circumcised and diligently taught righteousnesse and yet they conspired to put their brother to death* Simeon Leui did rage cruelly against the Sichemites* What shal we say of Ruben Iuda Dauid and manie other being regenerate they fell filthily and yet they obtained pardon 25 What offence is greater then rebellion For it is called a diuorcement betweene God and his Church Rebellion a great offence but this is ouercome by the goodnesse of God* Returne vnto me saith the Lorde and I will receaue thee Ier. 3.1.12 Returne thou turne away I will not turne away my face from thee Neither was it in vaine that he ordained in the Lawe dailie sacrifices for sinnes 26 Is this benefite taken away from the faithfull by the comming of Christ that they dare not pray for forgiuenesse of sinnes He should haue come to the destruction and not to the saluation of his Peter denyed Christ and that not without cursinge* Mat. 26.35 Gal. 1.6 3.1 4.9 and yet hee is not excluded from pardon 27 The falling away of the Galathians was no smal sinne* 1 Cor. 12.21 The Corinthians did swarme with more and no lighter offences* And yet neither of them is excluded from the mercie of God 28 Obiect Euerie fault is not an vnpardonable sinne but the voluntarie transgressinge of the Lawe An. Why did God then commaund in the Lawe sacrifices to be offered for purging the voluntarie sinnes of the faithfull* Leuit. 4. Who can excuse Dauid by ignorance Did the Patriarkes thinke the murthering of their brother a lawfull thing 29 Obiect The sinnes which are forgiuen the faithfull dayly are light faults The sharpe Censure of the olde fathers which come vpon thē through infirmitie of the flesh but solemne repentance for more hainous offences ought no more to be repeated then Baptisme An. Whereas the men of olde did so hardly pardon those who had committed anie thing worthy to be punished by the Church they did it not for this cause because they thought that the Lord would hardly pardon it but they meant by this sharpnesse to terrifie others that they might not runne headlong into wickednesse for which they should be estranged from the fellowship of the Church CHAP. II. A comparison of the false Church with the true 1 THerefore seing the Church being grounded vpon the doctrine of the Apostles and Prophets* Eph. 2.10 hath the ministerie of the word and Sacraments as proper to it if you take away doctrine how shall the building any longer stand It is the stay of truth* 1 Tim. 3.15 The Church is the grounde work of truth Therfore there is no Church where lying falshood raigne 2 Seing the case so standeth in Papisme we may perceaue what Church remaineth there In steed of the ministerie of the worde there raigneth there a peruerse gouernment made of lies which partly extinguisheth the pure light and partly choketh it in place of the Lords Supper is come most filthy sacriledge the worship of God is disfigured with a diuerse heape of superstitions What the masse is all doctrine is buried and banished publike assemblies are schooles of idolatrie and impietie Obiect The Church of Rome being founded by the Apostles consecrated by the bloud of the martyrs There is no succession without Christ hath bene preserued by continuall succession of Bishops therfore it is the true Church An. The colour of succession is nothing worth vnlesse the posteritie holde the trueth which they haue receaued of their fathers by hand vncorrupt and vnlesse they abide in it Wherin the Papists and the Iewes agre 3 Therfore the Romanists pretend none other thing at this day then did the Iewes in old time when they were reproued by the Lordes Prophetes for their blindnesse impiety idolatrie For as they did gloriouslie boast of the temple ceremonies and sacrifices* so in steed of the Church they shew certaine outward visures Ier 7 4 Ezech. 10.4 4 For this is a perpetuall marke wherwith our Lord hath marked vs He which is of the truth heareth my voyce * Ioh. 18.37 I am that good sheepheard and I know my sheep and am knowen of them My sheep heare my voyce* Ioh. 10.14 The Church is Christes kingdome The Church is the kingdome of Christ he raigneth by his worde therefore seeing there is no scepter in Popery should the kingdome of Christ be there Who are heretickes Schismatickes 5 Obiect They are guiltie of schisme and heresie who preach any other doctrine then that which the Church of Rome doth preach haue by them selues assemblies to prayer to baptise and to minister the Supper An. They are called hereticks schismaticks who making a diuision do breake in sunder the communion of the church which is contained in two bōds to wit the agreement of true doctrine brotherlie loue whereupon Augustine putteth this difference betweene schismatikes and heretikes* Lib quest Euan. sect Mat. because the latter corrupt with false opinions the synceritie of faith and the former euen where there is like faith do breake the bond of fellowship 6 How then should we be such which keepe the doctrine of the truth hauing cast away lying I saye nothing of that that they haue excommunicate and cursed vs the Apostles had experiēce of the same* Ioh. 16.2 7 The true Church was at that time extant among the Iewes and Israelites Without the word there is no Church when they did abide in the lawes of the couenant But after that hauing forsaken the Law of the Lord they did degenerate vnto idolatrie they partly lost that prerogatiue For who dare call that companie the Church where the word of the Lord is manifestly troden vnder foote 8 Quest Was there then no parcell or part of the Church among the Iewes after that they fell to idolatrie An. There were some degrees in the very falling away For they came not straight way to the vttermost point vntill euen the verie Priestes did defile the Temple of God with profane and abhominable rites 9 Go too let the Papists if they can There is greater corruption vnder the pope then vnder Ieroboam deny that the state of religion is as corrupt among them as it was vnder Ieroboam But they haue grosser idolatrie neither are they purer in doctrine Obiect All the Prophets which were at Ierusalē when things were most corrupt there did neither offer sacrifice by them selues neither had they seuerall assemblies gathered to prayer An. They were commanded to meet together in Salomons temple* The comandement to meet in the temple Exod 29.9 And yet they were not enforced to vse any superstitious worship yea they tooke in hand nothing but that which was appointed of God But what like thing haue the Papists 10 We wil willingly graunt them that which the Prophetes graunted to the Iewes and Israelites of their time* Is 1.14 seing things were there
hart be moued 3 Let vs perseuere The second is that We feele our necessitie The thirde That wee dispoyle our selues of all thinking vppon our owne glorie giuing God the glorie wholy The fourth Lyinge prostrate let vs encorage our selues with a sure hope to obtaine hauing 1. The commandement 2. The Promise They erre who call vpoÌ„ Saincts 1. Bicause the Scripture teacheth that we must call vpon God alone 1. Who alone knoweth what things we need 2. He will be present because he hath promised 3. He is able because he is omnipotent 2. Because he will be called vppon by faith which leaneth to the word alone 3. Because faith is corrupt if it depart from the word in calling vpon Sainctes No word therefore no faith No promise They can neither Heare nor Help The summe is contained in two tables Concerning which looke the next Table vnder C. C The summe of praier is coÌ„prehended Cha. 20. In a Proheme wherin appereth 1. The goodnes of god bicause he is our father wherupon followeth 1. Therefore we are his children to seeke help of anie other were to cast God in the teeth Pouertie or Crueltie 2. Our sins shall not hinder vs from crauing mercie of God humbly 3. Wee must one loue an other like deare brethren 2. The power of God because he is in heaueÌ„ whence we gather 1. That God is spread abroad through all thinges Therefore when wee seeke him let vs be lifted vp aboue the sense of our bodie and soule 2. That he is free from all Corruption Alteration 3. That hee comprehendeth and gouerneth the whole world by his power In two tables The former is appointed wholie for the glorie of God and it containeth three petitions The first requireth that the Name of God that is his Power Goodnesse Wisedome Righteousnesse Truth May be sanctified that is that Men may not without great reuerence neither Speake Of God nor Think Of God Of the second petition The end is that God 1. May amende with the power of his spirite all the wicked lusts of the flesh 2. May frame all our senses vnto the obedience of his gouernment 3. May defend his childreÌ„ bring to nought the endeuours of the wicked The vse 1. It draweth vs from the corruptions of the world 2. It kindleth a desire to mortifie the flesh 3. It teacheth vs to beare the crosse The third entreateth Not of the secrete will of god But of that which is reuealed in the scriptures whereunto answereth willing obedience The latter concerning which looke the table following vnder the letter A. A The latter Table of praier contayneth 3 petitions whiche respect vs our neighbour Chap. 20. The first petition Craueth all things which the vse of the bodie needeth vnder the elements of this world We commit our selues vnto God and commend our selues to his prouidence that he may Feede vs. Cherish vs. Keepe vs. In the second Wee aske as in that which followeth those things which serue for the spirituall life Remission taketh away satisfaction Let vs forgiue being hurt in Worde in Deed. In the third We craue that wee may be furnished with weapons and defended that we may get the victorie Temptations differ in Cause For God Doe Tempt Satan Doe Tempt the world Doe Tempt The flesh Doe Tempt Matter Vppon the right hande in respect of Riches Honour Beautie c. On the left in respecte of Pouertie Contempt Affliction In the end For GOD tempteth his for their good Sathan the fleshe the worlde vnto euill These effectes of faith doe lead vs vnto the certaintie 1 Of electioÌ„ whose Chap. 21. 2. Of rising againe Cause Efficient is the meere liberalitie of God that we may Giue thankes Be humbled Finall that beeing sure of saluation because wee are in the hande of God wee may glorifie him Effects are some times of Ch. 22.23 An whole Countrie and that In louing some In reiecting others House and that In louing some In reiecting others Of one because whom Chap 24. 1 He knew before 2. Called 3. Iustified 4 That hee may at length glorifie them 1. By the preachinge of the word 2. By the lightning of the holie ghost 1. Because wee can by no other meanes be glorified 2. Because Christ rose in our flesh 3. Because God is almightie D God doeth hold vs in the society of Christe namelie by administration or gouernmente Chap. 1. 1. Ecclesiasticall wherein are considered 2. Ciuill concerning which look ** Chap. 20. 1. Which is the church Chap. 12. 1. Inuisible and Catholike which is a Communion of Saints 2. Visible and particular wherein is saluation Which is knowen 1. By the pure preaching of the word 2 By the lawefull administration of the Sacraments concerning which looke B. Chap 14. 2. How it is gouerned where consider Chap 3.4 1. Who beare rule Not Angels But men wherein 1. God sheweth vnto vs his great fâ—uour 2. We haue a verie good exercise vnto 1. Humility 2 Obedience 3. A verie good bond to loue one another 2. Of what sort they be 1. Prophets 2 Apostles 3. Euangelists 4. Pastors 5. Doctors 3. What their calling is 1. Internall when he that is called doth only seeke The glorie of God The edifiyng of the Church 2. Externall wherin mark foure thiÌ„gs 1. What maner persons are to be chosen 1. Of good behauiour 2. Of sounde doctrine 2. How they ar to be chosen to wit 1. Fasting 2. Praier 3 By whom they be chosen 1. Immediat by God Proph. Apost 2 Mediat the word being our guide by the 1. Bishop 2. Elders 3. People 4. by what rite 1. By laying on of haÌ„ds the vses are 3. 1. That the dignitie of the minister may bee comended 2 That he may know that he is coÌ„secra to god 3 That hee may beleeue that hee shâ—ll not want the holie ghoste 3. What power it hath Looke A. 4. Their office 1 To preach the word 2. To minister the sacrameÌ„ts 3. To execute Discipline The state of the olde church was diuid into Chap. 5. 1 Bishops 2. Elders 3. Deacons who diuided the goods 1. To the Bishop 2 To the Cleargie 3. To the Poore 4. To repaire the Churches The power of the Church is considered in respect 1. Of Doctrine Ch. 9 1. Touching the deliuerie of the opinions of faith 1. That none bee deliuered without the worde of God 2. That all be referred vnto the Glorie of God The edifiyng of the churche 2. Touching the expounding of them 2. Of making of lawes C. 10. 1. In commandements which ought necessarilie to bee kept Diuine That they bee agreeable to the word Humane That they bee agreeable to the word 2. In precepts indifferent wherein marke 1. What things are to be followed Haue respect of circumstance Places Persons Times Let Order be kept Comelines be kept 2. What things be to bee fled least in steed of the true worship of God they be exhibited such are popish constitutions 1. Are accounted for the true
religion extant which doth not come farre short of the age of Moses Neither doth Moses inuent anie new God but doth set downe concerning the eternall God that which the Israelites had frō their fathers as deliuered from hand to hand in long processe of time 4 Obiect The antiquitie of the religion of the Egyptians The Aegyptians did extend the antiquitie of their religion vnto six thousande yeares before the creation of the world An. Euen prophane men did alwayes scorn their vaine babling Ob. Moses his authoritie is not voide of suspition Moses his authoritie Gen. 49.5.9 An. Vnlesse he had bene inspired with the holie Ghost he would neuer haue marked with the eternall infamie in the person of Leui* the family wherof he descended by his auncetors almost three hundreth yeares before neither doth he refuse to incurre enuie among his kinsemen whom no doubt this did grieue Neither would he haue made mention of the wicked murmuring of Aaron his owne brother and of Marie his sister * Nu. 12.1 Furthermore for as much as his authoritie was great he woulde at least haue left the right of the Priesthood to his owne sonnes but he appointeth them the basest place 5 And nowe so manie and such excellent miracles are as manie establishmentes of the Lawe which was giuen by him and of the doctrine which he published * Exod. 24.29 Moses his miracles Obiect That is to take that for a thing which all men graunt which wanteth not some to gainsay it * Exod 19 40 34. An. Forasmuch as Moses published these things in the hearing of the open assemblie what place had he to inuent any thing of his owne head * Num. 16.14 20.10 11.9 amōg those who were eye witnesses of the thinges which were done 6 Obiect Such miracles are to be ascribed to magicall arts An. He did so abhorre that superstition that he commanded those to be stoned which did but aske councell of sorcerers and southsayers * Leuit. 20 6. A deceauer doth seeke to winne him selfe a name among the common people by iugglings * Exod. 10.7 Moses cried out that he and Aaron are nothing but that they do onely execute those thinges which God hath prescribed The nature of a deceyuer What inchantment could bring to passe that māna should raigne from heauen Howe could he haue beguiled the furour of the whole people so often as they made insurrection against him with iuggling castes 4. Argument drawen from the trueth of the prophecies 7 Furthermore we haue the truth of the prophecies which doth sufficiently shewe * Gen. 49.10 that both Moses who assigneth the principalitie to the tribe of Iuda * Deut. 32.2 foure hundred yeares before it came to passe and also foretolde that the Gentiles should be adopted together into the couenaunt of God when almost two thousande yeares did passe afterwardes * Isay 45.1 8 And other Prophetes also which foretold things to come * Ier. 25.12 as if they had bene present did speake by the Spirit of God 9 Quest * Dan. 7.4 Who hath certified vs that these things were written by Moses and the Prophets which we reade vnder their names yea was there euer anie Moses An. But if anie man should call it into question whether there were euer anie Plato or Aristotle or Cicero who would not say that such madnesse were worthy to be corrected with stroks or stripes Also we see that the Lawe of Moses was rather wonderfullie preserued by the heauenlie prouidence then by mans industrie and diligence 5. Argu. drawen from the preseruation of the law Antiochus cōmaunded the bookes of holie Scripture to be burned against the furiouse assaultes of the enemies of the trueth 10 Quest Seing Antiochus commanded all the books of the Law to be burned whence came those copies which we haue now An. It doth not follow that his commandement did take effect Which thing the Greeke interpretation doth witnesse which did follow forthwith and was published throughout the whole world Obiect They were forged bookes 6. Argu. drawen frō Christes sermons the calling writings of the Apostles An. No man durst at any time obiect that to the Iewes 11 Furthermore the plainnesse of speech vsed by the three Euangelistes the speech and Gospell of Iohn thundering from on high with graue sentences the heauenly maiestie which shineth in the writings of Peter and Paul the vnlooked for calling of Mathew from the table of his gaine of Peter Iohn from the fish boats to preach the Gospell the conuersion and calling of Paul an enemie vnto the Apostleship are signes of the holie Ghost speaking in them 7. Argu. from consent of the Churches 8. Argu. from the godly conuersation of the godly 9. Argu. from the shedding of the blood of Martires 12 Neither is that without great weight to wit the consent and agreement of so manie ages of so diuerse nations and so contrarie minds to embrace the Scripture Furthermore it purchaseth great authoritie when we looke into the godlinesse of those who do so agree together not of all indeede but of those whom the Lord would haue to shine as lights in his Church 13 And nowe howe safely ought we to geue our names to that doctrine which we see established testified by the bloud of so many holy men The voluntarie death of the heathen Obiect Manie heathen men did confirme theyr sayings with voluntarie death An. Such were led rather with frantike madnes then with the zeale of God Therefore let vs conclude that the authoritie of the Scripture doth depend vpon God and not vpon men CHAP. IX That fanaticall men ouerthrow all principles of godlinesse which forsaking the Scripture runne to reuelations 1 MOreouer those who forsake the Scripture imagine I wot not what way to come to God whiles that they make bost of the Spirit and runne to reuelations are to be thought not so much to be holden with errour as to be tossed to and fro with madnesse 2 Whereby we do easily vnderstande that we must diligently applie our selues both to reade and marke the Scripture* Reading and hearing of the Scripture is necessary 2. Tim. 3.14 if we list to take anie vse and frute of the Spirit of God Obiect It were no meete thing that the Spirit of God to whom all thinges are subiect should be in subiection to the Scripture An. It is no reproch to the holy Ghost to be euerie where like to him selfe to be constant neuer to chaunge Obiect But by this meanes he is brought to trial An. I graunt but yet to such triall that he would haue his maiestie established thereby among vs lest the spirit of Sathan should creepe in vnder his title he will haue vs to knowe him in that image of his which he hath ingrauen in the Scriptures 3 Obiect The letter killeth 2. Cor. 3.6 but the spirite
daily Forgeue vs our debt* Mat. 6.12 39 And the old writers for the most part called satisfaction Ecclesiasticall satisfactions among those of old time not a recoÌ„pence to be rendred to God but an open declaration whereby they which had bene punished with excommunication did certifie the Church of their repentance when they would be receaued to the communioÌ„ For there were certaine fastinges appointed them and other thinges wherby they should testifie that they were weary in deede and from their hart August Enchir. ad Laur. cap. 65. or whereby rather they might blot out the remembrance of former things And so they were sayd to make satisfaction not to God but to the Church CHAP. V. Of the supplies which they adde to satisfactions namely indulgences and purgatorie 1 FVrthermore from this doctrine of satisfaction flowe indulgences What indulgences are For they dreame that that is by them supplied which is wanting in our owne abilitie to make satisfaction so that they define theÌ„ to be the dispensation or distribution of the merites of Christ and the martyrs which the Pope doeth deuide by his bulls 2 Hence commeth the treasure of the Church The treasure of the popish Church which containeth the merits of Christ of his Apostles and of his holy martyrs The principall custodie of this barne is committed to the Bishop of Rome The pope of the keeper of the barne The great authoritie of the Pope Epist 81. Psal 116. â—5 Note in whose power the distribution of so great goods is so that he may bestow them of him selfe appoint to others the iurisdiction to bestowe them 3 Leo Bishop of Rome writeth excellently to the Palestines against the sacriledges* Although saith he the death of manie Saints was precious in the sight of the Lord yet the death of no innocent hath bin the propitiation of the world Iust meÌ„ haue receaued not giuen crownes the examples of patience issued from the fortitude of the faithfull not the rewards of righteousnesse Obiect Paule saith* Coll. 1.24 What it is to fulfill the sufferinges of Christ I fulfill in my body those things which are wanting of the suffrings of Christ An. That is referred vnto the suffrings of Christ in his mysticall bodie which is the Church Obiect Peter Paule should neuerthelesse haue obtained the crowne of victorie if they had died in their beds What profite the Church hath by the examples of Martires But in that they did striue to bloud to leaue that barren vnfrutefull doth not agree with the righteousnesse of God An. The Church receaueth profit great inough in common that it is enflamed by their triumphes vnto zeale to fight Coll. 1.24 4 Obiect Paule affirmeth that he suffereth for the Church* An. Not for the redemption of the Church but for the edifying and increase thereof As he saith in another place that he suffereth all things for the electes sake that they may attaine to the saluation which is in Christ Iesus* 1 Tim. 2.10 1 Cor. 1.16 In Psal 16. Note Let vs heare what Augustine saith * The suffrings of Christ in Christ alone as in the head in Christ and the Church as in the whole bodie 5 Furthermore who taught the Pope to include the grace of Christ in leade and parchment which the Lord would haue distributed by the word of the Gospell* 2. Cor. 5.18 1 Cor. 1.17 6 But this Purgatorie which is the satisfaction which is made after death for sinne by the soules of the dead Fruites of purgatorie is inuented by curious rashnesse without the word of God Forasmuch as it maketh the crosse of Christ to be of none effect it layeth an vntollerable slaunder vppon the mercie of God it weakeneth and ouerthroweth our faith 7 Obiect When the Lord auoucheth that the sinne against the holy Ghost shall not be forgiuen either in this world or in the world to come* Mat. 12.32 Mar. 3.28 he giueth thereby an inkling that certaine sinnes shall be forgiuen in the world to come An. When the Lord did cut of all the hope of pardon from such an hainous wickednes he thought it not inough to say that it should neuer be forgiuen but that he might the more amplifie it he vsed a partition wherein he did both comprehende the iudgement which euerie mans conscience feeleth in this life and that last iudgement also which shall be geuen openly in the resurrection Obiect It is sayd* Mat. 5.25 Whence thou canst not come vntill thou shalt pay the vttermost farthing An. If the iudge in this place do signifie God the plaintife the deuill the sergeant the Angell the prison purgatorie I will gladly yeeld vnto them But if Christ doth shewe in that place into howe manie dangers they throw theÌ„selues which do obstinately pursue the extremitie of the Law to the end he may more earnestly exhort those that be his vnto concord I pray you where shall we find Purgatorie 8 Obiect Paul affirmeth that the knees of things in heauen in earth and vnder the earth Ph. 2.10 do bow to Christ Therefore there be soules lying in paine in Purgatorie An. In that place the Apostle meaneth by the bowing of the knee Bowing of the knee not the true worship of godlinesse but that Christ hath Lordshid graunted him vnder which all creatures must be brought Euen the verie deuils shall with terrour knowe him to be their iudge Thus doth Paule him selfe interpret it in another place* Rom. 4.10 Obiect I heard euerie creature which is in heauen and which is vpon the earth and which is vnder the earth and which is in the sea and those things which are in them I heard them all say Blessing and honor and glorie Apoc. 5.13 and power* be for euer and euer to him that sitteth vpon the throne and to the lambe An. It is affirmed that the chiefe partes of the world from the highest part of the heauen vnto the verie middle point of the earth euen the creatures which are voide of sense do after their maner declare the glorie of their creator 2 Mach 12.19.43 Obiect What meaneth the book of Machabees* An That booke is not reckened among the canonicall bookes And therefore the author him self craueth pardon* 2 Mach. 15.36 9 Obiect He him self shall be saued saith Paul but as by fire* 1 Cor. 3.12 What fire is that if not the fire of purgatorie An. He speaketh of fire by a similitude that doth the word as declare Therfore by fire we vnderstaÌ„d that the inuentions of man Fyre put for the tryal of the holy Ghost being not established by the word of God cannot abide the examination of the holie Ghost but they shall by and by fall to the ground and come to nought Prayer for the dead 10 Obiect It was a most ancient obseruation commonly receaued a thousand and three hundred yeares ago to
his Saints in this world The glorie of the Saintes vnequall Thesa 2.19 doth vnequallie cast his beams vpon them so the maner of their glorie shall be vnequall in the heauens where God shall crowne his gifts* 11 Quest What distance shall there be between the Prophets and Apostles betweene the married and virgins c. A Curious question An. This is a curious question and without the bounds of scripture Quest To what end serueth the repairing of the world seeing the children of God shal want nothing but shall be as angels* Mat. 22.30 An. In the verie beholding and sight of God there shall be so great pleasantnesse that this felicitie shall farre exceede all helps wherewith wee now are helped* 1 Cor. 13.12 12 Furthermore because no discription can match the greatnesse of Gods vengeance against the reprobate The torments of the wicked Mat. 8.12 22 13. 3.1.12 Mar. 9.43 Ies 66.24 30.33 their torments and vexations are figured to vs by bodilie thinges namely by darknesse weeping gnashing of teeth vnquenchable fire the worme gnawing the heart without end Wherby as we ought to be holpen to conceiue after a sort the state of the wretched so we ought principally to fasten our cogitatiō in that what a miserable thing it is to be estraunged frō all fellowship with God and not so onlie but to feele the maiestie of God so set against thee that thou canst no way escape but thou shalt be vrged and pressed by it THE FOVRTH BOOKE OF CHRISTIAN INSTITVTION Of the outward meanes or helpes whereby God allureth vs to the fellowship of Christ and retaineth vs in it CHAP. I. Of the true Churche with which wee ought to keepe vnitie 1 WE haue taught that Christe is made ours by the faith of the gospel But because our rudenes is great faith needeth outwarde helpes wherby it may both be ingendered in vs and also increased Therfore he hath appointed Pastours and Doctours* to teach vs with mouth Eph. 4.21 and confirme vs by the administration of the sacraments Wherefore order of teaching doth require that we intreat now of the church to which God hath committed this treasure and also of the gouernment orders and power therof also of the sacraments and last of all The diuision of the booke of politike order What it is to beleue the church 2 In the Creede where wee professe that wee beleeue the Church that is referred not only vnto the visible Church whereof we now speake but also vnto the inuisible We beleeue because oftentimes there is no difference between the children of god and profane men Againe it doth somtimes not appeare in the eies of men but as wheat comes are hid vnder an heape of chaffe so is it onlie knowen to God alone ◠Kin. 19.16 That hapned in the time of Elias* But we do not say In the church as in God because our confidence resteth in him which should not so agree to the church It is called catholike or vniuersall because as there is but one head The Catholike Church Christe so also there is but one bodie whereof there be many mēbers liuing together by one faith hope loue and through one spirite of God Vnder the Catholike Church the visible is comprehended 3 Vnder the catholike and vniuersall churche we comprehend the visible church The communion of saints is added better to expresse the qualitie of the church as if it were said that they are gathered togeather vnto the fellowship of Christ vppon this condition Act. 4.32 Eph. 4.4 that they may mutuallie impart whatsoeuer benefites God bestoweth vppon them* From thence we haue manie fruites For vpon this condition we beleeue the church that we may be assuredlie perswaded that we are members thereof Saluation is sure because election is sure So long as our saluation hath such a stay it shall neuer fall down For it standeth with Gods election eternal prouidence Secondly it is ioyned with the firmenes and certaintie of Christ who is neuer pluckt from the members of his bodie Moreouer we know that the truth shall neuer faile vs. Psal 46.6 Ioel. 2.32 Abd. 17. Finallie the promises appertaine vnto vs For there shall bee saluation in Sion* Also there is great argument of consolation in the verie imparting of good thinges For wee knowe that all that appertaineth vnto vs Consolation drawen from the cōmunicating of ecclesiasticall goodes whatsoeuer the Lorde bestoweth vppon his members and ours 4 But because we are now purposed to intreat of the visible church let vs learne euen by this one title of mother how necessarie the knowledge therof is seeing there is none entrance into life A similitude vnlesse she conceiue vs in her wombe vnlesse she bring vs forth vnlesse she nourish vs with her breasts That done vnlesse she defend vs vnder her custodie gouernment vntill hauing put of this mortall flesh Mat. 22.30 Iesa 37.32 Ioel. 2.32 wee be like to angels* Moreouer there is no saluation to be hoped for without her bosome* 5 And to the ende wee may be nourished and kept in the Church God hath giuen vs pastours* Pastours Eph. 4.11 Assemblies to whom is committed the preaching of the heauēlie doctrine For this purpose woulde he haue onlie assemblies to be kept that doctrine might nourishe the consent of faith Obiect The beholding of a mortall man doth debase the word of God A similitude An. An vnestimable treasure must not therfore be cast away because it is brought vnto vs in earthlie vessels For by this meanes our obedience is tried our infirmitie is prouided 6 Obiect That is falslie translated to mortall man which is proper to the spirit An. God who is the authour of preaching ioyning his spirit with it promiseth fruite therof* Mal. 4.6 Ioh. 15.16 or againe when he seperateth himselfe from outwarde helpes he challendgeth to him selfe alone as well the beginninges of faith as the whole course therof * 1 Cor. 3.7 1. Cor. 15.10 7 Furthermore in the visible Churche there be manie hypocrites intermingled who haue nothing of Christ besides the onlie title who are suffered for a time * 1 Cor. 3.7 1 Cor. 15.10 Why the wicked are suffered in the Church either because they cannot lawfully be conuict by iust iudgement or els because there is not alwaies suche sharpe discipline vsed as ought to be 8 Therefore the Lord hath set it out vnto vs by certaine markes so farre as was expedient for vs to know it 9 Namelie by the ministerie of the worde the administration of the sacraments The markes of the true Church 10 For wheresoeuer the preaching of the gospel is reuerentlie heard and the sacraments are not neglected there appeareth neither deceitful ne yet a doubtfull face of the church whose authoritie no man may despice nor yet refuse her admonitions for it is the piller and strong stay
of truth and the house of God* 1 Tim. 3.15 therfore to depart from the church is to denie God and Christ Satan attempteth to tak away the markes of the Church 11 Wherfore let vs keep diligentlie these marks imprinted in our minds For there is nothing which Sathan doth more goe about thē to take away the one of these or els both sometimes that hauing abolished these markes hee may take away the true distinction of the church sometimes that hauing brought in contempt thereof hee may carrie vs away from the Churche by manifest falling away 12 But although there creepe in somtimes some fault either in the administration of doctrine or of the sacraments yet it may not estrange vs from the communion thereof For all points of true doctrine haue not one forme In the meane season if we endeuour to amend that which misliketh vs wee doe that according to our duetie 13 And our sufferance must go far farther in tolerating the imperfection of life For it is an easie matter to slip here Obiect The Church is not there where there is not perfect purenesse of life Putitanes Donatists Anabaptists Eph 5.26 Because the Church must be holie* An. Christ taught by manie parables that the Church will be mixed of good euill vntill the day of iudgement* Mar 13.47 3.12 14 Obiect It is an vntollerable thing that the plague of vices doth so raigne euerie where An. I graunt yet Paule confesseth the church of the Corinthians to be the fellowship of Christ the Sainctes though a filthie blot had besmeared almost all the whole bodie not onely in corruption of manners but also of doctrine * 1 Cor. 1.11 3.3 5.1 6.7 9. 15.12 And among the Galathians the Apostle founde Churches which were forsakers of the Gospell * Gal. 1.6 15 Obiect If it be not lawfull as Paul witnesseth * 1 Cor. 5.2 to eate common bread with wicked men much lesse shall it be lawfull to eate the Lords bread An. It is surely a great reproche and shame if dogges and swine haue a place among the children of God Swyne and dogges are not to be admitted And much more if the sacred bodie of Christ be made common to them Let the Pastors be circumspect in that poynt But it is one thing to auoyde the companie of the wicked and an other thinge to forsake the fellowship of the Church through hatred of euill men But Paule doeth exhort them which come to the Lordes Table that euerie man examine him selfe not another or the whole Church He which eateth vnworthelie eateth damnation to him selfe 1 Cor 11.28.29 and not to others* 16 And although this temptation do sometimes assault euen good men through rash zeale of righteousnesse yet we shall finde this Tentation through rash zeale of righteousnes that too much churlishnesse springeth rather from pride and hautinesse then from meere holinesse and the true desire thereof Notwithstanding if any be moued with this temptation let them thinke with them selues that in a great multitude there be manie holy in the sight of God whō they see not that of those which seeme diseased there be manie which being awaked with the feare of God do desire to attaine to greater integritie and that they must not geue iudgement vpon a man for one fact moreouer that there is greater force both in the ministerie of the word and also in the participation of holy mysteries then that all that force can vanish away through the default of certaine wicked men First of all that in iudging the Church the iudgement of God is of greater force then the iudgement of men 17 Obiect Christ hath cleansed his Church thorough the washing of water in the word of life that he might make it to him selfe a glorious bride not hauing spot or wrinkle c* Eph. 5.25 An. The Lord worketh dayly in publishing her wrinkles and in wiping away her blots Wherupon it followeth that her holinesse is not yet perfect 18 There was great corruption in the Church of Israell* Is 1.10 and yet for all that the Prophets did not therefore erect to them selues newe churches or build newe altars 19 What maner age was that of Christ and the Apostles And yet the desperat impietie of the Pharisees could not be letted neither yet that dissolute kind of life which raigned euerie where at that time but they would be partakers of the same sacrifices with the people and would come together with the rest into one temple vnto the publike exercises of religion The church must not be forsaken Therefore let both these continue firme certaine that they are not to be excused who forsake the Church Secondly that the faultes of men do not hinder but that we may rightly professe our faith there because the godly conscience is not hurt euen with the vnworthinesse of the Pastor neither are the Sacramentes lesse wholesome for an holie man because they are handled of vncleane men 20 Obiect When the Pastors exhort the people to go forward and to flie to pardon they leade thē away from perfection An It is a deuellish deuise to infect our mindes with confidence of perfection Confidence of perfection is vaine whiles we are yet in the course And therfore in the Creed remission of sinnes is annexed and we are entred into the societie of the Church by the signe of washing 21 Neither doth the Lord onely once receiue vs into the Church by remission of sinnes Remission of sinnes but also he keepeth vs in it by the same 22 To make vs partakers of this good thing the keyes of the Church are committed and giuen Why the keys wer geuin to the Church not onely that they might be loosed from their sinnes which should be conuerted from vngodlinesse vnto the faith of Christ but rather that the Pastours might continually execute this office among the faithfull Therefore we must marke three things in this place First that how great soeuer the holines of the Sainctes be here yet can they not stande before God without remission of sinnes Secondly that no man can enioy this benefite of the Church vnlesse he continue in the fellowship thereof Thirdly that it is distributed by the ministers of the Church either by preaching the Gospell or administringe the Sacraments 23 Obiect The people of God is regenerate by Baptisme vnto a pure and angelicall life Anabaptists Nouatianes But if anie man sinne after Baptisme there is no longer anie hope of pardon An. By the commaundement of the Lorde the Sainctes do dayly say Mat. 6.17 Mat. 18.22 Forgiue vs our trespasses* and he promiseth pardon Whome will he haue vs to pardon seauentie times seauen times* not our bretheren God pardoneth not once or twise but so often as a sinner sigheth and groneth vnto him The infirmitie of the Saintes Gen. 36.18 Ih. 28 24 The Patriarkes were
then he must answer his calling 11 And this treatise consisteth in fower points that we know what maner persons are to be made ministers 4 Thinges to bee obserued in callinge Outward Inwarde and how and by whom with what rite they are to be appointed I speake of the outwarde calling which appertaineth vnto the publike order of the Church But I omit that secret calling wherof euerie minister is priuie him selfe before God that he hath taken vpon him the office offered him neither of ambition nor through couetousnesse but in the sincere feare of God and with a desire to edifie the Church What maner persons 12 Paule teacheth what manner persons are to be chosen to be Bishops namely such as are of souÌ„d doctrine and holy life and not guilty of anie notorious vice which may both take away their authoritie and also defame the ministerie There is altogether like consideration to be had of Deacons and Elders Tit. 1.9 â— 2 Tim. 3.1.2 2 How Act. 14.23 And howe is referred vnto religious feare Hereof came the fastinges and prayers which the faythfull did vse when they made Elders* 13 The third thing is by whome they must be chosen 3 By whom Immediate The rule must not be fet from the Apostles who addressed them selues vnto the worke at the commandement of God and Christ alone Therefore is it that they dare not appoint an other in the place of Iudas but they set two in the midst among them 〈◊〉 â— 23 〈◊〉 1.12 â—ediate that the Lord may declare by the lot whether of the two he will haue to succeed* Also Paule denieth that he was made by men* 14 But no man that is well in his wittes will denie that Bishops are appointed of men seeing there be so manie testimonies of Scripture extant for this matter 15 Nowe the question is whether the minister ought to be chosen by the whole Church or onely by his fellowes in office and the Elders or onely by the authoritie of one Lib. 1. Epist 3 Let the priest be chosen the people beinge present or ministers Cyprian* aunswereth these questions* when he affirmeth that it cometh from the authoritie of God that the priests be chosen in the sight of all the multitude being present that he be allowed meete and worthie by publike iudgement and testimonie Obiect Titus in Creta* Timothie at Ephesus* Tit. 1.5 1 Tim. 5 21. did appoint Elders An. Not alone but they were onely as chiefe that they might go before the people with good and wholesome counsell So the Pastours ought to beare rule in the election that no offence be coÌ„mitted in the multitude either through lightnesse or through euill affections or through tumult 16 The rite of ordering remayneth 4 What rite Laying on of handes And it is manifest that the Apostles vsed none other rite or ceremonie then laying on of handes Which rite came from the Hebrewes who did as it were represent to God by layinge on of handes that which they would haue consecrated Gen. 48.14 as wee may see in the blessinge of Ephraim and Manasses * Mat. 19.15 So the Lorde layed his handes vpon the infants* And though wee haue no commaundement touchinge layinge on of handes yet the diligent obseruation of the Apostles ought to be in steed of a commaundement This signe is profitable to commeÌ„d vnto the people the worthines of the ministery that he which is appoynted may know that he is no longer his owne The vse of laying on of handes but he is consecrate to God the Church that he may beleeue that he shall not want the holie Ghost CHAP. IIII. Of the state of the old Church and the maner of gouerning which was in vse before Poperie 1 VVHat ministers soeuer the olde Church had it did diuide them into three sortes into Elders out of which Pastors and doctors were chosen Elders Seniors Deacons Readers Acoluthes Elders Elders which bare rule in punishing manners and Deacons to whome was committed the charge of the poore and the destribution of almes Readers and Acoluthes were no names of any certaine offices as we shall afterward see 2 The office of teaching was committed to the Elders They according to their office did chuse one in euery citie to whoÌ„ they gaue the title of Bishop A Bishop lest through equalitie discord should arise Yet he had no Lordship ouer his fellowes in office but the Bishop had that function in the companie of Elders which the Consull had in the Senate A similitude that by his authoritie he might gouerne the whole action The Eldership that he might execute that which was decreed by the common counsell And that was brought in by mans consent accordinge to the necessitie of the time In euerie citie they had a colledge of Elders which were Pastors and Doctors Diocese Also there was giuen to euerie citie a certaine countrey which did take Elders thence should as it were be accounted into the bodie of that Church If the countrey were larger vnder the bishopricke Countrie Bishops theÌ„ they appointed countrey Bishops who through the same prouince did represent the Bishop 3 And the Bishops and Elders were to applie them selues to the ministration of the word Sacramentes Neither do I rehearse the custome of one age onely for euen in Gregories time wherein the Church was now almost decayed it had not bin tollerable for anie Bishop to abstaine from preaching* Epist 24. Hom. in Ezech. 11. Archbishop 4 And wheras euerie prouince had one Archbishop among the Bishops whereas in the councell of Nice there were Patriarkes appointed that did appertaine vnto the preseruation of discipline Patriarches And if anie thing did happen which could not be dispatched by a fewe they referred it vnto the prouinciall Synode If the greatnesse and hardnesse of the cause did require greater discussing Prouincial Synode the Patriarkes were ioyned with the Synodes from which they might not appeale but vnto a generall councell Neither would they inuent anie forme of gouerning the Church differing from that which God prescribed in his word A Generall Counsell 5 Neither was the order of the deacons other in that time then vnder the Apostles For they receaued the dayly almes of the faithfull the yearlie reuenues of the Church for nourishing partlie the ministers and partlie the poore but at the appointment of the Bishop to whome they gaue an account of their distribution yearely Deacons Subdeacons were ioyned to the Deacons that they might vse their helpe about the poore Archdeacons were made Subdeacons when the great plentie of goodes did require a more exact kinde of distribution And whereas the readinge of the Gospell was committed to them as also exhortation to prayer Archdeacons and whereas they ministred the cuppe in the Supper that was done to adorn their office that they might vnderstande
that they bare a spirituall function The diuision of the church goodes into fower parts 6 By this we may gather what vse there was of the Church goods and what maner distributiō was made therof 7 At the beginning the administration was voluntarie after that there were certaine Canons made which deuided the reuenues of the Church into foure partes Gelasius cap. Pre. 16 quest 3 whereof one is assigned to the Bishop and his familie another to the clergie the third to the poore the fourth to the repairing of the Churches 8 Furthermore that which they bestowed vpon adorning holie thinges was verie litle and meane And if anie neede were that continued also wholie to the poore Glegor reser ca. Mos est 11 quest 12. Hist Triper li. 5. So did Cyrillus Bishop of Ierusalem* Acatius of Amida* Exuperius of Thelosa* Ambrose * behaue them selues neither did they suffer the poore to be hungrie * Lib. 11. ca. 16. * Lib. ad Nepotia num 9 Those which were appointed to be as it were the seminarie of the Church were called Clarkes but vnproperlie * Lib. 2. de offic cap. 28. Clarkes To them they commited first the charge of opening and shuttinge the Church and they called them doore keepers After that they called them Acoluthes or followers which wayted vppon the Bishop Acoluthes and did accompanie him first for honours sake and secondly that none euill suspition might arise Furthermore they had place graunted them to reade in the pulpit Subdeacons that by litle and litle they might be made knowen to the people and that they might learne to abide the sight of the people lest being made Elders they should be abashed when they came to teach So they went forward by litle litle vntill they were made Subdeacons 10 Whereas wee saide that the first and second pointes in the calling of ministers were What maner what maner persons were to be called and howe they were to be called the old church did therein followe the rule of the Apostles How In that which wee set downe in the thirde place namelie by whō they ought to be chosen they did not alwaies keepe one order In old time no man was receiued into the companie of clarkes without consent of the whole multitude* By whom But because in those lesser exercises there was no great danger Cip lib. 5 When they ceased from asking the consent of the church they began at length to cease from asking the consent of the multitude Afterwarde euen in the rest of the orders except the bishops the cōmon people left the iudgement to the Bishop Elders saue onelie when new Elders were appointed to parishes then it was expedient that the multitude of the place should giue their consent Orders were geuin at certane appointed times of the yeare Orders were giuen at certaine times of the yeare least any should creep in priuily without consent of the faithfull or least he should proceed too easilie 11 The people did long keepe their libertie in choosing Bishops hence came these sayings Bishops let him be chosen Bishop whom the cleargie multitude or the greater number shal require Leo primus epist 92 cap 2 Cap. 13. Let him be chosen of all which must gouerne all 12 Obiect It was established in the Councell of Laodicia* that the multitudes should not be suffred to choose An. It was done for good cause Why the people ceased to chuse for it cōmeth to passe scarce at anie time that so manie heads agree together in one sense But there was a good remedy for this dāger For first the clearks alone did choose What order was kept in election hauing chosen one they presented him to the Magistrate or Senate or chief men They after cōsultatiō had if they thought the electiō iust cōfirmed it if not they did choose one whō they did better allow Leo Epist 93. Then he was brought to the multitude So Leo saith the desires of the citizens the testimonies of the people the iudgement of the honorable the election of the clearkes must be waited for 13 This manner of choosing was yet of force in Gregories time and it is likely that it endured long after 14 The fourth thing followeth with what rite ministers were admitted to their office With what rite The Latins called this ordination or consecratiō the Grecians Cheirotonia or Cheirothesia Cheirotonia Cheirothesia And there is extant the decree of the Nicene councell that the Metropolitane come together with all the Bishops of the prouince to ordaine him which is chosen If he cannot let three at least come together let those which are absent testifie their consent by letters They were commaunded to bee present therefore that there might the straighter examinatiō be had of the learning and maners of him which was to be ordeined None was ordained with out examination neither was the matter dispatched without examination 15 Whereas this was done euerie where without exception a diuers manner grew in vse by little and little that those which were chosen went together to the Metropolitane to require orders and not long after came in a farre worse custome Consecration of Ministers that the Bishops in a manner of all Italie did fet their consecration thence But the rite was laying on of handes CHAP. V. That the ancient forme of gouernment was ouerthrowne by the tyrannie of the Papacie 1 NOW let vs conferre and compare the order of gouerning the Popish church with that of the primatiue and old church which wee haue described Calling that it may more easilie appeare how falslie they chalenge to themselues the title of the church It is best to begin with calling and we will giue the first place to Bishops There is there no examination of learning or maners yea this hundreth yeeres What maner bishops there hath been founde scarce one among an hundred which had in him anie sounde doctrine fewe which were not drunkardes whoremongers hunters c. 2 Now in choosing By whom all that right of the people was taken away their desires assent subscriptions al such things did vanish away The whole power is translated vnto the Canons onlie they bestowe the Bishopricke vppon whom they will so that it is made at this day for the most part a reward of adulterie and baudrie 3 Ordaining is nothing but a meer mock With what rite wheras princes haue by bargaining in some places obtained of the Bishops of Rome to nominate the Bishops the churche hath suffered no newe losse therein because the election is onely taken from the Canons who tooke it to themselues by no right 4 Behold their excellent calling by reason wherof the Bishops boast that they be the successours of the Apostles Elders And they say that the right to make elders belongeth to them alone and they are made not to gouern
Amongst other he addeth these Lib. 1. de consid Euang. circa finē lib The Papacie is the deuills pasture Thou Pastour commest foorth inuironed with much golde If I durst speake it these are rather the pastures of diuels then of sheepe 19 And now though we graunt to the Bishop of Rome that excellencie which he had in time of Leo and Gregorie Graunt what doth this helpe the present Papacie I do not yet speake of the earthlie Lordship but of the spirituall gouernment wherof they make boast For these be the sayinges of the Bishops A deuelish decree Nicol in decret 17.9 3. C. Nemini Innoc. 9.9.3 cap. Nem◠God would determine the causes of other mē by men but hee hath reserued the Prelate of this Sea without question to his own iudgement* Again the facts of our subiects are iudged by vs but ours by god alone 20 And to the ende these decrees might haue more weight they did falsly cog in the names of old Bishops as if things had been so appointed and ordained since the beginning whereas it is most certaine that it is new and latelie forged whatsoeuer is giuen to the Bishop of Rome ouer and besides that which we haue said was giuen him by the old councels 21 If Gregories testimony ought to bee of force they declare there by that their Bishop is Antichrist Epist 92.4 ad Iohānem constant because they make him vniuersall* 22 Are not the Patrones of the Sea of Rome ashamed to defend the present estate of the papacie which is certainlie an hundred fold worse The papacie is at this daye worst and more corrupt then it was in the time of Gregorie Bernard Graunt 23 Last of all though all these things should be graunted yet there ariseth a fresh new strife for them For wee denie that Rome can be the mother of churches seeing there is no church at Rome that the Pope is Prince of Bishops seeing hee is no Bishop Why ther is no church at Rōe because he teacheth not the word of God he doth not minister the Sacraments neither doth hee keepe the people in their duetie by anie discipline 24 Yea the Popes do whatsoeuer they can to oppresse the pure doctrine of the Gospel The vertues of the popes Leo was cruel Clement blooddie Paul a fierce murtherer Shall hee be Christes vicar and Peters successour who by persecuting the Churche with furious indeuours Leo. Clement Paul An absurditie doeth openlie professe that hee is Antichrist 2. Thes 2.4 25 Wee speake as did Paul when wee say that Antichrist shall sit in the temple of God* That his kingdome shall bee placed in hautinesse of speech and blaspheming of God* Dan. 7.23 Also whereas Paule setteth out Antichrist by this marke that he shall take away from God his honour that he may take it to him selfe this is a principall token in seeking Antichrist especially when such pride procedeth to the publike scattering and destruction of the Church 26 God translated the Church which was at Ierusalē to Pella* That which was once done Euseb lib. 3. ca. 5. might be done oftener Therfore so to tie the honor of the supremacie to a place that an enemie of Christ The pops armes an aduersary of the Gospel a destroyer of the Church a butcher of the Sainctes should be Christes Vicar Peters successour the chiefe Bishop of the Church is too ridiculous 27 We haue spoken inough of the thing If we come to the men we shall find that Leo Clement Paule and almost all the rest were Atheistes and that they knewe nothing else in a manner concerning Christ but that which they learned in Lucian his scholes 28 And yet for all this the Romanistes auouch that the Pope cannot erre Though Iohn the xxij Pope did openly auouch that the soules of men are mortall* Iohn Gerson doth witnes this who lyued then that they die together with the bodies vntill the day of the resurrection 29 Therefore though Rome were in times past the head of Churches yet she is not worthie at this day to be counted one of the smallest toes seing she is made common to all kind of wickednesse 30 The Cardinals were in times past only priests of the church of Rome What Cardinals were in times past and farre inferiour to Bishops but such as they be nowe at this day they haue no true and lawfull office in the Church CHAP. VIII Touching the power of the Church as touching the articles of faith and with what vnbridled licentiousnesse it hath in the papacie bene wrested to corrupt all purenesse of doctrine Ecclesiasticall power 1 NOw followeth the third place touching the power of the church which consisteth partly in particular Bishops partly in Councels those either prouinciall or generall such power cōsisteth either in doctrine or in iurisdiction or in making lawes The first parts touchinge doctrine The place touching doctrine hath two parts authoritie to deliuer and teach articles and points of doctrine and to expound the same And let all things be done to edifying* That shall be if the authoritie of Christ 1 Cor. 10.8 13.10 the maister of the Church be kept safe and sound 2 Furthermore we must remember in this place that what authority soeuer the Scripture doth giue either to Priests or Prophets or Apostles or to the successours of the Apostles that is properlie giuen not to the men them selues but to the ministerie wherein they are placed Priests Deut. 17.10 It is sayd of the priestes* The lips of the priest shall keepe knowledge they shall require the Lawe at his mouth because he is the Angell of the Lord of hostes 3 The authoritie of the Prophets is described in Ezechiell The prophets are watchmen Sonne of man saith the Lord I haue made thee a watchman to the house of Israel Therfore thou shalt heare the word out of my mouth thou shalt tell it them from me* Ezech. 3.17 Apostles Mat. 5.13 4 The Apostles are called the light of the world* the salt of the earth they are to be heard in steed of Christ * Luke 11.26 Ioh. 20.13 5 And though there be but one the same doctrine yet according to the diuersitie of times the seruants of God had diuerse kinds of teaching The same doctrin but diuers manners of teachng◠It is true indeed which Christ saith that no man hath seene the Father but the Sonne and he to whome the Sonne will reueale him* God vsed secret reuelations with the Patriarks these did he confirme with vndoubted signes The Patriarks cōueyed that vnto their sonnes they to their childrens childrē 6 When the Lorde raised vp a more manifest forme of the Church Reuelations The word written he would haue his word put in writing that the priestes might thence set that which they should teach the people and that all doctrine might
be examined by that rule Priests Therfore after the publishing of the Lawe the priests are commaunded that they should onely teach that which God did comprehend in the Law It was not lawfull for them to adde or to diminish Prophets After thē followed the Prophets which were interpreters of the Lawe who added nothing therto but prophecies concerning things to come Herunto were added the histories which are also the works of the Prophets The old testament but being made by the enditing of the holie Ghost Such was the rule of the life of the fathers vntill the comming of Christ The new testament Heb. 1.2 7 When the wisedome of God was made manifest in the flesh he taught with full mouth whatsoeuer mans mind can conceaue of the Father * Mat. 17.5 Aimaxime because the Father appointed him to be a teacher* Therfore he left nothing for others to speake after him In the old and new testament is comprehended the truth and the best kind of teachinge 8 Therefore let this be a firme maxime that there is none other word of God to be had but that which is contained in the old and newe Testament and that there is none other manner of teaching aright in the Church but according to the prescript and rule of his word Therfore Christ commanded the Apostles to teach whatsoeuer thinges he had commanded them Mat. 27.20 1 Pet. 4.11 1 Cor. 14.19 9 That was also diligently obserued by the Apostles* Obiect It is not lawful for one alone to adde any thing but there is another respect to be had of the vniuersall Church An. Faith commeth by hearing and hearing by the word of God* Rom. 10.10 If faith depend vppon the word of God alone what place is now left for the word of all the whole world 10 Obiect A generall councell is the true image of the Church and it is gouerned immediatlie by the Spirit of God therfore it can not erre Whether a Councell can erre An. A generall councell is gouerned by the holie Ghost when it decreeth or setteth downe nothing contrary to the word of God Then it cannot erre 11 Obiect Christ sayd behold I am with you vntill the end of the world* Mat. 28.20 Ioh. 14.6 Also I will giue vnto you a comforter the Spirit of truth* An. He did not only promise that to the number of twelue but euen to euerie one of them And this spirit is not the spirit of error of lying of ignorance or darknesse but of sure reuelation wisdome truth and light* 1 Cor. 2.12 Eph. 1.28 12 Obiect Whatsoeuer is giuen to euery one of the faithfull seuerally that is giuen and belongeth to the Church altogether An. The Church shall neuer want that which shall be necessarie for it But the richesse of the Church are such that it wanteth much of the chiefest perfection The church is without blott Eph. 5.25 Obiect The Church cleansed by the washing of water in the word of life is without blot wrinkle* The piller and foundation of truth * 1. Tim. 3.15 An. In the former place it is rather taught what Christ doth daylie worke in the Church then what he hath already accomplished Again it is false friuolous to thinke that the church is altogether without spot all whose members are vncleane furthermore the Church it selfe is the piller of truth which resteth vpon the word of God alone 13 Is it anie maruell if the bride and scholer be subiect to Christ her spouse and maister that she may continually and diligently depende vpon his mouth 14 Obiect I haue manie thinges to say to you The church is Christs scholer Ioh. 16.12 which you cannot carie now* An. The Apostles being led by the Spirit of truth into all truth they did publish their writings wherin they left the perfect knowledge of the doctrine of the Gospell written 15 Obiect Christ commandeth that he be counted an Ethnicke as a Publicane which shall gainsay and resist the decree of the Church* Mat. 18.17 An. There is no mention made there of doctrin but onely the authoritie of censures to correct vices is auouched that they may not set them selues against the iudgement thereof which shall be admonished and reproued Obiect The Church must be heard The force of Censure An. Who denieth that because it pronounceth nothing but out of the word of the Lord. Whether baptizing of infants be by the decrees of the church 16 Obiect Baptizing of infantes sprange not so muche from the manifest commaundement of the Scripture as from the decrees of the Church An. It shall sufficiently appeare else where that it is farre otherwise Obiect That is nowhere in the Scripture to be found which was pronounced in the Nicene synode that the Sonne is consubstantiall with the Father An. I graunt this word is not extant in Scripture but the thing signifying the same is often founde in Scripture CHAP. IX Of Councels and their authoritie What counsels be lawfull 1 FVrthermore Councels shall be lawfull then if Christ sit as chiefe in the same do gouerne the whole assembly with his word and Spirit 2 For this is Christs saying where two or three shall be gathered together in my name I am there in the midst of them* Mat. 18.20 Which promise doth no lesse belong to euerie particular assemblie then to a generall Councell And those only are gathered together in the name of Christ which adde nothing to his word neither take anie thing therfro 3 Obiect The truth remaineth not in the church vnlesse it continue among the Pastours Neither doth the Church consist vnlesse it appeare in generall Councells Pastors are blind An. That is not alwayes true For there was a Church in Isaias his time at Ierusalem which God had not as yet forsaken and he calleth the Pastors thereof blind watch men Isa 56.10 ignorant dumbe doggs* In an other place he teacheth that they haue a shadowish pretence and cloake of priesthood* Frō the prophet to the priest euery one followeth lying* Osc 9 8. Ier. 9.13 4 Obiect Peraduenture that was of force among the Iewes but our age is free from so great an euill An Would God it were but the holie Ghost hath pronounced that it shall be otherwise As saith he there were in the old people false Prophetes so likewise there shall be among you false teachers slily bringing in sects of perdition* 2 Pet. 2.2 Mat. 24.11 2 Thess 2.4 5 And yet I would not ouerthrow the authoritie of Pastors onely I warne men to make choise of them lest we admit wolues in steede of true sheepheardes 6 Out of this we may easily aunswer to that other thing touching generall Councells Generall counsells The Iewes had the true Church in the time of the Prophetes But if there had bene gathered at that time a generall counsell of the priests what manner face of
the Church should haue appeared The spirit of Sathan bare rule in the mouth of foure hundred Prophets 1 Kin. 22.5.22 which Achab called together* Micha is condemned for an hereticke he is smitten Ier. 20.2 he is cast in prison So was Ieremie handled 7 In that Councell which the priests Pharisees gathered at Ierusalē what was wanting as touching the outward face And yet Christ is condemned there and his doctrine is driuen from amongst them* Ioh. 10.47 And yet there was at that time a Church at Ierusalem Therfore it doth not necessarily consist in the assemblie of Pastours whome the Scripture doth pronounce to be sometimes euill 8 Obiect What shall the Councels haue none authoritie in defining An. Yes verily For all Councels are not to be condemned here neither are the actes of all Councels to be cancelled But so often as the decree of anie Councell is brought forth I would haue it diligently weighed at what time it was holden Things to be considered in Counsels for what cause to what ende what maner of men were present and then that it be examined according to the rule of the Scripture So it should come to passe that Councels shold haue that maiestie which they ought to haue So we do willingly embrace those old Synodes as the Nicene that of Constantinople of Ephesus and the first Chalcedon Synode The synode of Constant touching breaking of images 9 By the later Councels which are often contrary one to another we may see how much the church hath oftentimes degenerate from the purity of that golden age It is now about nine hundred yeares ago since the Synode of Constantinople being gathered vnder Leo the Emperour did adiudg images placed in Churches to be broken The Nicene coūcell decreed that they should be restored The contrarietie of councels The Nycene Synode 10 All those auncient and purer Councels had their imperfections There appeareth a notable example hereof in the Nicene Synode For there hauing as it were forgotten all grauitie modestie all curtesie omitting to contend with Arrius they began one to wound another with inward dissentions obiecting of crimes and infamous libels 11 Obiect Synodes may indeede erre in those things which are not necessarie to saluation An. Then they did not alwayes follow the Spirit as their guide But we may easily iudge by generall Councels how great authority prouincial councels haue to make articles of faith 12 Obiect Though they be in mind blockish and in will most wicked yet the word of God remaineth which commaundeth vs to obey those which haue the ouersight of vs* We must obey those which haue the ouersight of vs. An. What if I deny that they be such as haue the ouersight of vs which are such But what manner persons doth Iosue describe Let not saith he the booke of the Law depart out of thy mouth but thou shalt meditate in it day night Thou shalt not turn aside either to the right hand or to the left* Iohn 1.7.8 Therfore those shall be our spirituall gouernours Who are true Oureseers which turne not aside from the Law of the Lord either to the right hand or to the left Otherwise we must not heare thē as being false prophets false Apostles* Ier. 23.16 Gal. 1.8 Mat. 7.15 15 10. 13 Because we haue proued that the Church hath no power giuen to erect any newe doctrine let vs now speake of the power which they geue her in interpreting the Scripture We graunt indeed and that willingly Interpretation of the Scripture Vse of Synodes that if anie disputation fall out about anie opinion there is no better or surer remedie then if a Synode of true Bishops come together where the article or point in controuersie may be discussed For the determination shall haue much more weight they shall more commodiously deliberate being together 1 Cor. 14.29 and also Paule describeth* this way in iudging doctrines So when Arrius arose the Nycene Synode was called the Synode of Cōstantinople against Eunomius Macedonius that of Ephesus against Nestorius A Caueat Also we must note this that it is no perpetuall thing that that is a true interpretation of the Scripture which hath bene set downe by the consent of a Councell For in the second Synode of Ephesus the heresie of Eutiches had the vpper hand and the holie man Flauian was banished 14 Christ commaundeth all to drinke of the cuppe which he giueth in the Supper* The heresie of Eutiches Mat. 26.26 Contradictions of Synods The Councell of Constance commanded that it should not be giuen to the common people but it would that the priest alone should drink Paul calleth forbidding of mariage hypocrisie of deuils* 1 Tim. 4.1 Heb 13.4 And the Spirit pronounceth in an other place that mariage is holie honorable among all men* Wheras they did afterward forbid priestes to marie they desire to haue that counted a true interpretation of the scripture Therfore whatsoeuer interpretations or decrees of Councels shall be contrarie to the truth of the Gospell they must in no case be receaued CHAP. X. Touching the power in making lawes wherin the Pope with his adherents did exercise most cruell tyrannie and butcherie vpon soules The seconde part touching making of laws 1 NOw followeth the second part touching making of lawes from which spring innumerable traditions of men did issue being as many snares to strangle souls Therfore it is worthy to be knowne whether it be lawfull for the Church to bind mens consciences with the lawes which it shall make Consciences must not be insnared 2 We see how wearily Paul walked in this point* so that he durst not euen in one thing insnare the conscience For he did foresee what a wound might be made in the consciences of men if the necessitie of those things should be layd vpon them the libertie whereof the Lord had left What conscience is 3 That this knot may be loosed we must first know what conscience is We must fet the definitiō out of the proper deriuation of the word For as science taketh the name frō the knowledge of things Science so when men haue the feeling of Gods iudgment as a witnesse adioyned to them which doth not suffer them to hide their sinnes but that they are drawen vnto and arraigned before the iudgment seat of the iudge that feeling is called conscience For it is a certaine meane betweene God and men From whence the olde prouerbe cometh the conscience is a thousand witnesses Workes respect men and the conscience God 4 Therfore as works haue respect vnto men so the conscience is referred vnto God So that a good conscience is nothing else but the inward integritie of the hart In which sence Paule writeth that the fulfilling of the Law is loue out of a pure conscience and faith vnfaigned* 1 Tim. 1.5 Also it is sometimes extended vnto
men So Paule indeuored to walke with a good conscience toward God and men But that is vnproperly spoken And that is to be considered both in the commandements of God which must needs be kept and also in things indifferent and meane How mens laws be to be obserued 5 If mens lawes be giuen to this ende that they may charge vs with religiō as if the obseruing therof were of it selfe necessarie we say that that is layd vpon the conscience which was not lawfull For our consciences haue not properly to deale with men but with God seing they are gouerned by the word of God alone Obiect We must obey Princes euen for consciēce sake* Rom. 13.2 therfore the lawes of Princes beare rule ouer mens consciences An. We must distinguish betweene the Genus the Species The generall commandement of God commendeth the authoritie of magistrats That we must obey princes and how farre Hitherto we must obey But it is not meete that the lawes which are written by them should appertaine vnto the inward gouernment of the soule Therfore if any thing be commanded contrarie to the word or if in things indifferent there be a certaine necessitie laid vpon vs we must not obey 6 Such are those which in Poperie are called ecclesiastical cōstitutions which are brought in for the true necessary worship of God Popish constitutions And as they be innumerable so they be infinite grins to insnare souls Ob. Bishops are spirituall lawgiuers appointed of the Lord Authoritie of Bishops after that the gouernment of the Church is committed to them Therfore he which breaketh their cōstitutiōs rebelleth against god the church An. The authority of Bishops appertaineth to set the pollicie of the Church in good order against which we must not speake But it is necessarie that they alwayes follow the rule of the Scripture There is but one lawgiuer God 7 For to speake properly there is but one Law-giuer namely the lord who is able to saue to destroy He hath so comprehended in his Law all that which was necessarie to the perfect rule of good life that he left no thing for men to adde to that chiefe perfection And this doth he to that end first that all our works may be gouerned by his will Secondly that he may shew that he doth only require obedience at our hands 8 If we keepe in mind these two reasons we may easilie iudge what constitutions of men are contrary to the word of God With the former reason Paul contendeth against the false Apostles which assaied to burden the churches with newe burdens* Col. 2.8 He vseth the second more in the Galathians when he teacheth that the consciences must not be insnared which must be gouerned by God alone Gal. 5. Faultes of popish constitutions 9 Let vs apply this doctrine to our times We say that the constitutions wherwith the Pope doth burden the Church 1 They ar coūted for the true worship of God 2 They bind the consciences 3 They make the commandement of God of none effect Mat. 15 3. 4 They be vnprofitable and foolish are hurtfull whether they be concerning ceremonies and rites or which do more belong to discipline First because they holde that the worship of God is contained in them Secondly because they bind the consciences with precise necessitie to keepe what soeuer they command 10 Furthermore that is the worst of all that whē religiō is once begun to be determined by such vain inuentions the commandement of God is made of none effect* For it is a greater offence with thē to haue omitted auricular confession thē to haue continued a most wicked life a whole yeare together 11 There be also other two no small faults in the same constitutions first they prescribe vnprofitable obseruations Secondly they oppresse the consciences with an infinit multitude and they do so cleaue to shadowes that they cannot come to Christ Infinite multitudes 12 So that at this day not onely the vnlearned multitude but as euerie one is puft vp with worldly wisedome Popish snares so he is wonderfully delighted with the beholding of ceremonies Hypocrites silie womē thinke that nothing can be inuented which can be either more beautifull or better Neither is it anie maruell that the authours thereof are come to that point as to mocke both them selues others with friuolous toyes The papists are apes because they haue taken a pattern partly by the dotings of the Gentiles partly like apes they haue imitated the old rites of Moses Law 13 Againe there is such a number of them The number is not tollerable that the Church can in no case endure them Hereby it commeth to passe that there appeareth in ceremonies I wot not what Iudaisme other obseruations bring vpon godly soules a grieuous butcherie 14 Obiect There be amongst vs manie as ignorant Popish introduction as they were some amonge the people of Israell Such introduction was appoynted for their sake An. To oppresse weake consciences with great heaps of ceremonies is not to comfort them Paule saith that the Iewes are like to children which were kept vnder tutors and gouernours we to growen men which being set free from the tuition of others haue no neede of childish rudiments Quest Shall the ignorant sort then haue no ceremonies geuen them to helpe their vnskilfulnesse An. Let those be giuen thē which set forth Christ more plainly and not those which darken him They are counted purging sacrifices 15 Obiect They be sacrifices wherewith God is well pleased sinnes are taken away and saluation is purchased An. They are rather foolish and pernitious opinions Bosting of stage players Obiect Good things are not corrupt by straunge errours for as much as in this behalfe a man may no lesse sinne in works commanded by God An. But they are euill as being not vnderstood and like to a stage play God seeketh obedience neither will he be worshipped with precepts of men * Mat. 15.9 Ier. 7.22 Lastly they do not direct vs vnto Christ but they are only nets to catch money and serue for sacrilegious buying and selling 7 Inuented for gaine 16 Therefore so often as this superstition creepeth in that they will haue men to worship God with their inuentions what lawes soeuer are made to that end they straight way degenerate vnto those grosse abuses God threatneth this curse to all ages that he will strike them with blindnesse blockishnesse Ies 29.13 Popish traditions which worship him with doctrines of men* 17 Obiect Our traditions are not of men but of God For the Church is so gouerned by the Spirite of God that it can not erre An. We haue alreadie shewed howe falslie they chalenge to them selues the title of the church For the Church followeth the rule of her spouse Neither is that the Church which passing the boundes of the word of
God doth play the wanton doth riot in giuing new lawes The Church doth not go without the word Obiect The prophecies are added to the Lawe An. There is no addition there but an expositiō 18 Obiect We haue from the Apostles the beginning of our traditions An. The whole doctrine of the Apostles trauelleth to this ende that the consciences may not be burdened with new obseruatiōs or that the worship of God may not be polluted with our inuentions Obiect The most of the Apostles decrees were receaued by vse and the manners of men The decrees of the Apostles are set downe in writing yet they were not put downe in writing An. They learned by the reuelatiō of the Spirit after Christ his ascension those thinges which they could not vnderstand when Christ was liuing and those things which were necessarie to saluatiō they left in writing 19 Therfore in all these things there is great simplicitie required such as we see appeare in the administratiō of the Supper in the Apostles time The next successors added somewhat which was not to be misliked But afterward came those foolish counterfaiters The making of the Masse who patching together diuers pieces now then made these gestures iettings of the Masse Obiect Augustine saith that those things which are done with one consent in all the whole church came first from the Apostles them selues An. We may vnderstand saith he * Epist 118. that those things which are kept in all the whole world were decreed either by the Apostles thē selues or else by generall councels whose authoritie is most wholesome in the Church But he speaketh of the obseruations of his time which were then very fewe 20 Obiect We haue holy water frō the Apostles An. Yea I wot not what Pope did pollute Baptisme with this strange and vnseasonable signe Holie water The decree of the Apostles 21 Obiect The Apostles and Elders of the primitiue Church established a decree besides the cōmandement of Christ wherin they commanded all the Gentiles to abstaine from things offred to idols Act. 15.20.29 from strangled and from bloud* An. The Apostles made no new Law but the diuine and eternall commaundement of God touching the not breaking of charitie Neither is anie iote of that libertie taken away but the Gentiles are admonished by what meanes they should temper them selues to their brethren that they abuse not their libertie to the offending of them 22 Like as if anie faithfull Pastours bearing rule in the Churches which are not as yet well ordered do forbid al those which are of their flocks that they eat no flesh vpon the Friday before those which are weake or that they work not openly vpō holy days 23 Obiect And yet it is needfull that being in subiection we suffer euē the hard commandements of our rulers An So they decree nothing that is contrarie to the truth of the word of God Ies 29.13 Mat. 15 9. For God reiecteth* and punisheth * 2 Kin. 17.24.32 1 Kin. 12.1 2 Kin. 16.10 the inuentions of men 24 Therfore both our owne wisedome and also the wisedome of all men must become foolishnesse in our eys that we may suffer God alone to be wise 25 Obiect Samuell sacrificed in Ramath and though he did that contrarie to the Law yet it pleased God 1 Sam. 7.17 An. He did not set anie second Altar against the onely Altar Samuels sacrifice but because there was not as yet anie place appointed for the Arke of the couenāt he appointed the citie where he dwelt for the sacrifices as being most commodious Obiect Menoha being a priuate man did offer a sacrifice contrarie to the Law* Iud. 13.19 Menohaes sacrifice Mat. 22.3 An. This was an extraordinare and particular example neither is it to be imitated 26 Obiect Christ would haue those burdens which were heauie which could not be born to be borne which burdens the Scribes and Pharises did binde together An. Christ would haue his disciples to beware of the leauē of the Pharisees The traditions of the pharises because they mixed their traditions with the doctrine of truth yet hee will haue them to bee hearde if they teache Moses his law 27 Obiect Then all the lawes are euill wherby the order of the Church is set in frame An. Lawes which serue to nourishe pollicie and peace are greatlie to bee obserued in Churches What ecclesiasticall lawes be good 1 Cor. 14.40 so they be made decentlie according to order 28 Which shal be if rites be vsed which may purchase reuerence to holy things That done if modestie and grauitie doe shine and appeare What thinges order requireth This is the first thing in order that those which rule know the rule how to rule well and that the common people be accustomed vnto the obedience and true discipline Lastlie that the state of the Church being set in good order the peace quietnes of the church be prouided for 29 And that is comelinesse which is so fit Comelinesse must de obserued in the church for the reuerence of holie mysteries that it is a fit exercise vnto godlinesse or at least such as shall serue to the conuenient garnishing of the action and that not without fruite Order in the church Such exercises of godlines leade vs directlie vnto Christe And order is placed in that framing which taketh away confusions and tumultes Paul giueth an example of the former that profane quaffing banquetting be not ioyned with the supper* 1 Cor. 12.21 In the other sort are the houres appointed for prayer and preaching Therefore the one sort of constitutions haue respect vnto rites and ceremonies the other to discipline and peace What constitutions be good 30 Furthermore I allowe those constitutions of men which are both grounded vpō the authority of God and also are taken out of the scripture and consequentlie are altogeather diuine Let kneeling in time of solemne praier be an example Quest If we must hear the Lord alone why hath he not described particularlie One forme of discipline doth not agree to all ages what we ought to folow in discipline and ceremonies An. Because they depend vpon the condition of times neither doth one forme agree to all ages Yet we must follow generall rules that that may be obserued which is comelie 1 Cor. 14.40 which order requireth* Quest What libertie of conscience can there be in so great obseruation and circumspection An. Yea it shall stand excellentlie well when we shall consider that the lawes are not stedfast continuall Rudiments of our infirmity whereto wee are bounde but externall rudiments of mans infirmitie which though all of vs do not neede yet all of vs doe vse because one of vs is bound to another to nourish loue Quest What Is there so great religion in a womans veile or in her silence or in kneeling that it cannot be
sitting at table Last of all Luke saith that the faithfull did communicat not in worshipping but in breaking of bread* Act. 2.42 36 The Nicene synod meant to preuent this mischief when it forbad vs to be huÌ„bly intentiue to the signes set before vs. The Nicene synode Neither was it ordained in times past for any other cause Why it was said lift vp your heartes that the people should be admonished before the coÌ„secratioÌ„ to lift vp their harts 37 Obiect We geue this worship to Christ An. Then we need no signe seing Christ sitteth in heauen And wheras they carie about pompously the consecrated host They carie about the consecrated host which they shew forth in a solemne spectacle to be beheld worshipped called vpoÌ„ it is too superstitious We haue hitherto shewed how the mystery of the holy Supper serueth for our faith with God 2 Outward coÌ„fession is the second end of the Supper Now let vs speak of the outward coÌ„fession Paule interpreteth that to be to shew forth the Lords death which was instituted by the Lord before that the disciples should do it in remeÌ„brance of him * Luke 22 19. And that is publikly 1 Cor. 11.26 altogether with one mouth openly to confesse that the whole confideÌ„ce of life saluatioÌ„ is placed in the death of the Lord that we may glorifie him by our confession and exhort others to geue glorie to him by our example 38 Thirdly the Lord also wold haue it to be to vs in steed of exhortation then which none other can more vehemently animate and inflame vs both to purenesse and holinesse of life 3 Ende exhorting to loue also to loue peace consent For he doth so impart to vs his bodie that he is altogether made one with vs we with him Paule did plainly teach that The cup of blessing is the partaking of the bloud of Christ* The bread of blessing is the partaking of his bodie 1 Cor. 10.16 Therfore Augustine doeth oftentimes call this Sacrament the bond of loue The Supper is the bond of loue 39 Hereby is that verie well confirmed whereof I spake that the right administration of the Sacraments is not without the word For what soeuer profit we reape by the Supper the word is requisit whether we be to be confirmed in the faith or to be exercised in confession or to be stirred vp to loue we haue neede of prayer What shall we then say of that dumbe action of the Papists of their magicall inchantment The Masse and of other toyes 40 Furthermore like as we see that this holy bread of the Supper is spirituall meate and wholesome to the faithfull To whome the Supper is poyâ—on so againe it is turned into most hurtfull poyson to all those whose faith it doth not nourish whom it doth not prouoke to the confession of praise and to loue Therfore Paule exhorteth euerie one to trie and examine him selfe 1 Cor. 11.29 The tryall of a mans self 41 Obiect They do eate worthely which are in the state of grace namely pure purged from all sinne An. By such an opinion doctrine all men shold be kept backe from the vse of this Sacrament The Supper is a medicine for the sicke 42 But let vs remember that this holy banquet is a medicine for the sicke a comfort for sinners a reward for the poore which should nothing profit the sounde righteous and rich if anie such could be found Thefore we shall drawe nere worthely if we know our owne vnworthinesse and seeke our righteousnesse in Christ 43 But as touching the outward rite of the action Mans worthinesse The outward rite Prayers all things shal be well done if they be done with loue edification Let vs begin with common prayer theÌ„ let a sermon be made then let the minister hauing set breade and wine vpon the table repeare the institution of the Supper let him recite the promises which are therin left for vs The forme of ministring the Supper let him also excommunicate all those which by the Lordes inhibition are forbidden to come therto let prayer be made that the Lord wil with like benignity frame vs to receiue that food as he hath vouchsafed to bestowe it vpon vs that seing of our selues we are not he will of his mercie make vs worthy of such a banquet and here let either Psalmes be song or let somewhat be read and let the faithfull communicate in such order as becommeth them After the Supper is ended let an exhortation be made to faith confession loue Last of all When the Supper must be celebrated when the thankesgiuing is ended let the Church be dismissed If that were done at least euerie weeke it should be more allowable 44 This was an euill ordinance that it should be receaued but once in a yeare and that but for fashions sake Luke sheweth that it was oftener vsed in the Apostolike Church wheÌ„ he saith that the faithfull continued in the doctrine of the Apostles Act. 2.42 in fellowship in breaking of bread and prayers* Which thing was long time obserued in the Church as we may gather out of the Canons of Anacletus and Calixtus 45 By these constitutions the holy men meant to retaine and maintaine the often vse of the communion deliuered by the Apostles them selues The canons of Anacletus which they saw to be most wholsome for the faithfull to grow out of vse through negligence of the people Augustine testifieth of his age How the often vse of the Supper grewe out of vse by litle and litle In sex cap. Ioh. tract 26. that this Sacrament was prepared and receaued in some places dayly in some places certaine dayes coming betweene* The same doth Chrysostome teach* 46 And surely this custome which commandeth to communicate but once in the yeare is a most certaine inuention of the deuill * In cap. 1. Hom. 26. ad Eph. through whose ministerie soeuer it was brought in 47 Out of the same shop came that other constitution also which did either steale or take from the better part of the people the halfe of the Supper namely the signe of the bloud The signe of the blood was forbidden the lay people which being forbidden the lay and profane men these titles do they geue to Gods inheritaÌ„ce it became proper to a few shauelings annointed persons For this is the coÌ„mandement of eternall God that all drinke Obiect It is to be feared lest the consecrate wine be shed An. As if all daungers were not before seene by the eternall wisedome of God The bodie is distinguished from the blood Obiect One doth serue for both For the body is not without bloud An. As if the Lord had for no cause distinguished his bodie from his bloud both in words and signes We must retaine the profite which we reape in the double