere that I call it a â—istinction not a diuision or a separation For we adore and worshipp no more Gods but one so yet that we doe neither confound nor yet denye or take away the thrée Subsistences or persons of the diuine essence nor the properties of the same Noetus Anoetus in very déed and Sabellius the Libyan a godlesse bolde and verie rude Asse of whome sprang vpp the grosse heresie of the Patrispassians taught that the father the sonne and the holie Ghoste did importe no distinction in GOD but that they were diuerse attributes of god For they said that GOD is none other wise called the father the sonne and the holie Ghoste than when he is named good iuste gentle omnipotent wise c. They saide the Father created the worlde the same in the name of the Sonne tooke fleshe and suffered and againe in chaunginge his name he was the holie Ghoste that came vppon the Disciples But the true Propheticall and Apostolicall faithe dooth expressely teach that the names of the Father the Sonne and the holie Ghoste doe shewe to vs what God is in his owne proper nature For naturally and eternally God is the the Father because he did from before beginnings vnspeakeablye begett the Sonne The same GOD is naturally the Sonne because he was from before beginnings begotten of the Father The same GOD is naturally the holie Ghoste because he is the eternall spirit of them bothe procéeding from them bothe béeing one the same God bothe with them and when in the Scriptures he is called a gentle good wise mercifull and iuste God it is not thereby so muche expressed what he is in him selfe as what a one hee doeth exhibite him selfe to vs. The same Scripture doeth openly say that the Father created all thinges by the Sonne and that the Father descended not into the earth nor toke our flesh vpon him nor suffered for vs For the Sonne saith I went out from the Father and came into the worlde Againe I leaue the worlde and goe vnto the Father The same Sonne fallinge prostrate in the mount of Oliues prayeth saying Father if it be possible let this cup passe from me Againe in the Gospel he saith I will pray to the Father and he shall giue you an other comforter Loe here he saith the father shall giue you an other comforter And yet againe least by reason of those persons and properties of those persons we should separate or diuide the diuine nature the Sonne in the gospel saith I and the father are one For when he saith One he ouerthroweth them that separate or rent the diuine substance or nature and when he saith We are and not I am therein he refuteth them that doe confounde the subsistences or persones in the Trinitie Therefore the Apostolique and Catholique doctrine teacheth and doeth confesse that they are thrée distinguished in properties that of those thrée there is but one and the same nature or essence the same omnipotenciâ— maiestie goodnesse and wisedome For although there be an order in the Trinitie yet can there be no inequalitie in it at all None of them is in time before other or in dignity worthier than other but of the thrée there is one godhead and they thrée are one and eternall God. And the primitiue Church verily vnder the Apostles the times that came next after them did beléeue so simply despising reiecting curious questions and néedlesse disputations And euen then too did arise pestilent men in the Church of God speaking peruerse things whoÌ„e the Apostle doeth vppon good cause call greeuous woolues not spareing the flock They first brought in very straunge daungerous questions sharpened their blasphemous tongues against Heauen it selfe For they stoode in it that thrée persons could not be one nature or essence and therefore that by naming the Trinitie the christiaÌ„s worshippe many Gods euen as the Heathen doe And againe since there can be but one GOD they inferre consequently that the same God is father sonne and holie ghoste vnto him selfe For so it was agreeable that they should doate in follie whome the word of God did not leade but the grosse imagination of mortall flesh And God did by these meanes punish the GiaÌ„tlike boldenesse of those meÌ„ whose minds being without all reuerence and feare of God did wickedly striue to fasten the sight of the eyes of the flesh vppon the verie face of god But the faithfull and vigilant ouerséers and pastors of the Churches were coÌ„pelled to driue such woolues from the foldes of Christe his shéepe and valiauntly to fight for the sincere catholique trueth that is for the Vnitie Trinitie for the monarchie and mysterie of the dispensation That strife bred foorth diuerse words with which it was necessarie to holde and binde those slipperie merchants Therefore immediately after the beginning there sprang vp the termes of Vnitie Trinitie Essence Substance and Person The Gréekes for the moste parte vsed Ousia Hypostasis and Prosopon whiche wee call Essence Subsistence and Personne Of these againe there did in the Churches spring vppe newe and freshe contentions They disputed sharply of the Essence and Subsistence whether they are the same or sundrie thinges For Ruffinus Aquileiensis in the 29. Chapter and first booke of his Ecclesiastical historie sayeth There was moued a controuersie about the difference of substaunces subsistences whiche the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For some said that substaunce subsistence seeme to be all one and because wee say not that there are three substaunces in God therefore that wee ought not to saye that there are three subsistences in him But on the other side againe they that tooke substaunce for one thing subsistence for an other did say that substaunce noteth the nature of a thing and the reason wherevpon it standeth but that the subsistence of euerie person doth shewe that very thing which doth subsist Basilius Magnus wrote a learned Epistle to his brother Gregorie about the difference of Essence and subsistence And Hermius Sozomenus in the 12. Cap. of his fift booke of histories sayth The bishops of many cities meeting together at Alexandria do together with Athanasius and Eusebius Vercellensis confirme the decrees of Nice and coÌ„fesse that the holy Ghost is coesseÌ„tiall with the
of prayer for the â—eade For that whichsome albedge out of â—he second booke of Machâ—beiâ— proueth thing For that booke is not canonicall Which thing it behooued them to haue learned long since euen out of Hierome They adde that prayer for the deade is an vnwritten tradition of the Apostles I heare them But I knowe well enough that the vnwritten traditions of the apostles are not contrarie to their writtâ—n doctrines I knowe well enoughe that the written doctrines of the apostls no where commaunde prayers for the deade and in no place allowe them When Paule the Apostle exhorted the Thessalonians to moderation in lameâ—ting for the dead the time being then verie fitte and most 〈◊〉 to giue commaundement concerning offering of prayers for the soules of the deade if he had thought them any whit profitable and necessarie yet notwithstanding he maketh no manner mention of them yea rather he simply teacheth what they ought to beléeue touching the fouâ—es of the faithfull being separated from their bodies namely that they liue in euerlasting blessednesse with Christ wayting and looking for the reâ—urrection of their bodies But who can not sée that this certeintie and plainnesse of the Apostles doctrine is intangled and perilously shaken with this feigned Apostolique tradition For if we beléeue in Christ let vs beléeue his wordes and promises He him selfe saide that he is the resurrection and life of the faithfull and that the soules of the beléeuing euen immediately 〈…〉 death of the body 〈◊〉 escape and 〈◊〉 into liâ—â— â—f I say we 〈…〉 of the Lord why then doe we aâ— yet being 〈◊〉 for the saluation of the 〈◊〉 of the deade prays and make supplicatioÌ„ for them as though they had not yet obteyned saluation â–ª By these our prayers truely we giue a manifest proofe that we dout of our faith hope not after that as concerning the saluation of our fouls which wedge â—â—th professe with tâ—ung and which also the wordes of Christe and the Apostles commaunde vs to hope after The stedfast faith truely and assured hope of those that beléeue and stay them selues vppon the promises of Christe dâ— forbid vs here to take and weare blacke mourning garments in offerings for the dead whose souls we beléeue to haue already put on white garmentes they forbid vs to giue occasion eyther to vnbeléeuers or to weaklinges in fayth of repreheâ—â—ing vs worthily bycause we 〈◊〉 and lament for them who 〈◊〉 say do liue with God as if they were â—ast into hell fire and busily set our selues a worke with making humble prayers vnto God to deliuer the miserable souls out of torments that is to say bycause the faith which we professe with tong and voyce we condemne by the testimonie of â—ure heart and mynd yea and of our outwarde workes If we goe on after this sorte truely we are double dealers in our hope and in our faith The things whiche we speake séeme to be dissembled false and feigned For it auayleth nothing in words to â—â—â—nt of vertue and with déedes to destroye trueth Therfore let him that wil receiue this 〈…〉 as they caâ—â— it of the Apoâ—â—les touching the offering of prayers for the faithfull departeâ— as for me I meane to receiue nothing repugnant to true â—ayth and 〈◊〉 from the apoâ—â—les doctriâ—e 〈◊〉 doe I persuade any man to receâ—â—â— such â—anitie This also I can not choose but tel you that that which they call the tradition of the apostles S. Augustine calleth the tradition of the fathers reâ—â—iued of the Churche For in his 〈◊〉 〈…〉 apostâ—li 32. he sayth This which the fathers deliuered the whole Church obserueth to wit that prayers shoulde be made for them in the communion of of the body and bloud of Christ wheÌ„ they in their own place are reheâ—â—â—ed at the verie sacrifice and the same is mentioned to be offered for them also And againe 〈…〉 gerendâ— Cap. 4. he saith Supplications or prayers for the soules of the dead are not to bee neglected whiche the church hath receiued to be made for all that be departed in the Christian brotherhod not rehearsing them by name but in a general remembrance of them altogether Thus saâ—e he â–ª Who though in some place he 〈◊〉 the traditioÌ„s of the apostles very say yet by these words this séemethmore expresly to be his meaning y this 〈◊〉 or order of praying for the dead was deliuered to the churche by the fathers and doubtlesse many yeares after the Apostles time was receiued of the church The same August defendeth in more places than one that the receiuing of the Eucharist or sacrameÌ„t of the Lordes supper is as necessarie for infants being newe come forth of their mothers wombe to y attaining of saluation as the sacrament of baptisme The chiefe and notable places wherein â—e hand â—â—th 〈…〉 in his first booke against 〈…〉 his 〈…〉 against y Pelagians Nether doth he 〈◊〉 that opinion with lesse 〈…〉 than the tradition â–ª bicause that 〈…〉 and very vsual in the church in y age But who at this day receiueth y ceremonie as Apostolical Who séeth not that those good fathers otherwise most faithfull pastours in that thing suffered some inuention of man The written doctrine of S. Paule deserueth at this day more to be estéemed than that auncient tradition of the church Paul writeth Let euery man 〈◊〉 himselfe and so let him eatâ— of this â—â—eade and drinke of this cap. Whâ—reby al men vnderstand that y Eucharist or sacrament of the Lords supper is for them to receiue that are of perfect age not 〈…〉 For y cauâ—â— it 〈…〉 for our elder to forsake y tradition and to draw more neare to the scripture Let theÌ„ therefore in this mâ—tter giue vs 〈◊〉 also to depart froÌ„ the vncertein tradition of the fathers to cleane to the moste 〈◊〉 faith doctrine of the apostles But 〈◊〉 say they was condeÌ„ned for this cause for that he beléeued prayers were vnprofitable for the dead I 〈◊〉 in 〈◊〉 y Aerius was coÌ„deÌ„ned neither do I take vpon me to defend him whom â—hylastrius Epiphanius Augustine do make mention to haue 〈…〉 Arian a man polluted with other â—oule errors But touching prayers for the dead whether they be profitable or vnprofitable there is no doubt that they are catholiques notheretiques who beléeue that which is deliuered â—et downe in the apostles créed For according to the tradition of this créede we beléeue the forgiuenesse of sinnes 〈…〉 life euerlasting They which beleèue these things â—â—tein vndoutedly what soâ—â—er they beléeue For the Lord said to the Contâ—â—ion Go thy way and as tho◠〈…〉 so be it done vnto thâ—â— Therefore who so euer beléeueth forgiuenes of sinâ— life euerlasting hath obteyned forgiuenesse of sinnes surly he shal liue in euerlasting life Which thing if y be true as it caÌ„not be false whith is deliuered vnto vs in the apostles créede what place I pray you shall prayers
people being God his flocke was called a Synagogue For this woord Synagogue signifieth as much as Ecclesia the Congregation But because of the stubbornesse of the Iewes and the vnappeasable hatred whiche they bare towards Christian religion this word Synagogue is not estéemed but is almost quite growen out of vse But we will not dispute by due and right order of the Churches either of the Iewes or the Turkes or of other strange Churches of the Gentiles whereof we know there are many sortes and kinds Wée will speake of the Christian Church and congregation of the faithfull which the Germans do call Die kirch alluding peraduenture to the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing belonging to the Lord to witt a house or a people as the Germans doe call Die kirchen both the people of God themselues and also the place wherin they assemble together to worship god But first of all wée will describe a little plainelier what the Church or congregation is The Church is the whole companie and multitude of the faithful partly being nowe in heauen and partly remayning yet here vpō earth where it doth agrée plainely in vnitie of faith or true doctrine and in the lawefull partaking of the Sacraments neither is it diuided but ioyned and vnited together as it were in one house and fellowship This Church was vsuallie called Catholique that is to say vniuersall For shée bringeth forth her branches in all places of the wyde world in all times of all ages and generally doth comprehend all the faithfull of the whole world For the Church of God is not tyed to any one region nation or kinred to condition age sexe or kinde all the faithfull generally and each one specially where euer they or hée be are citizens and members of this Church Sainct Paule the Apostle sayeth There is neither Iewe nor Greeke neither bondman nor free neither man or woman for ye bee all one in Christ Iesu The Church is distinguished into the Triumphant and the Militant The Triumphant is that great companie of holy spirits in heauen triumphing for the victorie gotten against the world sinne and the diuel still enioying the sight of God wherein consisteth all fulnesse of all kinde of ioye and pleasure Wherevppon they set forth Gods glorie and praise his goodnesse for euer This Church doth S. Iohn the Apostle set forth verie notablie in his Reuelations saying After this I sawe and behold a great companie which no man was able to nūber of all nations peoples tongues standing before the Throne and in the sighte of the Lambe clothed in white garments and Palmes in their handes and they cryed out with a lowde voice saying Saluation belongeth to him that sitteth vppon the throne of our God to the Lambe And a little after that he sayeth And one of the Elders aunsweared said vnto me These which are clothed in white garments who are they or frō whence come they And I said vnto him Thou knowest lord And hee said vnto mee These are they that haue come out of great affliction and haue spread abrode their garments haue made them white in the bloud of the Lambe therefore are they before the Throne of God and serue day night in his holy temple And hee that sitteth on the Throne shall dwell ouer them They shall neyneither hunger nor thirst henceforth any more neither shall the Sunne shine on them or any heate beecause the Lambe who sitteth in the middest of the Throne shal gouerne them bring them to the springes of the water of life And the Lord shall wype away all teares from their eyes Brethren ye haue heard a notable description of the triumphant Church in heauen and that too triumphinge truely thoroughe the bloud of Iesus Christ by whom they conquered and doe nowe reigne For Christ is that Lambe of God that taketh away the sinnes of the world By whome all which be sanctified are sanctified and shal be sanctified and doe liue from the first creation of the world vnto the end of all times Sainct Paule in a certeine place giuing vnto vs also a notable description of this Church telleth that wée whiche as yet are busied in the Militant Church shall sometime bée translated to the same and be made fellowes with the Angels of GOD receiued amonge the orders of the Patriarches and placed in the companie of the blessed spirites with the most highe God himselfe and the Mediatour oure Lord Iesus Christe For hée preaching the greatnesse of Gods grace brought vnto vs by the Gospell exhorting vs to receiue the same with a true faith Ye came not sayeth he vnto mount Sina to a fire to a whirlewinde a stormie tempest and darckenes but vnto mount Sion to the citie of the liuing God to heauenly Hierusalem to the innumerable companie of Angels and to the Church or Congregation of the first begotten whiche are written in heauen and to God the Iudge of all and to the spirites of the perfecte iust and to the mediatour of the newe testament Iesus Christe speaking better things than the bloud of Abel spake And therefore all the Sainctes in heauen do belonge vnto our companie or rather we belonge vnto their fellowship For we are companions and fellowe heyres with the Sainctes from Adam vnto the end of all worlds and Gods householde Which conteyneth the greatest comfort of all mans life and moueth most of all to the studie of vertue For what more worthie thing is there thā to be of Gods househould Or what may be thought more swéete to vs than to thincke our selues fellowes with the Patriarches Prophets Apostles Martyrs of all Angels blessed spirits This benefite I say Christ hath bestowed on vs To him therfore be praise glorie and thankes for euer and euer Amen The Militant Church is a congregation of men vppon earth professing the name and religion of Christ continually fightinge in the world against the diuel sinne flesh and the world in the campe and tentes and vnder the banner of oure Lord Christe This Church is to be cōsidered two wayes For either it is to bee taken strictly comprehending them onely which bée not onely called but are in very déede the Church the faithfull and electe of God liuely mēbers knit vnto Christ not with bandes and other outward markes and signes but in spirite and faith often times by these meanes without the other Of which matter wee will speake hereafter This inward and inuisible Church of GOD may be wel named the electe spouse of Christ onely knowen vnto God who alone knoweth who are his When wée bee first taught to knowe this Church we confesse her with the Apostles créede saying I beleeue the holie Catholique Church the communion of Sainctes And in these fewe woords wee conclude that there is a Church also what is the Church and what
two speciall and principall markes The sincere preaching of the word of GOD and the lawfull partaking of the sacraments of Christ Wheras some add vnto these the study of godlinesse and vnitie patience in affliction and the calling on the name of God by Christe but we include them in the setwaine that we haue set downe S. Paule writing to the Ephestians saith Christ gaue him selfe for the congregation that he might sanctifie it and clense it in the founteine of water through the worde Ye haue in this testimonie of the Apostle the markes of the Church to witt the Worde and the Sacrament by the which Christe maketh to him selfe a church For with his grace he calleth with the bloud of Christ he purifieth that which he sheweth by his worde to be receiued by faith and sealeth with sacraments that the faithfull shoulde doubt of nothing touching their saluatiō obteined through Christ And these things truly do properly belong vnto the faithfull and the holy members Whereas hypocrits are not purified the faulte lieth in themselues and not in God or his holy ministerie They are surely sanctified visibly wherevppon they are counted holy amongst men and these things doe improperly belonge vnto them S. Peter in this pointe differeth not a whitt from S. Paule who when he preached the worde of God to the people of Ierusalem and they demaunding what they should doe Peter aunswered Repent and be ye euery one baptised in the name of Iesus Christ for the remissiō of sinnes S. Peter therefore ioyned baptisme with doctrine the sacrament with the worde Which thinge he had learned of our sauiour him selfe in the gospel written by S. Matth. saying Teach ye all nations baptising them in the name of the Father and of the Sonne and of the holie Ghoste So that ye reade in the Acts no other mysteries of the Word and Sacraments of the Church than are recited in these wordes They continued in the doctrine of the Apostles and in doing almes deeds and in breaking of bread and prayer where ye may sée the supper of the Lorde an other sacramente adioyned to the sacramēt of baptisme also the desire and studie of vnitie and loue and the calling vpon the name of God. These things béeing thus sufficient plaine and firme enough yet notwithstanding I will add other testimonies out of the holie Scriptures Concerning the token of Gods worde or the preaching of his Gospel the Lord him self speaketh by Esaie the Prophet saying I will make this couenant with them My spirite that is come vppon thee the church and my words which I haue put in thy mouth shall neuer go out of thy mouth nor out of the mouthe of thy childers children saith the Lord from this time foorth for euermore For in the gospel also the Lord Iesus saith He that is of God doeth heare the word of God. Againe My sheepe heare my voice and I knowe them and they followe me and I giue to them euerlasting life and they shall not perishe for euer And againe He that loueth me will keepe my commaundements he that loueth mee not will not keepe my commaundements Againe Who so is of the truth wil heare my voice Now as touching the markes and tokens of the Sacramentes Saincte Paule speaking of holie Baptisme saith Through one spirite we are all baptised in one body And he also speaking of the Lords supper saieth Though we be many yet are we one bread one body for we are all partakers of the same bread Is not the cup of blessing which we blesse partaking of the bloud of Christe It is moste certeine therefore for that it is approued by testimonies of holie Scriptures that the outwarde markes and tokens of the church are the word and the Sacrament For these bring vs into the societie of one ecclesiasticall bodie and kéepe vs in the same All these testimonies properly as I said a little before doe belong vnto the elect members of GOD beeing endued with faith true obedience but vnto the hypocrites whiche are voide of faith and due obedience they nothing at all béelong notwithstanding because these also doe heare the voice of the shepheard outwardly and insue vertue and opēly or outwardly are annexed to the elect and true beléeuers in the partaking of the sacraments yea vnto the true body of christ for those outwarde signes sake they are accoūted to be in the church so long as they departe not from it In which pointe for perspicuitie sake hauing treated of the markes of the Church we must add this therevnto that by common order these markes doe declare and note the members of the Church For there are certeine speciall members who although they want these markes yet are they not excluded from the societie and communion of the true churche of Christe For it is moste euident that there are many in the world which doe not heare the ordinarie preaching of Gods worde neither doe come into the congregation and companye of them that call vpon God or that receiue the Sacraments not for that they despise them or that it is a delight vnto them to be from Sermons and the preaching of Gods worde but because through necessitie as imprisonmēt sicknes or being let by sōe other vrgent cause they cannot attaine vnto that whiche they earnestly desire and yet for all that they are the true and liuely members of Christe and of the Catholique church In times past the Lord instituted or appointed to the people of Israel a visible Churche whiche he established by a certeine lawe and set it foorth by visible signes If any man had despised this Church or refused when he might to heare the doctrine of the Church and to enter in among the holie companie and to doe sacrifice or else had railed at it or in sted of the order of worshipping GOD that was appointed had embraced any other kinde truly he was not accoūted at al to be of the order number of the people of god And yet it is certeine that there were an innumerable company of men dispearsed throughout the whole world among the Gentiles who neuer did nor could communicate with this visible companie and congregation of Gods people and yet notwithstanding they were holy mēbers of this societie and communion and the friends of the almightie god There were a great many of the children of God with Ioachim and Iechonias taken prisoners by Nabugodonosor and brought captiue into Babylon to whome it was no preiudice neyther did it hurt them that they were separated from the people of God the Church and worshipping of God being then visibly vpholden by Zedechias at Ierusalem euen as in very déede it did little auayle a great manye to be in the visible assemblies and congregations with the people of GOD in Gods temple when their mindes and hearts were not sounde and perfect We may in these dayes finde out a great many of the
faithfull dispersed on the seas condemned to the galleys for the confession of the true faith we may find many that be holden in captiuitie vnder Antichrist of the whiche we will speake in the next Sermon folowing we may finde also a wonderful many in Graecia Natolia Persia Arabia or in Africa being the seruants of Iesus Christe and worthy members of the catholique church of Christ being shut out and debarred from the holy mysteries of the christians through impiety crueltie of Machomet neuertheles we shall finde them almoste nearely ioyned together in one spirit and one faith with all the true members of the Church and marked also with visible signes Therefore the word and the Sacraments by common decrée are the markes of the Church not putting apart or disseuering the faythful from the communion and societie of other faithfull being by some necessitie shut out from the visible companie of those that are faithfull But to the perfect vnderstanding of the markes of the Churche this belongeth also and that most principally that it is not enough to brag of the worde of God or of the scripture vnlesse also we imbrace reteine and defende the true sense and that which is agréeing with the articles of faith For if ye corrupt the sense of the scripture and vrge the same in the churche then dost thou not bring foorth the sincere scripture it selfe but thyne owne opinion and thy fansies which thou hast deuised of thine owne mind The Churche of the Arrians did not refuse the word of the Lord but rather laboured both to beautifie and defend their owne blasphemous errours by the testimonies of holy scripture That Church denyed our Lord Iesus Christe to be of one substaunce with God the father which thing sith that the sense of the scriptures and of the auncient faith amonge the chiefest pointes of our faith doth both affirme and vrge truely it alleadged not the sincere and pure word of God how so euer it boasted of it but an adulterate word yea and thrust in and defended her heretical opinion for the true and perfect meaning of the holy scripture and therfore it had not the true mark of the Church neyther was it the true Church of god By this one vnhappie example we may iudge of al other Churches of heretiques who thoughe they séeme not to be voyde of the testimonie of Gods worde yet for all that in very déede they haue no puritie of Gods word in them That whiche we haue sayde concerning the worde of God is also necessarily to be vnderstoode of the vse of the Sacraments for except they be orderly and lawfully vsed I say in that order in the which the Lorde him selfe instituted them they are no markes or signes of the Churche of God. Ieroboam truely sacrificed yea he sacrificed vnto God but bycause he sacrificed not lawfully he was accounted a straunger and a faller off from the true Church of god Yea Dauid him selfe brought with greate deuotion and much ioy and melodie the Arke of the Lorde of hostes but bicause he carryed it not lawfully vppon the shoulders of the priestes by and by in steade of greate ioy the excéeding sorrowe which folowed declared that it is not enoughe to vse the Sacraments and ordinances of God vnlesse ye vse them lawfully whiche if you doe God will acknowledge you for his Moreouer those which of old were baptised of heretiques were not for that cause rebaptised againe by the auncient catholikes bycause the heretiques baptised not into the name of any man or into the societie of their errours or heresies but baptised In the name of the Father and of the Sonne and of the holy Ghoste neyther did they inuocate their owne name or the name of Archheretiques but of Iesus Christe Wherefore not the baptisme of heretiques but the baptisme of the Churche yet ministred by heretiques they not refusing they allowed not the Churches of heretiques as knowne to be true by true signes but they acknowledged that heretiques vse thinges properly belonging vnto the true Church neyther that it doth any thing at all derogate or take from a good thing if any wicked or euill man doe administer it We doe not acknowledge at this day the vpstart Romishe Churche of the Pope we speake not nowe of that olde Apostolique Churche to be the true Churche of Christe yet we doe not rebaptise those which were baptised of the priestes embrued with Popish corruption For we knowe that they are baptised with the baptisme of Christes church and not of the Pope in the name of the holy Trinitie to the articles of the Catholique faith not to errors not to superstitions and papisticall impieties Finally we confesse that not at this day the vnworthinesse of the minister can derogate any thinge from the seruice of god In like sorte also we refuse not the Lordes prayer or the Apostles Créede or finally the canonicall Scriptures themselues béecause the Romishe churche doeth also vse them for she hath them not of her selfe but receiued them from the true church of god Wherfore we vse them in common with her not for the Romish churches sake but because they came from the true church of Christe doe we vse them Beside those outwarde markes of the church which the true beleuers haue common with hypocrites there are certaine inwarde markes specially belonging onely to the godly or els if you will rather call them bondes or proper giftes These doe make the outwarde markes to be fruitfull and without the outwarde markes being by some necessitie absent doe make men worthie or acceptable in the sight of god For without these no man can please God in these therefore is the true marke of Gods children And those be the fellowship of Gods spirite a sincere faith and double charitie For by these the faithfull béeing the true and liuely members of Christe are vnited and knit together first vnto their head Christe then to all the members of the ecclesiasticall bodye And the consideration héereof doeth chiefely belong to the knowledge of the true Churche of GOD whiche though she should suffer rotten members yet is she not defiled of them thorough their outwarde coniunctiō For with continuall studie she laboureth by all meanes to kéepe her selfe vndefield to god And first of all the Euangelicall and Apostolicall doctrine doth teach vs that Christe is ioyned to vs by his spirit that we are tyed to him in minde or spirite by faithe that he may liue in vs and we in him For the Lord cryeth out in the Gospel saying If any man thirst let him come to me and drinke He that beleeueth in me as the Scripture saith shall haue streames of liueing water flowing out of his bellie To which saying by and by the Euangelist addeth this But this he spake concerning the spirite which they should receiue that beleeued in him Againe he promising in his Gospell his spirite vnto his Disciples yea euen vnto
Iesu through the gospel And the same apostle saith in an other place Faith cōmeth by hearing and hearing cōmeth by the word of god Since ther fore faith cōmeth by hering hearing by the word of God and that specially by the word of God the church truely can by no meanes spring or be builded by the decrées doctrines of men Therefore we affirme that onely the word of god is apt for the building vp of the church of god Mens doctrines set vppe mens churches but Christes word buildeth the Christian churche For the doctrines of men proceede of flesh and bloud But Peter confessing Christ with a pure faith and therfore grounded vpon Christ who is the foundation of the church heard these words of Christ him selfe Fleshe and bloud hath not reuealed these thinges vnto thee but my father which is in heauē And therefore Paule saith When it pleased God that I should preach his sonne among the Gentiles I conferred not of the matter with fleshe and bloud c. He also most manifestly abolishing all doctrines of men from the setting vp building of faith and the church only commending the word of God saith to the Corinthians My word and preaching stood not in the enticing spech of mans wisdome but in plaine euidence of the spirit of power that your faith should not be in the wisdome of men but in the power of God. To this now perteineth these testimonies of Christ He that is of God heareth Gods word Againe He that is of the truth will heare my voyce And againe more plainely he saith The shepe wil follow the shepheard bicause they know his voyce They will not follow a stranger but wil run away from him bicause they know not the voice of strangers But vnder the voice of straungers we include all traditions and decrées of mē differing from the doctrine of Christ to which traditions the apostle S. Paul doth attribute the shape of wisdome but the truth he denieth them caleth them superstitious For our lord him selfe in the gospel bringeth foorth of the prophete Esaie the immutable saying They worship me in vaine teaching for doctrines mens preceptes Let vs therefore holde that the true church is not built by mans decrées but y she is founded planted gathered together builded onely by the word of Christe We doe adde that it is out of doubt y the church of God is preserued by the same word of God least at any time it should be seduced or least it shuld slip perish y neither can it at any time be preserued by any other meanes Paul againe witnessing and saying Christ hath giuē some to be apostles some prophets some Euāgelists som pastors techers for the gathering together of the Saintes for the work of the ministerie that is to say to teach preach the word for the edification of the body of Christ till we al meete together in the vnitie of faith and knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ that we hēceforth be no more children wauering carried about with euery winde of doctrine by the deceit of mē marke I praye howe mens doctrines are condēned againe with great inuiolable authoritie with craftinesse whereby they lay in wait to deceiue But let vs folow the truth in loue in al things grow vp into him whiche is the heade that is Christ by whom al the body being coupled and knit together by euery ioint for the furniture therof according to the effectual power which is in the mesure of euery part receiueth increase of the body vnto the edifying of it selfe in loue increaseth the body vnto the edifying of it self through loue These words of the apostle are so plaine that they néed no better expositiō thā they haue of thē selues In this place also the order maner of the church by the preaching of Gods word shuld of right be set downe which many doe terme call the ministerie of the word or of the church but we wil speak of the God willing in the third sermō It shal be sufficient in this place to defend that our Lorde God hauing giuen doctours vnto the church doth found build mainteine inlarge the church by his word yea by his word only There come two things now to be cōsidered First that the church of good for y continual and constant studie of the word of God is called propheticall apostolical ye also orthodoxical For it is called prophetical or apostolical bicause by y trauell of the prophets apostles it was first builded by their doctrine is preserued euen at this time shall by it be spred abroad euē vnto the end of the world It is called Orthodoxical bicause it is soūd of iudgement opinion faith For without the church there is no true faith neither any perfect doctrine touching true vertue felicitie The faith doctrin of the church was reuealed from God him self by Adā the patriarchs by Moses the prophets by Christ and the apostles Wherby she elsewhere is named a mother whereof we will speake in the next sermon Secondarily that the succession of doctor or pastors of the church doth proue nothing of it selfe without the word of god The chāpions defenders of the papisticall churche do boast that they haue a most certein marke of the apostolique church to wit in y continuall succession of bishops cōming from S. Peter by Clemēt the first so to Clemēt y 7. to Paul y 3. who died of late so cōtinuing to Iulius y 3. not lōg agoe created Moreouer they add that al such members are cut off as do separate themselues from the church in that which only that apostolical succession is found And we do not deny but that the right succession of pastors in the primitiue church was of gret weit For thei which then were call pastors were pastors in déed executed the office of pastors But what maner of pastors they haue ben a great many yeares which of the rout of Cardinals mitred bishops sophisters haue ben caled pastors none is ignorāt but he which is altogether without any vnderstāding The Prophete Zacharie heard these words spoken to him from that lord take to thee yet the instruments of a foolish shepherd for loe I wil raise vp a shepheard in the lande whiche shall not looke for the thing that is lost nor seeke the tender lambs nor heale that that is hurt nor feede that that standeth vp but he shal eate the flesh of the fat and teare their hoofes in pieces Woe be to the idle shepeheard that forsaketh the flocke c. Therfore neuer a whit more do these men proue by their continuall succession of Byshops who teache not the worde of God sincerely nor execute the
office and dutie of Pastours than if they shuld set before the eyes of the world a companie of Idols For who dare denie but that a great part yea the most part of the byshops of Rome since Gregorie the great were suche maner of Idoles suche kinde of woolues and deuourers as are described by the Prophete Zacharie What than I praye you can the continuall succession of such false pastors proue Yea and they which were of the later time did they not fill almost the vniuersall churche with the traditions of men and partly oppressed the word of God and partly persecuted it In the ancient church of the Israelites there was a continuall order of succession of byshops without any interruption thereof euen from Aaron to Vrias who liued vnder Achas and to other wicked byshops also falling from the word of god to the traditions of men yea and also idolatrie But for all that that succession did not proue the idolatrous byshops with the churche that claue vnto them to be the true byshops of God and the true church of god Truely the true Prophetes of God the sounde catholique fathers preaching only the word of God without mens traditions yea cleane against all traditions were not able to reckon vp any continual succession of priests their predecessours to whome they them selues should succéede yet notwithstanding they were most excellent lights worthy members of the church of God they which beleeued their doctrine were neither Scismatiques nor heretiques but eueÌ„ to this day are acknowledged to be the true church of Christ When Christe our Lord the blessed son of God did teach here on earth gathered together his church the succession of byshops was on his aduersaries part But they for that cause were not rulers of the true church of God Christ of the heretical church The apostles of our lord could not alledge for theÌ„ selues their doctrine a succession of bishops not interrupted for they were ordeined of the Lord who was also him selfe created of God the high priest for euer after the new order of Melchisedech without the succession of the order of Leuie yet the church y was gathered by them is acknowledged of al men to be the true holy church The Apostles theÌ„selues wold haue none other to be accounted for their true felowes successors but those who walked vpright in the doctrin way of Christ For notable manifest is the saying of Paule Be ye the followers of me euen as I am of Christ And though he speaketh these wordes to al the faithful not only to the ministers of Gods word yet those wold he chiefly haue such followers of him as the residue of coÌ„mon christians that is to say euery man in his vocation calling The same Apostle speaking at MiletuÌ„ with the bishops of Asia amoÌ„g other things saith I knowe this that after my departing shall grieuous wolues enter in among you not sparing the flocke Moreouer of your owne selues shall men arise speaking peruers things to draw disciples after theÌ„ Paul y apostle not froÌ„ any other place than out of the apostolique churche it selfe yea out of the companie or assembly of Apostolique Byshops and Pastours fetcheth out of the woolues and deuourers of the Church But could not these thinke you allege the Apostolique successioÌ„ for them selues and their most corrupt cause that is to say that they be descended from Apostolique Pastours But for so much as forsaking the trueth they be falâ—e from the faith and doctrine of the Apostles the ofspring and Apostolicall succession doth nothing at all make for them Therefore we conclude that the continuall succession of Byshops by it selfe proueth nothing yea rather that that is no lawful succession whiche wanteth the puritie of the doctrine of the Scriptures and Apostles And therefore Tertullian greatly estéeming and that worthily the continuall succession of Pastours in the Churche yet requireth the same to be approued by the sinceritie of Apostolique doctrine yea hée acknowledgeth those Churches whiche are instructed with pure doctrine and yet not able to make any reckoning of succession of Byshoppes to be Apostolique Churches If anye man require the words of the author they be these But if there be any churches that dare presume to plant them selues in the very age of the apostles that therfore they may seeme to haue bene planted by the apostles bicause they were vnder the Apostles wee may say thus Let them bring foorth the first beginning of their churches let them turne ouer the order of succession of their Byshops so by succesâ—ions going from the first beginning that that first Byshop of theirs maye be found to haue for his authour and predecessour some one of the Apostles and apostolical sort of men and yet such an one as coÌ„tinued with the Apostles For by this meanes the Apostolique churches giue their iudgment As the church of Smyrna testifieth that they had Polycarpus placed there by S. Iohn And as the churche of Rome sheweth that Clemens was appointed by S. Peter And as in like sort also other do shew for them selues who haue their ofspring of Apostolique seede placed in their Byshopricks by the Apostles Let heretiques faine some such matter For after their blasphemies what is vnlawful for them But albeit they doe faine they shal not preuaile For their owne doctrine being compared with the doctrine of the Apostles by the diuersitie contrarietie therof shall shewe that it had neyther Apostle nor Apostolicall man for the author Bicause as the Apostles taught nothing that was contrarie among theÌ„ selues euen so Apostolicall men set forth nothing contrarie to the Apostles but only such as fel away from the Apostles and taught other doctrine In this manner therefore may those Churches appeale who albeit they can bring for their authour none of the Apostles or Apostolique men as those that are of farre later time are but nowe daily erected yet they agréeing in one faith are neuerthelesse counted Apostolicall for the likenesse of the doctrine The selfe same authour speaking of the auncient church of Rome and gathering the summe of that it either taught or learned saith Happie is that Church to which the Apostles haue vttered all their doctrine with their bloud where Peter in suffering is made like to the Lord where Paul is crowned with the like end that Iohn had where the Apostle Iohn after that he was plunged in hote scalding oyle felt no paine was banished into the Isle Let vs see what it lerned and what it taught how it doth agre with the churches of Africa it acknowlegeth one god the maker of all things Iesus Christ the sonne of God the creator borne of the virgine Marie the resurrectioÌ„ of the flesh it ioyneth the lawe the Prophets with the doctrine of the EuaÌ„gelists Apostles froÌ„ theÌ„ drinketh that faith baptiseth with water clotheth with the holy ghost feedeth
Paule baptised as a minister not as one that had power of himselfe but the Lord baptised as he that had power of himselfe Behold if it had pleased him he could haue giueÌ„ this power to his seruants but he would not For if hee should haue giuen this power vnto his seruaunts that it should also haue beene theirs which was the lords then there should haue beene as many sundrie baptismes as seruaunts c. In the Church Christ reserueth that absolute power to himselfe For he continueth the head king bishop of the Church for euer neither is that head whiche giueth life separated from his body at any time But that limitted power he hath giuen vnto the Church Whiche thing it ought to acknowledge to wit an Ecclesiastical iurisdiction hemmed in with certeine lawes whiche procéedeth from God and for that cause it is effectuall and therefore in all thinges ought to haue chiefe regard vnto God and that Ecclesiasticall iurisdiction is for that purpose giuen vnto the church that it might be put in practise for the profite of the Church For S. Paule sayth The Lord hath giuen vs power to the intent we should edifie not for the destruction of the Church And therefore that power whiche tendeth to the hinderance and destruction of the Church is a diuelish tyrannie and not an ecclesiasticall power procéeding from god And it behoueth vs diligently to marke and reteine this ende of Ecclesiasticall power But the limitted power of the church consisteth verie néere in these points to witt in ordeyning of the ministers of the Church in doctrine and in the discerning betwéene doctrines and finally in the ordering of Ecclesiasticall matters Of euery one of which pointes in their order we will speake a litle declaring what manner of authoritie the Church hath and howe farre it is limitted in euery part thereof The Lord himselfe appointed the chiefe doctours of the Church whiche were the Apostles that all men might vnderstand that the Ecclesiastical ministerie is the diuine institution of God himselfe and not a tradition deuised by men And therfore after that the Lord was ascended into heauen S. Peter calling the Church together speaketh out of the scriptures of placing an other Apostle in the stéed of the traytour Iudas by that very facte shewing that power was giuen vnto the Church by God to electe ministers or teachers The same Church also not longe after by the persuasion of Peter and the Apostles so persuading vndoubtedly by the inspiration of the holy Ghost choose seuen deacons The Church of Antioche being manifestly instructed by the holy Ghoste doeth ordeine and sende Paule and Barnabas althoughe they were longe before that time assigned to the ministerie It is read also in the Actes of the Apostles that the churches by the commaundement of the Apostles did ordeine doctours for the holy ministerie as often as néede required And yet notwithstanding they did not ordeine euery one without choice but such onely as were fitt for that office that is to say such as afterward by expresse lawes they themselues did describe to witt If any man were faultles the husband of one wife watchfull sober c. The rule set downe by the Apostle is sufficiently knowen as appeareth in the 1. to Tim. 3. Cap. But as touching the ordeyning of ministers God willing wee will speake in the third sermon of this Decade But if the Church haue receiued power to appoint fitt ministers for the Church I thincke no man will denie that the Church hath authoritie to depose the vnworthie wicked deceiuers and also to correct and amende those thinges whiche being lacking may séeme necessarie for this order And forasmuch as ministers are chosen chiefly to teach it must follow that the Church hath power to teach to exhort to comfort and such like by her lawfull ministers and yet no power to teach euery thing but that onely which she receiued being deliuered vnto her from the Lord by the doctrine of the Prophets and Apostles Teach them sayeth the Lord that whiche I commaunded you Go ye and preach the Gospell to all creatures And S. Paul sayth I am put a part to preach the Gospell of God which he promised before by his Prophets in the holy Scriptures But this ministerie office of preaching is nothing else but the power of the keyes whiche the Church hath receiued The office I saye of binding and loosing of opening shutting heauen In another place also the apostles receiued power from the Lord ouer all ouer all I say not absolutely but ouer all diuels and not ouer all Angels and men and yet that authoritie and power they receiued ouer diuels they receiued it not absolutely for it is added vnto it that they should expell and cast them out And therefore they could not deale with diúels after their owne fancie but that onely so farre forth as he would haue them to dâ—e who hath absolute power ouer all diuels and that they might cast diuels out of men but not to sende them into men thoughe they would haue desired it neuer so much And so also as touching diseases they could not doe what they would else would not S. Paule haue left Trophimos sicke at Miletum who might so greatly haue béene profitable vnto him in the holy ministerie The two disciples if they had béen able to haue done what they would would haue commanded fire from heauen to haue fallen downe vppon Samaria and so would haue taken vengeaunce of the vncourteous and barbarous people of Samaria for that they denied to harbour the Lord Christ In like manner those same Apostles receiued keyes that is to saye power to binde and to lose to open and shutt heauen to forgiue and to reteine sinnes but perfectly limitted For they could not lose y which was bound in hell neither bind them that were liuing in heauen For he said not What soeuer ye binde in heauen but whatsoeuer ye binde vppon earth Neither said he Whatsoeuer ye lose in hell but what soeuer ye lose vppon earth Againe they were not able eyther to binde or lose whom they would not so much as vpon earth For they were not able to lose that is to say to pronounce a maÌ„ frée from sinne that was without faith Againe they could not binde that is say pronounce condemned him that was lightened with faith was truely penitent And surely such as teach other doctrine than this touching the power of the keyes deceiue the whole world of whiche wee will more largly intreat in place conuenient Likewise the Church hath receiued power from Christ to administer the sacraments by ministers but not according to her owne will and pleasure but according to Gods will and the forme and manner sett downe by the Lord himselfe The Church cannot institute sacraments neither yet alter the ends vse of the sacraments Finallie that the Church hath
their goods and as it were a certeine knitting together into one body not to be dissolued Therefore when Christ tooke vpon him our flesh both he became oures in all thinges and we also are members of the same body of his fleshe and of his bones In vs there is infirmitie sinne and death the same thinges hath our husband also taken vnto himselfe that he might make them hurtlesse vnto vs In Christe our husbande is iustification sanctification and life the same thinges dothe he communicate vnto vs his spouse that in him we might be iust and holy and might liue through him Of that lawfull ioyning together of the Lord and the Church are borne lawfull children vnto god Wherevpon the Churche is called a mother and a frée womā that is to say a matrone and a mistresse For the Apostle Paule sayth Ierusalem which is aboue is free which is the mother of vs all For euen as through the ioyning of man and woman together by propagation of séede are borne children so Christe hath coupled the Churche vnto him selfe wherein he hath left the séede of his worde By the word our mother the Churche begetteth children whereof before I admonished you when I spake of the originall of the Churche that is to say whiles she reteyning the séede of the worde by the preaching of the worde doth fashion and nourishe vs in her wombe and after bringeth vs foorth into lighte whome afterwardes she nourisheth with mylke and bringeth vp with stronger meate vntill wée growe vp into a perfect man But euen as without a husbande without true fayth plighted and without séede there is no other euen so the Church without Christ without true faith and the séede of Gods worde is not that our mother that is a frée woman and our mistresse We haue by these things by the way learned why the Church of God is called a mother The same notwithstanding is also called a virgine For of this holie mother the Church the Lorde before all things requireth faith and integritie For the Apostle Paule saith I haue coupled you to one man to present you a chaste virgine vnto Christe Therefore it is the part of the spouse to bring vnto her husband for her dowrie her virginitie and to kéepe the same vndefiled But what manner of virginitie is that sincere faith in Christe whiche wholy or with all her mynde cleaueth for euer vnto one whiche commeth to passe when we giue eare only to our spouse and loue none but him alone to be short when we perseuere in the simplicitie of the Gospell For it followeth in the wordes of the Apostle But I feare lest it come to passe that euen as the serpent deceiued Eue with his subtiltie so your mindes should be corrupt from the simplicitie that is in Christe That simplicitie acknowledgeth Christe to be the meanes of saluation the recouerie of life and all heauenly treasures without whom there is no saluation nor no good thing But who wil call her a chaste matrone who gyueth eare to bawdes and setteth her hearte also vppon the loue of othērs neyther contenteth her selfe with her husbande onely will not all men cry out that she is a naughtipack and an adultresse lying with others and bringing foorth children of straunge séede And in the holy Scriptures spiritual adulterie and fornication is muche spoken of All the sermons of the Prophetes are ful of suche Allegories They call those men or Churches adulterers whoremongers and fornicatours which receiue straunge seede that is to say doctrine differing from the word of god For suche as they going a whoreing from God cleaue not vnto God only they loue not alone him with all their hart they do not worship serue call vpon him only yea rather they choose vnto them selues others whome they may worship and call vpon eyther instead of God or together with god Herevnto perteyneth a good parte of the fift chapter of Ieremie and all the second chapter of Osée Amongest other thinges the Lorde sayth I will not haue compassion vpon her children bycause they are children of fornications for their mother hath played the harlot for she hath sayde I will go after my louers c. Since these thinges are thus brethren there is no cause why any man shuld reuerence the Churche of Rome decking her selfe with the title and beautie of the holie mother the church For she is not the holie mother churche she is not an vncorrupted matrone and virgine For where is the husband who is the onely husbande of this chaste matrone where is the faith and integritie kept with her husband hath she not defiled her selfe with straunge séede hath not she receiued taught a newe and straunge doctrine from the word of God and by that means begetteth many childrē not to Christ but to antichrist Saint Iohn beautifying this churche with her apt title calleth her Great Babylō the mother of whoredomes and abhominations of the earth and a woman drunken with the bloude of the Saintes and with the bloud of the martyrs of Iesu Christe Our holie mother the church is an vndefiled virgine hearing only the voyce or doctrine of her only welbeloued husband placing all the meanes of life and saluatiō in him alone and depending onely vpon him in all things With many other Allegories doth the Scripture paint out the mysterie of Christe and the Church but thereof it sufficeth to haue spokē thus muche The Lord Iesu the true and onely shepheard of his Church bring hoame againe louingly the wandering shéepe into his fould and being gathered together in his Churche preserue thē for euer Amen Of the ministerie and the ministers of Gods worde wherefore and for what ende they are instituted of god That the orders giuen by Christ vnto the church in times past were equall Whence and howe the prerogatiue of ministers sprang and of the supremacie of the Bishop of Rome ¶ The third Sermon THE expositiō touching the Churche of God shal be trulyer vnderstoode brethrē by those things whiche remayne to be spokē out of the worde of the Lorde concerning the ministerie and ministers of the Church For I sayde the Church of God is builded and preserued by the worde of God and that through ministers appointed for that purpose by the Lorde so that nowe it followeth to speake of the ministers of the Churche and of their ministerie that is of that order wherwith God gouerneth his church And truely the Ecclesiasticall ministerie is extended both to stirre vp and also to mainteine publique prayers and the administration of the sacraments and especially it is occupied in preaching of the worde of god Of the two former I will speake in place and time conuenient Of the ministerie of the worde I will entreate at this present In consideration whereof first it is expedient to viewe wherefore God in instructing men vseth the ayde or ministerie of men and what men perfect or worke
sauiour tooke vppon him the ministerie and was made the Apostle and minister of the churche of the Iewes What and if those first ministers were such as no age in any doctrine of religion in holinesse and excellencie had their fellowes muche lesse their betters At this day in so muche as they are the last times wherein scoffers and Epicures haue their full range the ministerie of Gods word is of no value But if you runne ouer and weigh all the ages euen vnto the beginning of the world you shall finde that the wisest iustest and best men in the whole world had nothing in more reuerence than the word of God the prophets and the holy apostles of God. But before we procéede any further in other thinges belonging to this matter we wil make answere to some which euē vnder the pretence of the holy scriptures endeuour to peruert the ministerie of the word For they alledge this text of Ieremie No man shall teach his neighbour for al shall know me As we denie not that Ieremie hath so written so we say by that kinde of speache and figuratiue saying that he ment nothing else thā that the knowledge of God and heauenly things should be very common in the whole world Which Ioel also foretolde woulde come to passe and which Peter alledgeth in the Actes 2. chapter In the meane while those two Prophets as also all other verie often doe make mention of the teachers of the Churche whome the Lorde shoulde sende vnto his people which they woulde not haue done if they had vnderstoode that all preachers shoulde be cleane taken away Whereas other obiect that al haue the office of teaching committed alike vnto them to wit parents to teach their children and euery one to admonish his neighbour therefore that there is no neede of the ministerie of the worde of God in the church it is sophisticall For all of vs can and ought priuately to teache and admonishe our children and our neighbours but therfore the publique ministerie of the word of God is not superfluous For the same God whiche commaunded parents and vs all that they shoulde instruct their children in godlinesse and that euery one of vs also shoulde teache and admonish our neighbours hath giuen publique ministers vnto the Churche It is their office to teache openly or publiquely in the Churche neyther is this permitted to whome so euer will but onely to them that be lawfully ordeyned least happily if other teache they should not goe forward in the righte pathe For then it were lawefull for euery one being inspired with the spirit of God at what time and place so euer both soberly to gainesay and to affirme the trueth Therefore the publique ministerie of the worde remaineth neuerthelesse and that perpetually in the Church Thus much haue we spoken in generall of the ministerie and the ministers of the worde of god Nowe that which remaineth of this matter we will discusse by their kyndes and partes and first we will shewe what orders or what offices the Lord hath instituted from the beginning or whō he hath put in authoritie in the holie ministerie of the churche then what manner men and after what sorte it is méete for vs to ordeine ministers Last of all what maner of office it is that they haue that are ordeined in the church And that we be not troublesome vnto you beginning a long discourse from the Patriarches we will beginne at our Lord Christ him selfe of whom Paul the Apostle speaking Hee that descended sayth he is euen the same whiche ascended vp farre aboue all heauens to fulfill all things And he gaue some Apostls and some Prophets and some Euangelists and some Pastours and Doctours to the gathering together of the Saintes into the work of ministration into the edifying of the body of Christ And so foorth as is read in the 4. chapter to the Ephesians Therfore our Lord ordeined Apostles Prophetes Euangelistes Pastours and Doctours by whose labour he ment to builde preserue and gouerne the Church Let vs nowe sée what the scripture teacheth vs of them Apostle is a newe name giuen of the Lorde him selfe to those twelue whiche he chose peculiarly and ordeined teachers and maisters to all nations For thus we reade in the 6. of Luke The Lord called his disciples and of them he chose twelue whome also hee called Apostles For Apostle signifieth one that is sent a messinger embassadour or oratour For in the Gospell after Sainte Iohn we read The Apostle or messinger is not greater than he that sent him And truely there is verie often mention made of sending in the Prophets in the olde Testament from whence it séemeth the Lord borrowed that name We reade of no certeine boundes appoynted to the Apostles For the Lorde saith in the Gospell Goe ye into the whole worlde and preache the Gospell to all creatures These are the maister builders of the firste Churche of God from whome among auncient writers they tooke the name of Apostolique Churches those I meane which the Apostles first founded as was the Church at Antioch Ephesus Corinthe and many other mentioned in the Acts of the apostles The name of a Minister and Prophete is excéeding large Whereof is spoken in an other place Prophetes in this place are they which excell in singular reuelation and by whome the Lorde foretelleth thinges that shall come to the Churche suche a one as we reade Agabus was which both foretold to S. Paule the famine whiche was to come and his bonds Wise and godly men indued with a singular gifte of interpreting the scripture in times past were called Prophetes as it maye appeare by the wordes of the Apostle 1. Cor. 14. chapter An Euangelist is a preacher of the Gospell of Iesus Christe sente with Apostolique authoritie Such we reade were Philip and Timothie c. Pastours watche ouer the Lordes flocke hauing care of the Lordes people féeding the Churche with the worde of trueth and kéeping the woolues from the shéepefouldes The chiefe of these is that good shepehearde Christe which sayth vnto Peter Feede my sheepe Whereby he also ioyneth him selfe to shepeheards Doctours or Teachers haue their names of teaching Neyther do I sée what they differ from shepheards but that they did onely teache and in the meane while were not burthened with the care that belongeth to the Pastour of whiche sort in a manner are the interpreters of scriptures and gouernours of Christian schooles There are also found other names of the ouerséers of the Churche in the scriptures The Apostle Paule saith vnto the shepeheards gathered together in the counsel at Miletum Take heede therefore vnto your selues and to all the flocke ouer the whiche the holy ghost hath made you ouerseers to feede the Church of God. But byshops are called Superintendents séers kéepers watchmē rulers The people of Athens called them whome they sēt to
We acknowledge y men inspired with singular grace of the spirit which foresée foreshew things to come and be excellent interpreters of the scriptures or Diuines illuminated may be called Prophetes as we haue shewed elsewhere more at large But in the order of byshops and elders from the beginning there was singular humilitie charitie and concord no contention or strife for prerogatiue or titles or dignitie For all acknowledged themselues to be the ministers of one maister coequall in all thinges touching office or charge He made them vnequall not in office but in giftes by the excellencie of giftes Yet they that had obteyned the excellenter gifts did not despise the meaner sort neither did they enuie them for their giftes S. Paule sayth Let a man so esteeme of vs as the ministers of Christe and disposers of the secretes of God. The same Paule in more than one place caleth the preaching of the gospel the ministerie For that tooke déepe root in the auncient byshops hearts which the Lorde when his disciples striued for dignitie and as they say for the maioritie that is which of them shuld be the greatest setting a childe in the middest of them sayde Verily verily I say vnto you except ye turne and become as little children ye shal not enter into the kingdome of heauen Truly the martyr of God Saint Cyprian standing in the counsel of the byshops at Carthage wisely sayde Neither hath any of vs appointed him selfe to be a byshop of byshops or by tyrannous feare compelled his fellowes in office to necessitie of obeying since euery byshop hath according to the licence and libertie of his power his owne free choyce as if hee might not bee iudged of an other since neyther he him selfe can iudge an other but let vs all looke for the iudgement of our Lord Iesus Christ who only and alone hath power both to preferre vs in the gouernement of his Church and to giue sentence of our doing Thus farre he At that time therefore byshoppes contended not for I knowe not what primacie or patrimonie of Peter but that one mighte excell the other in purenesse of doctrine and holinesse of life and mutually to helpe one an other And then vndoubtedly the affaires of the Church went forward prosperously in so muche that though the most puisant princes of the world should haue persecuted the Church of Christe with fire and sworde yet neuerthelesse against all the assaultes of the diuell and the worlde she had stoode vnmoueable hauing wonne the victorie and had daily béene more inlarged also renoumed Oh happy had we béene if this order of Pastors had not béene chaunged but that that auncient simplicitie of ministers that fayth humilitie and diligence had remained vncorrupted But in processe of time all things of ancient soundnesse humilitie and simplicitie vanished awaye whiles somethings are turned vpside down somethinges eyther of their owne accorde were out of vse or else are taken away by deceite somethings are added too Verily not many ages after the death of the Apostles there was séene a farre other Hierarchie or gouernement of the Churche than was from the beginning althoughe those beginninges séeme to be more tollerable than at this day all of this same order are Sainte Hierome saythe In times past churches were gouerned with the common counsel and aduise of the elders afterward it was decreed that one of the elders being chosen should bee set ouer the other vnto whome the whole care of the church should perteine and that the seedes of scismes should bee taken away Thus much he In euery citie countrie therefore he that was most excellent was placed aboue the rest His office was to be superintendent and to haue the ouersight of the ministers and the whole flocke He had not as wee vnderstoode euen nowe out of Cyprians words dominion ouer his fellowes in office or other elders but as the Consul in the Senate house was placed to demaunde and gather together the voyces of the Senatours and to defende the lawes priuileges and to be carefull least there should arise factions amonge the Senatours euen so no other was the office of a bishop in the church in all other thinges hee was but equall with the other ministers But had not the arrogancie of the ministers and ambition of bishops in the times that followed further increased we would not speake a word against them And S. Hierome affirmeth that That preferrment of bishops sprange not by Gods ordinaunce but by the ordinance of man These thinges haue wee remembred sayeth he to the end we might shewe that amonge the old fathers bishops and ministers were all one but by litle and little that the plantes of dissentions might be pluckt vpp all the care was committed vnto one Therfore as ministers knowe that they by the custome of the church are subiect to him whiche is set ouer them so let bishops know that rather by custom than by the truth of the Lords disposition they are greater than the other ministers and that they ought to gouerne the churches together in common following the example of Moses who when it was in his power alone to gouerne the people of Israel chose out threescore and tenne other with whom he might iudge the people Thus he writeth in his commentarie vppon the 3. cap. of the epist. of Paul vnto Titus But the auncient fathers kept not themselues within these boundes There were also ordeyned Patriarches at Antioche Alexandria Constantinople and Rome There are appointed Archbishops or Metropolitanes that is to â—aye such as haue gouernement ouer the bishops throughout prouinces And to bishops of cities or inferiour bishops there are added such as were called Chorepiscopi or bishops of the multitude that is to saye at such time as the countrie or region was larger than that the care and ouersighte of the bishop placed ouer the citie would suffice For these were added as vicars and suffraganes who might execute the office of the bishop throughout that part of the countrie But we know that the functions of suffraganes or vicars generall in these last times are of a farre other maner in bishops courtes and diocesses And also vnder deacons were placed subdeacons and when wealth increased there were archdeacons also created that is to saye ouerseers of all the goodes of the church They as yet were not mingled with the order of ministers or bishops and of those that taught but they remained as stewards or factours of the goods of the church As neither the monkes at the beginning executed the office of a priest or minister in the church For they were counted as laye-men not as clearkes and were vnder the charge of the pastors But these vnfortunate birdes neuer left soaring vntill in these last times they haue clymed into the topp of the temple and haue set themselues vppon bishops and pastours heads For monkes haue béene and are both Popes archbishops bishops and
the order or office whiche the Lord instituted in his church whom hee hath placed ouer it by whose labour he will establishe gouerne further and preserue his church Those things whiche remaine to bee spoken we will put off vntill to morrow For they are longer than at this time can be finished but more worthie more excellent than that they ought to be restreined into fewe words c. ¶ Of calling vnto the ministerie of the word of god What manner of men after what fashion ministers of the word must be ordeined in the church Of the keyes of the Church What the office of them is that be ordeined Of the manner of teaching the Church and of the holy life of the Pastours ¶ The fourth Sermon IN this present sermon by Gods assistaunce wée wil as briefly and plainly as we can set forth vnto you dearely beloued what maner of men ministers should bee and after what sort at this day it behoueth vs to ordeine ministers not speaking againe of the office but of persons méet for the office For neither do I thinke it necessarie or profitable to shewe at large that that order or function instituted by Christ in the church sufficeth euen at this daye to gather gouerne and preserue the church of god on earth yea without these orders which in these last ages newe inuention hath instituted For that doeth the thing it selfe witnes and the absolute perfection of the primitiue churche aâ—oucheth it But that it may be plainly vnderstood of all men whome it behoues the church at this day to ordeine ministers we wil speake a litle more amplie of the calling of the ministers of the church Calling is no other thing than a lawful appointing of a méet minister The same also may bee called both ordination and election thoughe one woord bee more large in signification than the other Election goeth before by nature For whom we choose those wee call Ordination comprehendeth either of them But there are numbered almost of all men foure kinds of calling The two former are lawefull the two latter are vnlawfull And the first kinde is whereby ministers are called neither of meÌ„ nor by man but by god As it is read that Esaie the prophet and the Apostle Paule were called This kinde for the most part is confirmed with signes or miracles and is called a heauenly and secrete calling The second kind of calling is made of God in déede but by the ordination of men After which sort it is read that S. Matthew Luke and Timothie were created ministers of the church This kinde is ordinarie publique vsed of men and at this day coÌ„mon wherein in déed God calleth bestowing necessary gifts vppon his ministers appointing lawes to those y do elect they following those lawes do ordinarily elect him whom they by signes coniecture to bee first called of god I meane by signes giftes necessarie for ministers Now the third kind of calling which of the vnlawfull callinges is the first commeth in déede from men but not from God when as for fauour and rewards some vnworthie person is ordeined And here is sinne coÌ„mitted as well of those that are ordeined as of those that beare rule in the ordination Of those that are ordeined when they desire to be placed in the ministerie for whiche either they doe not vnderstand or they wil not vnderstand that they be very vnfit being destitute of necessarie gifts Or else when they are sufficiently furnished with knowledge of the scriptures other things yet they take not the right path to this function that is to saye when they respecte not the glorie of God but their owne gaine For there is required of them that are to be ordeined a testimonie of their owne conscience and a secrete calling to wit whereby we are well knowen to our selues to be moued to take vppon vs this office not through ambitioÌ„ not for couetousnes not for desire to féede the bellie nor of any other lewd affection but through the sincere feare and loue of God and of a desire to edifie the churche of god Of whiche thing verie eloquently and holily hath S. Paul writteÌ„ in 1. Thes 2. Beside this the testimonie of other of sound learninge and skilfulnes in things is also required For all of vs please our selues and estéeme our selues to be worthie to whom the gouernment of the church may be coÌ„mitted wheras we fowlie deceiue our selues And they that haue the authoritie of ordination doe offend when as in ordeyning of ministers they regard not what GOD by lawes â—ett downe hath willed herein to be done what the state and safetie of the churche requireth but what is for the commoditie of him that is to be ordeined Oftentimes therefore vnworthie persons are ordeined Or such as are vnlearned and not very sound Or else such as are sufficieÌ„tly learned but not of good conuersation Or such as are simple are good Christians but vnfit and vnskilful pastours And vnto this they are allured thorough fauour or briâ—es Wherefore they prouoke the most heauie wrath of allmightie God vppon themselues and make them selues partakers of all those sinnes wherof they are the authors in that they doe not vprightly execute the charge which is coÌ„mitted vnto them Our elders called this sinne Symonie an offence punishable with no lesse punishment than shamefull reproch death euerlasting Anthâ—mius the Emperour writing to Armasius amonge other thinges saith Let no man make merchaundise of the degree of priesthood by the greatnesse of price But let euerie man bee esteemed after his defeâ—tes not according to that he is able to giue Let that prophane thirst of couetousnes ceasse to beare rule in the church and let that horrible fault be banished farre off from holy congregations After this manner in our time let the bishop be chosen beeing chaste and lowlie so as in what place soeuer hee come hee maye purge all thinges with the vprightnesse of his owne life let a bishop bee ordeined not with price but with prayers He ought to be so farre froÌ„ desire of promotion that he must be sought for by compulsion and beeing desired hee ought to shunne it and if hee be intreated hee ought to slie away â–ª let this onely be his furtherance that he is importune by excuses to auoide from it For truely he is vnworthie of the ministerie that is not ordeined against his will. Thus much he who if he shuld at this day come to Rome he would thinke without doubt he were come into a straunge world yea into the mart of Simon not of Peter but both of Magus the Samaritane and Gresi the Israelite The fourth kinde of calling is that whereby any man thrusteth himselfe into the ministerie of his owne priuate affection being neither ordeined of God neither yet by man. Of these kinde of men the Lord sayth in Ieremie I haue not sent them and yet they ranne Cyprian writing vnto
lord the Pope I will persecute and to my abilitie fight against Since these men are sworne thus after this manner who I praye you that is a faithfull louer of Iesus Christ of his churche of true faith yea and adde therevnto of the common wealth can abide to be ordeined by such There is no talke in their othe of the gospel neither of our Lord Iesu Christe him selfe There is no mention of the holy scriptures but of the rules and ordinaunces of the fathers there is most diligent mētion Peter is named but not that Apostle of Christe saying Siluer and golde haue I none but an other I knowe not who hauing kingly dignitie In déede the Apostolique churche is named but by and by by interpretation they adde what manner of churche they would haue vnderstood and call it the Papaltie This Papaltie not the churche of God I say the Papaltie and the honours priuileges and rightes of the Popedome against all men beholde they promise they will defend this against al men For they acknowledge the Pope to be their Lord against whom they wil haue nothing to be imagined yea if they may knowe that other do deuise any thing against the pope and popedome they promise discouerie thereof and faithfull helpe But I thinke not that any man can binde him selfe more streightly to one Neyther is it vnknowne that those whome they call Heretiques are not enimies to the Christian faith nor teachers of opinions contrarie to the Scriptures but rebelles to the Pope they are I say they who as they neglect the decrées and lawes of the Pope and preache the Scriptures onely so they giue all the glorie vnto Christe as to the onely heade and high priest of the Church and therefore they teach that the Pope is neither the heade neyther the highe priest of the Churche But who louing true godlinesse can bind him selfe with such an oth Who will renounce and forsake the friendship of Christe and humble him selfe to become the bondslaue and footestoole of the Pope of Rome To be short who will desire to be ordeyned a minister of Christ and of his church at the handes of those that haue done after this manner Here may be added that in the consistorie of Rome all thinges as touching holie orders are most corrupt in so much as scarse any small tokens of Christes institution do appeare I will not rehearse at this present that there are many newe constitutions of men ioyned vnto them that in a manner there remaineth no voyce of the Churche in the ordination of pastours that there is no choice made of such as the churche deputeth there aboutes For the right of presentation collation and confirmation being dispersed among many with some is become euen an heritage so as both dawes and halfe fooles may be made ministers or byshoppes and neyther can I let this thing passe that with them is lost that true examination and sharpe pastorall discipline In déede there remayneth examination but altogether childish in the which lightly they that are ordeined are asked that whiche scholers in common scholes are wont to be demaunded whether one can reade well construe well sing and be cunning in their numbers They can not denie this thing neyther also this that Priestes are ordeined more to reade to sing and saye masse than to gouerne the Churche with the worde of god Whereby the more regarde is had of the voice that it be apt for singing than of skilfulnes or experience in the holie scriptures But they thinke the matter is cunningly handled if some skilfull lawyer be preferred to the office of a Pastour For it séemeth for the most parte to be more profitable to pleade cunningly in the courte for the increase maintenaunce of riches than to preach well in the Churche for the winning of soules What do not we sée men sent from the lawe and out of the courtes of Kings and Princes to possesse Churches fitter for any thing else than to gouerne the Churches of GOD for ecclesiastical offices are begunne to be counted as Princes Donatiues wherevpon they are also called Benefices The Byshops of Rome them selues haue bestowed Priesthoodes vpon their cookes rauenous souldiers barbars and muletors and this was farre more honestly than when they bestowed them vppon bawdes A greate many of Priestes thrust them selues into the holy ministerie by violence and symonie which office neuerthelesse he neyther coulde nor would execute well And they that are receiued by an honester title are receiued through commendation and fauour Herein auayleth much either affinitie or kinred and consanguinitie In all these there is a greater regard had of the bellie than of the ministerie they prouide better for those whiche are accounted Priestes and are no Priestes than for the Churche of God and saluation of soules But by this meanes all things go to wracke in the Churche and the flocke of God is oppressed with the weight and ruine of the shepeheards Herevnto perteyneth the pluralitie as they call it of benefices Some one either souldier or curtisan oftentimes rakes to him selfe the Pope offering it to him halfe a dozen benefices or moe of whiche benefices they take no further care but to receiue the gaine For he neuer teacheth nay he is verie sildome at his flocke vnlesse it be when he sheareth them In the meane time the Lordes flocke is neglected and perisheth For the vicars which are set ouer the flocke by them for the most part are vnlearned and hirelings He that is content with least wages is placed ouer the flocke what manner of one so euer he be And he séemes to haue learning enough if he can read sing say masse heare confessions annoynt and reade the Gospell out of the booke vpon the Sunday That whiche remayneth moreouer to be done séemeth to them to be small matters I am ashamed and sorie to rehearse what a censure for reformation of manners remayneth in the Church The thing it selfe cryeth and experiēce witnesseth that vnworthy persons are not shut out from this holy ministerie For without difference al are admitted and as yet whoremongers drunkards dice-players and men defiled yea ouerwhelmed with diuers haynous crimes are suffered in the ministerie But least they should séeme to do nothing herein the bishop asketh at giuing of orders Who are worthy of honour and his Chauncellour or the Archdeacon foorthwith answereth the bishoppe who before that time neuer sawe or heard what manner of men they are of whome he beareth witnesse They are worthy Moreouer they vse so many and such kyndes of ceremonies in their consecration that he that is studious of the truth of the Gospell can not receiue them with a safe conscience These causes and other not vnlike make vs that we can somuch lesse abide to be ordeined of the ordinaries or bishops of the Romish church The last point remaineth whiche I purposed to declare in the beginning of this treatise what is the office
and the benefites receiued at his hand Herevnto is referred a great part of the psalmes wherof part perteine to inuocation or calling vppon God and some ferue to teache or instruct some to declare or expound whereof at this present there is no place to speake Paule the blessed Apostle of Christ acknowledging these parts of prayer writing to the Colos sayeth Continue in prayer watch in the same with thankesgiuing And to the Philippians Let your requestes be shewed vnto God in prayer supplication with giuing of thankes And againe vnto Timothie I exhort therfore sayth Paule that first of all prayers supplicatioÌ„s intercessions giuing of thanks be made for al men Kinds of prayers are these There is a priuate prayer of euerie faithfull man there is also a publique prayer of the whole church Priuate prayer is made vnto God by euerie faithfull man in what place soeuer either in the house or without dores in the closet of his heart temple of his owne bodie For S. Peter went vp into the vppermost part of the house and prayed S. Pans sayeth I will therefore that the me pray euery where lifting vp pure hands And Christ our Lord himselfe verie often departed euen out of the temple into the mount to pray And in the Gospel hee sayeth When thou prayest enter into thy chamber and when thou hast shutt thy dore pray to thy father whiche is in secrete Publique prayer is that which is vsed of the church whiche is made vnto God in the holy assemblie according to the accustomed order of euerie churche Nowe the pastours duetie is as Paule also admonisheth in the 1. Tim. 2. and wée in the last Sermon before this haue rehearsed to gather together instruct and preserue the assemblies in whiche supplications or common prayers are made And they are greatly to bee blamed who are more negligent in this behalfe than becommeth them neither are they in déede to be suffered which séeldome or neuer teach diligently and are cold in stirring vpp a desire in men to pray Men by nature are slow and slacke in the studie of religion and therefore we haue néede of a sharpe spurre And the charge and office of stirring vpp and prouoking is committed to the pastours of churches The prophets somewhere crie Blowe out the trumpet in Sion assemble a congregation For in a holy congregation thrée thinges are chiefly vsed the teaching of the Gospel faithfull prayers and religious celebration or administration of the Sacraments And sometimes there is a collection made for the reléeuing of the poore and of the church The holie Scripture wittnesseth that these thinges are not instituted at the will and pleasure of man but by the authoritie of God yea and immediatly after the first beginning of thinges and that they were also vsed of the most holy worshippers of god Of those most auncient patriarchs both which were first before the floud and which followed immediatly after there is no doubt since the scripture plainly witnesseth of Iacob himselfe the nephue of Abraham that he exected an altar in Bethel whervnto he assembled his whole household though it were excéeding great and there offered sacrifice vnto god In Moses time by the law in most euident commaundements he instituted holy assemblies Yea in the 10. commaundements he diligently coÌ„maundeth to sanctifie the sabboth day which also compreheÌ„deth holy assemblies The holy prophets of God do euerie where praise and commend the ecclesiasticall assemblies of Gods people Neither did Christ our Lord disallow them wheÌ„ he came in the flesh For as in the most notable assemblies and feastes hee taught with great diligence euen so he gathered and assembled together both the people and also his disciples whome he specially commaunded that they should not depart from Hierusalem but waite for the promise of the father which thing when they were gathered together into an assemblie and in prayer we read in the Actes to haue béene performed There also the assemblie of the faithful is coÌ„mended to vs as appeareth both in the 11. and 14. cap. of the 1. epist. of Paul to the Corin. Those supplications which the same Paule commaundeth to bée made for all them that are set in authoritie are made chiefly in holy asseÌ„blies Truely Plinie an heatheÌ„ author writing to Traianus the Emperour doth make verie manifest mention of holy assemblies Holie assemblies had of old time verie excellent promises as we may sée in the prayer of Solomon whiche is described vnto you in the first booke of the Kinges the 8. cap. And at this day the church of Christ hath promises nothing inferiour to them Christ our Lord saying I say vnto you that if two of you shall agree in earth as touching any thing that they shall aske it shal be done for them of my father whiche is in heauen For where two or three are gathered together in my name there am I in the middest of them Behold the Lord him selfe is in the middst of the assemblies of saincts And where the Lord is there is both plentie and the treasure of all good things And therefore experience it selfe which we haue of matters teacheth that the supplications of the church are effectuall For the Lord heareth the prayers of the church and deliuereth from euil those whose safetie the church commendeth vnto him We haue oftentimes had experience that they which were in extreme daunger haue found verie present helpe euen at the same instant wherein the congregation hath offered their prayers to the Lord. Moreouer the example moueth verie many otherwise hard hearted and barbarous For they sée the deuout godlines of the holy congregation and the feruencie of the faithful in assemblies are thereby moued so that entring into themselues they acknowledge that they are miserable desire to be partakers of this fellowship according to the saying of S. Paul. If therfore wheÌ„ the whole church is come together in one and all speake straunge tongues there come in they that are vnlearned or they whiche beleeue not will they not say that ye are out of your witts But if all prophecie and there come in one which beleueth not or one vnlearned he is rebuked of all men is iudged of all And so are the â—ecrets of his heart made manifest and so he wil fall downe on his face and worship God and say plainely that God is in you in deede With what confidence therefore and howe shamefully dare some set light by holy assemblies and not onely set light by them but also scorne at them as if they were assembled together without any profite at all Dauid in his banishment maketh complaint of nothing so much as that hee was compelled to wander in the wildernesse and was shutt out from holy assemblies For hee promiseth the Lord hee wil enter into his holie congregation if euer he be restored againe Verily when the Lord sayeth in
from the olde He therefore suffered singing of Psalmes but in the meane time he preferred before it prophecie or the office of preaching and he also required of them that did sing bothe a mesure to be kept and also that it should be done with vnderstanding without which doutlesse bothe prayer singing is not only vnprofitable but also hurtfull I wil pray with the spirit saith the Apostle and will pray with the vnderstanding also I will singe with the spirit and will sing with the vnderstanding also Neither doe I knowe that in any place else the Apostle maketh mention of singing in holie assemblyes vnlesse we liste to applie that hether which Paule hath left written in the 3. to the Colossians though that may séeme to be a priuate institution For that whiche he hath left written in his Epistle to the Ephesians in these words Be not drunken with wine wherein is excesse but be fulfilled with the spirite speaking vnto your selues in psalmes and Hymnes and spirituall songes singing and making melodie to the Lord in your harts Giuing thankes alwayes for all thinges vnto God euen the Father in the name of our Lord Iesus Christ What manner of saying it is it is easily iudged by the occasion and order of the words For he speaketh nothing of the publique singing accustomed to be vsed in the Church but of the priuate manner of singing For he had respect vnto riotous banquets where for the moste parte were vsed to be sung of such as were wel tippled songs which were not verie honest Be ye not therefore drunke with wine saith the Apostle lest ye sing songes that are scarse honest but rather if ye list to sing sing Psalmes and spirituall songes Wherevnto this also may be added that euen in those kinds of songs he requireth rather the songe of the hart than the warbling of the voice so far off is it that he at any time alloweth vncomely shrikings either publique or priuate albeit the sense and meaning shal be more simple and plaine if we vnderstand In corde which signifieth in the hart to be spoken in that place in sted of ioyfully or from the hart Wherfore no man can or ought to disallowe moderate and godly singing of Psalmes whethere it be publiquely vsed in holie assemblies or at home in priuat houses And truely you shall finde many testimonies in the ecclesiasticall historie written by Eusebius and Sozomenus declaring that the Esterne Churches euen immediatly after the time of the Apostles did vse to singe Psalmes and Hymnes vnto Christe our Lorde Ye shall also finde this that by certaine decrées of counsels it was ordeyned that no other thinge should either be read or soūg in holie assemblies but onely the canonicall Scripture For euen betimes there began neither a meane to be kept in the Churche neither the canonicall scripture only to be vsed for that certaine men intermedled their owne songes Yet héere déerly beloued I thought good to put you in mind of two excellent things concerning this matter The first of them is that the singing of the ancient Church was a far other kinde of singing than that which at this day is vsed For Erasmus Roter doeth rightly iudge that the singing vsed in the ancient churches was no other than a distincte and measured pronoūtiation such as at this day in some places is vsed in pronoūcing of the psalmes the gospel and the Lordes prayer Truly Plinie the Lieftenant in Asia by diligēt search or examinatiō of matters found out that the christians at certaine appointed times met together before day soūg a Psalme together amonge them selues vnto Christe their god The place of Plinie is to be séene in the 10. book of his Epistles to Traianus the Emperour Also Rabanus Maurus lib. insti Cler. 2 cap. 48. saith The primitiue church did so sing that with a little altering of the voyce it made him that sange to be heard the further so that the singing was more like lowd reading than song These things he borrowed out of the 33. chap. of S. Austines 10. book of confessions who in that place plainly confesseth that he doth sinne when he is more delighted with the swéetnes of the voices than with the sense of the words and therefor desireth that all the melodious tunes of swéet songs wherewith the psalter of Dauid is replenished might be remoued from his eares and the hearing of the Church For it séemed to be more safe which he remēbred he had often heard concerning Athanasius Bishop of Alexandria who with so little strayning of the voice made the Reader of the Psalme to vtter it that he rather séemed to read than to sing The last of the things I said I would put you in mind of is that singing howsoeuer it be an auncient institution neuerthelesse was neuer vniuersal of necessiti thrust vpō the churches but it was frée neither was it always vsed in all churches Whereunto may be added that which Sozomenus witnesseth that those Churches whiche did sing vsed not the very same kindes of prayers or Psalmes or readings or the very same time Socrates also in the 5. book of his historie cha 22. saith To be short in all Countries euery where you shall not finde two churches which in all points agrée together in prayer And that it was long yer the Westerne Churches receiued melodie or the custome of singing it appéereth euen by the testimonie of Augustine who in his 9. booke of Confess Chap. 7. rehearseth that Ambrose béeing oppressed with the snares persecutions of Iustina the Arian Empresse ordained that hymnes and psalmes should be soung according to the custome of the Easte partes since whiche time the custome of singing hath béene reteined and also receiued of other partes of the worlde Neuerthelesse before the Westerne churches receiued the order of singing they were estemed of all them of the East to be true Churches neither came it into any mans braine that therefore they were hereticall and schismaticall Churches or not rightlie gouerned because they were destitute of song or melodie No man gathered The Easterne Churches sing the Westerne doe not so therefore they are no churches If this vprightnes and libertie had remained safe and vnaltered that is to saye If according to that auncient vse of singing nothing had béene soung but canonicall scriptures if it had bene stil in the libertie of the churches to sing or not to sing truely at this day there should be no controuersie in the Churche aboute singing in the church For those churches whiche should vse singing after the ancient maner practised in singing would sing the word of God and the prayses of God onely neither would they think that in this point they surpassed other Churches neither would they condemne those Churches that sang not at all where as also these would not despise them that vsed soberly and godlily to sing For if godly men perseuere in the studie
of godlinesse and in daylie prayers though they sing not yet remaine they neuerthelesse the sonnes of god Neither yet doth all singing and in euery place edifie neither are all Churches fitt to singe Doeth not Rabanus saye in the same place that I euen nowe cited For fleshly minded mennes sake not for such as are guided by the spirite the custome of singing is instituted in the Church that they that are not moued by wordes may bee allured with the sweetnesse of the melody c. But the singing about which there is controuersie at this day is not that auncient singing but that more is both in matter and tune for the most parte it is cleane contrarie to the olde The common sort call it Gregories singing doubtlesse not of that great Gregorie who séemeth not to haue béene very fréendlie to singing as it appeareth by his constitution whiche is read in the Registre in the fifte parte thereof Cap. 44. Wee shall therefore séeme to iudge more truely if we referre it to Gregorie the fifte which is said to haue béene enthronized aboute the yéere of our Lorde 995. and moreouer to haue vsed the healpe of I knowe not who one Robertus Carnotensis Yet there are some whiche ascribe it to Vitalianus some to Gelasius It yrcâ—eth mee to rehearse what Durandus hath patcht together of this matter in his Rat. Diuin lib. 5. For I little weigh it There are manie thinges in this kinde of singing to be discommended For first of all many things yea the most are soung contrarie to true godlines neither are all thinges that are sounge taken out of the holie Scriptures but out of I knowe not what kinde of Legendes and out of the traditions of men And those things whiche are soung out of the Scriptures are for the moste parte so wrested and corrupted that there remaineth no parte of the heauenly sense or meaning Creatures and deade men are called vpon Moreouer this kinde of singinge is commaunded and they singe not of their owne accorde or good will but vpon constrainte yea they singe for money and to th' end that they may get an Ecclesiasticall benefice as they terme it Onely Clearkes hyred for that purpose doe nowe a dayes singe not the whole Churche of Christe as in time paste hath béene accustomed Neither is there any ende or measure in their singinge They singe day and night And to this foolishe and vngodly kinde of singinge as to a heauenlie or meritorious worke there is more attributed than true faith doeth allowe A man maye well say that it is that much babbling which the Lorde in Matthewe forbiddeth and condemneth as an Heathenish superstition They singe moreouer in a straunge tongue which fewe doe vnderstand and therefore without any profite at all to the church There is hearde a longe sounde quauered and streyned to and fro backewarde and forewarde whereof a man can not vnderstand one worde Often times the Singers striue amonge themselues for the excellencie of voyces whereby it commeth to passe that the whole Churche ringeth with an hoarse kinde of yellinge and through the strife that riseth about their voyces the hearers little vnderstande what is sounge I say nothing at this present of their musicke which they call Figuratiue and of their musicall instrumentes all whiche are conteined in a manner in their Organes as they terme them I saye nothinge of their Diriges or prayers for the deade Of which I haue also intreated in an other place But these and such other like so occupied the whole time of diuine seruice in the Churche that verie little or none was lefte for true prayers and for the holie and heauenlie preaching of the worde of god Therefore for moste iuste causes they that beléeue the Gospell doe neither vse such singing neither suffer it in the Church of god And they séeme to deale verie deuoutly and in like manner moste wisely whiche bestowe the beste parte of the time or euen the verie whole time of ecclestasticall assemblies in feruent and quiete prayers and in the wholesome preachinge of the worde of God omitting that singinge especially since it is a harde thinge so to limitte or restraine singinge which otherwise is tollerable leaste at some time it excéede and go beyond the appointed boundes Furthermore that our auncient predecessours had certeine and appointed houres wherein they prayed bothe priuately in their houses and publiquely in assemblies all the holie Scripture witnesseth in many places Dauid more than once in his Psalmes sayeth that he will goe vnto the Lord in the Morning and Eueninge Daniel prayed vnto the Lorde at thrée seuerall houres or times of the day Againe Dauid saith Seuen times in a day doe I praise thee But by seuen times he vnderstandeth many times For so else-where we reade written I will smite you for your sinnes seuen times And againe The iust man falleth seuen times and riseth vp againe And also If thy brother sinne seuen times in a daye and turne seuen times in a day vnto thee c. Seuen times therefore in diuerse places as also in this of Dauid is put for many times And Christe our Lorde hath tyed the priuate prayers of the faithfull as wee haue also tolde you before neither to place nor yete to time he hath not taken away publique prayers For he is the Lord not of confusion but of order But his Disciples when they were in the land of Iurie did them selues also obserue the accustomed houres of praying whiche that nation kept at libertie not of necessitie and specially for the assemblies sake For Peter Iohn goe vp into the temple at the ninth houre of prayer In the day of pentecost all the Saincts with one accorde were gathered together receiued the holy Ghost at the thirde houre of the day And it is also read that Peter priuately went vpp into the vpper parte of the house aboute the sixt houre The Temple béeing destroyed and the Iewes scattered abroade the Churches gathered out of the Gentiles did not obserue like houres of gatheringes together or of assemblies but at their owne libertie as to euery church it séemed most méete and conuenient Of which diuersitie truely the Ecclesiasticall historie also makethe mention yet for the most part there were houres in the morning and euening vsed for assemblies S. Hierome in his Epitaph vppon Paula expounding not the rite or order of the vniuersall church what it should doe in holie assemblies but what the companyes of solitarie virgins are woont to doe of their owne accorde sayeth In the morning at three sixe and nine of the clocke at euening at midnight they did sing the Psalter by order Onely vpon the Sunday they went vnto the Church neere vnto the whiche they dwelt c. So it perteineth to priuate institution which of the same sorte is read writen to Laeta touching the institution of her daughter and to Demetriades De custodienda virginitate
And truely the greater or more famous solemne Churches whiche at this daye they call Cathedrall to witt of Cathedra a Chayre or of the order of Prophetes teaching or professing there as some time the Churche of Antioche Corinth Alexandria and suche like séemed to haue béene at certeine houeres to witt in the morning at noone yea at Euening also assembled to expound or discusse the holie canonicall Scriptures The foundations of that obseruation séeme to bee layed in the Churche of the Corinthians Of whiche the Apostle aboundauntlie witnesseth 1. Corint 14. Chapter Eusebius in the fifte Booke of his ecclesiastical historie and 9. Chapter making mention of an ecclesiasticall Schoole at Alexandria sayeth From a long time the doctrine and exercise of the holie Scriptures flourished among them which custome also continueth euen to our time whiche we haue hearde also to be instituted by menne mightie in Eloquence and in the studie of the holie Scriptures to witt after the example of the Corinthian Church Some markes of this moste wholesome rite or custome appeared sometime in the Occidentall or Weste Church as it is to be gathered out of the writinges of Sainct Ambrose and Augustine But truely in these very times and in the times immediatly following when all nations in a manner were together by the eares with perpetuall warres and when the Romane Empire in reuengement of the bloud of Christe of his holie Apostles and Martyres according to the Prophecie of Daniel and Sainct Iohn the Apostle and Euangeliste was torne in peeces made a pray for all people The Gothes or Germanes rushing vppon them on this side the Hunnes and other barbarous Souldiours on the other side assaulting Rome sharply the best Scholes were spoyled goodly Libraries were burned honest good studies perished whervpon were giuen vnto the churches Doctors or teachers most vnlike vnto the auncient doctours and teachers who were not furnished with that abilitie that they could deale in the holy Scriptures with such dexteritie and fruitefulnesse as their predecessours In this disorder downefall least nothing should remaine of the canonicall scriptures vntouched it is euident that there rose vp men not altogether negligent of the canonicall doctrine who diuided the whole canonicall scripture after such a sort into parts and for the whole course of the yeare that they might once in a yeare read ouer the whole Bible and the Psalter oftner yea euen euery seuenight They vsed the psalmes in stéed of prayers to whiche as times increased many other prayers also were ioyned And least the verie reading of the scripturs should séeme to want al exposition the readinges lectures or homilies of the fathers were therevnto added at the length not that the priestes should read them secretely to thēselues as at this day in a maner they are woont to do or that they should with a post-hast reading mumble them vp in stéede of mattins but that they should throughly handle them in the open church as an exercise before the people to the edification of the church That I maye not nowe rehearse that this rite was not receiued of all men so farre off is it from beeing streictly commaunded Of whiche thing there remain some tokens or proofes In Distinct 15. Sancta Rom. Furthermore of reading the canonicall Scriptures those houres wherin they were read séemed to be named Canonical as also Canons are so called of studying and reading the Canonicall Scriptures But at what time this was done and who were the doers thereof it is not certeinely knowen Some doe attribute some parte hereof to Hierome other some to Damasus and some to Pelagius the second of that name othersome also to Gelasius and Gregorie And because homilies and lectures not a few are said to be Bedaes and other doctours of later time finally for that many other thinges are read in those hourely prayers whiche sauour neuer a whit of antiquitie truly as it is an institution patched vpp diuersely and at sundrie times so is it farre more new than the papists thincke or take it to bée Neither are there some wanting which affirme that at the request of Carolus Magnus Paulus Diaconus or monke of Cassina and monke Isuarde ordeined and deliuered to the Churche selected or chosen lessons those especially which cōcerne the Saincts and are accustomed to be read in these houres But howsoeuer the matter standeth most certeine it is that those houres at this day commaunded and called Canonicall are the inuention of man and not of God and ragged and rotten reliques or shadowes of the old law Wherevnto beside that there are many fables toyes follies annexed it cannot be denied Truly at this day there appereth such a mingle mangle or hotch-potch that it séemeth vtterly vnworthy either to bee vsed or suffered any longer in the church of Christ vnlesse wée had rather that care were taken for the bellies of some than for the good state and well-fare of the whole Church Of whiche thus much thus farre It remaineth in the last place to discusse howe wee must praye what words or what fourme of prayer wée must vse Truely there are many fourmes of prayer but none better than that whiche our Lord the onely beloued sonne of God the father hath deliuered Neither is there a more certeine forme as comprehending in fewe words all in all In this summarie hee hath prescribed what is worthie of him what is acceptable to him what is necessarie for vs and to bee short what hee is willing to graunt Wherevppon S. Cyprian expounding the Lords prayer amonge other thinges sayeth Hee that made vs to liue the same hath taught vs also to pray euen of the same his bountifulnesse whereby hee hath vouchsafed both to giue and to bestowe all other thinges whatsoeuer that when wee speake with the father in that prayer and supplicaton whiche the sonne hath taught vs wee may bee the more easlie or readily heard and may truly and spiritually worshipp him For what prayer can bee more spirituall than that whiche is giuen vnto vs of Christe from whome also the holy Ghoste is sent vnto vs What prayer before the father more true than that of the sonne proceeding out of his mouth who is trueth it selfe So that to pray otherwise thā he hath taught is not onely ignoraunce but also offence since hee him selfe hath sett downe and saide Yee cast aside the commaundement of God to stablish your owne tradition Therefore dearely beloued brethrene let vs pray as God our maister hath taught vs It is a friendly and familiar prayer to call vppon God in such manner as hee hath taught vs and when that the prayer of Christ commeth to his eares let the father acknowledge the woordes of his sonne when wee pray Hee that dwelleth within the heart let him also bee in the tongue And since wee haue him oure aduocate with the father for oure sinnes when wee beeing sinners aske pardon for oure offences let vs vtter the woordes of
finde that they of the old Testament had Sacraments after one kynd and they of the newe Testament Sacraments after an other kind The Sacraments of the people vnder the old Testament were circumcision and the Paschal lambe to which were added sacrifices whereof I haue aboundantly spoken in the thirde Decade and the sixt Sermon In like manner the Sacraments of the people vnder the newe Testament that is to say of Christians by the writings of the Apostles are two in number Baptisme The Supper of the Lorde But Peter Lombard reckoneth 7. Baptisme Penance the supper of the Lorde Confirmation Extreme vnction Orders Matrimonie Him followeth the whole rablement of interpretours and route of scholemen But all the auncient doctours of the Church for the moste part do reckon vp two principall sacraments among whome Tertullian in his first fourth booke Contra Marcionem and in his booke De corona militis very plainly maketh mention but of two onely that is to saye Baptisme and the Eucharist or supper of the Lorde And Augustine also Lib. 3. de doctr Christiana cap. 9. sayth The Lorde hath not ouerburthened vs with signes but the Lorde him selfe and the doctrine of the Apostles haue left vnto vs certeine fewe thinges in steade of many and those most easie to be done most reuerend to be vnderstoode most pure to be obserued as is baptisme and the celebration of the body and bloude of the Lord. And againe to Ianuarius epist. 118. he sayth He hath knit and tyed together the fellowship of a newe people with sacramentes in number verie fewe in obseruing verie easie in signification verie excellent as is baptisme consecrated in the name of the Trinitie and the partaking of Christs body and bloud and whatsoeuer thing else is commended vnto vs in the canonicall scriptures excepte those thinges wherewith the seruitude of the olde people was burdened according to the agreeablnes of their heartes and the time of the prophets Which are read in the fiue books of Moses Where by the way is to be marked that he sayth not And whatsoeuer things else are commended vnto vs in the canonicall scriptures but And what so euer thing else c. which plainely proueth that he speaketh not of Sacramentes but of certeine obseruations bothe vsed and receyued of the Churche as the wordes of Augustine whiche folowe do declare Howbeit I confesse without dissimulation that the same Augustine elsewhere maketh mention of the Sacrament of Orders where neuerthelesse this séemeth vnto me to be also considered that the selfe same authour giueth the name of Sacramentes to Annoynting and to Prophecie and to Prayer and to certeine other of this sorte as well as he dothe to Orders and now and then among them he reckoneth vppe the Sacramentes of the Scripture so that we may easily sée that in his workes the worde Sacrament is nowe vsed one way and sometimes an other For he calleth these Sacraments bicause being holie they came from the holie Ghoste and bycause they be holie institutions of God obserued of all that be holie but yet so that these differ from those Sacramentes whiche are holie actions consisting of wordes and ceremonies and whiche gather together into one fellowshippe the partakers thereof But Rabanus Maurus also Byshoppe of Mentze a diligent reader of Augustins works Lib. 1. de Instit cleric cap. 24. sayth Baptisme and vnction and the body and bloude are Sacramentes whiche for this reason are called Sacraments bycause vnder a couert of corporall thinges the power of GOD woorketh more secretely oure saluation signified by those Sacramentes wherevppon also for their secrete and holie vertues they are called Sacramentes This Rabanus Maurus was famous about the yeare of the Lorde eight hundreth and thirtie so that euen by this we may gather that the auncient Apostolique Churche hadde no more than two Sacramentes I make no mention here of Ambrose although he in his bookes of sacramentes numbereth not so many as the companie of scholemen doe bycause some of those workes sette foorthe in his name are not receyued of all learned men as of his owne doing so I little force the authoritie of the workes of Dionysius whiche of what price and estimation they be among learned and good men it is not needefull to declare But howe so euer the case standeth the holye Scripture the onely and infallible rule of life and of all thinges whiche are to be done in the Churche commendeth baptisme and the Lordes Supper vnto vs as solemne institutions and Sacramentes of Christ Those two are therefore sufficient for vs so that we néede not be moued what so euer at anye time the subtile inuention of mans busie brayne bring against or beside these twaine For why GOD neuer gaue power to any to institute Sacramentes In the means while wee doe not contemne the wholesome rites and healthfull institutions of GOD nor yet the religious obseruations of the Church of Christ We haue declared elswhere touching Penaunce and Ecclesiasticall Order Of the residue whiche latter writers doe authorize for Sacra ▪ mentes we will speake in their conuenient place So haue we also elsewhere so farre foorthe as we thought requisite entreated of the likenesse and difference of Sacramentes of the people of the olde and newe testament Nowe let vs sée in what thinges Sacramentes consiste By the testimonie of the Scripture and of all the godly men they consiste in two thinges to witte in the signe and the thing signified in the worde and the rite in the promise of the Gospell and in the ceremonie in the outwarde thing and the inwarde in the earthly thing I saye and the heauenly And as Irenaeus the Martyr of Christe witnesseth in the visible thing and inuisible in the sensible thing and the intelligible For heerevnto belongeth that whiche Sainte Iohn Chrysostome vppon Matthewe sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHRIST deliuereth nothing vnto vs that is sensible but vnder visible thinges the outwarde thinges are sensible but yet all spirituall But hee calleth those thinges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensible whiche are perceyued by the outwarde senses as by séeing hearing tasting and touching but those thinges he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligible or mentall whiche are perceyued by the mynde the vnderstanding consideration discourse or reasoning of the mynde not of the fleshe but of fayth By the testimonie of the Scriptures this thing shall bée made manifest .. The Lorde sayeth to his disciples in the Gospell Goe into the whole worlde and preache the Gospell to all creatures and he whiche shall beleeue and bee baptised shall be saued Yee shall baptise in the name of the Father and of the Sonne and of the holie Ghoste The same sayeth of Iohn Baptiste Iohn baptised in the wildernesse preaching the baptisme of repentaunce for the remission of sinnes So also Sainte Luke witnesseth that Sainte Peter sayde to the Israelites Repent yee and bee baptised euerie one of you in the
worthinesse or vnworthinesse so that they are not perfect I answere That among the wicked and vnbeléeuers sacraments verily of them selues are sufficiently ratified and confirmed by the institution of God neither dependeth their perfectnesse vpon the condition and state of the partakers that they are eyther better among the good or worsse among the bad For that remaineth perfect and sound which the Lord hath instituted and reteyneth his institution alwayes good howsoeuer men varie and are faithles For the Apostle sayth Shall their vnbeliefe make the faith of God without effect God forbid Yea let GOD be true and euerie man a lyar But I haue touched this matter also somewhat before Yet bycause it is one thing to offer and an other thing to receiue GOD verily offereth of his goodnesse his bountifull giftes vnto mē to this end to profite to saue thē and to make them whole as the physician doth by ministring physicke to his patient but bicause that foolish madd man doth not acknowledge the benefite as the sick patient which refuseth physicke being ministred the benefite which is offred doth no more profite the one than physicke not receiued doth good to the other not through the default of him the offereth the benefite or of him which ministreth physicke but through y follie of him which refuseth wil none of it After this maner disputed s Aug. also of this matter For Li. 3. de Baptismo cont Donat ca. 14. he sayth It skilleth not when the perfectnesse holinesse of the sacramente is in handling what he beléeueth what maner of faith he hath y receiueth the sacrament Verily it auaileth very much to y way of saluation but for the question of the sacrament it maketh no matter Also contra literas Petiliani lib. 2. cap. 47. he saith Remember that the lewd life corrupt maners of euill men do nothing hinder the sacraments of God to make them not holy at all or lesse holy but that to the vngodly they are a testimonie of their damnatiō not a furtheraunce of their saluation He also Tract in Ioan. 26. saith If thou receiue the sacramēt carnally it ceaseth not to be spirituall but to thée it is not so As easily is that obiection confuted that baptisme profiteth not infants if we still say that sacramēts without faith profite not for infantes haue no faith thus they babble We answere first that the baptisme of infants is grounded vpon the frée mercy and grace of God who saith I will be thy God and the God of thy seed And againe Suffer children to come vnto me for of such is the kingdome of God c. Infantes therefore are nūbered and counted of the Lord him selfe among the faythfull so that baptisme is due vnto them as farre forth as it is due vnto the faithfull For by the imputation of God infantes are faythfull wherevnto perteyneth this saying of our Sauiour He that shall offende one of these little ones that beleeue in me c. For he manifestly calleth Little ones beleeuing for imputations sake doubtlesse not for confession whiche by no meanes as yet is in little ones To this also may be added that the father of the infant doth therfore desire to haue his childe signed with the marke of the people of God to witte baptisme bycause he beléeueth the promises of God that is that his infante is of the housholde of God therefore there is faith in the baptisme of infantes But the father doth not beléeue Be it so Yet that is no hinderaunce to the infante For in the fayth of the Churche he is brought to be baptised The Churche verilye beléeueth that infantes oughte to be brought to the Lorde the Churche beléeueth that they are of the housholde and people of God therefore she commaundeth them to be partakers of the mysteries so that againe in the baptisme of infantes a man may finde fayth Herevnto doth S. Aug. adde this saying Lib. 1. de peccatorū meritis remissione cap. 19. Wherfore infants are rightly called faythfull bycause they after a sorte doe confesse their faythe by the woordes of them that beare them Hee reasoneth more touching this matter in his Epistle to Boniface which is in order the thrée and twentith where he that desireth may finde more But all these thinges say they proue not that infantes haue fayth of their owne For the fayth of their parentes of their bearers or the faythe of the Churche is an others fayth and not theirs Be it so Yet most certeine is that saying that the Lorde counteth infantes among his that is among the faythfull so that nowe they are not onely baptised in an others fayth but in their owne that is to say whiche it pleaseth the Lorde to impute vnto them Furthermore that is not an others which is common to the selfe same body But infantes are in the verie same bodye of the Churche whereby that whiche is the Churches is their owne and not an others Neyther can any man easily tell what motions of the holy spirite infants haue beside c. For in so much as they are of God they haue the spirite of God And who so haue not they are not of God. Rom. 8. As they decline too muche to the left hande whiche are persuaded that Sacramentes yea without fayth doe profite the receyuers so they goe too farre wyde on the right hande who thinke that the Sacramentes are superfluous to them that haue faythe Faith say they doth fully acquite vs so that after we haue faythe Sacramentes can increase nothing in vs therefore it must néedes be that they are vnprofitable Suche in times past are the Heretiques Messaliani read to haue bene who were bothe called Euchitae and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Diuine men forsooth and inspired of god For they did contende that the faythfull after they hadde receyued the holie Ghoste had néede of no Sacraments But these mē are very iniurious euē to God him selfe who instituted not his sacraments for the faythful without great cause neither vnprofitably And Verily Abraham beleued God and it was reckoned vnto him for righteousnesse and he was counted the friende of God iust and holie not being voyde doubtlesse of the holie Ghost but he also Receiued circumcision the seale of the righteousnesse of faith which was before he was circumcised It is sayde to the same Abraham Euery manchild whose foreskinne shall not be circumcised shall bee cut off from my people bycause he hath broken my couenaunt Truly the angel of the Lord is ready to kill Moses bicause he delaid circumcision in his childrē longer thā was lawful eyther by his own negligēce or through the fault of his Madianitish wife What shall there be found any more righteous and holie than the sonne of God as he which hauing receiued the fulnesse of the spirite poureth plentifully of the same into his members he him selfe being the heade yet he came to
I haue admonished you elsewhere Therefore it is an horrible offence to iterate the Ceremonie of baptisme it is without example Neither in this matter is there any necessitie for to what ende is it to baptise againe when as baptisme once giuen is sufficient for the whole course of a mans life Beside this since Anabaptisme is nothing else but a confederacie conspiracie and a certeine lincking together by one marke into a newe and seditious or at the least superstitious companie into a newe and scismaticall Church and into a new and straunge kind of doctrine and as contrarie as can bée to the doctrine of Christe and his Apostles truely it is no meruaile that the obstinate Anabaptists are kept vnder and punished by common lawes For otherwise these thinges are damnable and not to be dissembled or suffered of a Christian magistrate But the Anabaptists presently obiecte vnto vs these two places The first out of the fifte Chapiter of Iosua where we read in these words Make thee sharpe kniues of stone and goe to againe and circumcise the children of Israel the second time Behold the second time they could not bee circumcised saye they vnlesse they had béene also circumcised before I answere To circumcise the second time or to doe a thing once againe doeth not signifie to doe that which was done before For when the fore-skinne was once cutt off howe could it be cutt off againe Therefore that which was left vndone for a certeine space is nowe againe renued and is said to be done the second time So that the second time is not applied to them that should bee circumcised but vnto the verie time wherein they that were vncircumcised should bée circumcised For they were first solemnely circumcised in Aegypt before they did eate the Passeouer Nowe entering into the land of Chanaan they are the second time solemnly circumcised which hetherto by reason of the wildernesse and iourneying were not circumcised And so it followeth immediatly in the same Chapter that all the males that came out of Aegypt died in the wildernesse and that their sonnes were vncircumcised so that nowe it was expedient that they should be circumcised as their fathers were before them Therefore the Anabaptistes in this testimonie of the lawe haue no defence at all The latter testimonie to mainteine Anabaptisme or rebaptising they bring out of the 19. Chap. of the Actes where they say that those twelue men of Ephesus were once baptised by Apollos with the baptisme of water and with that of Iohns likewise but the verie same afterward are rebaptised of Paule in the name of Christe I aunswere That those twelue men were not baptised againe of Paule with water They were once baptised with water whiche was sufficient for them But neither could Paule minister another baptisme of water than that of Iohns For I taught and euidently proued anon after the beginning of this Sermon that the baptisme of water ministred by Iohn Christe and his Apostles is one and the selfe same There I declared that the baptisme of fire or of the spirite is peculiar and proper to Christe Those men therefore of Ephesus were baptised with the baptisme of water as the Samaritans were by Philip but they were not as yet fully instructed of the baptisme of fire neither were they baptised with fire yea they confesse they know not whether there be any such baptisme that is whether there be an holy Ghoste whiche in the visible forme of fire shuld come downe vppon men For they could not be altogether ignoraunt that there was a holy Ghost without whom vndoubtedly they had not beléeued yea in whome they had beléeued if they had rightly beléeued Therfore they were onely ignoraunt of that baptisme of fire As therefore Peter and Iohn layed their hands on the Samaritanes and they forthwith receiued the holy Ghoste So Paule layeth handes on the men of Ephesus and they receiue the holy Ghoste For Luke sayeth When they heard these thinges they were baptised in the name of the Lord Iesus And least any man should vnderstand this of the baptisme of water by and by he addeth the manner thereof and a plaine exposition saying And when Paule had layed his handes on them the holy Ghoste came vppon them This I say hee called baptising in the name of the Lord Iesus For it followeth And they spake with tongues and prophecied And this alwayes hath béene the fruite and effecte of the baptisme of fire in the Primitiue Churche as I declared anon after the beginning of this Sermon Wherefore the Anabaptists haue no testimonie out of the scriptures for their Anabaptisme or rebaptising So that all that will gather their witts about them doe plainely sée that they are to be forsaken and shunned of all good men But wée haue sufficiently disputed against them as it séemeth Nowe wée goe forward to expound those things that remaine to be opened touching baptisme whiche are not the last and of least account Now that we are come to intreate of the vertue efficacie of baptisme we will followe that order which wee shadowed out in the description of baptisme knitting vp at least the particulars because in the generall consideration of Sacramentes wée haue spoken largely of them Yet neuerthelesse it is good first of all to knowe what the aduersaries of the Churche haue sometime thought touching the force of baptisme The Manicheis baptised none of their secte For they taught that Baptisme did auaile the receiuers nothing to saluation The Seleucians who are called also Hermiani did likewise sett baptisme at nought The Messalians whiche bee called Euchetes or prayer-makers as I haue shewed in the end of my former Sermon and the Enthusiastes inspired I say by some heauenly power nay rather by some hellishe furie are persuaded that baptisme neither profiteth nor hindereth any man For so they did attribute all meanes of saluation to the inward woorking of the spirite yea to mans prayers in somuch that they loathed and abhorred all outward helpes yea and doctrine also as vnprofitable and without force Whiche Theodoret in his Ecclesiasticall historie Libro 4. cap. 11. rehearseth of them But the holy Scripture teacheth that wée are washed cleane from our sinnes by baptisme For baptisme is a signe a testimonie and sealing of oure cleansing For GOD verilie hath promised sanctification to his Churche and hée for his trueths sake purifyeth his Churche from all sinnes by his Grace thoroughe the bloud of his sonne and regenerateth and clenseth it by his spirite whiche cleansing is sealed in vs by baptisme whiche wée receiue and thereof is it called in the Scriptures cleansing and remission of sinnes purifying newe birthe regeneration and the lauer or founteine of regeneration as circumcision is called the couenaunt and sacrifices sinnes and sanctifications For wée read in the Gospell according to Sainct Marke Iohn baptised in the desart preaching the baptisme of repentaunce for the remission of sinnes
not of the bread Eate yee all of this But when he tooke the cup he added Drinke yee all of this Saint Marke also adioyneth herevnto not without déepe iudgement And they drank all thereof Herevnto also apperteineth that which the Lord speaketh in S. Luke Take this and diuide it among you S. Paul the Apostle hauing a special regard vnto this excelleÌ„t plaine institutioÌ„ of Christ thrée or foure times ioyneth the cup to the bread saying As often as you shal eate of this bread and drinke of this cup you shall expresse the Lords death Againe Whosoeuer eateth of this bread or drinketh of the Lords cup vnworthily he shall be guiltie of the bodie and bloud of the Lord. And againe he saith Let a man examine himselfe and then let him eate of the bread and drinke of the cup Againe Who so eateth and drinketh vnworthily c. These testimonies are manifolde and worthie absolutely to be beléeued vnto which al traditions of all men whatsoeuer should giue place The Lord hath instituted the cup of the supper vnto all the faithfull wherfore the Apostles exhibited the same vnto all the faithfull For if the sacrament of the bloud of Christ were giueÌ„ to the Apostles only surely then the thing it selfe to wit the remission of sinnes which is obteined through Christes bloud belongeth only vnto the Apostles Howbeit the Lord saith plainly This is the bloud of the new Testament which is shed for many for the remission of sinnes It is also in other places of the scripture manifestly set downe the Christs bloud was shed for the remission of the sinns of al the faithful Wherfore if the Laitie be capeable of the thing how muche more of the signe Now if our aduersaries procéede further and say that the Apostles only sate at the supper who represented the figure of the priestes and that the vse of the cuppe was graunted vnto them only and not to be graunted vnto other but to such only as were present at the first supper then doe we demaunde of them by what authoritie they giue the Lordes bread to the Laitie or by what right they do admitte simple women vnto the Lordes supper since it is manifest that neither the one nor the other according vnto their speaking in this matter sate at the Lords table And in this point they being taken tarde can goe no further But they obiect the daunger of the cup which if it be giuen vnto all without exception it would come to passe through the follie negligence of men there might some great offence be committed in letting it fall or powring it on the floore As who shuld say the eternal prouidence hath not foreséen so great an offence which these wisemen doe well perceiue nowe at length in the end of the world and do amend that wherein the Sonne of God did amisse For they crie out that one kinde is enough for the lay people for asmuch as by a necessarie coherence it foloweth that where the bodie of Christ is there is his bloud also and thus must it then followe that the one kinde is instituted in vaine But the lord distinctly first offered the bread and afterward the cup the Lord instituted nothing in vaine therefore both kinds since the Lord hath so coÌ„manded ought to be parted among all the faithful which as many as haue read the writings of the ancient fathers wil report was obserued euer before euen almost vnto the time of the counsell of Constance Of whom many haue not beene afraide to say that the diuiding of this sacrament after this maÌ„ner could not be done without sacrilege The matter substaÌ„ce of the supper being declared there is lightly some question moued concerning the forme or of the consecration of the breade and wine But for asmuch as I haue intreated hereof in the generall consideration of the sacraments there is no cause why I should with lothesomnesse to the bearers repeate the selfe same thing againe We do not acknowledge any transubstantiâ—tion to be made by force of wordes or characters but we affirme that the bread and wine remaine as they are in their owne substances but that there is added vnto them the institution will and worde of Christ and so become a sacramente and so differ muche from common bread and wine as we haue saide in place conuenient Consequently insueth the question touching this point Who should administer the Supper that is to say Whether any one of the congregation ought to be chiefe in the celebrating of the supper then Who the same should be Surely the thing it selfe requireth and nature also commaundeth that euery thing bee done decently and in good order and religion requireth that all thinges apperteining to the supper bee done according to Christs example But he was the chiefe dealer in the supper And he likewise hathe appointed ministers of the Churche by whom he will haue the sacraments to be administred Wherefore like as euerie man doth not baptise but the lawfull minister of the church so apperteyneth it not vnto euerie man to prepare minister the holy supper but to the minister which is ordeyned by god Herein now we disproue the Papistical doctrine which alloweth of priuate Masses teacheth that the prieste offreth vp the bodie and bloud of our Lord for the standers by and that by the Masse he applteth the merite of redemption vnto them that with deuotion come to that sacristce For as there is no one worde of the Lord extent that commaundeth the priestes to sacrifice or priuately to apply the supper for others or that promiseth any thinge vnto them that stande by and looke on it for he sayth Doe this eate yee and drinke ye all in the remembraunce of me he sayeth not Looke vppon the priests onely while they be eating and drinking for you so Christ is not bodily present in the breade and wine he is ioyned vnto our heartes and mindes by his spirit For it were to none effect that he remained in the breade And if he were present there in déede yet coulde he not be sacrificed both for that he hath offered vp him selfe once vppon the crosse neither can the moste worthy and onely begotten sonne of God be offered vp againe to God the father by a sinnefull man as also for that there is no néede for him to offer againe For S. Paule saith Christ beeing one onely sacrifice offered vp for sinne sitteth for euer at the righte hand of God looking for that which is yet to come vntill his enimies bee made his footestoole For by one oblation hee hath made them for euer perfect that are sanctified And againe he sayeth Whereas is full remission of sinnes there is no more oblation for sinne But we haue full remissioÌ„ of sinne by the death which Christ once suffered Therfore there is no sacrifice in the church for sinne In déede the Churche doth celebrate the memoriall of the sacrifice which
the in respect therof wee were acceptable vnto God and when wée departe out of this life wée should flye straight wayes vpp into Heauen but without receiuing the Sacramente bée throwen directly downe to hell There muste also néedes arise sundrye other errours Neither is there any necessitie to constraine vs to minister the sacrament to the sick For as prisoners are absent from receiuing the Lords supper without danger of saluation so likewise are the sick those that are ready to dye For béeing neuertheles by perfect faith gathered to the body of Christe although they be absent in body yet being in minde present with the congregatiō they are also made partakers of all spirituall good things And it is sufficient for thē that as lōg as they haue bene in helth they haue bene alwayes presēt at the holy mysteries The feast of Passeouer was not celebrated euery where but at Hierusalem onely in one place But howe many were there thincke wée the by reason of their bodily health impaired with sicknes for old-age could not trauell to Hierusalem from so large and wide a kingdome And although no man brought them home a péece of the Paschal lambe in their pockets notwithstanding they did cōmunicate with the whole church of Israel And who doubteth but that by the comming of Christ the condition of the Christians is made better Our Lord Christ did not institute his mysticall supper for the dead but for the liuing onely wherefore it is not to be celebrated for the dead and to bee applied to their redēption They that die without faith immediatly fall vnder the iudgment of damnation But they that are dead in Christ are alreadie ioyned vnto the companie of the elders and stand before the Lambe singing Halleluiah for euermore For I haue declared in my sermon of the Soule that the saluation of the faithful soules which are departed by corporal death is most vndoubted And where some obiect that the auncient sathers haue made mētion of offering for the dead we suppose that it apperteineth not vnto vs We beléeue the Canonicall scriptures without contradiction we beléeue not the fathers further than they can proue their owne sayings by the Canonicall scriptures Neither would they haue thē-selues otherwise beléeued And therfore if the fathers thincke that the supper is a sacrifice that it is to be offred to procure rest to the souls departed we do not receiue that opinion as not agréeing with the Canonicall scriptures whiche teache that the Lord instituted not his supper for that purpose and therefore by such abuse of the supper God is rather displeased than pleased yea that there is no work of man be it neuer so good much lesse if it be against Gods word that can sanctifie since that prerogatiue belongeth onely to the merite of the sonne of God and moreouer that the souls departed are not in any such state in the other world that they can or ought to be holpen by any woorkes in this world But if the auncient fathers by oblation or offering doe vnderstand the sacrifice of praise or thanckesgiuing we will not striue against them but that there may be made oblations for the dead that is to say that thanks be giuen to God his goodnes praised who hath called out of this miserable world such as were indued with true faith and hath ioyned them vnto the companies of angels and all the blessed sainctes in the euerlasting kingdome of all ioye and felicitie But surely there is no truth nor godlines that willeth vs to celebrate the supper for the dead And we make a distinction in sacrifice or oblatiō For there is a sacrifice of expiation and there is a sacrifice of confession or praise The sacrifice of expiation is offered to cleanse or purge sinns and also for satisfaction for sinnes This cānot be accomplished without death and bloud as S. Paule the Apostle sheweth plainely in the 9. Cap. to the Hebrues The sacrifice of Christ was such a one the figures of whiche were all the sacrifices of all the holy fathers of the old testament who beeing both priest and sacrifice offered vp himself once to God the father while he suffered vpon the crosse and shedding his most innocent bloud there gaue vpp the Ghost The supper at this day is no such sacrifice but a commemoration of the death or of the sacrifice once offered vpon the crosse For nether ought or can Christe bee sacrificed againe who being once offered is sufficient to cleanse all the sinnes of all ages Why then should hee be sacrificed againe Neither can the sonne of God be sacrificed by any man since that for the same cause he offered vp himselfe once to God as being a priest for euer after the order of Melchisedech Therefore the minister of the Churche doeth not in the Churche sacrifice the body and bloud of Christe in the supper for the liuing but together with the whole Church doeth celebrate the remembraunce of the sacrifice which was once offered vpon the Crosse Of which as I haue said elsewhere the supper may also be called a sacrifice because it is a sacrament or signe of the sacrifice whiche was once offered by Christe as Augustine also hath lefte written The sacrifice of cōfession is of praise thankesgiuing which wée offer to God for the redemption and benefits of god fréely bestowed vpon his Church And since we offer the same alwayes vnto GOD in prayer but chiefly when wée are ioyned in the sacramēt of the Eucharist or celebrating the supper therefore the auncient fathers called it a sacrifice because in the same we giue thanckes vnto God for oure deliuerance from death and for the inheritaunce of euerlasting life which is giuen vnto vs And that this sacrifice is generally offered by the vniuersall Churche in celebrating the supper not by the minister of the church alone for those the liue in the Church we tould you before Now forasmuch as wee haue hetherto discussed certaine circūstances or questions whiche are wont to be moued about the Lords supper so farr forth as the necessitie of the matter séemed to require as muche as our smal abilitie was able to performe it remayneth that we descend further to declare for what cause the Lords supper was by the Lord instituted which place truely is not rashly reckoned among the chiefest For we made mention of the same immediatly vpon the beginning of this sermon For the lord by setting bread wine before vs in the holy banquet would haue his promise and communion testified vnto vs and his gifts represented vnto vs made manifest to our senses would also gather vs visibly into one bodie and reteine the memorie of his death in the hearts of the faithfull and finally put vs in minde of our duetie chiefly of praise thankesgiuing All these thinges haue we seuerally expounded hauing discoursed vpon them at large in the generall cōsideration
certeine matters concerning the same elsewhere I will for this time make an ende of speaking thereof I would also now intreate of the holy time which treatise is altogether like that of the Holie place whereof wée disputed els-where vnlesse we had also discoursed thereof in the expounding of the tenne commaundements This onely I add as for this present time that there ought to be no odious contention in the Church concerning that matter but that in this and other such like cases discipline with charitie is constantly to be obserued For it behoueth vs to be mindefull of the most pernicious contention about the kéeping of Easter which with much danger and great detriment much and long time troubled the churches of the East and West and beware in any case that through contention there bée not a gapp left open vnto Sathan to enter in It were profitable in mine opinion both in this case and in such like to remember the counsell whiche S. Augustine giueth That that which is enioyned vs and is neither against faith nor good manners is to bee accounted indifferent and to be obserued according to the focietie of them with whom we liue In the 118. epistle to Ianuarius Vnto the holy ministerie belongeth also discipline and correction of the ministers Howe necessarie this is it may be gathered by these woordes of our Lord Christe You are the salt of the earth If the salt haue lost her saltnesse what shal bee salted therewith It is good for nothing else but to bee throwne out of the doores and to bee troden vppon by men I know there be some that doe boast themselues of certaine priuileges whereby they are exempted from all discipline But they are deceiued For the Lord hath made all the ministers of his Churche subiect vnto discipline Whose therefore wil be exempted from discipline are not Christes ministers Or who I pray you will say that he is frée from discipline whome the Lord would haue altogether subiect and bound vnto it Against the commaundement of God there is no Popes lawe no priuilege of king or Emperour of force For no man can abrogate the decrée of the high god And the lord commaundeth vs to warne and correcte euery brother that doth amisse therefore would hee haue vs also sharpely to admonish the ministers of the Churches that are negligent and goe astray Truely hee himselfe did often and very sharpely reprone the whole order of the priests of the church of Hierusalem Helie the lords priest is yll reported of in the holy historie for that he restreyned not his sonnes being priestes with sharper discipline Wée read howe the prophets of the lord blamed very bitterly all the colledges of priestes and the high priests also Examples are to be found in euerie place throughout the holy hystorie and in the writings of the Prophets Yea S. Paule reproued the moste holy Apostle S. Peter at Antioch in Syria in the sight of the whole congregation for that he taught not directly according to the prescript rule of the Gospel And to be shorte Christ himself in the reuelatioÌ„ which was made to S. Iohn the Apostle doth verie sharply admonish reprone the Angels that is to say the ministers of the Churches Againe S. Paule the Apostle sayeth Against an Elder receiue no accusation but vnder two or three witnesses But those that do offend reproue before the whole congregation that the other may stand in feare There are extant also in the scriptures many notable examples of most holy Princes who by their Lawes haue restrained euen the chiefest ministers of the Churches and haue thruste downe from their chaires degrée suche as did not wel discharge their duties Yea verie necessitie it self and the good estate of the people of God requireth that the naughtie ministers of Churches bee deposed And better it were that a fewe euill ministers were troubled than so many congregations brought into daunger of bodie and soule For the Churches and congregations are vtterly destroyed through the negligence and vngodlines of wicked pastours Therefore let them be deposed with spéed But to the end that the ministers of Churches might the better and the more easily be kept in their function calling the auncient fathers in the old time solemnely held conuocations of the Clergie once or twice in a yere applying the same as remedies to the diseases of the ministers And that I may not bring any thing here farre fette I wil recite vnto you Déerely beloued what is read in the Imperial constitutions of the Emperour Iustinian commanding after this maner The auncient Fathers solemnely helde conuocations of the Cleargie twise a yeare in euerie Prouincet hat such things as are grown vp may there be examined ameÌ„ded by competent correctioÌ„ Which hitherto not being obserued it seemeth now to beneedful to bring it to the rightway And for as muche as we our selues by reason of this negligence haue founde many to bee intrapped with sundrie errours and sinnes wee commaunde them all that in all prouinces euerie yere either in the moneths of Iulie or September one Synode be holden that the priests meete together either at the patriarches or the bishops and that there matters of faith be handled also of canonical questions of the administratioÌ„ of Ecclesiastical things or of reproueable life or other matters which require correctioÌ„ These things beeing thus obserued the layitie also shal reape muche profite concerning the true faith honest life amendment of them selues to the better Immediatly after he addeth these words Moreouer we commaund the Lieutenants of the prouinces if they seé this to be negligently looked vnto that they vrge the Bishops to assemble synodes But if they perceiue them to seeke delayes to be negligent herein let them certifie vs there of that we may proceede with due correction against suche lingerers Thus muche haue I reported out of the Caesarial decrée Therfore let bishops take héede that in this behalfe there be no faulte committed through their negligence and if they forget their duetie let the magistrate beware that hee winâ—e not at their sluggishnes to the destruction of the whole Churche and all the ministers of Christ There créepe in continually many vices for that the dispositioÌ„ of the flesh is very corrupt Vnlesse therfore therebe admonitioÌ„ in the Churche and correction continually put in vse those things which we thinke to be most firme shall fall to decay perish sooner than we suppose Like as the Lord would haue the transgressing ministers of the Churches priuately to be admonished and corrected so doth he extend the coÌ„moditie of the same admonition and correction to the whole Churche And therefore the auncient Churche had an holy Senate of elders which diligently warned them that transgressed in the Churche corrected them sharply yea and excluded them out of the Ecclesiasticall fellowship namely if they perceiued that there was no hope of amendement
diligently teacheth all men to haue a speciall care that they contracte matrimonie deuoutely holily soberly wisely lawfully and in the feare of God and that no euil disposition of couetousnesse desire of promotion or fleshly lust may lead and prouoke theÌ„ and that wedlock be not entred into otherwise than either the lawes of man or of God will permit And in this place we must consider of the degrées of consanguinitie and affinitie of publique honestie of the reuerence of bloud of offence towardes other and that no man take vnto wife a heathen woman or one that is of a contrarne religion For we are expressely forbidden to yoke oureselues with the vnbeléeuers Againe we are taught to enter into the knot of wedlock lawfully godlily and holily with prayer the receipte of Godly blessing in the temple of the Lorde bothe in the sight and with the prayer of the whole congregation and to beware that in any case we bee not stained in this pointe with all prophanation of the filthie world Neither be we ignorant in this case also that men of this worlde are commonly wonte to celebrate their weddinges more fitte for the diuell than God with riotting pride surfetting drunkennesse and all kinde of wantonnesse Moreouer we are taught to dwell with our wyues according to knowledge moderation patience faith and loue and also to bring vppe our children vertuously and honestly and them also to place and bestowe when time requireth in holy wedlocke But if for adulterie or some other matter more heynous than that necessitie forceth to breake wedlocke yet in this case the Church will do nothing vnaduiâ—edly For she hathe her Iudges who will iudge in matters and causes of matrimonie according to right and equitie or rather according to Gods lawes and the rule of honestie The holy Apostle woulde not haue the faithfull to contend and stande in lawe in the court of the vnfaithfull wherefore he exhorted them to take vmpiers to make agréements friendly betwixte them that were in contention But in causes and matters of matrimonie there are farre greater matters that forbidde the parties that sue or be sued to come before vnbeléeuing iudges Therefore the Churche of God hath very wel appointed a court to trie matters of matrimonie But bicause we spake of wedlocke in the tenth sermon of the second Decade also haue set forth somtime a booke specially concerning the same I haue knit vppe this matter in these fewe woords touching christian wedlocke The Church of God hath widowes in it but such as the Apostle of Christ doth describe in this sort saying Shee that is a widowe and a lone woman in deede trusteth in God and continueth in prayer and supplication night and day But she that liueth in pleasures and delightes is dead thoughe she be aliue The same Paule doeth will the yonger sort to marrie to gett children and to gouerne the house neither to giue any occasion at all for the enimie to speake euill of them the place is euident in the first Epistle of S. Paule to Timothie the fift chapter The Church also hathe virgins These be careful only for those things that long vnto the Lord are true virgins without all deceit or hypocrisie Paule saith A virgin careth for that that belongeth to God that she may be holy both in bodie spirit There are many that rule and gouern their bodies but not their mindes God requireth bothe and especially of the minde It is an easie matter to deceiue men but we cannot by any meanes deceiue god S. Paul in the first epistle to the Corinths the seuenth chapter setteth forth the praise of virginitie and by comparing a virgin to a married wife he sheweth how great the goodnesse of virginitie is Notwithstanding it is lawfull for virgines to marrie if they will whiche thing the same Apostle plainly sheweth in the selfe same place of Scripture Vnto this testimonie of God the testimonie of man also is agréeable For Cyprian with his fellowe Bishoppes and Elders making answere to a question demaunded by Pomponius saith Doest thou desire that we shoulde write vnto thee what we thinke of those virgins who after that they once determined to continue their state continently and stedfastly are found to haue lien and continued in the same bedde with men concerning which thing because thou dost desire to knowe our iudgement thou shalt vnderstand that we do not departe from the traditions and ordinaunces of the Gospell and the Apostles whereby we should so much the lesse strongly and stoutly prouide for our brethren and sisters and that Ecclesiasticall discipline should be kept by all meanes for their profite and safetie And it followeth But if thoroughe faith they haue vowed vnto Christ and continue chastly shamfastly without leasing let them stedfastly and stoutely looke for the rewarde of virginitie But if they will not or can not continue it is better that they marrie than to fall into the fire of their delights pleasures And so forth S. Augustine disputing of the wordes of the Apostle Hauing the greater damnation because they brake their first promise and faithe ascribeth not this damnation to the marriage following but to the inconstancie going before Suche are damned sayth he not because they entred into the bonde and promise of wedlock but because they brake the firste promise made of continencie and chastitie And a litle after that hee addeth these wordes They therefore that say suche marriages are no marriages in deede but rather adulteries it seemeth to mee that they speake foolishly and without consideratioÌ„ And thus much he I vnderstande that by this worde Condemnation or Iudgment is men by the Apostle Reprehension whiche wee Switzers terme Ein anszricteâ— oder nachred For they be euil spoken of by many for that they haue broken their firste faith that is to say they haue broken the promise of continencie Wherefore the Apostle thinketh it much better for young women to matche themselues in marriage then to set downe to themselues suche an order of life from the which although necessitie forceth them thervnto they cannot depart without reprehension of men But in that place he speaketh not of virgins but of widowes Saint Cyprian speaketh simplie of virgins Monkes and Nonnes were altegether vnknowne in the primitiue churche of Christe and the Apostles the latter ages had monkes but not such as are nowe a dayes whiche are their owne rule and lawe whose monasteries abound in all filthinesse and vncleannes Which though we should holde our peace yet to be true trueth it selfe and experience wil sufficiently declare And those that séeme to bee gouerned by more seuere discipline are defiled with hypocrisie I wil say none other thing Touching the firste monkes they dwelt not in cities neyther intermedled them selues with worldly affaires We haue declared in another place howe that a writer of the middle age being made an Abbat required that
he might leaue off from béeing a clerke for that no man could well be bothe a monke and a clerke since the one is an impediment to the other Then liued they not of the common reuenues of the Church but of the trauel of their owne hands as the lay people do S. Hierome disputing of the originall of monkes in the life of Paulus hath thus written Among many it hath oftentimes been called into question who first beganne chiefly to dwell in the wildernes of the monkes Some fetching the matter somewhat farre off beginne to reckon from Helias the holy prophet and S. Iohn of whome Helias seemeth to vs to haue beene more than a monke and that S. Iohn began to prophecie before he was borne But others in which opinion the moste part of all people doe commonly agree affirme that saint Anthonie was the firste beginner of that order which in part is true For he was not onely the first but also the motioner of all others therevnto Amathas Macarius saint Anthonies scholars whereof the first buried his maisters bodie do nowe affirme that one Paulus Thebius was the first beginner of that way whiche thing we also confirme not only in name but also in opinion And anon hee addeth that Paulus forsaking the citie being thereto inforced for feare of torments vnder the persecuters Cecius and Valerianus departed into the wildernesse where he found a â—aue and lay hid therein vntil hee was founde out by S. Anthonie The Emperours Decius Valerianus gouerned the Empyre about the yeare of our Lord 260. but it is saide that S. Anthonie dyed when he was an hundred fiue yeres olde in the yeare of our Lord 360. S. Augustine in the 80. epistle to Hesychius who reporteth of his own time howe that he liued in the yeare of our Lorde foure hundreth and twentie but Eutropius and Beda reporte howe that he died in the yeare of our Lord foure hundreth and thirtie in the thirtie and one chapter of the maners of the catholique church reciting the manners and institutions of the monkes in his time reporteth suche thinges as are verie farre from the orders institutions of our Monkes now a dayes In the time of Iustinian the Emperour who made certeine lawes of Monkes and Monasteries there liued one Benet whom many of the Monkes nowe a dayes do call father whose life I will recite vnto you out of Trittenheymius who died aboue fiftie yeares since to the intent you may vnderstande what power and dignitie they obteyned in processe of time who at the beginning were contemned of none authoritie Benet Abbat of Cassina sayeth he first founder beginner and gouernour of the monkes in the West wroate in eloquent style and with graue iudgement the rule for monkes in one booke whiche beginneth Giue care O my sonneto my precepts c. and it conteineth thrée score and thirtéene Chapters He died in the yeare of our Lord 542. But Marianus Scotus supposeth that hée died in the yeare of our Lord 601. in the last yeare of the Emperour Maurice He writeth also of twentie orders of Monkes that were vnder Benets rule Of S. Benets order there haue béene eighttéene Popes in the Sea of Rome Cardinals aboue two huÌ„dred Archebishops in diuerse Churches to the number of one thousand sixe hundred Bishops almost foure thousand Famous Abbats who excelled in life doctrine and writings fiftéene thousand seuen hundred Of suche as are Canonized fiftéene thousand sixe hundred And that I may not recite many other orders of monkes it is knowne that the mendicant Monkes and Friers beeing the faithful diligent valiaunt Romane champions of the Pope and the spirituall Monarchie were confirmed by Honorius about the yeare of our Lorde one thousand two hundred twentie and two Hereby I would declare nothing else but onely that all men shoulde vnderstande that Monkerie was deuised by mannes inuention not deliuered vnto the Churche of Christe by the Apostles and that at the firste it sémed to be tollerable but afterward became altogether intollerable Howe profitable it is to the common wealth experience it selfe teacheth And who so euer knoweth not that it is quite repugnant to true religion knoweth nothing They feigne that it is meritorius before God and the state of perfection But who séeth not how repugnant it is to Christes merite and to the sincere doctrine of the Gospell What godlinesse or necessitie is it that moueth vs after that we haue wholy betaken our selues to one God in baptisme to betake our selues also and to make our vowes to Sainctes and to binde our selues by religioÌ„ of an othe to the obseruing of their rules True religion forbiddeth vs to vowe our selues to Saintes or by any meanes to depende in way of religion vppon them True religion forbiddeth vs to choose vs any other Fathers or Maisters True religion forbiddeth vs to deuise new maÌ„ners of worshippings or new religions or to receiue them that are deuised by others The example of Ieroboam and his fellows maketh vs affeard True religion forbiddèth vs to sweare by the names of other GODS Religion referreth vs to one GOD by faith and obedience Superstition breaketh this bande and admitteth creatures S. Paul to the Corinthians saith Euerie one of you sayeth I am Paules I am Apollos I am Cephaes and I am Christes Is Christ diuided was Paule crucified for you Or were you baptised in the name of Paule Beholde Christ is our redéemer and our maister The faith of Christe hath made vs one bodie By baptisme we are baptised into one body that we might be called Christians not Petrines or Paulines S. Paule would not suffer that Christians shoulde take their name of the Apostles how much lesse would he abide that at this day some shoulde bee called Benedictines some Franciscanes some Dominicanes We are the Lordes inheritance and possession it is not lawfull for vs to binde our selues to the seruice of men But who so binde themselues they teare in sunder the vnitie of Christes body they prophane the crosse and baptisme of Christ The Apostle sayeth playnly Is Christe diuided was Paule crucified for you or wer you baptised in the name of Paul And therefore although they be commonly called Spirituall persons yet are they nothing lesse than spirituall For the Apostle sayth When one of you sayeth I am Paules and I Apolloes are ye not carnall To what end is it after the receiuing of the gospel of Christe Iesus and the doctrine of the Apostles whiche conteyne and deliuer vnto vs all godlinesse to inuent newe rules For truely when they had once founde out certeine peculiar lawes and meanes of liuing they separated themselues from the common sorte of Christians in all outward maner of liuing in their behauiour and in all their apparell to the intent that by that meanes they might make euident to all men that they woulde liue a-part as it were from that common laye and imperfect Church to liue more holily perfectly and
him selfe Peccatum voluntariuÌ„ inuoluntarium See Augstine demendaâ—â— ad CoÌ„seâ—tium cap 9. 10. â—◠〈◊〉 mens 〈◊〉 is 〈…〉 to be 〈◊〉 the best 〈◊〉 man 〈◊〉 hasteÌ„ 〈…〉 Sinnes hiddâ—n and 〈◊〉 Sinns mortal and veniall â—hether 〈◊〉 the 〈…〉 in 〈◊〉 after 〈…〉 sinne 〈…〉 Whether the vertuous works of the heathen are sinnes or no Whether the good workes of the Saints are sinnes or no Of the sin â—gainst the â—oly ghost What blasphemie is properly The beginning of this sinne against the holy ghost Blaspheâ—â—â— against 〈◊〉 sonne of man. The 〈◊〉 â—gainst 〈◊〉 holy 〈◊〉 Sinne against the holy ghost 〈◊〉 not remitted Or endler vnrepentance Of the 〈◊〉 certainâ— punishmeÌ„â— of sinners The places of 〈◊〉 The Lorde doth punish sinners iustly â–ª God punisheth most surely Examplâ— of Goâ— iustly 〈…〉 â—ods long 〈◊〉 Why sinâ— aâ— plagued with temporall punishments considering that they are forgiuen by the grace of God. Absolâ—â— defiled 〈◊〉 fathers bed 〈◊〉 by he 〈◊〉 that 〈◊〉 was huâ—bled Howe wicked punishâ—â— EuangeliuÌ„ the gospel Esai 61. Luke â— â—he Gosâ—â—ll what 〈◊〉 The definition of the Gospell That the Gospell is tydings from heauen The Gosâ—ell is the â—orde of â—â—d alâ—hough it 〈◊〉 vttered â—y the 〈◊〉 of â—en The â—â—spâ—ll 〈…〉 The word â—race 〈…〉 is The 〈◊〉 of Godâ— grace The cause of the Gospell The working of gods grace The coâ—trouersâ—â— betwixt Augustiâ—â— and Pelaâ—â—us toucâ—ing the grace of God. 1. Gratiâ— gratum ciens 2. Gratâ—â— gratis 〈◊〉 3. Gratâ—â— operaâ—â— gratia operaâ—â— 4. Graâ—â—â— praeueâ—â—ens tia 〈◊〉 quent 〈◊〉 are 〈◊〉 by 〈◊〉 〈…〉 The promises touching Christ our Sauiour The first Euangelie Gospell or preaching of glad tydings Gen. 3. 1. Pet. 1. Deus 〈◊〉 essentâ—â—lis 〈◊〉 9. 〈…〉 not 〈◊〉 God the father hathe through Christ perfourmed to vs that which hee promised to our forefathers Iesus is Christ thâ—â— is that looked for Messiaâ— The Iewes 〈◊〉 that â—hrist is 〈◊〉 or 〈◊〉 Iesus 〈◊〉 Christe God the 〈…〉 the world is pleased with it in the Sonne 〈◊〉 things 〈◊〉 to 〈…〉 are 〈◊〉 giueÌ„ 〈◊〉 christ 〈◊〉 Christe alone is our life and saluation 〈…〉 fully 〈…〉 The vnsinâ—ere preaching of the gospel The sum of the gospel Saluation preached in the gospel doth belong to all â—â—erfore 〈◊〉 are 〈◊〉 saued The faithfull are saued The Gospel teacheth faith and repentance Howe 〈…〉 〈◊〉 is 〈…〉 〈◊〉 by 〈◊〉 Howe Christ did preach the Gospel Of regeneratioÌ„ more largely is spoken in the SermoÌ„ of repentance Iohn 3. 〈◊〉 Paul 〈…〉 gospel The manâ—er and order of our sanctification purification iustification 〈◊〉 they 〈◊〉 that 〈◊〉 hath seemed Errours refuted 〈◊〉 Aâ—raham â—e father 〈◊〉 the faith 〈◊〉 is iustiâ—â—â—d The righteousnesse of Christians is imputatiue 〈…〉 of 〈…〉 Why 〈◊〉 doctriâ—â—â—â—aith that iustifieth without workes is to be keâ—â— vncorrupted in the Church 〈◊〉 Christ See the 〈◊〉 of 〈◊〉 Actes 〈◊〉 the Apâ—stles 〈◊〉 the 〈◊〉 Sermoâ— the 〈◊〉 〈◊〉 The conclusion summe of all To repent 〈…〉 of 〈◊〉 worde 〈◊〉 〈…〉 it is What repentance is ConuersioÌ„ to God. The doctrine of veritie is needful to repentance 〈◊〉 feare 〈◊〉 God to 〈…〉 Our humbling and acknowledging of our sinnes The feare of God is of two sortes Sorrow to God ward 〈◊〉 is 〈◊〉 in 〈◊〉 that 〈◊〉 Sinnes are fully and surely forgiuen vnto penitents 1. Pet. 2. Against the Nouatians and Anabaptistes 〈…〉 Of the coÌ„fession of sinnes ConfessioÌ„ of sinnes ordeined of God. â—he conâ—â—ssion 〈◊〉 is 〈…〉 to â—od Publique or open confession Leuit. 10. Actes 1 â–ª Confeâ—â— that is made tâ— our 〈◊〉 Consultation Confession of sinnes ordeyned of men Exhomologesis I find him otherwise called Natalius Luke 9. Ioha 8. * An 〈◊〉 〈…〉 Of auricular confession 〈…〉 was 〈◊〉 comâ—â—â—ded 〈…〉 Auricular confession can be proued by 〈◊〉 place in all the scripture 〈…〉 Wheâ— aurieâ—â— confeâ—â— is to 〈◊〉 kept 〈◊〉 churâ—◠〈◊〉 solutâ—â— sakeâ— Of the satisfaction of workes Note here the difference that they make betwixte Paena and culpa peccati â—od afflicâ—â—â— them â—hose 〈◊〉 he 〈◊〉 〈◊〉 Many sinnes be forgiuen her because she â—oued much Of indulgencies 〈…〉 The filthy marte of indulgences 〈…〉 〈…〉 Of the power of man. VnderstaÌ„ding Will. Of the 〈◊〉 man 〈◊〉 of reâ—eneratioÌ„ What and of what kinde the Libertie is that is in man. 〈◊〉 the 〈◊〉 man 〈…〉 by 〈◊〉 spirite Of the worthie fruites or of the fruites worthie of repentaÌ„ce 〈…〉 of all 〈◊〉 What thinges are necessarie in penitentes The outwarde exercises of repentaÌ„ce 〈…〉 〈…〉 False and True repentance True penitentes are in an happie caâ—e Vnrepentantes are vnhappy 〈◊〉 not 〈…〉 No repentance commeth too late Math. â— Whether they that mind to reforme the Churches must state to looke for the determinatioÌ„ of a counâ—â—â—â— Ieremie 8. Luke 9. What counsels haue beene in these latter ageâ— celebrated What christians at this day may looke for by general counsels It is lawfull for enerie Christian Church to reforme thinges out of order Holie Kinge Iosias Faith cannot be refourmed but bâ— thâ— worde of God. Rom. 10. 2. Cor. 2 The scriptures doe sufficiently minister a full platforme howe to refourme the church Sundrie opinions coÌ„cerning God. â— Iohn 12 Wherevppon the diuersitie of opinioÌ„s coÌ„cerning God do rise and from whence the true knowledg of him must be setched â—hat 〈◊〉 is a God Psalm â— A 〈◊〉 is to 〈◊〉 kept 〈…〉 and 〈…〉 God 〈◊〉 Pro. 〈◊〉 〈◊〉 19. 〈…〉 〈…〉 The fourmâ—â— and mâ—â—ners oâ— knowiâ—â— God. Exod â–ª Iohn 3. The 〈◊〉 of 〈◊〉 〈◊〉 Apoc. 1. Cabala is a tradition of the Iewes leafte to them by Moses not in writing but from the father to the sonne wherein is conteined as wel the secrets of nature as the mysticall sense included in the wordes of the holy scripture Iah and Hu. Hu signifieth He or this Adonai The Loâ—â— of Sabboth or oâ— Hostes Daniel 〈◊〉 high 〈◊〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Actes 17. Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim This Dii importech as much as if one shoulde say Gods. Schaddai Gene. 17 Saturâ—â—â— It seem that we English men do borrow of the 〈◊〉 manes their 〈◊〉 Gott 〈◊〉 turne their 〈◊〉 T 〈◊〉 D 〈◊〉 we soâ—â— God 〈◊〉 we shoâ—â— say 〈◊〉 〈◊〉 4. 〈…〉 〈◊〉 God 〈…〉 Trinitie Dionysius of the names of God. Visions prosopographie of God. Prosopographie is a picturing or reprseentinge of bodily lineameÌ„ts Prosopopeie is where those are broughte in to speake that doe not speak Anthropomorphites How 〈…〉 tributeâ— God 〈◊〉 iâ— bodilesse Pâ—â—lm 94. These â—ordes of 〈…〉 taken 〈◊〉 of â—â—â—tulliaÌ„ How the pâ—triarchs 〈◊〉 see God. Iohn 1. 1. Tim. â— Exod. 33 God 〈◊〉 doe 〈◊〉 thinge 〈◊〉 with 〈◊〉 fathers his Soâ—◠〈…〉 〈…〉 God giueth his giftes frely without respect of mans merites How Goâ— did shew him selfâ— to Mose◠〈…〉 God doth most euidently open him selfe through Christ 2. Cor. 4. Hebr. 1. Iohn 6. Math. 11. Iohn 14. Iohn 1. 1. Cor. 1. Rom. 1. Gods wiâ—dome appeareth Gods goodneâ—â— appeareâ—â—â— Godâ—
free coÌ„fession of departing from the Romishe Church The vpstarte churche of Rome is not the Churche The Church of â—ome â—â—th not be inward â—â—rkes of 〈◊〉 church â—f God. â— Pet. 2. 〈◊〉 in the â—â—â—stle of 〈◊〉 The Church of â—ome 〈◊〉 not 〈◊〉 outâ—arde â—â—rkes of 〈◊〉 church â—f God. The Lord â—eserueth to himselfe a Church thoughe the gouernoures of â—t erre 4. Reg. 16. 2. Par. 28. 4. Reg. 21. 22. 2. Par. 33. 34. 3. Reg. 12. 2. Par. â—1 Amos. 2. Amos. 7. 3. Reg. 19. Rom. 11. Though the Romish churche be noâ— the church yet God hathe a Church in Earth Dan. 9. 2. thess. 2. Apostolique churches Departure from the Romishe Church is coÌ„maunded Matth. 24. Matth. 9. Luke 6. Actes 2. 1. Cor. 10. 1. Iohn 5. 2. Cor. 6. The kinds of falling away The Church is the house of God. Matth. 16. 1. Cor. 3. Actes 10. 1. Cor. 3. 1. Cor. 6. Esai 28. Matth. 16. Psal. 118. 1. Pet. 2. Acteâ— 4. 1. Cor. 10. 1. Cor. 3. Ephe. â— Psal. 18 Iâ—rem 17. Peter or the Bishop of Rome is not the foundation of the Church Matth. 16. â— Cor. 10. â— Cor. 3. Who bee Gods House â— Pet. 2. Ephe. 2. Christ the corner stoane The Tabernacle Temple figures of the Church Apoc. 2. The Church is Gods Vine Esa. 5. Iohn 15. The Church is â—he kingdome of God. The Church is â—hadowed but by mans bodie Ezech. 34. Matth. 18. Matth. 28. The Church of God hath no Vicar The head of the Church The Pope is not the head of the Church Ephe. 1. Ephe. 5. Luke 2â— Hierom in his commentaries vpon Titus and in his epistle to Euagrius The Church is the sheepe foulde of Christ Iohn 21. Actes 20. 1. Pet. 5. The office of a pastor is not a Lordly dignitie The Church is the spouse of Christ Iohn 3. Iohn 3. Ezech. 16. Ephe. 5. The Church or Mother begetteth Children Gala. 4. â— Cor. 3. Ephe. 4. The Churche a a virgine 2. Cor. 11. Adulterie and Fornication The Church of Rome is not the holy mother churche Apoc. 17. Whereâ—â—re God 〈◊〉 the 〈◊〉 â—f men in 〈◊〉 â—is Churâ—â—e Exod. 19. and. 20. Deut. 5. By the ministerie of the word God worketh saluation in his Church Actes 8 Gala. 1. Actes 10. Actes 9. Actes 26. Luke 1. 1. thess. 2. 1. thess. 4. Luke 10. Matth. 16. Iohn 20. Let euerie thinge be giuen to him that it belongeth I meane both to God thâ— minister â—nto the 〈◊〉 of 〈◊〉 minisâ—â—rie 〈…〉 the 〈◊〉 of 〈…〉 Cor. 〈◊〉 Iohn 1. Actes 26. The minnisterie is not appointed in vaine Iohn 15. Actes 1. 1. Tim. 1. Apoc. 1. 1. Cor. 3. 4. Matth. 13. 1. Cor. 3. â— Cor. 3. 2. Cor. 4. The ende of the ministerie Ephe. 4. The beginning of the ministerie and the worthinesse thereof Gala. 4. How miâ—isters are to be â—earde Rom. 15. Heb. 3. That the ministerie of the worde of God remaineth in the Church Iere. 31. How all may teach Deut. 6. What orders the Lord hath instituted in the Church Apostles Luke 6. Iohn 13. Mark. 16. Prophets Acte 11. 21. Euangelistes Pastours Iohn 10. and. 21. Doctours or Teachers Bishops Actes 20. Elders Nume 11. 1. Tim. 6. 1. Cor. 12. Deacons Women Deacons Rom. 16. 1. Cor. 14. 1. Tim. 2. Priestes 1. Pet. 2. 2. Sam. 8. There is an interchanging betweene those names What maÌ„ner of order remayneth in the churche Equaliâ—ic betweene Bishops Elders 1. Cor. 4. â—atth 18. When the prerogatiue of Bishops be ganne and in what sort The 〈◊〉 and â—â—erogatiue of Bishops increased Clearkes Matth. 12 2. Tim. 4 â—ctes 19. â—â—pishe â—egular â—riestes Popishe Secular priestes Archepriestes Kindes 〈◊〉 Bishops The Popâ— or chiefeâ— Bishop Reade Anton. de Rosellis in his treatise of the power of the Pope and the Emperour Dan. 7. 8. Actes 20. 2. thess. 2. Whether it be profitable and necessarie that some one should haue preeminence ouer the Bishops Luke 22. * A birde that defileth all things she toucheth 2. Cor. 1. 1. Peter 5. Peter chief of the Apostles Of the donation of Constantine 4. Reg. 5. Augustine Steuchus of the donation of Constantine Actes 10. Apoc. 2â— Actes 12. Thou arte Peter c. Of the calling vnto the minisâ—â—â—ie and the kinde of calling Calling by fauouâ— and gyftâ— Symonie Iere. 23. A callinge necessarie in the Church Actes 13. Heb. 5. Rom. 10. Who may chose ministers in the church Actes 14. Nume 20. That Bishops alone haue not power to make ministers Time. 1. 1. Tim. 5. Deut. 16. Exod. 18. Deut. 1. What manner oâ— men are to be ordeyned Ministers Tit. â— 1. Tim. 3. 1. Cor. 4. Censure examination What manner of examination the olde Bishops vsed The fourth Counsel of Carthage How they that are called are to be ordeined Actes 13. Actes 1. 1. Tim. 4. 2. Tim. 1. A pall The pall was in old time frelie giuen Why we 〈◊〉 not â—â—ders at â—he hands â—f popishe â—â—shops Gal. 1. The othe of Bishops Pluralitie of Benefices Vnlerned ministers and many benefices the spoyle of the Churche What the office is of those that are ordeined in the Church Actes 20. 2. Tim. 4. Of the keyes of the church Luke 11. Matth. 23. Matth. 16. â—ohn 20. Luke 24. Mark. 16. Actes 2. Howe thâ— Apostles did binde and looâ—e Act. 16. Actes 13. Actes 18. Whence doctrine â—s to bee 〈◊〉 〈◊〉 2. Ezech. 3. â—ere 23. Matth. 28. Mark. 16. Rom. â— 1 â—et 4. The Bishops are not permitted tâ— make new lawes Esai 33. Iames. 4. Matth. 15. The scope â—â— drifte wherevnto the pastors in the churche should â—yme Coloss 4. Ezech. 34. Iere. â— 30. Esai 42. 8. Mat. 12. 19. Of the manner of teachinge the Churche The benefite of Catechisinge The interpretatioÌ„ of the scripture 2. Pet. 1. ApplicatioÌ„ of scripture Luke 12. 2. Tim. 2. Matth. 5. Titus 1. 2. Tim. 4. 1. Tim. 2 Care of the poore Actes 6. Priuate kinde of teaching Prayer for faithfull Pastours What things are ioyned to teachinge Of the holy and vnblameable life of Bishops Matth. 5. 1. Sam. 3. Matth. 10. Iohn 25. Matth. 5. 1. Tim. 4. 2. Tim. 2. Authoritie of pastours For the scarse good life of minisâ—â—rs good doctrine must not be reiected Matth. 22. 1. Tim. 5. Hyrelings 2. Thes 2. What â—â—â—yer is The defiâ—ition of â—â—ayer and â—hat be 〈◊〉 partes â—â—ereof Col. 4. Philip. 4. 1. Tim. 2. Kindes of prayers Actes 9. â— Tim. 2. Matth. 6. Of holie assemblies Gene. 35. Exod. 20. Luke 24. Actes 2. 1. Reg. â— Matth. 18 â–ª â— Cor. 14. We must pray Deut. 9. Ion. 3. 4. Esai 3â— Iere. 18. Obiection Matth. 6. 2. Thes 5. Ierem. 2â— Anabaptistes 1. Iohn 〈◊〉 Iohn 9. Prayers 〈◊〉 necessarie â—ames 1. â—ake 18. God is moued with prayers Why they that praye doe not alwayes receiue that they aske Prou. 21. Isai 1. Prou. 1. Iames. 4. Matth. 20. â—rou 3. Hebr. 12. Psal. 38. Why God â—eferreth â—o giue that which â—e meaneth to giueâ—
Heauen Daniel also in his Prophecie describeth the rysing and fallinge of all kingdomes of Antichrist also but attributeth no end to the kingdome of the Saincts or holie people but witnesseth that it shall be euerlasting The same doeth the Prophet Zacharie also in his 12. chapter For the Sainctes reigne on the Earthe by Christe and béeing translated from the Earth into Heauen they shall reigne together with theire kinge Christe for euer And the Scripture is woont oftentimes to speake of one of these kingdomes onely Of bothe these kingdomes wee vnderstande many places of Scripture first of all that which is spoken by our sautour WheÌ„ ye pray say O our father which art in heauen hallowed be thy name thy kingdome come For we pray y he would reign in vs while we liue on earth that we also may reigne ouer the world and the Prince of the worlde and that we be not ruled by Sathan neither that sinne reigne in vs but rather that we here béeing gouerned by him self may in time to come reigne with Christ in Heauen Contrariwise what manner of kingdome the kingdome of the world is it appeareth by considering the head or the king and prince therof which is the diuel the Authour of sinne of vncleannesse and of death He reigneth in the worlde the Prince doubtlesse of the kingdome of darcknesse Not that God and his Christe is not king of all things but because vnfaithful apostataes thrugh their owne proper malice reuolting from God to the diuell doe appoint him for their prince to whome euen of their owne accorde they submitt and yéelde them selues to be gouerned liueing in all vngodlynesse wickednesse and vncleannesse framing them selues like to their head the diuell with whome they shall be punished euerlastingly in the worlde to come as in this worlde they haue suffered them selues to be gouerned of him doeing his will. This prince of this worlde else where also called The GOD of this worlde hath Christe the true Kinge and Monarche of the worlde ouercome and hath destroyed his kingdome not that hee should not be as long as this worlde indureth but that he should not hurt the elect Sathan doeth liue and shall liue for euer how be it in miserie which life in very â—eâ—e is death but he hath no power against them y be redéemed by Christ the prince He hath and shal haue a kingdome euen vnto th' end of the world but in the children of vnbelief this kingdoÌ„e also in this world is in decaying as it were momeÌ„tany for a short time For the world passeth away all worldly things perish but all the elect of God are very strauÌ„gers froÌ„ this kingdoÌ„e yea they are as it were sworn enimies of this kingdome Neither can the prince of darcknes by his power pul away the partakers of the kingdome of Christ into his kingdome of iniquitie Truly he goeth about this diligently and with diuerse tentations vexeth the elect but those ouercoÌ„e through him which in time past vanquished the false King prince of théeues and taught vs that despising this filthy prince the world and the lustes of the world giuing our mindes to innocencie we shuld yéeld our selues to the good spirit to be gouerned These things haue I thus far declared as briefly as I culd touching the king Christ his onely and euerlasting kingdome And now Christ our Lord is a Prieste yea that chiefest only and euerlasting priest whom the high priestes of the olde people did prefigure shadowe out For Dauid in his song altogether diuine saith The Lord sware will not repent him thou art a Priest for euer after the order of Melchizedek Which words the blessed Apostle alledging and expounding in his Epistle to the Hebrues hath left these words written The forerunner saith he is for vs entred into heauen after the order of Melchizedek made a Prieste foreuer For this Melchizedek Kinge of SaleÌ„ priest of the most high god who met Abraham coÌ„ming froÌ„ the slaughter or kings blessed him to whome also Abraham gaue the tenthes of all things who first indeed is caled by interpretation the king of righteousnes theÌ„ also king of Salem whiche is king of peace of an vnknowen father of an vnknowen mother of vnknoweÌ„ kin neither hauing beginning of dayes nor end of life but likened to the soÌ„ne of God remaineth a prieste for euer Surely our Lord Iesus Christ is both a righteous and peaceable king and the righteousnesse and peace of the faithfull and he is that euerlasting Prieste who according to his humanitie is beléeued to be borne of the virgin without séede of man therefore of an vnknowen father and according to his diuinitie begotten of the father therefore of an vnknowen mother and vnspeakably begotten from euerlasting and therefore of vnknowen kin hauing neither beginning nor end of life For albeit according to his humanity he was dead and buried yet according to his diuinitie he remaineth God immortall euerlasting The selfe same which is a king is also acknowledged a priest not according to the order of AaroÌ„ but according to the order of Melchizedek For as the scripture remeÌ„breth this one a priest so one Christ remaineth priest for euer hauing an euerlasting priesthood But high priestes in time past were caled annointed they did not thrust theÌ„ selues into such an office by force or deceipt Wherevpon the Apostle said No man taketh the honor to him self but he that is called of god as was Aaron so also Christ took not glorie to himself to be made high Priest but is made coÌ„firmed of him who said vnto him thou art my sonne this day haue I begotten thee As he saith also in another place Thou art a priest foreuer after the order of Melchizedech But thou doest no where read that that our Priest was annointed with visible oile for hée was annointed with inuisible oile namely with the fulnesse of the holie Ghost as the prophet witnesseth Thy god hath annointed thee with the oile of gladnes aboue thy fellowes And againe The spirite of the Lord vppon me for the Lord hath annointed me sent me to preach good tidings vnto the poore Furthermore wheÌ„ we read that the office of Priests in times past was to serue in the tabernacle to teach the people to make intercession betwene God men to pray for the people and to blesse them to sacrifice also and to coÌ„secrate or sanctifie that now it is manifest that Iesus Christ is the lawful priest it is certeine y he is tied to the self same offices but indede to so much more excelleÌ„t thaÌ„ these by how much he hath obteined a more excellent priesthood Those priestes after the order of Aaron serued in the corruptible figuratiue tabernacle but our Lord béeing takeÌ„ vp into the true tabernacle heauen it selfe ministreth to all the saincts of god For
Heauen the church of Sainctes is the true tabernacle and temple of our high priest Christe our priest is the onlie and euerlasting teacher maister of his vniuersall Church For not onely that age hath so taught whiche liued in the dayes of his fleshe but the spirite of Christ was in the Prophets by whom now also he ruleth all the seates of his catholique church Christ himself as yet speaketh vnto vs and will speake euen vnto the end of the world by the mouth or writings of the holy Apostles and all teachers preaching the doctrine of the Apostles And this doctrine is sufficient for the catholique Church For it comprehendeth all those thinges fullie which perteine to a holie and happie life Christe our high priest maketh intercession for all the Sainctes in his owne Temple For hee béeing the only aduocate and patrone of all the faithful prayeth to the father for vs on the right hand of god For he ascended vnto the right hand of God the father that he should alwaies appeare there in the presence of God to followe all our suites faithfully Of whiche thinge I haue spoken more at large in my laste Sermon where I intreated of Inuocation and Intercessiō The same our Lord onlie blesseth vs For he was made a malediction and cursse for vs that we might be blessed in him according to that notable and aunciente Prophecie In thy seede shall all the nations of the worlde be blessed Moreouer Christe our Lorde sacrificeth for vs. For hee offereth incense when hée maketh supplication for vs and appeareth on the right hand of god And he offereth a sacrifice for sinnes vnto the liuing god not a sacrifice of a beast but him selfe alwayes an effectuall sacrifice to make satisfaction for all the sinnes of the people Whereof since I haue entreated aboundantlie in the treatise of Ceremonies héere of purpose I am the bréefer Againe since our lord Iesus Christ is y holy of holiest doubtlesse he sanctifieth consecrateth his catholique church annointing it with the oile of the holie ghost that we may be made both holie priests to offer spirituall sacrifices to god For we read y that holy ointmēt powred on Aarons hed ran down to his beard euen to the skirts of his clothing For Christ the highe priest of his vniuersall Churche powreth his spirit as wel vpon them that are verie farre off as vpon them that are neare at hande For hée crieth in the Gospell If any man thirst let him come vnto mee and drinke He that beleeueth on me as the scripture hath saide out of his bellie shall flowe riuers of water of life And againe For their sakes sanctifie I my selfe that they also might be sanctified in trueth To be short when we say and confesse that Iesus Christ is the priest or bishop of the faithfull people we say this that Christ is our chosen and appointed teacher and maister to gouerne and teach his vniuersal church to make intercession for vs to plead all our suites faithfully before the Father in heauen which is the onely patrone mediatour and aduocate of the faithfull with God who by the sacrifice of his bodie is the perpetuall only satisfaction absolution and iustification of all sinners throughout the whole worlde who consecrateth into priestes those that beléeue that that they also might offer to God the Father through Iesus Christ acceptable sacrifices might be the house and tabernacle of God. Out of this it shal be easie to iudge what manner of priesthoode Christs is who is our highe prieste and Bishop His priesthood is the verie office or verie function and working of the priest whereby Christ the priest him selfe executeth all thinges in heauen and in the Catholique Churche whiche beelong to his priestly office Wherefore it must néedes bee that this Priesthoode of Christe our highe Bishop is not visible and corporall but altogether spirituall For verie well sayth Paule Christe were no priest if he were on the earth where they that are of the tribe of Leuie do minister in the tabernacle or temple where there is a temple or tabernacle with manyfolde holie garmentes and vessels But Christe our Lorde is of the tribe of Iuda borne I say of a royall tribe albeit we are not ignoraunt in the meane while that the royall tribe that is the tribe of Iuda and the priestly tribe that is the tribe of Leuie were mingled together For we reade that Elizabeth which was of the daughters of Aaron was Cousen to the virgin the mother of God she being of the line of Dauid Neither is our Lord read at any time to haue vsed the temple or the holy vessels in his ministerie For although sometime he taught in the temple yet he taught not onely in the same He neuer sacrificed in the temple at the holy altars either of incense or of burnt offerings He neuer vsed priestly garments whiche were figuratiue Wherof I spake when I expounded the ceremonial lawes Therefore when he woulde sacrifice for the satisfaction of the sinnes of the whole worlde he suffered without the gate offered himselfe a liuely and most holy sacrifice according as the shadows or types prophecies and figures foreshewed in the law of Moses wherof in like maner I haue entreated in the discourse of the ceremoniall lawes And when hee had offered the sacrifice of his bodie he ascended into heauen and sitteth at the right hand of the father that from thence he may giue light vnto his Church and there appeare alwayes for vs in the presence of God the Father And therefore he doth not now corporally execute his priestly office on earth in like sort teaching vs now as in the dayes of his fleshe he taught the men of his age For nowe he doeth illuminate with his spirite the mindes of his and daily repaireth or renueth the Euangelicall doctrine of the Apostles and yet for all that hée himselfe speaketh by the mouth of thē that teache and preache the Gospell He blesseth vs from heauen that is to say he inricheth vs with all heauenly blessing Of him the Apostle speaking saith And the annoynting which ye haue receiued of him dwelleth in you and ye neede not that any man teache you but as the same annoynting teacheth you of all thinges and it is true and not lying and as it hath taught you ye shall abide in it Of him the diuine Prophet speaking sayth I wil powre water vppon the thirstie and floudes vppon the drie ground I wil powre my spirit vpon thy seede and my blessing vppon thy stocke or buddes They shall growe together like as the grasse and as the willowes by the waters side By whiche words we learne that Christ our high priest hath no néede of a bishop suffragane or vicar in his Churche For he himselfe is present with his Church and gouerneth it by his spirit The selfe same Christ at the