13.32 Col. 3.4 which is begun in this life and shal be perfected in the other b Philip. 3.12.13.14 The vnperfect church is wherein the one of these two partes is altogither wanting or is lesse forcible So the companie of the Corinthians who denied the resurrection to come the companie of the Galathians who affirmed that Christs merit onely was not sufficient for our Iustification before God are by Paule called Churches but vnperfect as a building or a bodie that is vnperfect in some parts or limmes is not a body or building so absolutely as that which hath all the parts it should haue 3 In respect of age and condition The church of Israell which was vnder the law like a pupill vnder his tutor vntill it increased in age that is vntill the comming of Christ and the Christian church now at full groweth after Christs comming wherein that Tutorship of the lawe ended are deuided Although both be one if we consider not the enioying but the law of libertie it selfe c Gal. 4.1.2.3 4 In respect of the subiect one is called a particuler church gathered togither out of the people of the Iewes onely before the comming of Christ which is called the Israelitish and Iewish church likewise an other is called Catholique that is the vniuersal church mentioned in the Apostles creedd. Why is it called the Catholique church 1 Bicause it is the church of all ages and worlds and hath alwaies bin is and shall be one and the same and for euer 2. Because the partition wall being broken downe which was placed betweene the Iewes and Gentiles it is cloased againe into one body and is euer gathered from among all kinde of men and people neither is it tyed to any one certaine people or place as to the linage of Iacob or to Ierusalem a Math. 28.19 Gal. 3.28 Ephes 2.14 Reu. 21.13 Rom. 9.10 11. Chapter 3. By reason of one and the same faith which is common to all belieuers and therefore according to the sincere profession thereof the fathers haue iudged Churches either catholique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hereticall and schismaticall opposing the word catholique not onely to heretical but to scismaticall as appeareth by their disputation against the Nouatians and Donatists who challenged the name of a church to themselues onely How is the catholique church againe deuided 1 In respect of places or of parts for there is one Catholique Church in heauen another in earth that euer perfect absolute glorious and pure vndefiled not hauing spot or wrincle holy and blamelesse whereof Reu. 7.9 b Heb. 12.22 23. Ephe. 5.27 This euer vnperfect as touching the knowledge of God and faith and as touching sanctitie of maners not without wrincle and spot through fault of the members of the same Church 1. Cor. 13.9 We know onely but in part Whereupon that which is in heauen is called Triumphant which consisteth on the faithfull departed who haue gotten the victorie ouer all their enemies and doe triumph in Christ but after the Resurrection they shall haue a full triumph And that which is on earth is called the Church militant which consisteth of the faithful yet liuing who as yet striue and wrestle with Sathan the relickes of the flesh and with the world and is subiect to the Crosse whose compleat armour is described Ephe. 6.13 2 In respect of the adiuncts the Catholicke Church is inuisible which containeth the true members of Christ onely or the Elect or whole number of them who belong to Christ Therefore called inuisible onely in regard of men 1 Because true faith which is the conclusiue difference of a Church and whereby a Church is that which it is hath his being in the heart and so is inuisible neither can it certainely bee discerned but by God the searcher of the heart and by them in whom he is who is indued with true faith c Ro. 2.20 Act. 1. â—4 1. Cor. 2.11 No man knoweth what things are in a man but the spirit of man that is in him 2. Tim. 2.9 The Lord knoweth who are his 2 And seeing it consisteth of the Elect it must needs be inuisible because no mans Election is manifest albeit wee may probably coniecture that this or that man is indued with Faith or Charitie 3. Because the greater part of the Church triumphant is in heauen inuisible to mortal men But the Church takeÌ„ Synecdochycally that is in part of it selfe or a particular Church is visible which is iudged by the notes of outward profession which come in the eies and sight of men without any difference betweene the faithfull and the Hypocrites yet vnknowne but yet openly professing though not beleeuing the doctrine of the Church b Luk. 3.17 And the visible Church on earth is compared to a net cast into the Sea wherein are contained fishes good and badd a Mat. 13.47 And to a flowre in which there is mingled wheat and chaffe Hence is it that many are said to be of the visible Church who are not of the inuisible Church 1. Iohn 2.19 And many are said to be in the house which are not of the house and againe many out of the house who neuerthelesse are of the house Aug. in Iohn Homil. 45. 3 In respect of the course of times There is on ancient Catholicke Church or of the Olde Testament which was from the beginning vntill Christ was exhibited and that eyther without the Lawe or vnder the Lawe An other new of the new Testament or vnder grace which is since Christ was exhibited especially since his Ascension into heauen and is gathered together of diuers nations and since Christ was exhibited it is called by way of excellencie the Christian Church c Eph 2.13 Act 11.26 Which againe in regard of times is called eyther the Primitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 2. The. 2 13. which was ordained by the Apostles and their Disciples or the Successiue Church which succeeded that Primitiue and the same hath lyen long buried in Poperie but in this age from the yeare 1517. it is called the Reformed Church or the Church that is gone out of the mudde of Poperie 4 In respect of places on earth the Catholicke Church is diuided into Dioces and particuler Churches gathered togither in diuers parts of the world and into Parishes and household assemblies which are parts of that Vniuersall Church according to which it hath diuers names e Reu. 2.18 1. Cor. 1 8 Rom. 16.5 1. Cor. 16.19 Math. 18.20 Phil. 2 which particulers doe make one bodie of the Church For as in a Pomegranate many graines inwardly diuided as it were by celles are vnited vnder one barke outwardly So the holy Church contayneth an innumerable number of people that professe Christ whom the vnitie of faith couereth As also it is but one sea which taketh diuers names by the distinction of diuers Regions 5 Againe the Visible Church is eyther in the multitude as
remnant of the Elect. And the holy Ghost foretold of a generall Apostacie from the faith b 2. The. 2.3 1. Tim. 4 1 and Reuel 13.3.7 the whole earth followed the beast and wondred and power was giuen him ouer euerie kinred nation and all the inhabitants of the earth saith Iohn worshipped him All saith he whose names were not written in the booke of life that is all sauing the Elect. Where then was the Church Tertullian in his booke de poeniten saith that the Church may bee in one or two Wherefore if in those desperate times of the Church there were but one or two faithfull seruants of God it sufficeth that it may be called a Church Therefore it is not our part to determine at what certaine time the Church began to fall away but to labour rather by what meanes it may be freed from this calamitie What are the causes of a Church The principal cause is God the Father who hath chosen a church and at length calleth and gathereth it vnto himselfe Ephe. 1.4 Iohn 1.13 The faithfull are not borne of bloud nor of the will of the flesh nor of the will of man but of God And 6.44 No man commeth to me except the father draw him a Exod. 13.21 Mat 18.18 The second or helping cause is the sonne of God himselfe Iohn 14.6 No man commeth to the father but by mee who also hath purchased a Church with his owne blood Act. 20.28 The fellow labourers are the preachers of the word the Prophets and Apostles and their true successours who are therfore called builders b Ro 15 20 1. Pet. 2.7 and maister builders c 1 Cor 3.10 but in respect of the ministerie onely The outward instrumentall cause is the preaching of the word whereby God gathereth himselfe a Church The inward and verie efficient cause is the holy Spirit The formall cause is the syncere profession both of faith and of true Doctrine likewise The Materiall cause whereof are men chosen out of the whole world according to the commaundement of Christ Goe into all the vvorld Preach yee the Gospell to euerie Creature Marke 16.15 16. Are not the blessed Angels likewise a Materiall part of the true Church They are surely and so are the soules of the blessed and that the most beautifullest part d Psal 103 20. Hebr. 1.6.7 12.23 The Apostle acknowledgeth a companie of innumerable Angels and an assemblie and congregation or Church of the spirits or soules And Christ also as he is man is head and Lord of euerie creature and so of the Angels also e Col. 1.17.18 But we speake of the Church insomuch as God hath purchased it by his bloud and doth gather it together by his word but God redeemed not the blessed Angels who neuer fell as neither did he take their nature on him Hebr. 2.16 Neither doth he call them to the cōmunion of this Church by the ministery of his word but onely established them in their first blessed beginning Therfore we affirme that the Church is to be reckoned of men onely according to the promise of the father made to the sonne Psa 2.8 Hath the Church an head Seeing the Church is a bodie not naturall or mathematicall but mysticall a 1 Cor. 10 17. 12.12 Col. 1.18 it must needs haue a head of whom it may be gouerned nourished and cherished and of whom it may depend for euerie liuing bodie hath it head to which it is subiected by the Creator himselfe and from whom it draweth life The Church therfore hath her head not many heads but one onely for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 headlesse nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast of many heads succeeding one another by deaths preuention because it must haue died as often as it should be depriued of it head by death and must haue reuiued as often as it got any new head which were altogether monstrous but it hath one onely head to wit Christ who is the head of his Church as the man is of the woman b Eph. 5 27 1 23. 1 By perfection because he is the only true God and verie man that in all things he may haue the preheminence Col. 1.18 2.10 2 By office Because Christ onely is King Prophet and High Priest who hath rule dominion and excellencie ouer the Church as the head hath ouer the bodie c Reue. 1.6 3 By efficacie because he onely inspireth vigour sense motion spirituall life and all goodnesse into his members d Ioh 6 5 7 15 1 2 and he onely being fastened to the bodie by the bond of the spirit giueth to the whole Church his reedifying coniunction ioyning or fastening together and communion of the members betweene God and themselues e 1. Ioh 1 3 Ioh 17.22 Eph 4 12 he alone is neuer absent but euer present with his Church by his spirit f Mat 28 20 and he onely giueth life to the bodie g Eph 5 24 and neuer dieth Death shall haue power ouer him no more Rom. 6.9 So that hee needeth no head by deputation as one Bride receiueth not two heads nor two Bride-groomes 4 By Decree because he alone is the shepheard of one sheepfold h Ioh. 10.16 and the chiefe shepheard as Peter himselfe affirmeth 1. Pet. 5.4 Neither is the condition of any of the Pastors of the Christian Church equall to that of the high Priest long agoe vnder the Lawe for that one high Priest was a true type of Christ a Psal 101.4 Heb. 7.17 7.9.11 but none of the Pastors of the christian Church is a type of Christ Besides hee had charge but ouer one small quarter and but ouer one Temple and ouer one people by the ordinance of God but none can haue charge ouer the whole world through which the Church is dispersed for this were to desire to include the world in one Citie saith Hierome Therefore is not the Pope the Ministeriall head of the Catholicke Church because it cannot be prooued by any testimony of Scripture and seeing Christs kingdome is not of this world he hath no need of a Vice-Roy or Vicar and the Ecclesiasticall ministerie which consisteth in the administration of the Gospell and Sacraments cannot be performed through the whole world by 〈◊〉 any one man But concerning Constantines Donation made to Pope Syluester that voyce which Syluester heard from heauen This day is poyson entered into the Church doth sufficiently testifie what we must thinke of it Finally he that calleth himselfe the Vniuersall Bishop Lib. 4. Epist 76 is the most true forerunner of Antichrist as witnesseth Gregorius Magnus who was himselfe Bishoppe of Rome Hath the Church any foundation Seeing it is a Spirituall house b 1. pet 2 5 it hath a foundation which is twofolde 1 Ministeriall in respect whereof the Church is said To bee built vpon the foundation of the Prophets and Apostles to witt euen on
Christ himselfe or Metonymically and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some sort namely that which belongeth to the publishing open declaring and testimonie of Doctrine or because the Propheticall and Apostolicall Doctrine onely whereunto the Prophets and Apostles giue testimonie or both the Olde and New Testament as saith Ambrose is the foundation of the Church Heereupon Gods Citie is said to haue had not one but twelue foundations wherein were written the Names of the Lambes twelue Apostles Reuel 21.14 Heereupon Iames Peter and Iohn seeme to bee Pillers of the Church Galat. 2.9 namely Metaphorically and after a sort because they sustayned the Church and Religion but Iesus himselfe being the corner stone who alone sustâ—ineth the whole building Ephes 2.21.23 A foundation of strength and power in respect whereof the Church is said to be built on Christ God and man which belongeth to the Author foundation and merit of saluation the fountaine and efficacie of doctrine and the Church is founded vpon Christ when he alone is accounted for Wisedome Iustice Sanctification Redemption Life and Eternall glorie of the faithfull For this cause 1. Cor. 3.11 Other foundation can no man lay then that which is laid which is Iesus Christ And Isay 28.16 Christ is called the foundation stone Which is so proper vnto Christ that it communicateth in no participation with any other But in Christs words Thou art Peter and vpon this Rocke will I build my Church the Euanglist who interpreteth them saith not Thou art Petra a Rocke but thou art Petrus Peter neither doth he say vpon thee Peter but vpon this Rocke distinguishing manifestly Peter who is a part of the building from the Rocke whereon the building chiefely doth stay by changing of name person and by different termes Wherefore the Church is built vpon Christ the Rocke not on Peter the Apostle who eftsoone and often erred for the Rocke was Christ 1. Cor. 10.4 which Peter confessed in the name of all the apostles a Mat. 16.16.18 And he gaue the keyes not of fulnesse of power but of knowledge which in verse 19. he promised to al vnder the name of Peter who answered for all to all the Apostles equaltie and without difference b Mat. 18.18 Iohn 20.21 and in the person of them vnto all the ministers of the Church That speech also Feed my sheepe being thrice inioyned vno Peter for his three denials together Iohn 21. vers 17. ordaineth him a Pastor indeed ouer the flocke but not an vniuersall Pastor for it was also said vnto others Teach ye all nations Math. 28. vers 19. and it was spoken alike to all As the Father hath sent me euen so send I you Iohn 20.21 Finally neither was Noe who in the Arke was the head of his sonnes a type of the Bishop of Rome but of Christ c Gen. 7.13 1. Pet. 3.20 like as Baptisme is an Antitype of that deliuerance which befell vnto the Church in the Deluge What are the true and inward properties of the Church 1 Consent of the Doctrine of the Gospell 2 The inhabiting of God by the holy Spirit whereupon 2. Corinth 6.16 the Church is called the Temple of God and they vvho are led by Gods Spirit are called the sonnes of God Rom. 8.14 3 A right Faith Hope and Charitie True Religion according to Gods word Repentance Confession and a true calling vpon the true God all which doe as it were fourme a true Church The Apostles Creed is a token thereof although when the outward and vsuall Ministerie of the word is often for a season interrupted the Church is extraordinarily nourished by God as it were in the wildernes the same God raising vp teachers knowne vnto his small flocke after such a sort as himselfe according to his vnsearchable wisedome knoweth requisite and necessarie a Reue. 12.6 For as there may be a Church and yet lie hid so may there be teachers in a Church albeit not apparent to all What are the manifest tokens of a visible Church whereunto we may safely ioyâ—â— our selues They are two The first and châ—efe note is the pure preaching and professing of Gods word comprehended in the writings of the Prophets Apostles because wheresoeuer the word is truly preached it is not without profit at all b Isai 55.11 Rom. 1.16 2 A lawfull administring of the Sacraments of Baptisme and the Lords Supper according to Christs institution with pure preaching conioyned thereunto as a part thereof if there shall be no iust impediment to the contrarie c Iosu 5.5 Iohn 10.4 5 27. 8.47 Act. 2.42 1 Cor 11.20 23 Mat. 28.19 20 Mark 16.15 Luk. 16.29 Rom 10.14 which notes doe neuerthelesse admit a more and a lesse and doe presuppose a lawfull calling of Pastors d Rom 10.15 Ephe. 4 11. And although holy discipline is also requisite in Gods Church yet if the Church gouernours faile of their dutie it must not presently be denied to be a Church as long as those two fundamentall and essentiall notes of a visible Church are remayning e Mat. 18.17 1 Cor. 5 5 Neyther is it material if other sects chalenge to themselues these notes but we must search diligently whether they doe so truly or falsly Also the preaching of the word is a cause of the Church and therefore by nature is more excellent and more famous then the Church it selfe Whether are 1. Antiquitie 2. Multitude of followers of some one doctrine 3. Succession in some one companie of Bishops chiefly of Rome 4. Miracles 5. Continuance 6. Vnitie and concord 7. Efficacie of doctrine 8. Holines of life in the Authors and Fathers of the religion 9. The gift of prophesy 10. Temporall felicitie 11. The title of Church Apostolicall or that it is one holy Catholicke Apostolicke Church these the notes of a true Church No 1 Because the names without the substance are not of force 2 From names proceed not a true and Apodeicticall but a false demonstration of the matter 3 These Notes are common vnto Turkes and Heretikes also for they may vsurpe these titles by which they may confirme that their rowts are and haue beene the true Churches of God which is absurd 4 Neither haue all those notes begun with the Church 5 Neyther are they perpetuall and proper euerie way nor Essentiall which are alwaies naturally in the thing it selfe being vnchangeable and the causes of that thing whereof they are notes but the most part seperable accidents and these notes themselues ought to bee examined according to the word of God Moreouer 1 The Church which now is ancient in time past was new And Ezech. 20.18.19 VValke ye not in the ordinances of your fathers I am the Lord vvalke in my Statutes And Tertull. Lib. de praescriptionibus Euerie first thing truest And Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is to mee the old Church whom not to obey is manifest destruction and Cyprian custome vvithout truth is the
antiquitie of errour 2 The broad way leadeth to destruction and many there bee which goe in thereat Math. 7.13 3 Hierome saith They are not the sonnes of the Saints which possesse their places but which doe their workes And succession auaileth not where there is no succession of faith and doctrine neither is succession to be tied vnto one seate vnto one place or vnto one Church for God can raise vp Pastors diuers waies and in diuers places as shal seeme best to himself Moreouer they succeed the Apostles who being lawfully thereunto called doe discharge their dutie in the Church faithfully although not in a continuall succession from the Apostles Besides God is wont when the Church is in a desperate estate to raise vp ministers after an extraordinarie manner And Tertul. lib. de praescriptionibus saith that faith ought not to be tried by the persons but the persons by faith And Ambrose de poenit lib. 1. cap. 1. They haue not Peters inheritance which haue not the faith of Peter 4 Miracles are to be iudged by Doctrine not Doctrine by miracles also there are some to be throwen into hell which haue wrought miracles in Christ name Math. 7.23 5 Also the diuel hath a Church euen frō Cain to the worlds end 6 Neither is vnitie of it selfe a note of the Church except it be ioined with faith and true doctrine a Eph. 4.3 for as there is one Church of God so is there one Babylon of the diuels saith Augustine the godly also may in some points disagree b Act. 11 2 7 The Apostle 2. Thess 2.9 saith that Antichrist shall come by the effectuall working of Sathan and that God will send an effectuall working of errour to those that loue not the truth that they should beleeue lies 8 Doctrine is the onely witnesse of holinsse Euen Sathan can transforme himselfe into an Angell of light and true holinesse floweth from a true faith 2. Cor. 11.14 Act. 15.9 Although an Angell or a Saint come downe from heauen and bring not true Doctrine he is to be reiected Gal. 1.8 And that saying of Christ by their fruits ye shall know them Math 7.20 The fathers will not haue to be vnderstood of manners but of false opinions and false interpretations 9 But the gife of prophecying is not perpetuall in the Church for that place of Ioel cap. 2.18 Doth describe the state of the Church what it should be in the time of the Apostles and of the Primitiue Church onely Act. 2.17.18 And diuels also and false Prophets may foretell some things to come c 1. Sam. 18 19 Deut. 13.2 Num. 33 7 24.3 Ioh. 11.51 10 Temporall felicitie was rather woont to bee contrarie vnto the Church d 2 Tim. 3 12 11 True Doctrine is the cause that there is one holy Apostolicke and Catholicke Church 12 Christ shewed no signe of them but said said expresly My sheepe heare my voyce Iohn 10.27 Doth the Church cease to be a Church by reason of some blemish or fault in doctrine and administration of Sacraments No as long as it keepeth the foundation which is Christ or saluation by Christ and the truth in the chiefe especiall and principall articles of faith a 1. Cor. 3.11 12.13 And the errour which a few in the Church doe hold is not the errour of the whole Church b 1. Cor. 15 12 Is euerie one bound to ioyne himselfe to the assembly of that Church which hath those true notes He is bound to this or that congregation as farre foorth as lieth in him if it be knowne to him if he can to adioine himself therunto and to professe himselfe a member thereof indeed and finally to reuerence the holy communion of it and to loue and frequent the meeting together therof c psa 27.48 42.2.5 84.1 Esai 60.8 Heb. 10.25 35 39 1. Cor. 11 21 22. For such a meeting together is the Schoole of the holy Ghost wherein is taught the word of God which is the phisicke of the soule a cleare glasse wherein appeareth the face of God the Epistle of Almightie God to his Creature wherein he hath declared vnto vs his will The meanes whereby the way of saluation is knowne by which saluation is obtained faith is nourished and kept neyther is it sufficient to haue the Scripture at home and there to read it for when Paule Ephes 4.11 saith He gaue some to be Apostles some Pastors and some teachers c he saith not he left the Scripture that euerie one might read it priuately but hee ordained a ministerie whereby some certaine men might teach others true religion But from other companies of men wherein heresie or manifest idolatrie is publikely receiued and taught and the foundation and principall point of saluation is not maintained namely Iesus Christ a good man ought to separate himselfe as hee would flie from Babylon d Isa 48.20 Ier 51.6 45 Reu. 18.4 1 Ioh. 5.21 Iohn 10.5 1 Because the Apostle 1. Cor. 5.11 Forbiddeth vs to be consorted with fornicatours or idolatours or couetous persons with drunckards or raylers or extortioners so as that we must not so much as eate with them much lesse be partakers of their euill works 2 Because there is no fellowship betweene Christ and Beliall betweene light and darknes 2. Cor. 6.15.16.17 3 Because the promises of God and benefits of Christ doe belong to Gods Church onely chap. 7.1 and therefore without the Church there is no saluation But this is to be vnderstood of the Catholicke Church because that we may obtaine saluation it is necessarie that we be ioyned with Christ but the meaning is not that those which are out of this or that particuler Church cannot be saued For although we liue among Turkes yet are we the members of Christ and of the Catholicke Church if wee haue faith 4 The same is confirmed by the example of the godly fathers who sequestred themselues from the congregation euen of the Idolatrous Israelites ordained congregations peculiar to themselues where they might worship God purelie a Gen 12.7 13 18 26 25. c. 33 20 1 King 3.2 c. 18 24 2. King 4 38 Psa 16.4 Hereupon saith Nazianzen most sweetly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seeke Noahs Arke that I may eschew the wofull destinies Can the Church erre from the truth or fall away there from If the Church be vniuersally and in that sort as we haue before said considered as the inuisible company of the Elect triumphant in heauen and militant on earth the Church triumphant surely without doubt cannot erre because she is vtterly freed from sinne and errour the Church Militant also in the Prophets and Apostles through a singuler priuiledge in doctrine erred not and as long as she cleaueth fast vnto Christ her Sauiour and Teacher by faith and is gouerned by his Spirit and as long as she heareth the Bridegroomes voyce and followeth the written word of God as a Lampe
erre as Aaron did but true prophets to witt inspired by god as they were prophets did not erre How many kinds or sortes of ministery are there of the new Testament Paule Rom. 12.6 7 maketh two to wit Prophecy and ministery vnder the name of prophesie comprehending their office who labour in teaching and exhorting whether it be in speech as pastors or instruction as Doctors b 1 Timo. 5 17 But vnder the name of ministerie he vnderstandeth their office who had another seruice as distribution of almes censure of manners prouision for the poore or other ecclesiasticall offices from which the Apostles exempted them selues c Act. 6.2.3 4. The like distribution he hath Philip. 1.1 Tim. 3.2.8 calling them Bishops whome Rom. 12 6.7 He calleth prophets namely to whome is committed the ministerie of teaching vnderstanding the rest by the name of deacons So Peter 1 pet 4.11 saith if any man speake let him speake as the words of God if any man minister c. So then of them that beare Ecclesiasticall office some are teachers others are ministers How many orders of teachers are there The same Paul Ephes 4.11 Numbreth fiue Apostles Prophets Euangelists Pastors and Doctors Of whome Apostles Prophets and Euangelists had a temporarie and extraordinary calling and therefore are now ceassed but pastors and doctors which are ordinary callings are to continue for euer to the comming of Christ for prophecie and knowledge that is the giftes of teaching prophecying being instituted of God for the collecting of a church and nourishing it in this life are therefore said to be abolished and of no vse 1. Cor. 13.8 because god by himselfe thorough an inward power shall effect that in the life to come which he hath begunne in vs in some sorte by his ministers in this life What were Apostles Peculiarly and by way of excellencie those that were called the first Apostles as also those eleuen elected called out of the world not by men or from men but immediately by Christ liuing yet vpon earth before his manyfestation that as hearalds they might stir vp onely their owne nation and being sent prepare them to harken to Christ a Math. 10.6.7 And in the end after his resurrection being confirmed by him to the same apostleship they might publish the doctrine committed to them through the whole world b Mat 28 19.20 Mark 16.15 Iohn 20.21 But because he commaunded them to stay at Ierusalem till they were indued with vertue from aboue c Act. 1.24 after his ascention in the same place and at the same time to wit on the day of Pentecost they were by the visible gift of the holy Ghost as it were by a solemne inauguration Mathias being ioyned with theÌ„ before the whole people of Israell confirmed in their appostleship and declared to be the apostles of Christ in which respect they are said then to be giuen of Christ from heauen d Act. 2.1 c. Ephes 4.11 By this it appeareth that this solemne sending of the holy Ghost did appertaine to none other but to those twelue destined by so peculiar aboundance of Gods spirit to plant churches through the whole world euen as to them properly and peculiarly the promise was made e Luk. 24.49 Mat. 28 19 20. and as the Apostleship was proper to them f Act. 2.22 To these adde we those two called by Christ after his ascention Matthias by lot g Act. 1.16 and Paul from heauen h Act. 9.3 Gal. 2 1. Al which as builders and founders of the future edifices of the church as it were patriarkes were sent not to teach onely in certaine places but to plant churches through the whole world when also they were called apostles as it were the lords legates who also being inspired by God did deliuer the doctrine of the gospell both by word and in writing so as their doctrine is the canon and rule of all christian religion which must be shewed to the end of the worlde and being indued by Christ with vertue of doeing miracles they confirmed their doctrine by miracles and sealed it by the administration of the sacraments i Math. 28.19 which was principall in them they alone in the infancie of the church by a visible signe of Imposition of hands gaue the holy Ghost and who all and ech of them were all of equall power and dignity ecclesiasticall amongst them selues in a primary principall but yet a spirituall power but not in regarde of the giftes of the spirit for although the same talent was giuen to all yet it was doubled vpon some and tripled vpon others so as one excelled an other in labour and eminencie of grace a 1 Cor. 15 20 This office after they had well discharged together with theÌ„ that apostolicall function ceased not in regard of their doctrine to which the church is perpetually obliged nor in regard of their ministery to preach the gospell and administer the sacraments But in regarde of apostolicall excellency plenary authority for it selfe to be belieued so as he that should resist their doctrine did not resist man but God and that it was not circumscribed within any confines of the world but to be diuulged through the whole earth as also to found and plant churches to conferre the giftes of the holy ghost by Imposition of hands to constitute perpetual functions in the church and in a word to prescribe rules for church gouernment for thus their office was temporarie for that of Christ at this departure Iohn 20.21 as my father sent me so I send you is to be restrained to their apostleship onely they were as we may say successers of the prophets but the prophets were Sovvers the Apostles reapers b Iohn 4.35 c â—ct 11.28 2â— 10 they preached Christ to come these Christ already come Who were called prophets Specially they who about the beginning of the gospel preached and excelled in a singuler gift of reuelation and wisedome by the instinct of Gods spirit and were sometimes able to foretell matters of great moment concerning the Church or such as should be tide some of the faith full whome GOD adioyned to the Apostles though they also were indued with the spirit of prophecie c that by this supernaturall grace of the spirit he might also confirme the Apostles preaching by which grace it pleased him to adorne confirme that then breeding church such a prophet was Agabus and the foure daughters of Philip theuangelist d 1. Cor. 14 29.31 hence to prophecie is to interpret prophecies 1. Cor. 11.4.5 And the spirit of prophets 1 Cor. 14.32 Is for the doctrine which prophets indued with gods spirit do bring notwithstanding in general they were called prophets who had a singuler gift in interpreting scriptures such are now adaies the learned interpreters of scriptures Who are Euangelists 1 Companions fellowe laborers and fellow ministers of the Apostles not chosen by Christ
himselfe that is without mannes ministerie but by the Apostles delected as associates to performe their office in watering their plantings building vpon their foundations perfecting their worke and were in preaching the gospell sometimes in one sometimes in another place as it were subsidiarie and certaine secundarie apostles not in one onely but in many churches and who should haue power and authority to set pastors and orders in particular churches to which they were sent and that till such time as they were recalled by the Apostles a Tit. 1.4 such were Timothy b Act. 16.3 Luke Mark Tichicus c 2. Tim. 4.11 12 Titus d 2. Cor. 8 23. Philip e Act. 21.8 and others whether they were called out of those 70 disciples whome Christ apointed besides the 12. f Luk. 20 12 or from among others 2 In a more strict signification those foure penmen of the holy Ghost whose labour the Lord vsed to publish the Euangelicall historie of Christ and to describe the beginnings of the christian church are called Euangelists of these two Marke Luke were companions of the apostles and Euangelists The other two Mathew and Iohn were Apostles and Euangelists May not other pastors and doctors of the church be called Apostles Prophets and Euangelists No but abusiuely for concerning the appellation of an Apostle Andronicus and Innias are said to be famous among the Apostles that is of note with those ancient Apostles but yet they are not called Apostles g Rō 16 17 besides the name of an Apostle is giuen to Titus his two companions h 2 Cor. 8.23 yet not simply but with addition as they were sent by certaine Churches to collect almes And Epaphroditus is not simplie called an Apostle of Christ but of the Philippians sent by them to relieue Paule i Phil. ◠25 thus that great name was so peculiar simply to those chosen Apostles that Paule saith not without aduise All are not Apostles 2. Cor. 12.29 As for Euangelists to preach is proper indeed to all k 1 Cor. 12. but the appellation of the Euangelists belongeth to none but them whom the Apostles ioyned vnto them as occasion serued in watering those Churches which they had planted and whom they appointed not ouer one Church but ouer Prouinces and that onely for a time But the name of a Prophet is sometime generally giuen to all the interpreters of Gods word as Rom. 12.6 1. Corinth 14.29 sometime it doth distinguish them peculiarly from Doctors as when difference is made betwixt doctrine and Reuelation 1. Corinth 14.16 and also when Doctors are distinguished from Pastors by Doctrine and Exhortation as Rom. 12.7.8 Who are are called Pastors Surely they who may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. Rom. 12.8 exhorters that is who being lawfully called doe preach Gods word and in preaching doe not simplie explaine it but by teaching admonishing reproouing correcting informing exhorting and comforting doe publikely o 1. Pet 5 2 and priuately apply it to the vse of the Church m Act. 14 13 1. Cor 11 18 1. Tim. 3.16 Tit 1 5.9 and besides doe labour in the administration of the Sacraments conceiuing publicke prayers and are watchfull to take away offences and to gouerne the Church n Rom. 12.7 These by a generall name are called Elders and Deacons p 1 Cor 13 5 Col 1 7 such as are ouer vs. q 1 Thes 5 And Hebr. 13. Guides to conclude the chiefest of them were called Episcopi Bishoppes of a Greeke word which signifies to looke into that nothing be wanting to the people of their Diocesse because it is the dutie of Pastors as it were spies to looke narrowly into the doctrine and manners of the flocke committed vnto them What were Doctors Who onely applied themselues to the faithfull and plaine interpretation of the scriptures and to rule ecclesiasticall scooles to the ende that sincere doctrine might be keept in the Church or they who onely explained the word of God to deliuer true doctrine and confute false Such were Catechizers as Origen in the Church of Alexandria and Clemens and the like Are not Doctors and pastors all one as Augustine thought No because Paule giues them diuers names Ephes 4.11 And Rom. 12.7 he distinguisheth teachers from Exhorters and speech from knowledge it selfe of holy things or he thus distinguisheth Pastors from doctors What degres were substituted vnto these Rather for exercise then for office sake 1. Porters who kept the gates of the Church that they might let in penitentiaries and keepe out wicked men from the Church and such as were excommunicated from the Sacraments 2 Acoluthoi followers attendants and as it were pages of Bishops being witnesses and imitators of all their speaches and withall most readie seruants vnto them 3 Lectores or Readers Ministers of Pastors and Doctors reading so the Scriptures out of some high place that within one yeare all the books of the Bible for the more familier knowledge of the Scripture might be read ouer 4 We read also in very ancient writers of Exorcists who vsing the name of God and hauing the gift of miracles by calling vpon Christ and imposition of hands cast out diuels Act. 19.23 But this office is ceased with the gift of miracles In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 In the Scriptures they are called the Cleargie who are the congregation of the faithfull and flockes of sheepe or the members of the Church a 1 Cor 14.39 because they are the portion and inheritance of the Lord 1. Pet. 5.3 but afterward the antient fathers did translate the name of Cleargie to the Colledge of Ecclesiasticall ministers so as all students were called Cleargie men who are maintained of their parents or the Churches cost to become ministers How do Pastors and doctors differ from Apostles Prophets and Euangelists Nothing at all in respect of the Essentiall parts of the Ministerie which are the sincere preaching of the word the administration of the Sacraments and correction of manners but in respect of thinges peculier to the calling of Apostles they differ much for 1. Cor. 12. the Apostle Paule hauing deuided the ministerie of the word into the word of wisdome and the word of knowledge to Apostles Prophets and Euangelists he doth attribute wisedom to wit that more excellent and without al controuersie greater knowledge of the mysteries of God Act. 11.27.6 21.10 that hath with it the greatest authority and is giuen by the peculier inspiration of the holy Ghost namely by Reuelation and as a for knowledge which is the vnderstanding of the Gospell that is gotten by hearing and reading of the holy Scriptures that is to say by studying and learning that he referres to ordinarie Pastors and Doctors But the personall gifts of the Apostles that is c 1. Cor. 12.9 10. Act 5.5.10 8.20 13.10.11 2. Cor. 10.6 such as were giuen properly to the Apostles alone as 1
the inward inspiration of God alone is he therfore presently to be heard No but that wee may discerne that true and lawfull extraordinary calling from the counterfait three rules are to be obserued 1. First that there only it must haue place where there is no vsing of lawful ordinary vocation which any such teacher may seeme to haue contemned The second that the spirit of such a man be proued before it be admitted f 1. Iohn 4.1 that is that both his doctrine be tryed by the rule of gods word as neere as may be which Christ commaunded to be done in himselfe g Iohn 5.39 and which is commended in them of Beraea h act 17.10 and also that his manners and disposition be diligently looked into as Christ admonisheth Mat. 7 20. And that they be not such as are described Rom. 16.18 vvhich by faire speech and flattering do deceiue the hartes of the simple i 1. Tim. 6.3.4.5 2. Tim. 3 6. 2. Pet. 2.14 Iud. 12. 3 The third that being thus tryed they be lawfully ordeined of that church of which themselues haue laid the foundation And within these lists doe we inclose that extraordinary calling and otherwise must we neuer approue it What when ordinarie calling ceaseth ought euerie christian that hath skill in the scriptures to impugne false doctrine and to deliuer the true for that cause goe vp into the Pulpit God forbid for this were to open a dore to euerie one euerie where which esteemes himselfe a wise man vnder pretence true or false of withstanding corrupt doctrine to haue priuate conuenticles which is the practise of the Anabaptists and Libertines following the bad example of them which priuily crept in and made so great stirres first at Antioch and after that in Galatia elsewhere of whome the Apostles write thus We haue heard that certaine which departed from vs haue troubled you with wordes and combred your mindes commaunding you to be circumcised and to keepe the law to whome we gaue no such commaundement Act. 15.24 Which be the testimonies or notes of extraordinarie calling Not the gift of miracles For Iohn Baptist being extraordinarily called did no miracle a Iohn 10.41 for although he was the sonne of a Priest yet in the Temple did he not exercise the priesthood but his propheticall office without the temple So also neither Oseas nor Zephany nor Aggeus nor other prophets albeit they were extraordinarily called of God were euer famous for miracles Neither is it necessary that a vocation or succession extraordinary in respect of the order publickly receiued should be confirmed with miracles For Antichrist is not to be killed with miracles but with the spirit of Christ that is with the voice of the Gospell 2 Thess 2.8 And as for the faith which wee teach Christ and his Apostles did sufficently confirme it by miracles because they were sent by a new order instituted of God to change the gouernment of the Church Neither do we now bring forth any other bookes or any other writings then of the law of the Prophets and of the Apostles And Christ hath tolde vs that false teachers must be discerned from true ones not by miracles but by their fruites to wit of learning and of life Mat. 7.16 But these three are the signes of lawfull extraordinary calling 1. That he that doth alledge it do plainely preach the word of God b Ier. 23.21 22.27.28 27. 29 9 2. That he who is sent of God extraordinarily haue the necessarie and manifest extraordinary gifts of the holy Ghost for the execution of that his office as first of all the gift of the true wisdome of God and the knowledge of his heauenly Doctrine Secondly the gift of speaking and teaching Thirdly the gift of vndaunted constancy in the true Doctrine of the true God after the example of Esay c Is 3.8 5.8 6.1 2.3 of Christ d Mat 7.29 Luk. 4.18.22 and of Paul e Eph. 4.9 3 Gods incredible vnexpected and right maruellous blessing of the labours of such a calling the manifest successe fruite and effect of it shining in the miraculous reformation of life the most plentifull profit of the Churches and the propagation therof encreasing daily although the Diuell and the whole world doe set themselues against it f Ier. 1.8.10 19. Luk. 21.15 Rom. 15.18 19. 2. Cor. 3 3.10.3 8 1 Thes 1.5 May not they that are sent extraordinarily of God erre and slide in their doctrine They may for Aaron erred g Ex. 32.4 21 Num 12.1 and Peter in the beginning did not know that there should be a calling of the Gentiles but was to be taught this same by a heauenly vision h Act. 10 11 Of what sort is the calling of the Preachers of the Gospell in our age The calling of the first reformers of the Church if wee take the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the common manner and vse was ordinarie For they were Doctors Pastos and Elders from the institution of the Church of Rome But when the filthinesse of that Church was wipt away it was also lawfull although extraordinarie as might easily be gathered from the former rules signs namely excellencie might and also example of right Christian life And because their Pastours were both acknowledged and ordained of their people of their flockes and of the lawfull Magistrate therefore were they lawfull Pastors The calling of the later men and of such who haue and do succeed the former is also of God lawful but yet ordinary because they are called by the ordinary way and that same maner which is prescribed in the word of God are receiued of those congregations which as is apparant by manifest signes are the true Churches of God which haue the right of choosing Pastors Therfore the Antichristians who when they cannot conuince the Doctrine of the Gospell restored of our men of any falshood doe aske vs of our calling are by the example of Christ a Luk. 20.2 to bee sent back againe of vs to the Doctrine of Christ and his Apostles VVhat if the Romish Bishops should free themselues and their Churches from the Tyranny of the Pope and should purge them from all Idolatry and would purely preach the word of God in their Churches thus reformed haue they need of any other calling saue that which they haue already Yea verily because the Papisticall Ordinations in which there was no examination first vsed either of life or learning neither any conditions obserued in their elections which are prescribed out of the heauenly lawe and in which moreuer all pure Canons haue beene violated are nothing else but most filthy profanations And if any shall truely detest Popery from his heart verily he will renounce his most disorderly Ordination neither will hee from the right thereof chalenge vnto himselfe any authoritie Neither yet do I deny but that of the false bishops
good 1 Thess 5.21 1 Cor. 14.34 And seeing the office of preaching is not permitted to women as neither the administration of the Lords Supper Why should they take vpon them to baptise Also the ancient Church appointed that baptisme should onely be celebrated in the Church or congregation of the faithfull in which place the Apostle plainly chargeth women to be altogither silent much lesse then would he that they should administer the Sacraments Therfore do they twise offend when they administer baptisme in that feined case of necessitie in that they baptise without any commandement nay against the commandement of God and besides they tye to the externall action eternall saluation which is to be sought in the death of Christ that couenant of his grace onely As for that example of Zephora who circumcised her sonne it is eyther to be held as a rash vnlawful act of a foolish and angry woman or as a singular action not to be followed For the Angell was well pleased that the child was circumcised not because she did circumcise him The same may be iudged if any priuate or lay man as they call it should take to himselfe the administration of Baptisme Heb. 5.4 No man taketh that honour vpon him but hee that is called of God as Aaron was Neither doe wee admit that case of necessitie if it compell vs to violate the orders prescribed of God For wee hold this Theoreme Not the priuation but the contempt of Baptisme doth condemne Besides the baptisme of weomen was not long since absolutely condemned in the fourth Councill of Carthage Can. 100. Neither is Augustine to bee allowed in his writing that If a Lay man vpon vrgent necessitie do baptise it is either no sinne at all or a veniall sin No doubt but care should bee had that the Infant may bee baptized by the lawfull and fit Minister but if that may not bee obtained it is to be commended to God that he may Baptise it with the baptisme of his spirit For wee must beleeue that the childrē of faithful Parents be alreadie baptized with the baptisme of the ✿ Flaminis spirit being within the Couenant VVhether forasmuch as Peter Act 10.34.48 preached the Gospell to Cornelius but baptized him not and Paule also did the same as we read 1. Cor. 1.16 Doth it follow therefore that they whose helpe the Apostles vsed in bapzing the faithfull were Lay men No indeede but they were either Euangelists or Elders or Deacons whom for the most part the Apostles tooke with them who sometimes also administred the word of whom at that time there was a great companie Moreouer they did it not of themselues but by the commaundement of the Apostles therefore it was not they but the Apostles that baptized by their hands For he that doth any thing by the ministery of others may be said in a sort to doe it himselfe And whereas Paule in the place before alledged saith that he was sent not to baptise but to preach the Gospell it is to bee taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Comparatiuely For it signifieth that hee had not receiued of God peculiarly or principally the office of baptizing but of preaching the Gospell which manner of speaking we find Ier. 7.22 I spake not c. Neither doth he extenuate the dignitie and fruite of baptisme that whereas few had in Charge the office of teaching many might baptize and many might bee taught at once together but baptisme could not bee administred but in order by one and one therefore Paul who excelled in the gift of preaching was instant intēded vpon the most necessary work leauing that to others which they could more easily performe Whether may that baptisme be allowed which is administred by Hereticks or Papists If it bee meant of such hereticks as denie the principles of heauenly Doctrine and vtterly corrupt the essentiall forme of baptisme as the Arrians Somosatenians Manichaeans and Macedonians which are not sincere in the Doctrine of the Trinitie baptizing so in the name of the Father of the Sonne and of the Holie Ghost that they denie neuerthelesse that the sonne and holie Ghost are coeternall coessentiall of equal honour with the Father or that the sonne of God did truely assume the humane nature then such baptisme is not to hee ratified but to be accursed For the essentiall forme being once taken away the matter it selfe is also taken away And therfore it is to bee thought that such are not so much to be rebaptised but as that indeede they should rather be first consecrated with true baptisme who being conuerted to the knowledge of the trueth desire to bee ingraffed into the Orthodoxall Church And this agreeth with the decree of the Nicen Councill But we must iudge otherwise of the baptisme of some other hereticks as the Nouatians and Donatists who deliuered the true doctrine of the Trinitie or of Papists who are out of the way of truth in some part of doctrin who possesse the place of pastors vse the publick ministerie either by cōmon error by long sufferance or by force though they be not to bee accounted as truly called Wherein although there be many things needlesse and superstitious yet stil Christ is retained held at least in title to be the matter it selfe the chiefe head and essentiall forme of the institution and the natiue meaning without idolatry of the words of Baptisme I baptize thee in the name of the Father of the Sonne and of the Holy Ghost is retained Moreouer it pleased God in mercie to conserue a remnant of his Church in the middest of Popery it selfe euen as the Israelites continued the vse of Circumcision though they embraced a false and impious seruice of God and the vowes are made in the name of Christ and not of Anti-christ or of any Idoll Therefore that baptisme is not void but of value force for it is the Ministerie of those person but of the Church as yet couerd or hidden in popery They I graunt did sprinkle the head or body but Christ baptized inwardly And therefore such Baptisme is neither to be annihilated neither doth it require Anabaptisticall rebaptizing But forasmuch as they teach wickedly in other matters they giue iust cause why the faithfull should necessarily depart from them as it is written 1. Iohn 5.21 Fly Idols VVhether may they that are truely instructed in Christian Religion with good conscience bring their children to bee baptized of Popish Priests No. 1. It is one thing the validitie of a thing receiued another thing to seeke that is falsly and many waies superstitiously administred 2. Because we should giue no occasion by our example to approue and confirme the corruptions both of the Doctrine and of the Sacraments as also of the superstitious worship of the false and vnlawfull calling of the Ministers of Antichrist for that wee must abstaine from all appearance of euill and from communicating with the sins
and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being
the Lord doth manifest his power by him h Exo. 18.17 2. Againe he is called water Iohn 3.5 Vnlesse a man be borne a new of water and the spirit he shall not enter into the kingdome of God And 7.18 He that beleeueth in me as saith the Scripture riuers of water of eternall life shall flow out of his belly Now this he spake of the spirit because it cooleth vs it quencheth our spirituall thirst i Ioh. 4.14 it watereth vs being emptie of all the iuice of life and maketh vs fruitfull it washeth away all the filthinesse of our hearts and like water is poured into the beleeuers as it is said I will poure out of my Spirit Ioel 2.28 and Esa 44.3 3. He is called fire as Math. 3.11 He that shall come after me he shall baptise you with the holy Ghost and with fire From the effect because he purgeth out all the drosse inflameth vs to the feare of God to loue and kindnesse both of God and our neighbour and hath other effects like vnto fire 4. He is called Seed 1. Iohn 3.9 He which is borne of God hath his seed in himselfe because by his power as it were by seed the faithfull are renewed and are made new men that being dead to sinne they may liue to God 5. He is called the annointing b 1. Ioh. 2.27 Psal 45.8 and the Oile of gladnesse the speech being borrowed from the custome of annointing which was vsed in time of the law to signifie the fragrant smell and spirituall sweetnesse of the gifts of the spirit What doth the holy Ghost dwell in the hearts of the beleeuers onely by his gifts or also by his Essence Yea euen by his Essence yet not extensiuely or as it were a part of the essence of things as the Manichees and others dreamed but intensiuely so farre forth as he is euery where present as he is God and in the efficacie of his presence Rom. 8.11 The Spirit of him that raised vp Iesus from the dead dwelleth in you And Ioh. 14.23 Christ saith We shall come vnto him and make our abode with him For we may not thinke that he bestowes his gifts so vpon vs that he himselfe should be in another place but he is present with his gifts both to the whole Church and euery particular elect gouerning and quickning them both within and without 1. Câ—â—int 6.19 Your body is the temple of the holy Ghost which is in you And â— Cor. 13.13 The communion of the holy Ghost be with you all What doctrines are contrary to this 1. The heresie of the Pneumatomachoi who denie the holy Ghost who do of set purpose oppose themselues and impugne the holy Ghost of which stamp was Samosatenus who called the holy Ghost the power of God hauing no person and the simple action of God in the hearts of men 2. Macedonius who affirmed the holy Ghost to be not a Lord but a seruant and a Minister and that he was not the Creator but a creature and by the name of Spirit was onely signified those new motions which God stirreth vp in the regenerate abusing that place Psal 51.12 Create a new heart in me O God and renue a right spirit in my bowels Where the name of Spirit is vsed for the created gifts of the Spirit 3. Seruetus who imagined that the holy Ghost was nothing else but the power of God infused into euery creature whereby they moue and liue which Philosophers call Nature 4. The errour of the latter Grecians who denied that the holy Ghost proceedeth from the Sonne 5. The blasphemie of Campanus and certaine other Anabaptists who cried out that the holy Ghost tooke his beginning as soone as Christ was glorified abusing that testimonie Iohn 7.39 As yet the holy Ghost was not giuen because Iesus was not yet glorified Where it is manifest that the Euangelist speaketh not of the person but of those admirable gifts which were powred out vpon the Apostles in the day of Pentecost as also in that saying of the Disciples of Iohn Act. 19.2 Yea we haue not so much as heard whether there be any holy Ghost or not 6. The errour of those who denied him to be adored with one and the same faith and inuocation with the Father and the Sonne The fourth common Place of the holy Scripture What is the holy Scripture called THe Scripture putting one name for another is vsed for the writings of the Prophets and Apostles which the companie of the faithfull doth religiously vse for the instruction in godlinesse And it is called holy because being deliuered of God it containeth holy things necessary vnto eternall life And in the same sense it is called the written word of God and the vnappealable Iudge of all controuersies in religion a Esa 8.20 Luk. 16.29.31 Who is the Author of it God himselfe who did commit his will vnto writing by men called immediatly of himselfe and inspired by the holy Ghost as * As his penmen and publike notaries his seruants at hand 2. Pet. 1.21 For the Prophesie was not at any time brought by the will of man but the holy men of God spake as they were moued by the holy Ghost Hereupon all the Prophets do with one accord repeate this The mouth of the Lord hath spoken it Esa 58.14 These things saith the Lord Ezec. 12.25.28 2. Tim. 3.16 The whole scripture was giuen of God by inspiration 1. Cor. 2.13 Which things we speake not in the words which mans wisedome teacheth but which the holy Ghost teacheth Wherupon depend the adiuncts of the Scripture as the authority the excellency the truth and fulfilling of them which is as necessary as it must needs be that God is true Whence also it comes to passe that the Scripture alone is to be beleeued for it selfe of it selfe is worthy to be beleeued neither is it subiect to the censure addition diminution or alteration of Angels or men a Deut. 12.32 Reu. 22.18 It alone is without all error b Mar. 16.24 and we are bound to beleeue it alone vpon the bare affirmation thereof by it alone all opinions which all men shall reade c Deu. 17.9.10 Esa 8.20 Mal 2.7 Act. 17.2 are to be confirmed and to be decided d Iosu 1.8 Iob. 5.39 Act. 17.11 This alone is perfect and containeth all things necessary vnto life eternall e Psal 19.8 Luke 16.29 Ioh. 15.15 Act. 20.20.27 2. Tim. 3.16 17 Lastly it is firme and constant f 2. Pet. 1.19 How manifold is it Two-fold for it is deuided into the old and new Testament or into the doctrine of the Prophets and Apostles which is contained in the Canonicall bookes Which bookes be called Canonicall All those which being indited by the holy Ghost were either written or allowed by the Prophets and Apostles that these alone might be the rule and direction of faith and good workes by which all other doctrines are to be weighed
denying the holy Scriptures to be indited by the holy Ghost and of others reiecting certaine writings of holy Scripture 4 The errour of the Papists which is manifold for they holde that the authoritie and certaintie of Scripture dependeth vpon the determination of the Church that the Scripture is not authenticall but by the authoritie of the Church and that it is not manifest that the Scriptures proceede from God but by the testimonie of the Church which error is most absurd For if truth be subiect to the pleasure and iudgement of men the consciences are made doubtful of their saluation and the same errour is confuted by the testimonie of the Apostle Ephes 2.20 where the Apostle affirmeth that the Church leaneth vpon the foundation of the Apostles and Prophets which foundation he cals not the very persons of the Apostles but their doctrine For although the Church should by her iudgement approue the scripture yet doth she not make of that which is vncertaine and doubtfull certaine and authentical but doth by her iudgment subscribe to the truth of God and doth embrace it as proceeding from God Moreouer they account the Apocrypha bookes for Canonicall They prattle that the Scripture is imperfect and obscure that the reading of the Scriptures is hurtful to the Church that it is the matter of contention that matters of controuersie cannot be decided by Scripture alone that it hath a nose of waxe They affirme that power to interprete and giue the sense of Scriptures belongs to the Bishop of Rome They match the writings of Fathers Bishops and Counsels with the Scripture They take away from the common people the writings of their fathers last will and testament and post them ouer to dumbe idols as to lay-mens bookes cleane contrary to the commaundement of Christ Ioh. 5.39 Search the Scriptures Lastly they account the old Latine translation as authenticall The fifth common Place of Creation What is the signification of this word to Create in the Scriptures IT is peculiar because the reason of man knoweth not how any thing should be created of nothing For Dauid Kimchi affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this word to create most properly is affirmed for euery thing which is brought from no being to a being as Gen. 1.1 But secundarily and yet properly it signifieth to bring a forme created of nothing to a matter preexisting without alteration a Gen. 1.21.27 Whereupon Damascene saith lib. 2. cap. 5. that God made all things of nothing some things indeed immedidiatly but other some by meanes which is a part of diuine omnipotence Therefore the word to create is attributed to God alone in the Scriptures either in the workes of creation or else by a borrowed speech in things that be of no lesse vertue and power then the very worke of creation b Esa 41.20 Ier. 31.22 Psal 51.12 For this cause these words differ to beget to create to make For to beget is to bring forth something of his owne substance like vnto it selfe according to the essence but to create is to make something of nothing diuerse from the substance of the Creator And this word to make is applied to those things which be made of some matter but yet it is restrained by the circumstance of the text to the propertie of creation c Gen. 1.25.31 Rom. 1.20 What is Creation It is an external and indiuisible worke of Iehouah Elohim alone that is of the Father Sonne and holy Ghost whereby by his word power and commandement alone he hath created all things out of himselfe that is the substance of all things being seuered from his owne Essence to the end that his infinite wisedome goodnesse and power might be made manifest d Act. 17.24 Rom. 1.20 Proue it by some testimonies 1 The very historie of the creation as it is set downe by Moses Gen. 1. is a most ample witnesse of it 2. Psal 33.6 By the word of the Lord were the heauens created and by the spirit of his mouth all the power and hoast of them And in the same Psalme vers 9. He spake and they were made he commanded and they were all created Againe Psal 19.1 The heauens declare the glorie of God and the firmament soundeth foorth or celebrateth the work of his hands Mal. 2.10 Hath not one God created vs Iob. 9.8 Who alone doth stretch out the heauens 1. Cor. 8.6 We haue but one God the Father of whom are all things Why is the creation ascribed in the Creed to the Father alone Not that the Sonne and the holy Ghost shold be excluded from the effect and praise of that worke who in that same worke manifestly not as instruments but as efficients equally and inseparably wrought together a Iob 1 3. Col. 1.16 Gen. 1.1.2 but by way of excellencie that the decree of this worke and first beginning of it might be giuen to the Father because the Father is the fountaine and beginning not temporall but originall of the whole Deitie by whom all things were made Further that there might appeare in the Church some externall difference whereby the Father might be distinguished from the Sonne and the holy Ghost for as Basill saith in his booke intreating of the holy Ghost cap. 16. The Father is the first principall cause of those things that be made the Sonne the instrumentall cause the holy Ghost the perfecting cause What was the mouing or impellent cause of the creation of all things The infinite goodnesse of God ioyned with infinite wisedome which it pleased him to communicate and by communicating to reueale it because a good thing is apt to communicate it selfe And when did God begin to create In the very beginning of all things and in the vety beginning of time that is then when the things which now be began to be For though all things in the world were made in the Sonne b Col. 1.16 yet in this place this word beginning signifieth not the Sonne but some certaine beginning of time as also Ioh. 1.1 But whereof and whence were all things made and produced Of Nothing this word being vnderstood negatiuely that is of no other matter that was before For this word Of in this place signifieth not the materiall cause whereof any thing is made but the order As if a man should say When as there was nothing before after that there was any thing it was made or else it signifieth the habitude or disposition of the materiall cause which is simply denyed How proue you that 1. Because there was nothing from eternitie excepting and besides God himselfe and whatsoeuer there is it is either the Creator or else the creature but things were not created out of the substance of God for then they should be God or gods whâ—ch is very absurd therefore they were made of nothing 2. God is almightie and therefore doth not stand in need of some matter going before For this cause Psal 33.9
alone On the contrary those Angels which be enemies to the truth and diuels do do their endeuour to chalenge vnto themselues the name of God and the worship of God Yet we do not denie but that we are to honor the good Angels by thinking well of them with loue reuerence obedience and imitation Ob. 1. Iacob called vpon an Angell Gen. 48 when he said The Angell that deliuered me out of all trouble blesse these children Answ Iacob did not meane any created but that vncreated Angell the Sonne of God who of his office is called that Angell This is plaine from the text for the same action is attributed to this Angell and to Iehouah to wit that he would blesse Ephraim and Manasses Ob. 2. Iob 19.21 Haue pittie vpon me haue pittie vpon me O my friends for the hand of God toucheth me By friends in this place Bellarmine saith that Augustine vnderstandeth Angels Bellarm. cap. 1. de Sanctorum beatitud ergo Answ It is plaine he meant his friends who came to visite him but yet vexed him with bitter and contumelious words Ob. 3. Iohn wished Grace to the Churches from the seuen Spirits Answ By seuen spirits we must vnderstand onely the holy Ghost who though one in person yet by communication of gifts so worketh as if he were many spirits Why would God vse the ministerie of Angels Not for any necessitie for he stands in need of nothing but of his good will to the end he might declare his goodnesse towards vs in that he hath giuen the Angels to be our seruants for his owne glorie and for our comfort because we see such excellent creatures to be created euen for our sakes and appointed for our seruice Againe both to beget and to preserue friendship betweene vs and the Angels vntill such time as we shall enioy their most ioyful companie in the heauens What is the reason that whereas the Angels were wont in old time to appeare often to the Fathers in the forme of men and to conuerse and talke with them familiarly now they do it no more Because now Christ being come in the flesh and sitting now at the right hand of the Father in heauen and hauing giuen his holy Spirit plentifully it is his wil that our conuersation should be in heauen and not with the Angels vpon the earth visibly Further because the Church of God had neede at the beginning of such confirmations from heauen but now the word of God is sufficiently confirmed Heb. 1.1 What vse hath the Church of the doctrine concerning Angels 1. That we might acknowledge the endlesse loue of God and his fatherly care ouer vs who hath created such keepers for vs and giuen them charge ouer vs whereby we should learne to worship and to loue him Againe to the intent that we should walke comely and holily before the Angels who are witnesses and obseruers of our speeches and actions Lastly that we might be vpholden by faith in all aduersities and dangers knowing that that saying of Eliseus is most true 2. Kin. 6.16 that those which be with vs are moe then those which be against vs. What things be contrary to this doctrine 1. The errour of the Sadduces who affirmed that the Angels were nothing else but good motions or good thoughts which God putteth into our hearts and that they were not spiritual substances subsisting of themselues 2. Their error of whom we reade Col. 2.18 who deuised the worshipping of Angels 3. Of the Papists who affirmed without the warrant of the word of God that every man hath appointed vnto him two Angels one good another euill the one to vexe him the other to keepe him to whom he is giuen and that each of them is an inseparable companion of euery man The which errors are confuted by those things which haue bene spoken before The seuenth common Place of euill Angels or of Diuels Are there also euill Angels THere be which is not onely proued by testimonies of Scripture a Genes 3.1 Ioh. 8.44 1. Pet. 5.8 Iude 6. Reu. 12.9 but also by very experience and by the horrible and heauie effects of wicked Angels By what names are they called 1. Of their nature or spirituall essence they are called Spirits b 1. Kin. 22.21 Mat. 8.16 Luke 10.20 2. Of their office vnto which they were all created at the beginning they are simply called Angels c 1. Cor. 6.3 2. Pet. 2.4 Iude 6. of their knowledge giuen to them in the creation they are called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuels because they haue great knowledge as may appeare in the historie of Adams fall and are very subtill d Deut. 22.17 Leuit. 17.7 1. Cor. 10.20 whence is the doctrine of diuels e 1. Tim. 4.1.6 3. From accident qualities that is such as they haue gotten to themselues by their owne free will they are called wicked f Luke 8.2 impure and vncleane spirits g Mat. 10.1 Zach. 13.2 and a lying spirit or the spirit of lies h 1. Kin. 22.22 Ioh. 8.44 of fornication i Hos 4.12 of maliciousnesse or giddinesse k Esa 19.14 Belial l 2. Cor. 6.15 without all order without yoke and gouernement or wicked which is good for nothing and as the chiefe that euill one and malicious as who should say he doth wholly give himselfe to malice and doth exercise himselfe in it m Math. 6.13 13.19 4. Of the effects they be called diuels or in the singular number a diuell n Ioh. 8.44 which name imports a backbiter because he doth continually accuse God vnto men and men vnto God yea man to man and man to himselfe that so he might turne God from men and men from God and men from men o Gen. 3.1.4.5 Job 1.9.11 2.3 he is also called Satan p Math. 4.10 which signifieth an aduersarie q 1. King 5.4 1. Pet. 5.8 and that Tempter r Marke 1.13 Act. 5.3 a spirit of diuination ſ Acts 16.16 the enemie of God of Christ and our enemie t Luke 10.19 and apolluon or destroying u Reuel 9.11 For the Scripture doth vse often to speake of the vncleane spirits in the singular number to note out that chiefedome of impiety which is opposite and contrary to Christ and his kingdome 5. They haue names from the diuers formes wherein they appeared hereupon he is called that great Dragon as also of his poisoned craft that old Serpent x Reu. 12.8.9 6. Of his power and pride which he exerciseth especially toward the reprobate hence he is called Beelzebub that is the king of flies y 2. Kings 1.2 Math. 12.24 the strong man armed z Mat. 12.29 a roring lion the prince of the world a Iohn 12.31 the God of this world b 2. Corin. 4.4 Lastly the prince and the princes and powers of the aire the gouernors of this world because they rule the wicked
him and made not many but one onely wife nor brought diuers but one wife vnto him Also whoredome adulteries detestable sodomy and buggery with beasts do repugne this doctrine Leuit. 18.20 Rom. 1. Leu. 18.20.22.23 20.10.11.12.13 Rom. 1.26.27 Heb 13.4 1. Cor. 7.2 What kind of men may marry Mariage is honorable amongst all men and the bed vndefiled wherefore all sorts of men may marry yea it is necessary and inioyned them which cannot liue continently Let euery man haue his owne wife where the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him haue is commanding not leauing it free Whether is it lawfull for the Ministers of the Church to marrie Yea because God hath made them also fit for marriage and procreation of children Gen. 1.27 2.18.24 Heb. 13.4 and the law of nature alloweth of coniunction betweene male female Secondly because it is holy good and honorable amongst all men and the bed vndefiled For Christ calleth mariage a diuine coniunction and therefore holy when he saith Those whom God hath ioyned together And Paul saith Mariage Mat. 19.6 1. Tim. 4.4.5 1. Cor. 7.14 1. Tim. 2.15 Tit. 1.15 1. Tim. 3.2 Tit. 3.6 meate and such like are sanctified by the word and prayer Also the vnbeleeuing man is sanctified by the beleeuing wife Also the woman is saued by bringing forth children in faith To conclude To the cleane all things are cleane And Paphnutius said in the Nicene Synode that it was chastitie for a man to lie with his owne wife Sozom. lib. 1. cap. 23. Thirdly because a Bishop saith the Apostle of the Gentiles must be vnreproueable the husband of one wife not of one Church as the Romanists say for the Apostle speakes not in that place of the Bishops office but of the qualitie of his persoÌ„ nor forbids him to marry any other if his first wife die for he that marieth a second wife after the death of the first is the husbaÌ„d of one wife if he be content with his own wife but he wil haue an honest man to content himself with one wife not to haue two or moe wiues at one time after the maner of the Iewes Gentiles 4. Because the Ministers of the Gospel represent not the Leuiticall priests who yet did not perpetually abstaine from their wiues but onely whilest they serued about the holie things in the Temple for they were types and figures of Christ our Mediator whose more then angelike puritie they ought euery way to represent beyond the custome of men Also when they were to enter into the tabernacle they abstained from wine a Leu. 10.9 from the buriall of the dead b 21.1 and from shauing c vers 5. wherein notwithstanding the Romish priests do not imitate them but yet they that are godly know how to moderate the vse of mariage for a time as also how to possesse their vessels in holiâ—â—sse d 1. Thess 4.4 And that they must sometimes refraine that they may giue themselues to prayer e 1. Cor. 7.5 which yet Paul will not haue to be perpetuall Fiftly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inuersion because the priests prophets prophetesses Apostles as Peter Philip and others mentioned 1. Cor. 9.5 apostolicke men for Polycrates sonne to Gregorie Nazianzene Bishop of Ephesus saith he was the eight Bishop and sprung from Bishops his auncestors were married f Euseb lib. 5. Eccl. hist Sixtly because Daniel giueth Antichrist this note to rule in the Church not regarding women but defiling the Church with filthie and incestuous lusts g Dan. 11.37 And Paule plainely calleth the Law of being vnmarried in generall a doctrine of diuels h 1. Tim. 4.1 Seuenthly because Christ saith They worship me in vaine teaching for doctrines mens precepts i Mat. 15.9 19.12 willing all men to vse mariage except those whom either nature hath made vnfit or some casualtie made vnable or some speciall grace hath made continent so as that they can liue purely without mariage To all others Christ saith All are not capable hereof saue onely they to whom it is giuen and againe 1. Cor. 7.2 Euery one hath his proper gift one thus another thus And 1. Cor. 12.4 There are diuersitie of gifts which one and the same spirit worketh diuiding to euery one priuatly their proper gift as he will Eightly because the single life of the Romanists aboundeth with prodigious and infamous lusts yea euen amongst those Fathers that would be thought to liue like Curius but yet are Epicures Ninthly out of the Decrees of the third Councell of Carthage holden in the yeare of our Lord 421. in which the heresie of Pelagius was condemned at which Councell Augustine was also present it is plaine that Bishops were married For the twelfth Canon is in effect this We decree that the sonnes or daughters of Bishops or any Cleargie man shall not marrie with heathen people or Heretickes and Scismatickes Whether doth the Apostle 1. Timoth. 5.11 condemne those widowes whose marrying haue made voide their first faith giuen to God to keepe themselues continent This maketh nothing for the Nuns vowes wherin at least is to be obserued that which the Apostle requireth the younger widowes for danger of incontinencie saying ver 14. I would haue the younger to marrie But he teacheth that the younger widowes were not to be admitted vnto the number of the Deacons for that they are vnfit for that office who are tied with the bond of matrimonie But youth did often sollicite the yonger widowes to mariage which they could not contract without some offence and signe of lightnesse What thinke you then of vowes Some are holy and free touching things lawfull and possible and out of Gods word and will but others wicked compelled rash besides and often against Gods word and vndertaken besides the gifts giuen by God The first I thinke are to be obserued but these to be broken l Deut. 23.21 according to the old saying In an ill promise break thy faith in a wicked vowe change thy decree What things repugne this Doctrine The opinion of Pope Syricius and of the Romanists who blasphemously pronouÌ„ce contrary to the Apostle m Heb. 13.4 that mariage is an vncleanenesse pollution of the flesh They forbid the maried holy orders vrging the vowe of perpetual single life and forswearing mariage against the expresse word of God to those that are to bee ordained They call the solemne vowe of continencie an impediment hindring contract in matrimony and breaking the contract made nor that it is lawfull after the solemne vowe such as the Monkes and Nunnes make They say that the single life is an Angelicall kinde of life deseruing remission of sins Whether may a man mary another wife his first wife being dead Hee may First because that saying of God It is not good for man to bee alone n Gen. 2.18 is generall and perpetually true Secondly the Apostle saith
then the end of mariage is that there may be a Seminarie for both Church and common wealth to which end the Apostle warneth parents to bring vp their children in the discipline and feare of the Lord h Eph. 6.4 that so they may become profitable vnto the Church and common wealth But if you respect God immediatly as the author of mariage then the end therof is the glory of God that so they may learne to acknowledge feare and reuerence him who hath ioyned them together and that they may remember that their mariage is the most sweete image of that secret coniunction which is betweene Christ and his Church i Ephes 5.32 being begunne in this life by faith loue and obedience but shall be fully perfected in heauen What contrarieth this doctrine touching the ends of Mariage The Papists errour who say that God instituted mariage also to this end to be one of their seuen sacraments leaning vnto the vulgar interpretation which calleth that a sacrament which the Apostle nameth a secret mysterie k Ephes 5.31 3.3.6 but yet the same interpreter hath translated the same word also a Sacrament Eph. 3. and Colos 1.27 But note that Apoc. 17.5 the mysterie is retained See the Rhemish transl so calling the vocation of the Gentiles vnto the communion of Christ Let therefore the calling of the Gentiles be the eight Sacrament And yet herin they are against thēselues while they interdict their Priests frō this their sacrament calling mariage an vncleannes of the flesh wherein none can please God Surely a notable Sacrament which is defined to be the signe of a holy thing But the Apostle teacheth that the mysterie or sacrament whereof he speaketh is in the coniunction of Christ and his church Neither is our reconcilement with God confirmed by mariage which is the chiefest end of sacraments although it may in the image of nature be vnproperly called a Sacrament by which reason also many corporall things may by reason of some similitude be called Sacraments of spirituall and heauenly things for there is almost no corporall thing but may in this sort be called a Sacrament as a vine a way a gate salt l loh. 15.1 14.6 10.7.9 Mat. 5.13 c. What are the duties of maried couples They are twofold some common to them both othersome proper to either a part Which are common to both parties That they liue godlily towards God and honestly and chastly one with another be as one vnder God performe one to another mutuall loue faith and due beneuolence vse mutuall sufferance equity and consolation in enduring of common calamities and lastly to indeuor mutually not only to bring foorth and nource vp which euen beasts do but to bring vp and instruct their children in faith and true religion m Ephe. 6.4 1. Cor. 7.3 By what arguments ought maried couples to be stirred vp to the performance of these duties By such as are drawne from the institution and will of God and from the fruits of mariage it selfe For seeing they are one bodie and one flesh they ought not to be pulled asunder by any filthinesse one from another Secondly because God is the author of their coniunction n Mat. 19.6 Heb. 13.1 therfore they ought not to be separated Thirdly because mariage is honorable and holy o 1. The. 4.3.4 and the bed vndefiled therefore it ought not to be contaminated with any filthinesse or intemperancie Fourthly because the Apostle saith This is the will of God your sanctification that euery one keepe his vessell in holinesse and honor a 1. Thess 4.3.4 Fiftly because children are the fruite of mariage which ought worthily to procure mutual loue in mariage b Psal 128.3 therfore children are called filij filiae quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that loue which they should cause betweene maried couples c Genes 30.20 and herof children are called the deare pledges of loue Which are the duties of either to other They are likewise two-fold some concerne the husband and othersome the wife Which are the husbands duties To instruct his wife in the true worship and feare of God d Deut. 11.19 1. Cor. 7.14 to be his wifes head to defend and cherish her as his own flesh e Eph. 5.23.8 louingly with an honest respect not tyrannically for Paul forbiddeth a man to be bitter to his wife f Coloss 3.19 nor vse her as his maide but as the fellow of his life and bed and mistris of the house with him seeing that Euah was taken out of his side and not out of his feete g Gen. 2.10.12 Gal. 4.28 Ephe. 5.25 Secondly that he prouide things necessary for his wife and family h 1. Tim. 5.8 comfort his wife deriuing part of the yoke and burden on himselfe regarding his wife as the weaker vessell i 1. Pet. 3.7 and therefore behaue himselfe decently and honorably towards her I meane with honest care and carefulnesse and not with contempt but prudently and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge as to one that is heire of grace to wit of eternall life Which are the duties of the wife towards her husband To honor him with due reuerence k Coloss 3.8 calling him Lord as Sara did Abraham l 1. Pet. 3.6 obeying her husband in all things in the Lord m Ephes 5.22.24 submitting her selfe vnto him not as a seruant but as the members to the head and not froward or imperious or like Xantippe the wife of Socrates neuer quiet What repugne this doctrine That monstrous hatred which Satan vseth to stirre vp betweene maried couples when they deale hardly with or forsake one another or else turne their loue into adultery Secondly in generall the filthinesse of the Nicolaites Gnosticks and Anabaptists who make their wiues common vnder pretext of religion Thirdly adulteries wandring lusts incests and whoredomes of the Papists and their single life without the gift of chastitie and necessitie 4 Contempt and dispraising of mariage and words or deedes leading to filthinesse VVhat ought to comfort the godly in marriage First that God is the author of marriage n Gen. 2.18 24.14 2 That being called vpon hee is assistant vnto those that are godly married mitigating their troubles as hee was to that of Cana in Galilie o Ioh. 2.2.2 3 That obedience patience the crosse the troubles in marriage are things pleasing God in them that beleeue as S. Paule witnesseth p Tim. 2.15 4 That marriage is the most sweete Image of that mysticall vnion betwixt Christ and his Church q Ephe. 5.32 Lastly the hope of the resurrection r Iob. 19.25 1. Pet. 3.17 and of the glorie to come is a most present and effectuall remedie against all troubles in mariage The thirteenth common place of Diuorce VVhat is the reason of the name of Repudium refusall
of the Iewes and Gentiles or the whole company of them who are receiued into the couenant for the Old couenant properly belonged to Abraham and the Israelites his posteritie Deut. 32.8 VVhen the most high God diuided to the nations their inheritance when he separated the sons of Adam he appointed the borders of the people according to the number of the children of Israell d Gen. 15.18 17.7 for the Lords portion is his people Iacob is the lot of his inheritance But the new couenant belongeth to all nations to whome God hath vouchsafed the light of the Gospell Mark 16.15 Go yee into all the world and preach the Gospell to euerie creature Hee that shall beleeue and be baptized shall be saued c. Act. 10.15.34.35.43 Rom. 1.16 3.29 As in many other places But may not God seeme mutable or vnlike himselfe seeing hee hath changed that which once hee purposed No in no case for neither hath hee changed his purpose nor done any thing disagreeing with it but hee sheweth himselfe most wise because in diuerse ages he knoweth how to vse diuerse meanes to bring his elect to the knowledge of their saluation in Christ according as hee saw the estate of both that is as both old and latter times required Euen as the Physition taketh one course of cure in a childe another in a man of ripe age according to the diuersitie of their constitutions and yet can hee not therefore bee tearmed inconstant or vnlike himselfe Therefore Paule Ephes 3.10 calleth this dispensation of the couenant the manifolde and diuerse wisdom of God because God in his wisdome doth in other maner call the Gentiles then in old time he did the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat therefore is the Old Testament It is a solemne maner of confirming the Couenant comprehended in the Morall Law the ceremonies and Sacrifices ordained to this end that the promise of grace and eternall life for Christes sake might bee kept with condition of faith obedience through faith on mans part to be performed What is the new Testament It is a full manifestation of Gods grace which hath shined to the world since Christs comming into the world which is effected without the strict and hard exacting of the Law and the administration of the ceremonies VVhen was this ordained In Paradise straight after the fall of our first parents for at that time was vttered the first promise pertaining to the Gospell concerning Christ to come a Gen. 3.15 and afterwards it was made to a certaine familie namely of Abraham b Gen. 12.3 17 4 5 19. 22 18 It was performed at the time when Christ was exhibited and confirmed by his bloud and death But why is one and the same Testament called Old and New c Luk 22 20 It is Old in regard of the promise New in regard of Christ alreadie exhibited Also it is Old in respect of the adiunct For the publishing of the Lawe did in time goe before the sending of Christ and that ample declaration of the Gospell or new as it were renewed as Iohn 13.34 The Lord there calleth the commaundement of Loue a new commaundemen wholy renewed or which must be euer new Besides because it was confirmed by Christs death For a Testament is confirmed and in force when the testator is dead otherwise it is not of force whilst he liueth who made it Heb. 9.17 Who made this will or Testament The sonne of God VVho are the hearers All that beleeue VVhat is the inheritance All the benefits which the death of Christ hath procured vs. VVhat are the tables of the Testament The holy Bible or holy Scripture VVhat seales are there to this Testament The Sacraments which in the Old testament were circumcision and the Passeouer but in the new Baptisme the Lords Supper What is the vse of this Doctrine It sheweth that there was alwaies one way to attaine saluation namely by faith in the free promise of Christ and that there was one and the same Church in the old and new Testament What opinions are against this Doctrine 1. The errour of Sernetus and certaine Anabaptists who faine that the people of Israell was fatted pampered in this life without any hope of heauenly immortalitie euen as swine or beasts are for the slaughter 2 The madnes of them who falsely imagined a threefold way of saluation namely the Law of Nature the Law of Moses and the Law of Christ as if there had beene three seuerall couenants of God differing in substance The three and twentieth common place Of the passion and death of Chist What vnderstand you by this terme of the passion of Christ 1 I vnderstand by a Synecdoche a part for the whole whatsoeuer Christ suffered from the first moment of his conception as for example his lying in the maunger when hee was newely borne when there was no roome for his mother in the Inne Luk. 2.7 And afterwards when vpon the eight day after his natiuitie hee shed his bloud in the circumcision the same Chap. vers 22. and from thence vntil the time wherein hee was offered a sacrifice for vs vpon the Altar of the crosse but especially all kinde of iniuries and that horrible punishment which was executed vpon him vnder Pilate 2. The passions of Christ are called the crosses or calamities of Christes mysticall bodie which is the Church or of his members which must bee heere accomplished vntill all the members in their certaine manner and measure become conformable to Christ by the crosse Whereupon the Apost Colos 1.24 saith thus I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that is for the comfort of the Church a for as Leo the first saith The iust hau◠receiued not giuen crownes and from the fortitude of the faithfull are sprung examples of patience not gifts of righteousnesse 3. Metonimically the adiunct for the subiect by passion is vnderstoode the Historie describing Christ passion VVhat is the Lords passion or suffering It is a part of Christs obedience whereby he himselfe beeing innocēt became a sacrifice for the guilty or thus It is a propitiatory sacrifice wherby the son of God being made man offered himselfe to the father that hee might merit for all that beleeue in him eternall iustification sanctification deliuerance from sinne and eternall death and in the end eternall life as Christ himselfe doth expound the matter Ioh. 17.19 I sanctifie my selfe that is I offer my selfe to the Father for them to be an holy and pacifying sacrifice that they also may be sanctified for euer VVhat are the efficient causes of Christs passion There are three efficient causes thereof God Sathan and men and all these in diuerse respects 1. The Counsel and determination of God the most absolute and high will of God that is his ordinance whereby from eternitie he hath so disposed of this businesse that therein he
tree cannot bring forth good fruite Mat. 7.18 2. That Repentance is a Sacrament and that the action of the man repenting is the matter of this Sacrament whereas indeede Baptisme is the Sacrament of Repentance a Mark 1.4 Luk 3 3 Acts. 2 38 And they adde moreouer that it is after shipwrack a second board to swimme out wherby the sinners after baptisme receiued doe come againe into fauour with God 3. Which is their greatest lie of all they apply the ceremonies of the publick or Ecclesiasticall and disciplinarie Repentance which is made before the Church namely Contrition Confession and Satisfaction vnto the generall doctrine of repentance which is made before God and they alledge them to bee parts thereof 4. That contrition of the heart is a sorrow voluntarily taken vpon them for sinnes which doth deserue the mercie of God 5. That auricular confession of the mouth that is to say an exact reckoning vp of al our sinnes laying open also the circumstances of euery one of them in the eares of our owne parish Priest is commaunded by the lawe of God to be performed of all men vpon paine of excommunication and is necessarie for the obtaining of remission of sinnes and that the neglect thereof is deadly But of all other that confession that is made in the time of Lent is most of al pleasing and acceptable vnto God Contrarie to the expresse doctrine of Paul Ro. 14.5.6 Col. 2.16 Gal. 4.10.11 Sixtly that it is not enough for him that repenteth to abstaine frrm the euill course of his life past and to change his manners for the better vnlesse hee doe satisfie God for the things he hath done and this they call specially Penance whereupon is that vulgar Phrase to doe Penance Now this satisfaction for sinnes and for the punishment of sinnes at least for the paines of Purgatorie they say is made vnto God either by workes of Supererogation that are more then duetie that is to say such as are not coÌ„maunded in the word of God as by building of Churches by a certaine nuÌ„ber of praiers by pilgrimages to this or that Sepulcre tapers hoodes sleeping vpon the ground almes deedes buying of Masses pardons and such like or else by punishments enioyned by the Priests or by the sufferings which godly men suffer all which are meerly contrarie to the free satisfaction of Christ who by the power of his death and obedience hath taken away the guilt and punishment due to our sinnes a Isa 44 4.5 1. Iohn 1 3. The endeauour of hypocrites who doe indeede goe about an outward repentance after an externall maner but in the mean time doe not dissolue the internall bandes of wickednesse within Lastly the error of the Anabaptists and Perfectists who dreame they haue attained a perfect degree of regeneration contrarie to that perpetuall combat of the flesh and the spirit which the Saints doe feele in this life Gal. 5.17 The one and thirtieth common place Of the iustification of Man before God VVhat is the meaning of this word Iustifying IN the originall of the Latine it signifieth indeede to make iust that is to say to renewe and change the heart which is proper onely to God as also this word Sanctifying is of a profane man to make him holy In which signification the Apostle may seeme to haue vsed it 1. Cor. 6.11 And such vvere some of you but novv yee are vvashed now yee are sanctified now yee are iustified in the name of the Lord Iesus and by the spirit of our God that is to say of vncleane yee are made cleane of profane ye are made holy of vniust yee are made iust by the holy Ghost for Christs sake in whome yee beleeve Which signification some of the Fathers haue followed and especially Augustine obseruing rather the composition of the latine word then the phrase of the holy Ghost so that to be iustified is with them nothing els but of vniust to be made iust by the grace of God for Christs sake as Augustine in his 105. Epistle to Sixtus and in many other places who notwithstanding vseth Remission of Sinnes for that which wee call with Saint Paule Iustication taketh iustification for regeneration or sanctification wherby the Iusticiarie Schoolemen haue taken occasion for their error And yet the sâ—me Augustine is of the same opinion with vs whilest he vseth Remission of sinnes for that which wee with Paule call iustification euen as Dauid also saith Paul expounding him That the man is blessed to whom God imputeth righteousnes without works saying Blessed are they whose iniquities are forgiuen Psalme 32.2 Roman 4.7 For The righteousnesse of the Saints saith Augustine in this world doth more consist in remission of sinnes then in perfection of vertue Where that particle more is to be taken exclusiuely for rather as in that speach Act. 5.29 VVe ought more to obey God then men i. rather And Iohn 12. They loued the praise of men more then the praise of God that is rather 2 It is vsed in the Scripture for a word of lawe and signifieth to impute Iustice by imputation to accompt a man righteous to repute a man to be iust to absolue and acquite a man from the crimes obiected against him to discharge a man or by sentence to pronounce him iust to make acknowledge a man to be iust which signification the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitsdicke agreeth with and is euerie where in the Scripture opposed to the word of condemning as also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in this signification in the vse of law which Suidas expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to accompt iust As Prouerb 17.15 He that iustifieth the wicked or condemneth the iust they both are an abhomination vnto the Lord. In which place this word Iustifie doth not signifie to infuse iustice for to doe so is no abhomination And Mat. 12.31 By thy words thou shalt be iustified and by thy words thou shalt be condemned So Luke 7.29 The publicans did iustifie God that is they did acknowledge and confesse him to be iust And Luke 16.15 you iustifie your selues before men that is you will be accompted iust In this sence they are pronounced iust before men by the later which do iustlie as Iames. 2.12 Abraham is said to be iustified that is to be pronouÌ„ced iust before men by the effects 3 It signifieth to prouoke and stirre vp others vnto righteousnesse by teaching and instructing them as Dan. 12.3 They that iustifie others that is doe instruct them vnto righteousnesse or by their teaching and instruction doe make them iust shall be as the stars in the firmament And Apoc. 22.11 Hee that is iust let him be more iust that is let him profit in well doing In which signification did Paule vse this word in the doctrine of the Iustification of a man before God Not in the first sence nor in the third but in the second which is
the Church hath borrowed the name of scandall to signifie layings in waite wherewith men are intrapped euen as beastes in the gins d Esa 8.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly when something in the way hindreth the feet whereupon a man lighting doth stumble deriued of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to stumble Rom. 14.13 to put a stumbling block or scandall before his brother hence it is called the stone of stumbling e Rom. 9.32 33 1 Pet 2.8 For euill examples of sinnes are like vnto certaine stones on which men lighting do stumble yea doe fall downe flatt Whereupon is that 1. Cor. 10.12 he that standeth let him take heed least he fall And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriued of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to hitte against a thing to disturb or break of it is the very offence it selfe or the dashing against any thing in latine they call offence when in the way there lies some stone or logge against which men as they walke doe stumble so as they hurte their feete or else fall downe headlong whereupon Leuit. 19.14 it is said put not a stumbling block before the blinde Now this word scandall is in the perdicament of relation wherby it comes to passe that it signifieth sometimes the matter that is to say the very obiect or impediment offending any man and sometimes the manner or forme that is the very offence it selfe VVhat is the scandall Whatsoeuer is the cause or occasion to any man of offence whether it be word deed or example or counsell whereby our neighbour is either grieued or troubled or offended so as he is either hindered in the streight course of saluation or turned out of the way or is induced to any errour or sin Rom. 14.15 1 Cor 8.9 or else is confirmed in some euill a How many are the kindes of Scandalls Bernard maketh twoo Inward and outward Inward is when the old man giueth offence to the new man touching which Mat. 5.20 If thy right eye offend thee plucke it out cast it from thee where by the ey hand and foot he vnderstandeth the lustes of the flesh or of the olde man which doe often annoy the new man all impediments although neuer so deare which hinder a man so as he cannot walke in the continuall obedience of the law of god Outward which cometh from without and giues any man the cause or the occasion of falle This externall scandall how many folde is it Threefold Actiue either giuen or afforded passiue or taken and mixt of them both VVhat is a scandal giuen Whose fault proceedeth from the author of the thing or action it selfe either when a man doth giue another an effectuall cause of falling or else some word or deede that is euill in it selfe because it is repugnant to the loue of God and our neighbour and therefore such a thing as of it owne nature and of it selfe doth either confirme the liberty of sinning in others or else either greiueth the godly or doth carie them into error sinn a Math. 18.6 7 whereof Christ speaketh to Peter Math. 16.23 Get thee behinde me Satan thou art an offence vnto me For though Christ himselfe did not stumble yet there was noe let in Peter but that Christ being astonished with thinking of the crosse should haue broken off the course of his calling and Peters speach in very deed did greeue him and might haue giuen an occasion of falling to the weake How manifold is a Scandall giuen Double by deuiding the subiect into the accidents priuate publick Priuate which may also be called Domestical whereby one or some few are offended as children seruants husbands wiues as when the child seruant Husband or wife see the parents Maisters wiues or husbands abstaine from the worship of God heare them sweare to doe any thing or to speake vnchastly whereby it presently commeth to passe that they are either greeued or else ready to imitate their examples Against which Christ speaketh whosoeuer shall offend one of these litle ones which beleeue in me it had beene good for him rather that a Milstone should be hanged about his necke and he should be cast into the sea Mark 9.4 Publick is whereby some whole multitude is offended or else that which giueth an occasion of falling to many weake ones as coueteous men doe whoremaisters drunkards and such like which by their bad manners offend the Church and doe cast both themselues many others headlong into ruine 2 A scandall giuen is distinguished by the distribution of it from the adiuncts or from the difference of the persons that cause it and hereby it comes to passe that one is farre more greuous and pernicious then another for that which is giuen by a person placed in some great dignity is more dangerous and his example hurteth more then that which is giuen by some priuate person or otherwaies obscure So the adultery of Dauid the king is more greeuous a. Sam. 12 12. c. then of some obscure Citizen and therefore a scandall is more seuerely punished both in regad of the person himselfe who doth disgrace that place into which he is exalted by god as also in respect of other men to whome he hath giuen a more effectuall cause of falling by his euill example So that scandall is most greuous which is giuen of the ministers of the Churches and the students of diuinity when they either by false doctrine or impure liuing giue occasion to many to speake ill of the gospell As the sinne of the sonnes of Helie is said to be exceeding greeuous in the sighte of the Lord a 1 Sam. 2 17 And they sinne more hainously which be in the communion of the Church then they which be without So the gouernour of a familie being a drunkard sinnes much more greuously then a seruant VVhat is the cause of offence giuen The remote cause is the iudgment of God 1. Against the wicked as was the scandall and impediment which the wise men of Egypt gaue vnto Pharoh b Exod 7 22 And the false prophets in whome was the lying spirit gaue to King Achab c 1. King 22 22 and the lying signes of Antichriste wherewith those which receiued not the loue of the truth were deceiuedd. a 2. Thess 9 10.11 2. The iudgment of God for the godly or the good of the elect whereof 1. Cor. 11.19 There must be deuisions that those which are approued that is whome experience hath shewed to be of faith vnfained and sincere pietie might be made manifest The nearest cause is Satan whoe moueth men to all euill The helping cause is the naughtinesse and corruption of mans nature false teachers the vnskillfullnesse pride coueteousnesse impatiency of teachers In respect of which causes Christ saith Math. 18.7 It must needs be that offences come that is by necessity not by
compulsion nor by this necessity proceeding from God but from the voluntary corruption of man for no man is an offence to another against his will or through inconsideration but of purpose with deliberation Therefore though it be necessary that offēces come yet woe vnto the world because of offences VVhat are the ioint causes or by how manie meanes is an offence giuen Foure First By false doctrine and false worship such be heresies errors worshipping of idoles superstitions the traditions of men whereby the weake are withdrawne from the simplicity of the word 2 By word or speach and that either filthy cursed or blasphemous 3 By life and behauiours repugnant to the law of god such are filthy gestures hainous offences and euill examples in the abuse of Christian libertie whereby the weake are discouraged from christianity but for the most part the offences giuen by doctrine do more harme then the offences by manners because they worke more closely presently assault the faith but these other doe sooner appeare and doe lesse hinder our faith as in the beginning the deuill gaue Eue a deadly wound putting into her a false perswatiō a Gen. 3.2 And Solomons idolatrie brought forth the worshipping of idols for a long time after VVhat punishment is appointed for the authors of this scandall Christ Math. 18.17 doth threaten that lamentable sentence or horrible woe against them woe be vnto the world because of offences and. verse 6. he pronounceth that it is better for that man by whome the offence is giuen that a milstone being hanged about his necke hee should be cast into the bottom of the sea VVhat is an offence taken That which men take vnto themselues from the doeings or sayings of other men either from true doctrine and the outward forme of the Church or else in generall from any other things whatsoeuer But in speciall some speach of ours purpose or deede which is godly iust and of it selfe honest or at least not done wickedly and vnseasonably By meanes whereof notwithstanding some mā doth iudge ill of vs but without cause either of some frowardnesse ill will or a certaine sinister spitefulnesse of the minde or else vpon error and taketh it as an occasion of offence How manifold is an offence taken Double either from man or from the deuill from man which also by deuision of Accidents into the subiects is double of the wicked and of the godly The scandall of the wicked is of worldlie men as of the wise men of this world and of hypocrites who are offended 1. at the poore estate humility and crosse of Christ in our flesh assumed 2 At the absurdity imprudently conceiued of the nouelty simplicity of the doctrine of the gospell and preaching of grace whereby we are taught that all men being by nature sinners subiect to the wrath of god are iustified and saued thorow grace or by faith alone in Iesus Christ and by the article of election predestination and the mortifying of the old man 3 By the life and actions of the godly whereby they imagine themselues to be controlled in the free vse of the thinges of the worlde 4 Lastly by the crosses and persecutions which goe hand in hand with the profession of the gospel which offence because it springeth from the malice of them that are offended and from their spite it is called the offence of the Pharises of which Math. 15.12 The discples said to Christ dost thou not know that the pharises are offended hearing this speach of thine So Christ and the gospell were to the Iewes an offence taken and to the Grecians foolishnesse 1. Cor. 1.23 And the stone of offence And the rocke of offence to the twoe houses of Israel a. Esa 8.19 Luk. 2.34 1 Pet. 2.7.8 to witt by accident and priuatiuely as Christ being despised and reiected is the author of iust condemnation whereas in truth and by himselfe but to the elect he is the way the truth and the life and the fountaine of all good Concerning this we must obserue the warning of Christ Blessed is he that is not offended in me Math. 11.5 So the sermon of Christ concerning the eating of his flesh was a scandall to the Capernaites b Ioh 6.41 57 60 So the Iewes were offended with Peters going in to the Gentiles c gal 2.12 So the righteous actions of the godly are an offence to the wicked d Psal 56.6 7 So the disciples of Christ pulling the eares of corne are an offence to the Pharises e Math. 12.2 So many are offended by reason of the iarres which follow the preaching of the Gospell to condemne it VVhat are the causes of this offence taken The principall efficient cause is the iust prouidence of God which doth decree and execute this although men stumble through their owne malice as it is written Behold I put in Sion a stumbling stone and a rocke of offence The second cause is Satan who prouoketh the wicked to take all things in the worst parte The instrumental cause are the men themselues who are offended at the godlinesse of others The causes assisting are the blindnes of mans reason the corrupt iudgment of the world the affections of the flesh enuy malice rash curiosity the neglect of the holy scripture bad opinions conceiued the perswasion of a mans owne righteousnesse the desire of gaine and keeping credite hating to be instructed occasions are the confessing and preaching of sound doctrine the behauiours life deeds and crosses of the godly the condition of the truth As for the forme or manner it is expressed in diuers examples Is this kinde of Scandall to be auoided No but not to be regarded according to the comaundement of god Deut. 33.9 He that shall say to his father or to his mother I know you not he that shall not acknowledge his brethren and his sonnes these do keepe thy law o Lord. And according to the rule of Christ concerning the Pharises which were offended at his word Math 15.14 Let them alone they are blinde and the leaders of the blinde that is neglect them neither take care for offending them and of the Apostles Acts. 5 29. we must obey god rather then men And of Bernard It is better an offence should come then that the truth should be forsaken Besides we must preferre the first and second commaundement before all the duties to men according to the example of Elias against Achab a. 1. King 18 18 and of Paule against Peter those which plaid the Iewes b Gal. 2 3.4 5 11.14 What is the offence of the Godly taken Which is taken only of such as be yet weake in the Church or not wicked but is greedily taken of them that be more malicious that they may make the doctrine of the gospell doubtfull and vncertaine to the simple sort either by the calamities of the church the punishments of the innocents the heresies dissentions which
trouble the church or else by the multitude power and authority of the aduersaries of our doctrine and by the flourishing estate of the wicked and the prosperous successe of all thinges whereupon the prophet saith my feete were almost mooued because I burned with zeale as concerning the wicked beholding the prosperity of the vngodly Psal 73.2 VVhat remedy haue the weake against this Scandall If we call to minde the condition of the auncient Church and kingdome of Christ if we meditate vpon the heauenly doctrine and marke the ruine of the wicked and the blessed end of the godly this the Prophet teacheth vs in that same Psal v. 16. I mused saith he that I might vnderstand this but it was hard for me vntil I came into the sanctuarie of God considered their latter ende So Iob contemning the prosperity of wicked men in the middest of his afflictions burst forth into this speach Iob. 19.25 I know that my redeemer liueth and that I shall rise againe at the last day What is that offence taken which comes from the Diuell When men doe wretchedly abuse the faultes and sinnes of the saintes to encourage them to sinne as C ham the drunkenesse of his Father a Gen. 9.2 orhers the incest of Lot b Gen. 19.30 31. Dauids adulterie and murder c 2 Sam. 12 2.3 15 the periury of Peter d Math 26.72.74 Zacheus his extortion e Luk. 13.8 such like that they may without shame giue themselues to all kinde of wickednesse And it is well called Diabolicall of the quality and not of the subiect because it is vsed maliciously to the disgrace of the Fathers and the reproaching of God and therefore ought aboue all the rest to be taken heed of What is the third kinde of offence You may call it a mixt kinde of offence that is partly giuen partly taken to witt when a man doth vse his christian liberty vnseasonably or else when a man dallieth with the enimies of the truth yet this kinde of offence seemeth to be more like to that which is giuen then that which is taken For the auoiding wherof this rule is to be obserued we must doe nothing without faith and against charity Therefore Paul 1. Cor. 6.12 And. 10.23 saith All thinges are lawfull for me but all things are not expedient And the saying of Clement they which doe whatsoeuer is lawfull for them doe quickly come to doe that which is not lawfull VVhat is the end of offences The purpose of Satan who stirs vp scandalls is to draw men from the truth to stablish errors to corrupt good manners to waste the Church to increase his kingdome to hinder the glory of God to harden and to destroy men But the purpose of god who decreeth them is to proue his owne to manifest the reprobates that there might be made a manifest difference betweene the true worshippers of God and hypocrites a 1 Cor. 11.9 VVhat is the vse of this doctrine That our mindes being confirmed by the word of god against offences and our affections brought into order according to the direction of the law of god we might be sincere and without offence vnto the day of Christ full of the fruites of righteousnesse which are to the glory and praise of god thorow Christ Iesus VVhat thinges are contrarie to an offence giuen Honest examples speaches and deeds which inuite others to imitate them according to the commandemente Math. 5.16 let your light so shine before men that they seeing your good workes may glorify your father which is in heauen The fiue and thirtieth common place Of Prayer What meane you by the word Prayer NOT after the manner of Rhetoricians an order of speech throughly laboured by art which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but according to diuinitie a holy speech or talke with God not so much of the mouth as of the heart which also in other termes we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call vpon to request which is properly spoken of him who being in danger desireth the helpe of God with a crying out Hereupon by a Synecdoche it is taken for the whole worship of God b Acts 2 21. 1 Cor 1 2 2 tim 2 22 also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer or intreating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suplication The Scripture also Allegorically or Metaphorically calleth it the calues fruit of the lips a sacrifice of praise incense and a sweet smel c Ose 14 3 Psal 116.17 141.2 Heb 13 15 Malach 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat is Prayer The Greecians doe thus define it Damasc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Prayer is an ascending of the minde towards God and a request of things conuenient of him By a translation taken from burnt offerings vnto prayers Act. 10.4 Thy prayers and thy almes b Acts 2 21. 1 Cor 1 2 2 tim 2 22 are come vp into remembrance before God Or prayer is a holy meditation of things pertaining to the glorie of God and our safetie and an earnest wishing and desiring of the same proceeding from a filiall or sunnelike trust in God to the which for the most part thankesgiuing is wont to be added of holy men for benefits receiued from God Or it is an ardent affection mounting vp to God whereby we doe both aske and expect from God alone for Christs sake gifts spirituall and corporall according to his commaundement and promises and also do giue him thanks for gifts receiued Or it is an ardent earnest laying open of our hart before God wherby from faith in Christ we do either request or intreat for any thing or do giue thanks for benefits receiued whether this be done with words or without words as with grones fighs alone Wherby it is gathered that the ten commandements the Angels salutation the rehearsing of the Creed are no praiers because in these nothing is asked of God Though simple people vse those as prayers Of how many sorts is prayer Twofold in regard of circumstances Publicke or Solemn which is made in a publicke Ecclesiastical assemblie for the most part is wont to be vocal it is the 2 part of the ministery a 1 King 8.41 Esr 7 23 3.1 And Priuate which euery one do vse priuatly either at home or abroad in secret corners of the hart as Christ praieth in the mountain b Marke 6.46 Acts. 10.9 Peter in the vpper part of the house Izack in the field Daniel in the den Paul at the shore How many are the parts or kinds of prayer vel precamur vel deprecamur aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul 1. Ti. 2.1 doth reckō vp 4 which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a deprecation whereby we desire the turning away of some euil which eyther troubleth vs alreadie or hangeth ouer our heads of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to aske to pray as Luk.
in time they should haue had Lib 12. Cap. 13. de ciuit Dei that of a perfect stature without vse but not without difference of Sexes c Math. 22.30 namely such as were the bodies of the first man and woman before the fall without any blemish or deformitie d Gen. 225 3.7 for seeing the resurrection is a certaine new creation or reformation it is meete that it should be conformable to the former and therefore very good that is perfect in it kinde and chiefly such as is the body of Christ to whō the bodies of the godly shal be made like but not equal e 1. Cor. 15.40 6. Clearnesse brightnesse and glory or excellencie beautie for the bodies of the iust shal be cloathed with heauenly glorie diuine beauty as with a robe although by distinct degrees as it is said 1. Cor. 15.40 The glory of the heauenly bodies is one and the glorie of the earthly bodies is another c. and Dan. 12.3 by the words of Christ Mat. 13.43 comparing them to the brightnesse of the Sun affirming that the Saints shall be like the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22.30 it is concluded that they shall be bright or cleare yet without preiudice to their substance quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a continuall accident to a bodily nature But the bodies of the vniust shall rise againe immortall and incorruptible indeede and yet subiect to suffer because they shall be vexed with vnmeasurable torments and sorrowes and shall cōtinually remaine on liue without food and other helps that besides their intent they may suffer due punishment saith Hierome in hell in eternall reproach and without light holden vnder infernall darknesse bound hand and foote in weeping and wailing Yet must we not dispute curiously of the manner and forme of the resurrection beyond the word of God What shall be the state of the Godly soules The glorious image of God shall shine in them 1. Their minde or vnderstanding shal be ful of wisdome and the knowledge of God which God shall immediately reueale vnto them by no seruice of men or Angels because God shall be all in all 1. Cor. 15.28 that is he shall worke in all the elect all those things which appertaine to their full and perfect blessednesse but yet in that measure wherunto euery one was appointed by God a 1 Cor 13.12 Eph. 4.14 23 Col. 1.10 2. Their will shall be ful of iustice holines the perfect loue of God their neighbour shall be most ready earnest to performe obedience vnto God b Ezech 11.19 3. All their affections shal be most pure not grosse nor muddy nor shal they disquiet their minds finally there shal bee a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or comlye disposition of all the faculties of the soule For then saith Bernard God will fulfill the rationall soule of the godly with the light of wisdome the irrationall part of the soule with reasonablenesse the angrie part with perfect quietnesse What is the end of Resurrection That all mankinde entirely might be iudged at the tribunall seat of God and so the rewards of obedience giuen to the godly and to the vngodly their deserued punishments c 2 Cor 5 10 Ioh 5 29 that is that those wholy in soule and bodie may enioy a blessed and perpetual happinesse wirh Christ their head and these wholy may be deliuered to eternall torments with Sathan their head and his wicked Angels and so that Christ may raigne truely and perfectly for euer To be short that the Church might tryumph gladly with Christ her Spouse for euer and the enemies of Christ might for euer lie prostrate and subdued vnder his feet What is the vse of the Doctrine of Resurrection 1. It is a common comfort 1. Against all calamities persecutions sicknesses and despights wherewith our bodies are molested in this life a Ioh. 19 25 2. Against our sorrow for the death of friends b 1 Thes 4 13 3. Against the terrour of death approaching c Revel 14.13 2. It is a bridle whereby we are withdrawne from sinne as a spurre wherewith we keepe our bodies holy and pure vnto immortall glorie and by which we are stirred vp to goe on forward in true godlinesse and holinesse Whereupon saith Hierome Whether I eate or drinke or doe any thing else alwaies that terrible voice soundeth in mine eares Arise yee dead come vnto iudgement 3. It warneth vs that wee honour the bodies of the Saints that we bury them honorably and that wee keepe cleane those places wherein the bodies of the Saints as it were brought a sleepe do lie hid vntill they shall bee raised vp by the trumpet of the Archangell What is the contrarie hereunto The errour of the Atheists who call death the last end of all things and the destruction of the whole man which was also the errour of the Sadduces who professed that there was no Resurrection of bodies and that there was a mortalitie of the Soules 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration and transmigration of the soule from one bodie to another an errour of the Pythagoreans who affirme that Euphorbus was turned into Pythagoras and Homer into a Peacock The errour also of the Chiliasts who abusing that place Reuel chap. 20 ve 5. by which a certaine number for an indefinite is signified the time wherin we remaine now vnder the protection of Christ in his kingdome which is the church Imagin that Christ shal raign on the earth a thousād years together with the Saints in great delights exceeding pleasantnesse of bodie when on the other side the Scripture affirmeth that Christs kingdom shall be eternall and that there shall be no end to the blessednes of the elect nor to the torment of the reprobate 3. The errours of such as are curious whereof some dreame that the soules shall rise with the bodies as though man dyed wholy others as the Maniches that the soules shall put on new bodies in steede of the former by that meanes making a creation of new bodies not a resurrection of the same others also that the soules being separated from their bodies doe sleepe and shall bee raised vp with the bodies 4. The opinion of Hymenaeus and Philetus who not discerning the spirituall resurrection from the bodily said the resurrection was past alreadie a 2. Tim. 2 18 5. Their Errour who teach that by the resurrection bodies shall be essentially changed into the nature of spirits 6. The doating opinion of Origen who taught that an Ayrie or diuine bodie should rise againe but not a fleshie 7. The errour of the Mahumedists and Saracens who imagine that meates and drinke shall in verie great abundance be ministred to the blessed and that they shall haue plenteous exercise of carnall pleasure moreouer also that the bruit beasts shall bee raised from the dead The eight and
ouer all things authoritie of iudging and euen the decree it selfe Dan. 7.9.10 The auncient of daies did sit and he sat in iudgement and the bookes were opened and Iohn 16.8 When the holy Ghost commeth he will reproue the world of sinne of righteousnesse and of iudgement 2. The vrgent cause in vnbeleeuing men is originall and actuall sinne against the law of god also the contempt of the gospell but in god most vpright iustice being an auenger of iniquitie and a maintainer of pietie according to the eternall decree of god himselfe 3. But as concerning the manner or exercise of the iudgement the Efficient cause and helper of iudgement or the Iudge that shal be is Christ the sonne of God as he is man or the sonne of man For truely euen he shall iudge who was iudged himselfe that the wicked may behold his glorie whose meekenesse they despised Ioh. 5.22 The father iudgeth no man but hath committed all iudgement to the sonne And ver 27. To him he hath giuen power to execute iudgement in that he is the sonne of man Act. 10 42. He commaunded vs to preach vnto the people and to testifie that euen Christ is ordained of God a Iudge of quick and dead And chap. 17 31 God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed Ro. 2 16 There shall be a day wherein God shall iudge the secrets of men by Iesus Christ 2 Tim. 4 1. Iesus Christ shall iudge the quick dead in that his glorious cōming in his kingdom 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels shall be ministers who shall be present to serue Christ in the execution of his iudgement for they shall gather before him all people they shall separate the elect from the reprobate they shall carie the elect to meete Christ in the ayre they shall cast of the reprobate with the diuell and his Angels into euerlasting fire a Math. 25.31 Shall then the sonne without the father and the holy spirit be the iudge and execute that iudgment Not simply but after a sort that is according to the argumēts and reasons which in this separate him from the father because the father iudgeth no man namely a part as the Iewes thought but hath committed all iudgemēt to the sonne that is to say that he might iudge and gouerne all things by the sonne Ioh. 5.22 Or because the sonne is wisdome and trueth begotten and proceeding from the father and representing him perfectly and iudgement ought to bee performed in wisdome and trueth therefore is the power of iudgement giuen to the sonne of God by a certain appropriation that as the father worketh all things by the sonne Ioh. 1.3 for as much as he is the cunning of the father saith Augustine lib. 6. de Trinit So likewise doth he iudge all things by the sonne for as much as he is the wisedome and trueth of the father which is signified Dan. 7.9 13 where first it is said that the auncient of daies did sit and after is added that the sonne of man came euen to the ancient of daies who gaue him dominion and honour and a kingdome whereby is giuen vs to vnderstand that the authoritie of iudging is in the father from whome the sonne receiueth power to iudge Therefore is not the father said to iudge in that day for in the iudgement to come the father shall not appeare in visible forme but the sonne shall in the forme of a seruant which truely is not the forme of the father but of the sonne saith Augustine neither is it that forme of the sonne wherein he is equall with the Father but wherein hee is lesse then the father that in iudgement hee may bee cleerely perceiued of the good and bad and may performe those parts which belong to a Iudge Math. 24.30 Doth the povver of iudging accord in Christ as he is man and not as he is God onlie It doth because the father hath giuen him power to execute iudgement in that he is the sonne of man not truely for the condemnation of humane nature for nothing could let all men to be iudges but for the glorious condition which followeth the personall vnion of the diuine and humane nature because in his humane nature he is head of the whole Church a Eph. 1.12 Col. 1 18 God hath subdued all things vnder his feet 1. Cor. 15.27 and because of the entercourse of the Diuinitie to the soule of Christ it is meete for him to knowee and iudge the secrets of all hearts Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father but also according to his humane nature for the agreeablenesse and affinitie betweene men and him moreouer they that are to be iudged shall behold him their iudge Who shall sit in companie vvith Christ the Iudge The Apostles and the rest of the Saints Mat. 19.28 a luk 22.30 I appoint vnto you a Kingdome saith Christ that ye may sit on seates iudging the twelue tribes of Israell And 1. Cor. 6.2 Know yet not that the Saints shall iudge the world that is the route of the vngodly and that we shall iudge the Angels meaning the wicked b Iud. 14 Reue. 20.4 which is said therfore to be 1 In as much as the Saints are the members of Christ the iudge 2 Because God hath ordained to gather all his aduersaries before himselfe and before the assembly of the Church c Ioel. 3.2 3 Because the Apostles shall iudge the world by their doctrine which they haue preached and shall approue the sentence pronounced by Christ and to his iudgement shall all the godly subscribe 4 The godly also shall iudge the wicked by the example of Faith and repentance by which meanes the Apostles faith shall take away all excuse from the Iewes for as Christ saith of the Queene of the South and of the Niniuites Luk 11 31. that they shall rise in iudgement and shall condemne that generation which was not moued at his preaching Who are they which shall be iudged All men without exception as many as haue bin since the creation of the word as it is in the Creede he shal come and iudge the quick namely whom he shall finde remaining on liue at his comming who shall be changed in a moment that is they shall bee translated from a mortall condition to an immortall and all the dead that is which are departed this life before the last day whom he will raise vp from death d Rom. 14.12 2 Cor. 5 10. We must all appear before the iudgement seat of Christ 2 And the Angels which sinned and kept not their first estate but left their own habitation are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 Iud. 6. 3 The man of sinne himselfe especially that sonne of Perdition Antichrist
owne motion and instinct but all how manie soeuer doe come are called of God How many waies is the name of church vsurped in the scriptures 1 Largely or politiquely for euerie ciuill companie of men as Act. 19.32 There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confused assemblie Verse 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawfull or comely assemblie which is not onely contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a seditious and tumultuous congregation but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an assemblie solemnly proclaimed 2 Spiritually and. 1. strictly for the multitude of the Godly alone who doe all and in seuerall cleaue fast to the true god by true faith a Act. 20.17 28. 1. Tim 3 15 2. more strictly for an ecclesiasticall synode or councill because it is gathered together in the name of the whole church whereof it hath charge and it is called by Paule a presbyterie c 1 Tim 4 14. 3 b Math 18 17 most strictly for a little Church that is the faithfull seruants of some familie d Rom 16. â— 3 Commonly for an holie multitude either of one prouince or of the belieuers dispersed through the world wherein truly the godly and the hypocrites are mixed in this earth e 1. Cor 11 18 22 4 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a place wherein the faithfull doe assemble togither to heare or to preach the word of God f 1. Cor. 14 34 5 It is abusedly taken for the false church which is called the malignant church g Psal 26.5 which is a conuenticle and conspiracie against Christ and his trueth what is a church It is a multitude of men Elect and effectually called from the world by the preaching of the gospell and so of Christians or such as belieue in Christ and depend on him as on their only head and do openly professe their beliefe on him and doe know and worship God by their beliefe and by his word reckoning also those that are newly instructed and the children of the Elect and sometimes also of hypocrites although by reason of their yong yeares they are not capable of vocation or of the Sacraments h Ro. 10.14 Act. 2.39 1 Cor. 7.14 Or it is a companie of men dwelling euerie where called by God from the corruption of all mankinde into the spirituall kingdome of Christ by the voice of the Gospell seuered and distinguished from other companies of men by the hearing of Gods word by faith by the sacraments by inuocation by holynes of life and by profession which is grounded on Christ the corner stone that God may dwell therein and may be therein worshipped according to the doctrine of the Prophets and Apostles for euer Iohn 10.4.5 My sheepe heare my voice not the voice of another The definition is cleare by the example of Abraham who with his familie being called out of Hur of the Chaldees and from amongst the Idolaters obeied the voice of God and sequestred himselfe by his obedience toward God and the profession of his faith from the prophanenes of the world a Gen. 12.1 13.18 15.6 17 23. Acts. 7.3 Rom. 4 13 c. Or in a word b 2. Cor. 2 14. a church is a communion or societie of men through faith which is by hearing of such as are iustified and sanctified in Christ Iesus through the holy Ghost and not such a society as consisteth in a Platonicall Monasticall Anabaptisticall communion of substance or possessions but in spirit Doctrine Faith hope bountiefullnes and in other exercises of Piety In the outward companie whereof neuerthelesse there are many hypocrites How maniefold is the church It is one onely because there is but one bodie of Christ compacted of diuers members as there is one god the Father and father of all one Christ the mediatour and one onely head of this mysticall body one faith and one hope through the holy spirit both these are one not in number but in kinde last of all there is one eternall life It is said to this whole church Gal. 3.28 All ye are one in Christ Iesus that is as one man to signifie a most excelent coniunction And. Ephes 4.4 There is one body of Christ one spirit of life euen as ye are called in one hope of your vocation And. Cant. 6.8 My done is one and vndefiled prefigured in Noahs one Arke c Gen. 6.14 1 Pet. 3 20 And Iohn 10.16 There is one sheepefolde and one shepheard Moreouer there is one by consent of doctrine by a conformable interpretation of the places of scripture vnto the Analogie of faith by a pure administration of the sacraments One by the author and head of saluation by the subministration of one spirit and by the bond of the same spirit lastly by coniunction of mindes d Act. 4.32 though diuers be called thereunto at diuers times and in diuers places But is not that one onely church deuided Yes and that diuersly 1. In respect of the Essence for there is one called a church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplie of the same signification an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part aequiuocally The church simplie and of the same signification is whereunto that former definition of the essentiall church doth agree namely that it is a companie of men which knoweth and worshipeth the onely God in Christ according to his written word and obeyeth him sincerely in all things and yet after a sundry measure which also is called the Orthodoxe pure and well aduised Church But that is called a church after a sort which departeth from that knowledge of God and from performing the worship of him according to his word which is wont to be called a straying erring hereticall or schismaticall church be it in faith or charity or in both So the companie of christian men which are now in Greece vnder the Turkish Empire so the crew of Anabaptists or heretiques that haue not vtterly falne away from the doctrine of the Gospell so the rable of papists likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequiuocallie after a sorte are churches as a man polluted with the leprosie and madd ceaseth not to be a man Whereupon Tertull. lib. 4. contra Marcion The waspes make coambes and the Marcionites make churches also But among these companies which are are called churches in part onely and equiuocally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who retaine more of that definition are also more rightly named a church and those who come short of that definition are more improperly and lesse truely called a church 2 A church is deuided in respect of degrees for one is called a perfect another an imperfect church The perfect is that which firmely consisteth on these two partes namely on the full knowledge of Gods word by his word and on the full obedience to his reuealed will a Iohn 1.14 17.23 Ephes â—
h 2. Cor. 2.11 1 Iohn 3.29 of which mariage the bridemen are the ministers of the word the friendes of the bridegroome are they i Iohu 3.29 that according to the world allure the bride betroath her and bring her dressed and adorned vnto the bridegroome k 2. Cor 2.11 l Exod 19 6. Reu 1.6 1 Pet. 2 5 9 11 The Elect stocke the royall Priesthood the holie People the People whome God challengeth as peculier to himselfe 12 The communion of saints by reason of the spirituall participation of Christ and all his benefites m 1. Ioh 1 8 1 Cor 1 9 Ephes 4 4 Rom. 12 5 13 Col 3 and of the mutuall communion of the giftes of the same Christ among the faithfull being one heart and one soule n Acts. 4 32 13 A flock of sheep and the sheepfold of Christ because it heareth and followeth his voice 14 The world taken in the better parte o Luk 12 32 Iohn 10 16 because it is the most noblest parte of the world and that the whole state thereof might be opposed to one people p Iohn 3 16 1 Iohn 2 2 2 Cor 5 19 15 A floare q Luk. 3 17 because as in a floare the sheafes are gathered with the straw and chaffe togither and after the threshing the wheat is discerned from the chaffe in the vanne So there are as well godly men as hypocrites assembled in the outward society of the church but straight way they are seuered by the outward preaching of the Gospell as with a vanne 16 The new Ierusalem r Gal. 4 26 Reu 3 12 and Sion ſ psalm 2 6 the kingdome of heauen or of Christ or of God 1. t Mat 5 19 20. because it is gouerned by God after an heauenly manner 2 because the Citizens thereof conteminng worldly thinges aspire vnto heauenly Last of all it is also compared to a Candlestick a Reu. 1.20 to a douehouse b Esa 60.8 to a Doue c Cant 2 2 14. 6.8 namely because these verses of the doue doe fittly belong thereunto No gall she hath yet groneth much nor hurts she with her bill Her tallents harmeles and her crop with cleane corne doth she fill To a small ship or boate d Luke 8 22 because while it is on earth it is like to a boate which one while is caried on the sea with a calme prosperous gale by and by the windes rising the waues swelling it is in danger whose Pilot is Christ whose watermē or mariners are the ministers To a field e Math. 13.24 and to a Plowed Land f 1 Cor. 3.9 to a drag net conteining fishes good and bad g math 13 47. to one singuler man h Ephes 4.13 to declare the vnitie thereof Lastly to a glasse in beholding whereof the very Angells doe good acknowledging the manifold wisedome of God in the agreement and repugnant concord of so manifold a multitude i Ephes 3 10 Why is it called an holie church 1 Because it is redeemed cleansed iustified and sanctified by the blood of Christ k 1. Iohn 1 7 Ephes 5.25 26. Heb 91 2 Because receiuing that benefite by faith through the holy Ghost it studieth holines and righteousnes by the which study the imperfect holines thereof is daily encreased but shall be perfected afterward in an other life l Rom 8.1 Ephes 5 26 27 Phil 3.12 All which are attributed to the church for the Elects sake onely m Rom 1,7 8 1. 1 Cor. 1.2 6.11 What is the finall cause of the church The true worship of God for it is elected chosen and ordained for the true seruice of God and to glorifie god both in this life and in the life eternall also n 1. Pet. 2 9 But the end whereto the church endeauoureth is God in whose presence there is fullnes of ioyes namely that heauenly inheritance which can neither perish nor be defiled nor corrupted o Psal 16.20 1 Pet 1 4 2 The verie perfection and absolute finishing of the church in that last day when all the elect shall be gathered togither from the foure windes and then at last we shall all grow vp in the vnity of faith and acknowledgment of the sonne of God vnto a perfect man and vnto the measure of the age of the fullnes of Christ Ephes 4.13 VVhat is the Effect or office of the church To heare the voice of her shepeheard to flie from the voice of a stranger to belieue gods word and to obaie it to vse the sacraments lawfully to acknowledge to receiue and to imbrace only Christ for the shephearde for the teacher for the head for the spouse and for the sauiour lastly to exercise the keies receaued from Christ that is to keep diligētly the ministery of gods word a Iohn 10.5 1 Cor 11 23 mat 16.19 18.18 Iohn 20.23 Heb. 13 17 What is the fruite and vse of the article of the church 1 That we should desire nothing more then to abide in it without which there is no saluation 2 That we being assuredly perswaded we be the citizens thereof should nothing doubt of our saluatiō grounded in christ frō whōe we cā no more be plukt thē his mēbers may be torne rēt a sūder 3 That we may perceiue that those promises perteine vnto vs saluation shal be in Sion God will for euer abide in the midst of Ierusalē that is in the church whereof mount Sion Ierusalem were tipes in times past least at any time it should be remoued b Ioel. 2.32 Addi 5.17 Psal 46.6 VVhat be the contraries to this doctrine 1 The enemies of the church which now then from Satās cāpe breaks out who like tyrāts by manifest strengh like Sophisters by corruptiō of doctrine like hipocrites by superstition like Epicures by leudnes of life do assault and fight against the church 2 The error of the prelates which exclude frō the church thē that are newly instructed infāts that are not yet entred in the sacramēts 2. which transforme the church into a ciuil kingdome that requireth a secular arme and into the greatest monarchy of the world wherin the Pope is chiefe ruler gouernour ouer all persons as well laymen as clergymen ouer Emperors Kings who hath authority in heauē in earth who is the vniuersal B. of the whole world 3. which teach that the church hath many heads that Christ indeed is the head of the church triūphāt but the Pope of the church militant which say that it is necessary to saluation to beleiue that the Bishop of Rome is ouer all churches or as it is in the article of Boniface the. 8. The greatest lord ouer all 4. which ty the catholick church not to the word onely but to a certaine place namely to the city of Rome to the Pope to the Bishops which make
personal succession to be an absolute sure marke of the church by the church they vnderstaÌ„d the pastors only and they cal it heresie to referre the name of the church to the number of the faithfull contrary to the saing of Christ super hanc petram i. vpon my selfe will I build my church contrary to the article of our creede which commaunds vs to beleeue the catholike church 5 which make the word of God subiect to the church and not the church subiect to the word of God 6 which make the doctrine and precepts of men the foundation vpon the which the church is built 7. which place the vnity of the church not in faith not in spirit but in the vse and similitude of such ceremonies and which teach that multitude visibility perpetuity antiquity and such like for the marke of the true church 3 The Romane clergie or that rabblement of Monks and Priests which depraue the naturall sence and meaning of the scripture and doe in very deede deny the office of Christ while they doe attribute to the worke of their owne or other that the most proper and peculier vnto Christ and their sectes whereof some are named after one teacher some after another whose rule they haue made choise of to follow and to liue thereafter 4 The assembly of all infidels which doe persecute and reiect the doctrine of the prophets and Apostles and Christ himselfe 5 The error of those men that are of opinion that euery one shal be saued in his owne religion when without that one alone catholicke church their is no saluation 6 Of the Academicks which haue brought into the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomprehensibility 7 Of the Platonicks which make the church to be altogether inuisible and on the contrary of them that thinke the church is and hath alwaies bin visible on earth 8 Of donatists Anabaptists and schismaticks which because of the wicked make a departure from the true church in which the true gospell is preached and the sacraments rightly administred which asmuch as in them lyeth deuide the vnity of Christs body breake the band of peace that is Charity wherewith Christ knits the church to himselfe these proudly contemne the church and indanger there owne saluation for he cannot haue any communion with Christ which will not haue communion with the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schisme not such whereat a wicked vnity is deuided like as the vnitie of the Iewes who hearing of Christ raised adissention among themselues whereby their vnity brake and was deuided a Iohn â— 16 10.9 neither such by which good Men seperate themselues from wicked men but factions whereby the society of the faithfull is deuided into contrary partes and studies as when the Corinthians were deuided into partes b 1 Cor. 10 11.12 3 3 either when they did disagre one from the other not onely in opinion and will but in the verie communitie of holy things and in rites and customes so that one anothers community and fellowship they auoided as damnable an heresie declares properly some certaine faction and sect about doctrine e Act. 5.37 and so heretickes are called which in such sort depart from the true and sound doctrine that contemning the judgement of God and the iudgement of the Church continue in their opinions and violate the concord and agreement of the Church 10 The contempt of Ecclesiasticall assemblies namely of them which seeme vnto themselues to knowe all things or which keepe themselues busied at home or which misliking the meanenesse of the preachers person or finding some other occasion of absence neglect Sermons or which for feare of the crosse or for the fauour of great men or of their friends contemne and set light by them Also the abuse of those men which either through some foolish deuotion or accustomed ostentation or to beguile the tediousnes of time frequent holy assemblyes either seldome or at them trifle the time away or let their minde raunge abroad or else after they haue heard a word or two depart out or in a word they heare indeed Sermos but yet liue wickedly The two and fortieth common Place Of the Ministerie VVhence comes this word Ministerie OF the Lattin word Ministre to minister or ferue The greeke name for Ministery is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying dust wheÌ„ce is this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seruant who labours til he be as of a dusty sweat a Math. 20 26.27 hence is it that in the new Testament this word is takeÌ„ for any person labouring b Rom. 16 11. painfully earnestly in any seruice c Rom. 13.4 for the common-wealth family or Church d Mat. 22 15 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with this word Ministerie signifiing both the office of e Act. 6.4 2 Cor. 6 3 Ephe. 4.12 â—eaching and also the performance of any Ecclesiasticall function There are diuersities of Ministeries but the same Lord. 1. Cor. 16. Not vnlike to this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liturgia comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe minister or doe ones duety so it is vsed Acts. 13 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest they ministred that is as Chrisostome expounds it preached not sacrificed except as the words Liturgia and sacrifice are vsed for the publick functions of the Church As Phil. 2 17. Though I be offered vp vpon the sacrifice and seruice of your faith And for this cause the Fathers called the Lords Supper a Liturgy and Sacrifice whence came that execrable errour of such as will haue the sonne of God daily in the Church to bee offered and sacrificed Hence also was it that publick officers both g Rom. 15.16 ministers and Magistrates were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DeacoÌ„s Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Heb. 1.7 Angells are called Ministers and ministring spirits Hence also was the publick seruice of the Church called a Leiturgie as Luk. 1.23 Yea and the verie execution of that seruice was so called as if a man should haue giuen that name to the Leuiticall sacrifices Heb. 10.11 euery high Priest standeth daily to Minister So that this action of his were it of preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or performing holy mysteries might be called a Liturgie Furthermore this name of Liturgie Oblation and sacrifice began to bee giuen Metaphorically to Almes h Rom. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles ought to Minister carnall things to the Saints at Ierusalem By the like reason all Christians may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers as Paul called Epaphroditus Phil. 2.25 To conclude in the Ecclesiasticall storie certain formes of seruice at the Church were called Liturgies as
before God hauing a couering on his head in which was granen the holines of God that God might be pleased with them Exod. 28.6 Although it appeareth and that by ancient institution 1. Chron. 24.2.3 that there were two priests who in course did exercise the Priesthood yet so as one was chiefe and the other next vnto him as it is plaine out of 1. Kings 25.18 and Luke 3.2 note we heere that it was not vnaduisedly done that the holy Ghost doth neuer in the New Testament giue the name of Priest or Priesthood peculiarly to the Ministers of the Gospell for Christ being made a Priest for euer according to the order of Melchisedech by the oath of God Hebr. 7.21 hath no companions of his Priesthood neither left he to his a Priesthood but a Ministerie and that because there remained for vs no such propitiatorie sacrifices to be performed as that was which was procured by the Priests in the law yet by a certaine similitude as they who preach the Gospell do kill with the spirituall sword and consecrate men to God they may be called Priests as also sometimes all the godlly are so called to whom it is said If ye will keepe all my commaundements you shall be vnto mee a kingdome of priests Exod. 19.6 What are Leuites Num. 8 7 They were inferiour Priests comming from and called so of Leui Iacobs sonne by Leah of whom some serued vnder the Priests in the Tabernacle and after in the Temple and they being purified by a holy water and sacrifice before the Church b Num. 18 6.3.6 did carie the Tabernacle which was portable and other things of vse and did minister to the high Priests as they sacrificed seruing them in the whole administation of sacrifices but they had not authoritie to sacrifice b Num. 18 6.3.6 and they themselues did pay tythes of their tythes to the Priests c Num. 16.26 for this cause the Deacons of the New Testament properly so called are by the ancient compared with them But of these afterward Dauid appointed holy Singers Treasurers for holy things Ouerseers and Porters and these from twentie yeares til 50 killed the sacrifices d 1. Chro. 23 35. but others being dispersed through diuers countries partly did seruice in the Synagogues and partly did sit in iudgement with the elders in the gate e EZec. 44.15 What were Scribes Of them there were three sorts one which stoode before Kings as 2. Kings 12.10 another who did write priuate contracts and instruments such as we call Notaries or Scriueners such were Cinney f 1 Chro. 2.55 Ierem. 32 1â— Psal 45.2 and in a word they were called Scribes being more skilfull then others in Gods law and they especially were of the Tribe of Leui g Ioh. 1.18 Esd 7.6 who both in the Synagogues and in the Temple did teach the law for the which cause they were called Lawyers and Teachers of the law h Mat. 17.29.23.2 Mark 12.18 so also they were called Scribes because they did write and interpret the law as it were keepers and teachers of the holy Tables i Iere. 8.8 What were Prophets They were persons immediately and extraordinarily called by God who should speake k Mat. 13.52 Hebr. 1.1 by an extraordinarie instinct of Gods alone Spirit those things which they did vnderstand that is such as were extraordinarily raysed vp for the gouernment of the Church to aske God vpon present occasion concerning her present calamities l 1. Sam. 2 27. as also in want of Priestes to deliuer to others doctrine immediately receiued from God to interprete the Lawe to restore Gods worshippe and as often as the people fell awaie to reprooue with great zeale and sharpenes of speach the Priests and Kings sinning or negligent in their office m 2. Sam. 12.7 Exod. 22.21 and so should instruct them and stirre them vp to good workes foretell certainly things to come as the mutation of Empyres punishment of sinnes speciall euents and deliuerance to the glorie of God and good of the people and which was most principall to comfort the people with the hope of the Messias to come and therefore being mooued by diuine inspiration they prophecied in seuerall prouinces assigned them of his Conception Natiuitie Passion Death Resurrection comming to iudgement and euerlasting kingdome a These were called Prophets of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell to which answereth that Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isay 1.6 er 14. c. Ezâ—ch 1.2.3 1 Pet. 1.1 2. Pet. 1.21 Esai 7.14 9 5.6 Mich. 5.2 Esai 53. Luke 24.27 Mantenesthai yet so as this belonges to profane prophets that to holy prophets Yet this is also true that they also are called prophets but distinguished from these who were ordinarie teachers and brought vp in the doctrine of the Law by men b Ier. 26.11.29.1 whence it is that Paule sometime vseth the word Prophecie for the interpretation of prophecies euen without the Spirit of fore telling things to come b Ier. 26.11.29.1 But by way of excellencie Christ the heade of all Prophets is called that Prophet Deut. 18.15 Iohn 1.45 Acts. 3.12 c 1. Cor. 14.29 Hovv vvere true Prophets made to prophecie Eyther by Visions and figures or Images offered to their minde or eyes d Num. 12.6 Whereupon they were called Seers e 1. Sam. 9.9 Thus Ieremie sawe an Almonde tree and a seething pot f Ier. 1.11.13 Ezechiell foure beastes and so many wheeles g Eze 1. Daniell the handwriting on the wall h Dan. 5.24 25. Zacharie a man riding vpon a red horse betwixt the Myrâ—le trees and foure hornes i Zach. 1.8.20 or by Dreames sent from GOD or by inward inspiration of Gods Spirit k 2. Pet. 1.21 or by expresse word by the apparition of an Angell representing GOD l Gen. 18.13 or by God himselfe speaking face to face with them that is familiarlie as hee did with Moses m Num. 12. 16.20.20 How did prophets differ from priests 1 Priests were euer of the tribe of Leui but prophets also of other trybes n Esa 1.1 20.2 Dan. 1.3 Amos 7.14 2. The Priests duety was not onely to pray and teach but also to performe holy rites which prophets did not for in that Elias sacrificed and that out of that place chosen by God o 1. King 18 38. it was extraordinary because he was moued by a priuate inspiration from God contrary to the generall law as Augustine saith in his 56 question vpon Leuiticus The lawgiuer when he commaundeth any thing contrary to his lawes his commaundement is to be reputed as a Law 3. Priests were chosen only by succession and had an ordinary ministery but prophets were sent by god at his pleasure after an extraordinarie sorte and inspired by his spirit without respect had euen of sex a Iud. 4.4 2. King 2.15 fourthlie priests might
prophecie by singuler reuelation 2 Discerning of spirits the gifts of tongues of doing of special miracles the gift of bestowing the free gifts of the holy spirit by laying on their haÌ„ds of most seuer reueÌ„ging of coÌ„tumacy by extraordinary punishments as it appeared in Ananias and Saphira Act. 5.5.10 8.20 13.10 11 2. Cor 10 6 and Elimas The sorcerer 3 The testimonie of the holy spirit that they should not eâ—re 4 The verse authoritie of their Apostolicall office superiour to all others not onely in order but in degree also and in power and their charge that was extended ouer the whole earth and not tied to one flocke alone or to one Church as it appeareth Math. 28.19 e Mar. 16.15 These personall gifts I say and this Apostolicall authoritie was not passed ouer neither vnto Pastors nor yet vnto Doctors of the Church but ceased with these men of the first time What be the orders of them that minister There be 2. orders of them the one of Elders the other of Deacons Act. 1.8 2. cor 11.21 The elders are of two sorts Some are Pastors and Doctours which ought to spend their time in the word and Doctrine others whose office is to gouerne 1. Tim. 5.17 The Elders which rule well are worthy of double honour but most of all they which laboure in the word and in Doctrine Elders properly so called rather of manners then of age as farre forth as they are distinguished from Pastors and doe not preach the word of God are men of approued godlynesse appointed to euery Church in the peculiar censure of manners and gouernement of the Church to obserue diligently the manners of the flock ouer which they are appointed constantly to admonish euery one out of the word of God if they shall espy any fault or offence either in doctrine or in life of whom Act. 14 23. Whom Paul 1. Cor. 12 28. Termes by their peculiar name Gouernments in the abstract for Gouernours in the concrete distinguished from Pastors and Doctors properly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers Rom. 12.8 Sometime they are called by the generall name of watchmen and Bishopps that is ouerseers whome we may call the Censors of manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 4 14. vnto whome also was committed the cure of ecclesiasticall discipline VVhich be the deacons The stewards of the house of God lawfully chosen out of the common assembly of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were properly called Deacons which had the charge of the Ecclesiasticall treasure or the office of assistance that is who were set ouer the receipts and also the orderly laying our and distributing of the holy almes and collections and other goods of the Church which were to bee administred as themselues the Pastors and the Elders should thinke good and to the reliefe of the poore the Orphans and VVidovves and Strangers but especially of such as were of the household of faith and to other holy vses c Act 6.1 2 Gal. 6 16. Phil 1 1 1 Tim 3.8 12 18 vnto whom it is therefore thus commaunded Rom. 12.8 He that distributeth let him doe it in simplicitie that is in sinceritie of heart without respect of persons And in veery deed they tooke the name of Deacons from their seruing at tables because vpon them was laid the laboursome charg of gathering and disposing the Collections and Offerings whereof the Loue feasts were made which consisted partly in receiuing of common meat d Act 2 46 20 7 1 Cor 11.20 Iud. 6.12 but especially in the celebration of the Lords Supper and partly in holy speeches and the conferences at and after meate Tertul. in Apolog. cap. 39. And when these Loue feastes were growne out of vse yet there remayned the same charge of Deacons still in the administration of the Sacraments but chiefely in the giuing about of the Cup But they were neither Pastors nor Doctors because the Apostles themselues professed that they were not able to attend both seruing at tales and preaching Act. 6 2. And Paule would haue Pastors to bee apt to teach c 1 Tim. 3.12.9 Luk. 4.7 Act. 13 15 but in Deacons hee onely requires that they hold the mysterie of the faith And Stephen Act. 6 8 Because hee was a Deacon onely hee is not said to haue taught in the Church but in the Synagogue of the Iewes where euerie one might speake as it appeareth Luke 2.46 d Act. 8 5 21.8 And Philip being no longer a Deacon of the Church of Ierusalem but of a Deacon made an Euangelist preached the Gospell yet if such be found to be fit for the Ministerie of the word we must not denie but that they are to bee preferred before others of whome there is not so good proofe Furthermore since the Censuring and Iudgment of manners is not a daily function it cannot be denied but that these two offices of Eldership and Deaconship may easily bee executed Further the Church hath alwaies had a publike stocke collected iustly and certainely among the people for the retayning of the holy exercises of Religion and faith Hence it came that there was a treasurie in the temple e Luk 20 1 and God in times past appointed a taxe to be raised vpon the people for the repayring of the Tabernacle and the temple f Exo. 30 13 And the tithes hee commanded to be paid to the Priest Deut. 14.28 yea and the Apostles themselues had a care to constitute a common treasurie of the Church for the reliefe of the poore and for other necessities of the Church Heerupon Paul appointed that Collection should be made vpon the Lords day h 1. Cor. 16 Mat 10.10 1 Cor. 9.19 and afterward Churches waxed rich by the liberalitie of diuers Godly people And lastly the paying of Tythes was againe restored And these riches of the Church are honest and iust considering that they are giuen of such as had right to giue them and whom the feare of God stirred vp to bestow them Further Ecclesiasticall goods were deuided into foure parts One part was distributed to the Cleargie that is to those which gaue themselues to the seruice of the Church aswell in learning as in teaching 2 Another part was giuen to the reliefe of the poore who are members of the same bodie with vs vnder Christ our head 3 A third part to the keeping of the buildings and vessels of the Church A fourth part went to the Bishoppe or to the Ruler that therewith they might entertaine poore straungers and also comfort their brethren that were in Captiuitie i Act. 6.1 1 Tim. 5 9 10 Vnto these Deacons there were adioned Deaconesses or Widowes of three score yeares olde appointed espetially to looke to the sicke to receiue trauellers that were brethren and for the necessities of others vnto whom it is commaunded Rom. 12.8 thus
the Ministerie of the Saints whereupon Ecclesiasticall callings began to be called Orders It is not meant that they did of their owne mindes call themselues and so began to serue in the Ministerie but that after they were lawfully called then they did willingly giue themselues to the Ministerie of the Saints whether by preaching or by helping What is lawfull calling That which is done by Right and Law that is which is done by such a one which hath power to cal to constitute another in a place and office as is the Lord of that place or he that hath right and power from him to make choyse But God alone is the Lord of his true Church b Isa 54.5 as also Christ alone is the head a 1. Cor. 11.1 Ep. 1 22 5 23 and redeemer or defender thereof Wherefore it belongs to God alone and to Christ to set Ministers ouer his Church And therefore they onely that are called of him are to be accounted lawfull but whosoeuer are not called of him are all vnlawfull How many sorts are there of lawfull calling Two The one Internall or secret which is done by the holy Ghost and of this euerie Minister ought to be priuie to himselfe before God that neither Ambition Auarice or any other sinfull desire but the syncere feare of God and endeauour to edifie his Church mooued him to enter into this Office offered vnto him The other Externall and solemne which belongs to publicke order which againe is twofold Mediate which is also called Ordinarie and Immediate which is termed Extraordinarie and Speciall Which is the Mediate or Ordinarie Calling Ordinarie is said to be two waies eyther properly and then it signifies that which is done by lawfull course and order and which hath his dependance of God or else * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abusedly as that which consisteth in fashion vse and custome After the first maner therefore Ordinarie Calling is that which is administred of God by man that is whereby any man according to the order instituted of Christ after he hath beene exactly examined and approoued both for life and doctrine is chosen by the voyces of the godly whom God commaunds to be vsed herein after due inuocation of the name of God with all simplicitie and synceritie as it were by the voyce of the holy Ghost himselfe speaking by the mouth of the godly and also confirmed and ordained to exercise Ecclesiasticall Office in some certaine place and is accepted of the flock vnto which he is appointed and behaues himselfe in his place as it is prescribed in the word of God What manner of men are to be called and Elected Bishops or Pastors and also Doctors which are first of sound doctrine or sound in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which firmely hold that faithfull word which makes for doctrine that they may be able both to exhort with sound doctrine and also to conuince the gainesayers 2 Of irreprehensible life that is not notorious for any fault that may eyther diminish their authority or be a blot to their Ministerie thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Which are meete and apt to teach and which haue knowledg rightly to deuide the word of Truth a 1. Tim. 3.2.3.4.6 Tit. 1.6.7.8 2 Tim. 2.15 Deacons also and Elders in like sorte who are not only adorned with holy life but also doe hold the Mysterie of faith and are furnished with wisedome necessarie for the execution of their office b Act. 6.5 1 Tim. 3.8 9 How or after what manner are they to be chosen With a religious feare which the faithfull in times past did testifie by laying aside all priuate affections with fasting and prayers in which they desired of God the Spirit of Councell and discretion c Act. 1.22 6.6 13 2.3 14.23 and with examination afore-hand of their life and doctrine Of whom ought they to be chosen Of the Bishop and gouernours of the Church 1 And first they ought to be examined not of all and singuler the inhabitants of the Church for the which he is to be prouided for the auoyding of confusion and ambition but of the Doctours and Pastours of the Church adioyning to witt both leaders of the flocke and also in all probabilitie of more graue iudgment in discerning of Doctrine And whereas in the beginning the whole congregation was called together and their voices also taken d Act 6 6 that was accidentall namely because that then was the order of Deacons first constituted in the Church and it was expedient that the cause thereof should be once ioyntly vnderstood of all and because that otherwise that murmuring of the Greekes against the Hebrewes could hardly haue beene pacified by any other course 2 They ought to be approued of the chiefe men which do excell others both in piety and in dignity in the Church as of the Magistrate if he bee godly Christian or an allower of the Christian Religion yet not excluding the consent of the people but giuing them power if they haue any reason to dissent to declare the causes of their lawfull refusall so that none be admitted to Ecclesiasticall functions without the priuity open notice giuen and the acceptance of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Paul and Barnabas are said to haue appointed Elders in the Churches not according to their owne priuate pleasures but by aduisement of the people first by wholsome counsell and yet the people declaring their voices or consent by holding vp of their hands And when they had ordayned them Elders by voices or holding vp of hands in the Church saith Luk. Act. 14.23 And. 2. Cor. 8.19 Luke himselfe is said to haue beene chosen by voices of the Churches to be a fellow to S. Paul in his iourney a 1. Tim. 4.14 2. Tim. 1.6 And the laying on of handes by which the whole election is signified was not done of one but of many So vpon those seuen men whome we call the first deacons not one onely of the Apostles but all the Apostles laid their hands Act. 6 6. So the gouernours of the Church of Antioch laid their hands vpon Paul and Barnabas Act. 13.3 So not Paule alone but also the company of Elders laid their hands vpon Timothie And in this sence Tit. 1 5. For this cause saith he haue I left thee in Creta that thou mightest ordaine Elders in euery towne as I haue commaunded thee And. I. Tim. 5.22 Tripart Histor lib. 7. cap. 8 Lay hands sodainly on no man In the person of Timothie he admonisheth all Ecclesiasticall gouernours that they ordain only such as farr as lies in them which are fit for so great an office as neere as may be but yet alwaies making the Election with the consent of the Church So in the Election of Ambrose respect is had first of the people that desired him vnto whose iudgment the Emperour Valentinianus yelded as
also the Bishops that were present And the people saith Cyprian haue power especially either of electing worthy Priests or reiecting vnworthy Lib. 1. Eph. 4. for they best know the life and manners of euerie one And Theodoret when he reports how Peter was of Athanatius nominated his successor hee adds by and by that The Sacerdotall order ratified it The Magistrate the chiefe men and all the people with their acclamation approued it Yet when as afterwardes the people did seditiously desire oftentimes euill and vnworthy men It was decreed in the Counsell of Laodicea Canon 13. That the multitude should not haue power to make election not because the peoples consent should bee excluded or any thrust vpon them against their mindes Epist 17 which was forbidden in the Counsell of Antioch but that the chiefe men of the church might by wise prouision represse the foolishnesse of the people And this order Leo also sets downe The wishes of the Citezens the witnesses of the people the pleasures of the honorable the election of the Clergie are to be staied for And there is saith hee no reason it should bee otherwise And at Rome in times past so powerfull was the authority of the Emperour in creating of the Bishoppe that Gregorie Epist 5. lib. 1 saith That himselfe was constituted in the Gouerment of the Church by the commandement of the Emperour when as yet after the solemn manner he was desired of the people Otherwaies there are decrees extant in Gratian that the king shall not at his owne pleasure constitute a Bishope taking a way the Canonicall election and that such a one shall not bee consecrated of the metropolitans which shall bee promoted by such violent command With what right or ceremonie are Ministers to be ordained or consecrated and put into possession of their office In time past vnder the Law laying on of hands was vsed First in consectating of sacrifices vnto God a Leu. 1.4 Secondly in prayers and priuate blessings b Gen. 4.14 Thirdly In the consecrating of Magistrates Leuites and Priests c Num. 8.10 Christ also adding prosperous prayers vsed the same d Mat. 19.15 The Apostles therefore and Apostolicall men whether one as the chiefe in the name of the Eldershippe or moe did ordaine Ministers after they were elected by solemne prayers and laying on of hands and did as it were offer and consecrate them vnto God Whereupon the Latines called this solemne ordination and consecration The Greekes of the Ceremony did name it Laying on of hands obserued of the Apostles e Act. 6.6 13.3 1 Tim. 4 14 5.22 2 Tim. 1 6 where there is no mention made of Chrisme shauing wax-candles and such like toyes Yea further the Apostles vsed also a miraculous laying on of hands both in curing of the sick of which Christ speakes They shal lay hands vpon the sick and they shall recouer Mar. 16.18 f Act 28.8 and also in bestowing the visible gifts of the holy ghost g Act 8 16 17 9 17 19 6. the vse whereof together with other miracles hath now ceased Yet it is thought good that the former sort of laying on of hands should still be vsed not onely for decencie but that by the symbol or token of such blessing both the dignitie of the Ministery may be commended to the people also that he who is so ordained put into possession of his office may be better assured of his vocation put in mind First that he is not now his owne but adiudged to the seruice of God and his Church Secondly that a great charge is laid vpon him and therefore that he ought diligently to call vpon God that he may be able to discharge his duety Thirdly that he ought to aske and expect from God blessing helpe defēce perseuerance patience counsell comfort more full vnderstanding of the Scriptures and other gifts of the spirit 4. That he is offered vnto God for a cleane pure and chast sacrifice and therfore that he ought to endeauour to be pure both in bodie and soule But farre be all conceipt of necessity and worship for the auoiding of which many had rather vse in stead of laying on of hands the holding vp of hands or giuing of hands in token of faith loue society and consent in doctrine after the example of the Apostles which gaue vnto Paule and Barnabas the right hand of fellowship How long must we obserue the visible and ordinary calling and succession of pastors As long as order and the lawfull state of the Church shall stand be euident so that it is not lawfull for euery one rashly and without lawfull and ordinary calling to thrust himselfe into the Ecclesiasticall Ministery But when as that same order state is fallen and broken God doth himselfe extraordinarily or rather besides the wonted fashon restore the order of the Church by those whom in his vnsearchable counsell hee doth choose and stir vp for the performance of that worke What is extraordinarie calling That which is done by God himselfe or the son of God immediatly without the work ministery of man or wherby God doth of himselfe cal any to any Ecclesiastical office which is done three waies 1. Without vsing any mans seruice or suffrage but his own voice only of this sort was the calling of Abraham Moses the Prophets vnder the Law of Iohn Baptist and the Apostles h Gal. 1.1 2. When God vseth some but yet as messengers onely shewing the calling and commandement of God as Aaron and the tribe of Leui by Moses the messenger between a Ex. 4.14 28.1 and Elizeus by Elias sent vnto him After which sort we do not read that any was called of Christ as vnto the function of the ministery but onely in respect of some other certaine worke as Philip was called by the message of the Angell to Baptise the Eunuch b Act. 8 Ananias sent to Baptise and comfort Paul the Apostle ordained by God to bee an Apostle Act. 9.10.11 And so also were Barnabas and Paul by the denunciation of the Prophets not vnto the Apostleship but vnto that first iorney out of Antioch c Act. 13 3. By his inward inspiration he sends hither and thither of this kind was the iorney of Philip before that time a Deacon onely into the citie of Samaria without the priuity of the Apostles after the scattering abroad of the Church of Ierusalem d Act. 8.4.5 14 of this sort also was the calling of those men out of the saide scattering who first preached the Gospell in Phoenicia and Cyprus and did happily begin the Church of Antioch without the knowledge of the Apostles e Act. 11 20 21 22 and of this manner and sort also was the calling of many in Fraunce and the lowe contries whose calling the crowne of Marterdom hath confirmed What if any do bragge that he hath an extraordinary calling by
sheepe for he Ioh. 21.15 saith to Peter Louest thou mee and hee making answere I loue thee hee addeth againe Feede my sheepe and so againe and so the third time signifying that no man is fit to feede Christs sheepe but he that is led with the loue of Christ 2. Moreouer the glorie of God which is to bee preferred before all the things of this world and likewise the saluation of the sheepe Is it lawfull for the Pastor in the time of persecution to flie and to forsake his flocke There is an example of such flight in Christ himselfe b Ioh. 7.1 in Dauid c 1. Sam. 19 10 in Paul d Act. 9.21 17 14. and Christ teacheth it to bee in some respect necessarie Mat. 10.23 VVhen they persecute you in one citie fly into another although Christ in that place speaketh rather of their perseuerance and swiftnesse in executing their office then of the auoiding of persecution But Augustine prescribeth this moderation to Honoratus Let no man cowardly leauing his place either traiterously spoyle his flock or giue an example of sloathfulnesse And yet let no man vnaduisedly cast himselfe headlong into danger If either the whole Church bee set vpon or any part of the Church be sought to be put to death the Pastor shall preposterously withdraw himselfe vnlesse the flocke fly for it were his part to lay downe his life for euery paaticuler a Ioh. 10 11. epist 80. But it may sometimes happen that the flock not desiring one ouer them he by his absence appeasing the rage of the enemie may so much the better prouide for the Church But hee that winketh at false Doctrine he that doth not oppose himselfe against sinne by reproouing and correcting it hee that dares not with the Prophets and other true Pastors rebuke offenders to their faces he that dares not offend any man for feare of procuring the hatred of men although hee doe not change his place yet in minde he is a fugitiue Because thou heldest thy peace saith Augustine thou stedst thou heldst thy peace because thou wast afraid But hee that flyeth from place to place either to augment his substance or by reason of wearinesse or for mens vnthankfulnesse that man surely is a hireling Is it lawfull to seeke an Ecclesiasticall function It is lawfull for him that hath gifts but yet not rashly but circumspectly moderately and with a mind prepared to aduance the Church of God when and where it shall seeme good vnto God and with this condition that he doe not ambitiously seeke or by force occupie the Calling that hee do not hinder the iudgement but leaue it freely to those to whom it belongeth for this is nothing else but to offer his paines vnto the Church that the talent committed vnto him may not bee buried for the gifts of the spirit are giuen for the edification of the Church a Mat. 25.14 15 And 1. Tim. 3.1 If any man desire a Bishoprick he desireth a worthy worke And 1. Cor. 14 1. Desire spirituall gifts and rather that yee may prophecie that is that for the time ye may teach the Church May hyre bee lawfully required and receiued of godly Pastors seeing that Iohn 10.10 hirelings are reprehended Saint Paul maketh answere 1 Cor. 9.14 So hath the Lord ordained that they that preach the Gospell should liue of the Gospell that is to say by the preaching of the Gospel Mat. 10.10 Galath 6.6 Let him that is taught in the words make him that hath taught him partaker of all his goods So that godly Pastors are not reprehended who require the wages ap-apointed for them but those only who looke vnto the reward as the scope and end of their labors and fly or keepe themselues silent or change their notc when the wolfe commeth that so they may prouide for their owne liues and seeke their owne and not the things that are Iesus Christs Phil. 2.21 What is the end and vse of the holie Ministerie 1. That the goodnesse of God may bee reuealed in sauing men by the free couenant in Christ 2. That the pure word of God may be preached being preached and vnderstoode of the hearers may bee put in practise 3. That it may be as the sheepheards Crooke wherby the sheepe that are scattered may bee gathered vnto their sheepeheard Christ Iesus and so refreshed and nourished with the food of the word a Psa 23.4 4. That those that beleeue might bee saued the kingdome of Christ might bee enlarged and the Church preserued b Ioh. 20 23 5 For the gathering togither of the Saints for the edification of the bodie of Christ till we all meete together in the vnity of faith and knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ Ephes 4.12.13 and that we may increase in that eternall and spirituall life til we grow ripe in Christ and Christ in vs. Neither is the light or heat of the sunne or meate and drinke so necessary for the maintenāce and sustentation of this present life as is the Pastorall function necessary for the conseruation of the Church vpon earth What end ought the Minister to propound vnto himselfe The glory of GOD and the edification and saluation of the Church What are the things disagreeing hereunto 1 The errour of the Swinkfeldians who call the outward ministery of teaching a dead letter and therefore say that inward reuelations of the spirit are required also 2 Of the Donatists who denie that the ministerie of wicked Ministers is powerfull in the administration of the Sacraments according to Christs institution And of the Anabaptists who hold that all who of themselues will of what estate soeuer they bee without any sending ordination examination choyce and testimonie of a lawfull calling euen women if they be learned may teach either by word or writing after the example of Holda Deborah and the fower daughters of Philip which did Prophecie whereas this nothing toucheth the ordinary function of teachers in the Church 3 Of those which either goe about vtterly to put downe the ministery or else make light of it as not verie necessarie 4 False Prophets which preach the fancies of their owne brain and not the word of God 5 Hirelings who runne neuer looking for a lawfull calling and enter in by the windowe seeke their bellie and the things that are their owne and not the things that are Christs which striue to get into the ministerie not with a sincere loue of Christ and his flocke but in a desire of their owne priuate commoditie and insinuate themselues not onely with Simoniacall subtiltie but with base obsequies and in seruile manner flatter all men by whose helpe they thinke they may bee aduanced 6 The contempt of the ministerie in them which doe not maintaine with their conuenient charge the teachers and learners of the word of God And which despise the ministers
and giue not that honour vnto the holy and sacred ministerie that is meete 7 The Symony of the Papists and their buying and selling of holy orders all neglect of law Diuine and Ecclesiasticall in the popish elections as namely that they haue no regard of learning or life but promote rude asses and those of most filthy wicked life They vse vaine ceremonies of annointing shauing wax candles and such toyes they attribute that to the ministerie of men which is only the worke of God alone they transforme the ordination of ministers into a sacrament They doe no more thinke of feeding the flock then a cobler doth of ploughing 8 In conclusion all the popish hierarchie and the primacie of the Pope of Rome contrary to the word of God First that from the authority of saint Paul they make Peter the Bishop of Rome Secōdly the Romane Bishops which would be thought to be the successors of Peter call thēselues indeede the seruants of seruants yet are not saluted by any other name then our most holy Lords they translate Empyres and Kingdomes and finally they vsurpe vnto themselues all gouernment pure and mixt they domineere in manner of Kings they boast of the patrimony of Peter vsurpe a double sword spirituall and temporall and yet haue neyther of both and chalenge vnto themselues power to draw all men to hell without cause and cause euen Kings to kisse their feete 3 They alleadge that the Priests of Moses law were a figure of the Pastors of the Church of Christ and their Masse-priests they tearme by a false name of Presbyters or Priests 9 All those proud and arrogant titles of the Antichristian counterfeit Cleargie of Patriarches Princes and such like 10 The errour of them which make an equalitie betweene the Ministers of the Gospell In holy functions they make no difference betweene those that are temporarie and those that are perpetuall they that acknowledge no Priestes but those that haue charge to teach publikely 11 Those that vsurpe that authoritie in the Church which was peculiar to the Apostles for this is that which the Apostle a complaineth to be then done by some who boasted themselues as if they were Apostles 12 The conceipt of Morellius concerning the bringing againe into the Church of the Democraticke policie 13 The subuersion of the christian ministerie the confusion of Ecclesiasticall offices the robbing of the Ecclesiasticall possessions the end whereof what it is like to be the historie of b Achan teacheth vs. 14 The sinne of those who make no difference betweene the distribution of the Churches stocke and the disposing of our publike goods which is a thing meerely ciuill but confound these two treasuries the naming of all which things is the confuting of them The three and fortieth common place Of the power and authoritie of the Church as also of Synods Is there any power of the Church YES there is 1. Because no family no honest societie no common-wealth and therefore not the Church which is the most excellent society of all can long stand or cōtinue without policy and gouernment 2 Because God hath prescribed lawes to his Church therefore he hath giuen power also to iudge according to those lawes 3 Because in ancient time the Priests and Leuites bare rule ouer Ecclesiasticall matters a Leuit. 14.3 Deut. 24.8 and the Synedry or Counsell for the administring of Gods behests was compacted of the Priests Leuites Lawyers or Scribes and the heads of families or the elders of the people b 2. Cro. 19.8 9.10.11 Mat. 5 22. Mat. 18.19 4 Because in the place of that Synedry or Counsell of the Synagogue Christ did ordaine c in the Christian Church an Ecclesiasticall Senate and the Apostles haue diligently retained the same d 1 Tim. 4.14 so as the Church hath alwaies had the like 5 Because the power of the keyes is committed vnto the Church 6 Because the preaching of the word would bee altogether vnprofitable vnlesse the Church had power to bridle the contemners of the same 7 Because as we must giue to Caesar that that is Caesars so to the Church that which is the Churches must be yeelded Mat. 22.21 By what name is it called Power authority Ecclesiasticall Iurisdiction the keyes of the kingdome of heauen Mat. 16.19 I will giue thee the keyes of the Kingdome of heauen So called by a Metaphore whereby is signified the power of a Steward in admitting in and keeping from comming into the house whom his master pleaseth a Esa 20.22 because the kingdome of heauen which is the Church is administred that is to say is opened to the beleeuer and shut to the vnbeleuer by the preaching of the Gospell yea euen heauen it selfe is propounded vnto vs as a mansion house vnto the which there is onely one entrance by Christ Iesus And to Christ faith only leadeth vs which the holy ghost doth create in vs by the ministery of the word and Sacraments which ministerie because it is committed vnto the Pastors therefore they are said to beare the keyes of the kingdome of heauen VVhat is the Ecclesiasticall power It is that power that is giuen to the Church to be exercised by those that are set ouer the Church to establish and preserue the puritie of the doctrine and of the worship of God decencie order holinesse of manners honestie aswel publicke as priuate in the Church and the members therof and that not of any liberty to commaund euery thing or at pleasure but by the prescript rule and according to the meaning of the written word of God for the saluation and edification of the Church VVhence or from whom is this power From God by Iesus Christ for if you looke vnto men by whom this power is administred it is onely a meere ministery But if ye looke vnto Christ it is a most high authority then which there is vpon earth none greater more profitable or more excellent But the efficacy of it is from the holy Ghost which worketh in the ministerie of the word Iohn 20.22 Receiue the holy Ghost c. Doth this Ecclesiasticall authority differ from the ciuil authority Yes indeed witnes Christ himselfe Luke 12.14 a 22.15 26. 2 Co. 10.4 They do agree indeed in the cause efficient for the author of both is God But they differ first in the matter For the matter of ciuil authority is a society of men and the preseruation therof for the leading of this corporal life vnder one the same magistrat But the matter of Ecclesiastical authority is a company of Christian men so farre forth as they are called of God and consecrated to lead a spirituall life in the true obedience of God Moreouer ciuill authority hath reference vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say things earthly and transitory which belong to the vse of this life b 1. Cor. 6.3 Ecclesiastical authority is referred vnto things spirituall and those which appertaine to the
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
may be perswaded and that they may know the Scriptures to be Canonicall neither should we haue beleeued the Scriptures except the Church had proposed them and recommended them vnto vs but that in priuate and internally men may be perswaded in their heartes of their veritie none can effect that but the spirit of God For neither faith is the gift of the Church neither is our faith resolued into the voyce and iudgment of the Church but in the word of God comprised in the canonicall Scriptures Whether hath the Church authoritie and full power to interprete the scriptures No but it hath his power from the holy Ghost speaking publikely and manifestly in the scriptures and also secretly testifying the same in our heartes also in the authoritie of the Scripture so that the sense of the scripture is to be takeÌ„ onely out of the scripture and the holy Ghost and the scripture is to be interpreted by scripture because faith alone doth proceede from the scripture 2 Because they are to be expounded and vnderstood by the same spirit wherewith they are written according to that of Ioh. 2 10. The annointing teacheth you of all things a Isa 50 16. 3 Because the Church hath not equall authoritie with the scripture b Gal. 1.18 4 Because those of Berea are commended for that they did examine Paules doctrine by the scriptures a Act. 17.11 5 Because the Church may erre 6 Because he alone hath the greatest authoritie in expounding the law which made the law so we read Nehem. 8 8. he read plainly the law vnto the people and expounding the meaning he made it plaine by the scripture it selfe yet notwithstanding we denie not but that the Church hath power to interpret the scripture and that onely in the Church this gift of interpretation doth remaine but we denie that the interpretation of the scripture is tyed to any certaine seat and succession of men and that the Pope ought to chalenge to himselfe such power ouer the scripture For Moses verily did sit as chiefe Iudge in matters controuersall b Ep. 18.13 26 but he was a Prophet indued with singular wisedome adorned with extraordinarie gifts of God commended by diuine testimonies from God and sent immediatly from God himselfe but the Pope hath no such power And Deut. 17.8 and in the verses following all are commaunded to obey the decree of the chiefe Iudge but with this condition If that be iudge according to the law of God and Mal. 1.7 It is commaunded that the priests lips shall keepe knowledge and that they shall require the law out of his mouth but they haue no promise that they shall alâ—aies doe so for it followeth but you haue declined out of the way haue caused many so to do Neyther doe the keyes of the kingdome of heauen committed to Peter c Mat. 16.19 signify authority of interpreting the scriptures but of preaching the Gospell which was not soly giuen to Peter but also to the rest of the Apostles d Mat. 20.18 Ioh. 20.21 and Mat. 18.17 Christ commandeth the Chuch to be heard but that is the true Church and then onely when she doth commaund those things which Christ doth approoue and commaund so the Scribes and Pharises were to bee heard e Mat. 23 2 so long as sitting in Moses chayre they did follow Moses in his teaching otherwise Christ gaue his disciples a caueat to take heed of the leauen of the Pharises f Mat. 16.6 7 In councils many great things haue beene defined yet notwithstanding wee see it hath beene determined not according to the councill but by the authority of the scriptures Act. 15.6.15 VVhat power hath the Church in traditions or making lawes It is Constitutiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for that it hath any power to impose lawes vpon the conscience or that they should prescribe what is iust or what is vniust which is not lawful for the Angels to doe a for our onely Master and Lawgiuer is the sonne of God b our spouse c Eph. 5.30 Lord d 1. Cor. 8.6 the interpreter of his fathers will e Ioh 1.18 the head of the Church f Eph. 5.15 and alone Doctor of whom alone absolutely was spoken Gal. 1.8 Iam. 4.11 heare him g Mat. 17.7 who alone hath power and authoritie ouer our consciences who also most fully in his word hath comprised and plainly declared all the counsell of our saluation and the whole summe of true righteousnes and all the parts of the worship of his name vnto which eyther to add or detract were abhominable but because it is lawfull for the Pastors gouernous of the Church in externall and indifferent things to establish or abrogate certaine rules Canons or lawes for the gouernment order decency as also certaine rites for the maintenance of honesty for the better maintaining of a consent in all the members of the Church in this outward worship so farre forth as eyther the necessitie or profit of the Church shall thinke requisite neither are such Canons for the most part vniuersall or perpetuall Col. 2.5 For all things in the Church ought to be done decently and orderly which is the house of God h 1 Cor. 14.40 1 Tim. 3.15 by the example of the Apostles in the first Synode holden at Ierusalem and of Paule k 1 Cor. 11.4.7.34 of these rules the Apostle 2. Thess 2.15 saith Hold the traditions which you haue learned eyther by word or by our Epistle Except we will vnderstand by doctrine deliuered not an other which partly by word and partlie by Epistle was deliuered but the same which both by word as also by Pauls Epistle they were taught l 2 Thess 3.6 But the spirit the teacher of all truth i Act. 15.24 being especially promised to the Apostles m Ioh. 14. 16. taught them no new thing but declared and brought to their memories that which before they had heard and although all the words are not written word for word but onely in substance yet notwithstanding all things necessarie are written Iohn 20.31 Shew some examples of those lawes which were appointed or those traditions which were to be made by the Church or these Ecclesiasticall constitutions deliuered by word of mouth Such as these that the Supper of the Lord must be receiued of those which are fasting that we must pray kneeling and bare-headed that the Sacraments must be administred not basely but with some reuerence and dignitie that in burying the dead and in matrimonie some decorum shall be obserued to appoint daies houres certaine places concent of songs solemne order in praiers and sermons in Prouiding Catechismes and destine them all to misticall actions and other such like which according to their genus or kind that is such a decencie commaunded to vs all are diuine but according to their speciall forme chey are humane and changeable What Cautions
or to be vsed and obserued in writing those lawes and humane traditions 1 That they be not repugnant to the analogy of faith or that they lead vs not from Christ or be superstitious of which sort for the most part the popish rites are neither must our consciences be intangled as though those lawes of order and decency be for that cause onely brought in as if they were parts of diuine worship 2 That they be not preferred before the heauenly doctrine which the Apostles receiuing from God haue deliuered neiâ—â—â—â— must those lawes be eternall or immutable but as necessitie shall require mutable 3 That those things which are vnprofitable ridiculous foolish parasitical and operatiue should not be appointed for a graue honest and profitable order such as those which the Papacie doth commaund of Auricular confession the difference of meates daies and apparell vowed peregrination and the like 4 That the Church be not burdened with the multitude of those precepts as is done in poperie and the true and pure worship of God be oppressed as it was once done of the Pharisies b Mat. 23.4 and so the commaundements of God be made void in respect of men c Mat 15.3 Mar. 7.13 Act. 15.10 That they doe not degenerate into superstition or impietie that there be no merit ascribed to them or worship or necessitie that is they may not be accounted necessarie to saluation or a part of Gods worship and that of themselues by the work done as they speake which if it come to passe let them presently be reformed or altogether abolished by the example of Ezechias which brake in peeces the brasen Serpent d 2. Reg. 18 4 and lastly we must beware least through a pretence of indifferencie they offer poyson and hide a deadly hooke vnder a hony bayte VVho can ratifie or abolish those lawes In particuler Churches the Pastors by the sage iudgement of the Consistory and the authority of the Christian magistrate his consent being thereunto adioyned lastly the flocke being certified therof approouing the same who verily ought not rashly to forsake the opinion of their Pastors and superintendents being confirmed by the word of God sound reasons but in prouinciall Churches it is the office of the Synods being lawfully called in the Lord to constitute such kind of lawes VVhat is a lawfull Synode It is an assembly or meeting and councill either of certain places that is named A prouinciall Synod or else of the whole Church and so it is called Oecumenicall or vniuersall represented by certaine choise persons of her selfe for a certaine time as Pastors and gouernours being remoued as well from all popular gouernment as from smal gouernment and especially from Antichristian â—yrannie that they may expell the wolues and compose all controuersies which are raised in the Church out of the word of God prouided that it be alwaies their rule that they may maintaine pure doctrine and appoint such an outward cutaxie and goood order as seemeth most expedient for the whole Church a Act 15.2.6 c And of such Synods there is great profit 1. Because that which is sought of many is with greater facility obtained 2 Because errors heretiks patrons of errors are more easily repressed and condemned by common consent and iudgement of many By whom are Synods to be called and appoynted By the chiefe Magistrate if hee bee faithfull or at least if he tolerate the Christian faith who also eyther by himselfe or by others whom he hath made choyse of ought to be president of the Synode For it is the office of the Magistrate as the nurce of the Church to preserue the peace and quiet thereof but so that he doth submit himselfe to the word explaned by the mouth of the minister but if hee bee an infidel then it is the office of the Pastors to haue regard as much as in them lyeth that the Church of Christ be no whit damnified and mutually to stirre vp each other that by a common consent they may meete in the name of the Church without any prerogatiue of places to choose those who are knowne to excell in doctrine integritie of life and other gifts of the holy Ghost the Laitie being not excluded as it is manifest out of the Acts. Chap. 15.2 22.23.25 but especially that as Chrst did sit b Luk. 2.46 in the midst of the doctors so now he must be present and beare rule in the councel of the doctors Are all things which Synods decree to be accounted alwaies for true and vndoubted They are not as it is apparant by the second Nicene Councell which did determine against the word of God for the worshipping of Idols and the second Councell holden at Ephesus where the heresie of Eutiches preuailed and the Aphrican Councels where Cyprian was where it was established that those which were baptized by hereticks should be rebaptized for the Church on earth may erre yea being gathered together as it is euident out of Esay 56.10 Ier. 6.13 a Exod. 22.25 1 Reg. 22.6 22 Mar 12.29 Ioh. 11.2 47 2 Thess 2.4.11 the reason is because the Church on earth is not composed of the blessed Angesl but of men whose propertie it is to erre and to be deceiued for that which is said Psal 89.6 that the truth of God is in the congregation of his saints it is to be vnderstood either of the holy Angels liuing in heauen or els of the church where the pure preaching of the gospel souÌ„deth Is there any authoritie of the Synods There is but that which doth depend on the word of God namely which is of Christs promise Mat. 18 2â— where two or three so more be gathered together in my name there am I in the the midst of them neither is it to be doubted but that much more some vniuersall company he doth gouern by his spirit b Act. 15 2â— Cor. 5.4 Therfore the iudgments of Synods are not to be despised especially of those where Christ doth sit in the middest but withall obserue by what condition Christ is in the middest of a councell if it be gathered together in his name and the scripture bee in the most eminent place for then the definition of the councils concerning that opinion which is controuersed after lawfull examination and iust inquiry hath his waighâ— which notwithstanding it selfe must be tried by the touchstone of the scripture according to that try all things keepe that which is good 1. Thess 5.21 Doth not the Apostle commaÌ„d vs to obey rulers gouernors He. 13.17 Yes verily but both with an implicite condition if they be true rulers let not the word of God the volume of the law depart froÌ„ their mouths c Ios 1.7.8 if they sit in Moses chaire that is they teach the doctrine of Moses incorruptly d Mat. 23.2 in those things which are peculier to their ministery as in the word of God lawfull
administratioÌ„ of the Sacraments But yet the spirits are to be tried that is by a Metonymy those which say they are indued with the spirit of god whether they be of God 1. Ioh. 4.1 which cannot be done more certainly by any thing then by the scripture to which the Lord commandeth the triall of spirits to be conformed a Deut. 13.1 2.3 4 neither must we harken to the words of the false Prophets b Ier. 23 19 By what name were they wont to cal the definitions of Synods Canons which then especially haue authority are as lawes whosoeuer contemns violates them must vndergo the politicke punishmeÌ„t inflicted by the magistrate so soon as they are ratified coÌ„firmed by the chief magistrat but before they are not auailable by reason of politicall punishment although they be by reason of censure Do such constitutions bind the conscience before God No truly by themselues for that they are humane and mutable yet notwitstanding being once set downe to violate or contemne them with safe conscience no man can both in respect of scandalizing others as also by reason of contumacy but euerie one is tied faithfully to obserue them and that with a free conscience e 1 Cor. 10.28 29 but so as it may be done without scandall that is so that the weaker brethren be not offended and when vpon iust causes we be hindered sometimes it is lawfull to omit them our consciences being not offended VVhat is the ende of this power In generall the glorie of God and the edification of the Church to vs saith Paule 2. Cor. 10.8 13.10 is power giuen to edification not to destruction but the end of Synods is the assertion of the pure doctrine of God comprehended in his word against the heretickes and the constitution of Ecclesiastical gouernment in respect of the diuerse circumstances of time place and persons VVhat effect or vse haue they Order and Decencie d 1. Co. 4.40 Order whereby the presidents and publishers of the gospell haue a certaine rule in their actions and doe accustome their auditors to obedience and in a well gouerned estate of the Church peace and concord is kept Comelines whereby we may be incited by those helpes to pietie and that grauitie may appeare in the handling of pietie VVhat things are repugnant to this Doctrine 1 The errour both of those which ascribe to much and also of those which do attribute too little to the Church 2 The errour of the Nouatians or Catharists who deny pardon to those which are fallen by their confession or to those which are defiled with great offences 3 The Monarchie of the Papacie and tyranny which they haue arrogated to themselues in translating the kingdomes of the world 2 That tyrannicall voyce that the Pope of Rome ought to be iudged of no mortall man and that hee is aboue the councill 3 That vsurping and abusing the keyes and the power of remitting or retaining sinnes at his pleasure 4 That maioritie and supreme power which hee hath taken to himselfe by vertue of succession and of the Church when soeuer hee please in consigning the Canon of Scripture In interpreting the word of GOD and giuing the true sense of the Scripture in forging new Articles of our faith in making lawes and proposing traditions and establishing wicked decrees because as they say that the Bishoppe hath all lawes in the closet of his heart 5. All Ceremonies Popish rites and will-worship repugnant to the word of God 6 That errour that the Church is the rule of all things which are to bee beleeued when as on the contrarie the Scripture alone is the rule of faith 7. A wicked and superstitious opinion of necessity merit and worshippe in the obseruation of humane ceremonies 8. A foolish zeale of Moses law 9. That Sacriledge wherby they driue the laity from the reading of the word of God and doe prohibite Bibles to bee Printed in the vulgar tongue 10. Furthermore that Councils should be assembled and gouerned by the authoritie of the Pope and that such Councils cannot erre 11. That the Church ought to supply the defect of the word written by written traditions which is to attribute more authority and power to the Church then is meete 12 That the Church is eminent in generall Councils and that the trueth remaineth no where but amongst their Pastors 13. That the power of interpreting the Scriptures is in the Councils and that no man may appeale from them 14. That the approbation of the Scripture to be either Canonicall or Apocryphall dependeth on the iudgement of the Church 15. The contempt of constitutions simply for order and decency appointed in the Church 16. The errour of those who in Ecclesiasticall controuersies resting on their owne priuate iudgements opinions do disclaime Synods and all definitions deliuered by Synods The foure and fortieth common place Of the Gouernment and Iurisdiction of the Church where also of fasting What is the third part of Ecclesiasticall power IVdiciarie or Iurisdiction Ecclesiastical altogither to be distinguished from ciuill and is commonly called power and it is another part or kinde of the power of the keyes distinguished from the former for that the first whereof Mat. 16.19 and Ioh. 20.23 which is the office of teaching or of preaching the Gospell committed to the Pastors doth properly appertaine vnto them but this doth belong to the moral discipline of the Church and repressing of offencs commended to the Church which the Graecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is discipline correction institution wherof Christ speaketh Mat. 18.17.18 If a brother do not heare the Church let him be as a Heathen or Publican vnto thee verily I say vnto you whatsoeuer you shall binde on earth shall be bound in heauen and whatsoeuer you shall loose shall be loosed for the Church doth bind whom she doth excommunicate and she doth loose when she againe receiues men into her society VVhat is Ecclesiasticall gouerâ—ment It is an Ecclesiasticall Paedagogie instituted by the authority of the word of God whereby men being receiued into the familie of Christ they are guided to godlinesse and compelled not to commit any thing vnworthy the Christian profession but those which do offend and are inordinate are reproued chidden and corrected that they may returne into the right way and that euery one may do their dutie according to the direction of the Gospell How manifold is Ecclesiasticall gouernment Twofold Common vnto which all citizens of the Church ought equally to be subiect and proper which is peculier to the Clergie and doth solely appertain to the ministers of the Church to reteine them in their dutie and the common againe is twofold ordinary extraordinary now that is ordinary which alwaies hath the word of God and Apostolicall tradition for his rule and from which it doth neuer decline and is alwaies obserued in the Church How many parts bee there of ordinary
the common discipline What is peculiar discipline It is proper to the clergie or ministers of the church whereby they are kept in their duety whereof there be three partes the first is 1 Prohibition prescribed by the cannons which the auncient Bishops haue imposed vpon themselues and to their order such are 1 that no clergy man shall spend his time in hunting dicing or bancketing 2. that such shall not be vsurers or Merchants 3 That they be not present at dauncings or such like but in the church each minister shall by preaching prayer and the administration of the sacraments diligently doe his duety The seconde is execution which was especiallie committed to the Bishops who to that purpose did twise or oftner in the yeare call prouinciall synods in which as well Bishops themselues as other clergy men were censured The third is the punishing of Ministers whereof there were those degrees Reprehension Translation deposition and keeping from the communion What vse is there of ecclesiasticall gouernment It is 1. as a bridle to curbe and tame such as spurne against the doctrine of Christ 2 it is a spurre to such as are dull 3. It is a rodd wherewith they that haue more greeuously offended are in compassion and according to the milde spirit of Christ chastised of the church What is contrarie to this doctrine 1 The peeuishnes of the Donatists and Anabaptists who vnder pretence of a more austere discipline acknowledge no congregation of Christ but such an one as is each way conspicuous for Angelicall prefection for want whereof they by an impious scisme doe deuide themselues from the flocke of Christ 2 The abuse of excommunication an example whereof we haue in Diotrephes * 3 Ioh 12 who desired preheminence in the church and cast out such as he liked not 3 That Tirannicall authoritie which Popes and papall prelats do challenge to themselues in their Iurisdiction to wit a iudgment to determine both of the greater and lesse excommunication which is nothing else but a power to excomunicate 4 Their error who either bring into the church an Oligarchie one the one parte or an vniuersalitie for the whole church on the other by which they would haue this Iurisdiction executed and thinke that with euerie thing the whole church should be acquainted abusing for this purpose Math. 18.17 Tell the church and. 1. Cor. 5.4 when ye are gathered c 5 That foolish and ridiculous excommunication vsed by Papists of Locusts mise Eeles flees c. To the apparent abuse of the churches power as also that they excommunicate men for the profession of Christ not paying of debte contempt of the popes decrees or legacies to monkes 6 Their error who doe attribute the partes of this gouernment to the christian magistrate either in binding or loosing As also their error who where there is a christian magistrate will haue him to haue nothing to doe with those ecclesiasticall censures and with these the neglect of such gouernours as punish not offenders 7 Of the papists which bring causes meerely ciuill to the ecclesiasticall courts 8 The superstitious and toyish Popish fasts whereas what dayes we shall fast or not fast as Augustine saith neither Christ nor his Apostles haue determined 9 All lawes for choice of meates forbidding some as flesh butter cheese egs etc. Wherein consisteth the fast of papists For in that the Apostle saith it is good not to eat flesh c. Rom. 14.21 he that is weake eateth hearbes he speaketh not this simplie for theÌ„ should he contrarie himselfe and Christ but as it is vsed with offence to the weake He then speaketh of such weake Iewes who for feare least they should in the market light vpon some such meat as Moses had forbidden rather would eat hearbes then buy meat in the shambles yet Christ would not haue his disciples to follow the austerecourse of Iohn Baptists life and diet but sheweth that it belonged to the age of the old testament and in no sorte to be practised in the libertie of the new b. b Mat. 9.15 16 10 These sacrilegious opinions of meriting Gods fauour of appeasing his wrath satisfieing for sinnes and deliuerance from purgatorie by fastings duly obserued All which if they were true doubtles Christ died in vaine Gal. 2.21 For they grant indeed that man of himselfe can not render vnto God any thing equiualent for sins but yet they vrge that it with Gods acceptation and by communication of Christs merit they may 11 The decrees of the ancient hereticks called Esses made vnder colour of wisedome worship and humilitie that men should not taste certaine meates and should vse such immoderate abstinence as would hurt the bodie contratie to that Coloss 2 21. 12 The Heresie of the Marcionites and the Tatians of Encratites in english we may call them contineÌ„ts which taught men to despise the workes of the creator and Carthusians who will eat no flâ—sh The Seuerians who will drinke no wine Montanus his Xerophagie that is eating of dry meat to demerit gods fauour to purg away originall sin increase in vertue to get a great rewarde 13 The error of such as allow no fasts at all but being led on by the gourmandizing spirit of surfetting dronkeÌ„nes become belly-gods 14 The dissolute life of the Romish Clergie all which to haue repeated is a sufficient refutation The fiue and fortieth common Place Of Vowes VVhat is called a Vow SOme will haue it called votum that is to say a vow a voluntate that is from the will as it were proceeding from will aduisednes or purpose It is called of the Greecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 21.23 VVe haue foure men vvhich haue made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a vow And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a promise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to promise because he which maketh a promise saith Eustathius that is he which hath vowed any thing hath laid a burthen vpon himselfe so that a vow is some voluntary thing which euen vpon a deliberate purpose or free will some man hath vndertaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a burthen vpon himselfe As euerie man vvisheth in his heart so let him giue not grudginglie or of necessitie for God loueth a cheerefull giuer 2 Cor. 9.7 And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a vowe not onely a prayer and a desire of obtaining something but a promise of offering something to God but yet let the vowe be agreeing with the prescript or rule of the Law For the scripture doth call a vowe not euerie promise which may be made to euerie man but onely that which is made to God and that willingly religiously therefore that which among men is called a promise in respect of god is termed a vowe for a promise made to a man hath not the manner of a vow Sometime metonymicallie it signifieth a thing promised with a vow a Psal 66 13. and
for the remission of sinnes Ioh. 7 37 and imputation of righteousnesse but the staying vnder the water though but a while setteth as it were before our eyes the death buriall and mortification of our natural corruption the old Adam by the vertue of the death and buriall of Christ which is the first part of our regeneration d Rom 6.3 4 And the being taken out the reuiuing of the newe man and newnesse of life yea and proportionally our resurrection to come e Ibid. vers 4.5.13 VVhat change or coniunction is there of the signe and the thing signified in Baptisme Not any naturall for the outward signe is only the Ministers corporall action but the thing signified is spirituall and Gods worke namely to be washed with Christes bloud and regenerated with his spirit which is not to bee sprinkled with Christs bloud corporally either visibly or inuisibly but to bee receiued into Gods fauour by reason of his bloud shead that is by reason of Christs whole obedience and being grafted into his body to bee quickned by him through the working of the holy Ghost as it is said expresly of Christ Hee shall baptize you with the Holie Ghost and with fire f Mat. 3.11 Iohn 3.33 Notwithstanding for the fitnesse reference and trueth of the signe and thing signified and also for the promise made to those that vse them rightly there is a Sacramentall and Relatiue copulation by reason whereof the name and properties both of the signe and thing signified are changed Hereof Baptisme is called the Lauer of Regeneration and the water the bloud and spirit of Christ. Tit. 3.5 that is not onely the shadowe but a most certaine Testimonie that the baptized truely beleeuing are cleansed with the bloud of Christ regenerated by the holy Ghost Is the same man alwaies at one instant Baptized with water and the Holy Ghost No. 1. Because the promise of the spirit annexed to baptisme is not absolute but conditionall requiring faith and obedience 2. Because that God dealeth not in Baptisme by naturall reason as when a medicine being taken worketh with thee whether thou sleepest or wakest and fire warmeth whether thou thinkest of it or no. But as God is a most free agent sometimes the Baptisme of water is without the baptisme of the spirit as the Example of Simon Magus teacheth who although hee had an Historicall faith yet hee was not regenerated and the a Act. 8 12 baptisme of the spirit sometime goeth before sometime accompanieth and sometimes followeth the baptisme of water for both men and women when they beleeued by Philips preaching the things belonging vnto the kingdome of God and of Christ as also the Eunuch Cornelius and his friends were baptized by the Holy Ghost before they were baptized with water as appeareth by their faith and conuersion b Act. 8.13 but in infants to whom the kingdome of Heauen belongeth if wee respect Gods ordinance both Baptisme and Iustification and Regeneration do concurre out of the nature of that Couenant I will bee thy GOD and the God of thy seed Gen. 17.7 but the effect hereof is truely declared afterward in his time For the seede of the word and Sacraments lyeth as it were in the Earth couered and hid as long as the Lord seeth good to deferre grace Is Christ present after one manner both in baptisme and in the Supper He is alike present in the lawfull vse but yet the manner of his presence may be after a sort discerned for in baptisme hee is present as at the new birth In the Supper for the confirmation and nourishment of him that is newe borne But vnderstand this presence in respect of him that taketh it for nothing hath the reason of a Sacrament out of the vse instituted What is the manner of receiuing Baptisme The manner of receiuing the outward signes is naturall but of the things signified spirituall for the things themselues are effectually communicated vnto vs in respect of God that giueth the holy Ghost by the meanes of the lawfull administration of Baptisme But faith is that only gift of God whereby wee apply the substance of the Sacrament peculiarly vnto our selues Touching infantes they haue a singular priuiledge in respect of God Who are to be Baptized All men lyuing who are receiued or esteemed to be receiued into the Couenant of God without difference of sexe or nation a Act 10 47 and 11.17 and those who are of yeares which come vnto the Church and shewe their assent to the doctrine of the Gospell professe their faith in Christ and shewe forth the confession of their sinnes or repentance Mat. 3.6 and 28.19 Baptizing them that is to say those which haue giuen their names to the Gospel and haue professed themselues Disciples And Act. 2.41 They which receiued his word were baptised And Christ said first He that beleeueth afterward And is baptized Mar 16 16. So Simon Magus was admitted the Eunuch and others b Act. 8.13 37. 10 46.47 Or else the Infants of the faithfull c Gen. 17.7 Luk 18.16 and those which are begotten of Baptized parents but not of Infidels which are not in the Church and not the Children of the Baptized because their seed is contained in the couenant but not these other Act. 2.39 To you is the promise made and to your children Neither is it materiall whether the Infant bee borne of vnequall matrimonie that is whether one parent or both be faithfull and Christian for the Apostle calleth such children holie d 1 Cor 7.14 that is pure and separated for the Lord according to the forme of the Couenant Neither doth this hinder because al that are borne of faithful parents are not elected for we are not to enquire into the secret iudgements of God but probably we may duely coniecture that all which are borne of Christians are elected Are persons of yeares and infants to bee admitted vnto baptisme all after one sort No but they which are of yeares are not to be baptized before they be instructed in the faith of Christ as in the word which entereth the ignorant in Christ that is in the Rudimentes of Religion in the principles of Christianisme which is called Catechisme e Heb 6 1 Secondly when they are to be baptized they ought to confesse their faith before the Church of Christ Mat. 3.6 They were Baptized by Iohn in Iordan confessing their sins that is such as did testifie that they did earnestly embrace the Doctrine of free remission of their sinnes Such a confession was required in the antient Church of them which were able to be enstructed differing farre from that Popish shrift consisting in a proditorious enumeration of each euen secret sinnes Wherupon the Apostle 1. Pet. 3.21 calleth baptisme the answering of a good conscience hauing respect to the Interrogations of Catechists to which those which were to be instructed in the principall heades of Faith and of
the vse of Baptisme Lib 1 de resur carnis did answere being demaunded Whereupon is that saying of Tertullian The soule is not established by washing but by answering But when the Infants of the faithfull are to bee baptized neither actuall faith which is by hearing nor confession of faith ought to be required of them which God himselfe neither demaundeth of them neither are they able to haue it or expresse it by reason of their age Therfore these words Doest thou beleeue I beleeue Dost thou renounce I renounce are vnfitly transformed from the Baptisme of them in yeares to the Baptisme of children if wee consider the Infants themselues Are Infidels of yeares requiring baptisme to be baptized If the question be of Turkes or Pagans or Iewes who sometimes for ciuill Causes and for lucre and gaine require baptisme because baptisme ought to bee the Sacrament of Regeneration not a vaile or couer of hypocrisie and filthy lucre they are not to be therefore baptised but if they testifie sincerely 1. That they account not gaine godlinesse 2. That they renounce Mahumetisme or false Iudaisme or Paganisme 3. That they vnderstand embrace and professe from the heart the doctrine of Christ and beleeue in Iesus crucified and in the meane time their life and saith being well considered they giue good hope vnto the Church then at length they may bee baptized So Philip did answere the Eunuch requiring baptisme If thou beeleeuest with all thy heart thou maist be Baptized And hee answering said I beleeue that Iesus Christ is that Sonne of God which words containe a manifest forme of confession which in the Apostles times was drawne from them who were baptized when they were come to yeares of discretion Act. 8.37 Are the little children of Infidels manifestly strangers from Christ straight way to be baptized if they be neglected of them and taken vp by Christians No vntill they be of yeares and well instructed in the Doctrine of Christ declaring a true confession of their faith and doe so testifie that they are endewed from God with grace and selected out of the world and sanctified by the right of Gods chidren therefore in the ancient Church all Infidels that were of yeares were first catechized before baptisme which being done baptisme might not be denyed them at any hand Are the children of those which are in the Church but by the vncleannesse of their life declare themselues indeed not to be of the Church to be baptized They are because the iniquitie of the parents ought not to defraud the children borne in the Church Ezech. 18.4.20 The Son shall not beare the iniquitie of the Fathers 2. Neither is the impietie of the next Parents to bee considered so much as the piety of the Church in which they are borne and which is as it were their mother as likewise their ancestors who liued godlily Vnto which appartaineth that which Paule saith Rom. 11.16 If the roote bee holy that is the first parents then the branches also that is the posteritie Therefore Circumcision was not denyed to the children of the wicked Iewes Hence it is that euen they which are borne in adultery although the Parents repent not Epist 75 ad Aurilium Episcopum yet being offered to Baptisme by others then their parents are not to be reiected of the Church as Augustine teacheth where hee concludeth If any be borne of excommunicate persons yet such a one cannot be partaker of the excommunication seing he is not of the cryme Are the children of Papistes to bee admitted to the Baptisme of the true Church They are 1. Because it is presumed and that rightly that the Church though hidden doth yet continue vnder the dregs of the papacie in regard of the elect who in their time get forth for 2. Thess 2.4 it is said he which opposeth himselfe that is Antichrist sitteth in the Temple of God not in the Temple at Ierusalem which neuer shall be built againe as Christ witnesseth but in the Church according to that 2. Cor 6 16. You are the Temple of God As also because the earnest of Christianitie although blemished with many spots is notwithstanding retained in its substantiall forme yea the verie doctrine of the foundation of Christianity in that which belongeth to the trinitie and the person of Christ yea a residue of the Couenant continueth there on Gods part as Paule speaketh of the Iewes Rom. 3.3.4 a and. 11.25 and it is said to beget children vnto GOD but such as she exposeth to Moloch and defileth with false worshippes As it is said of the Church of Samaria and Israell which retained the signe of circumcision and professed the Law but in title onely and withall obserued Idolatrous worshippes of the Gentiles b Ezeâ—h 16 10. 23.4 Therefore the children of the Papists are not in my opinion to bee kept from Baptisme if any of the parentes require it or if anie bee present which will promise for their right education Are infantes alwaies to bee baptized seeing it is no where commaunded to Baptize them They are because it is no where forbidden and although it bee not commaunded expresly and literally yet it is commanded by proportion and good consequence 1. Because excepting the difference of the visible Ceremonie the Analogie or reason of Baptisme and Circumcision is all one the inward and spirituall thing and signification all one that is to say forgiuenesse of sinnes and mortification of the flesh The thing figured one and the same to wit Regeneration both of them a badge of the ingraffing and adoption into the family of GOD the same Christ promised in circumcision and declared in baptisme the same Couenant also the same will of God continueth ratified for the sealing of that Couenant and baptisme succeeded Circumcision by which all male children were commaunded to bee circumcised vpon the eight day a Gen. 17.12 Col. 2.11.12 Now the condition of Christian Infants in as much as coÌ„cerneth their age is not made worse in the Newe Testament for then it must needes bee that by Christs comming the grace of God is made more obscure more straight and lesse manifest to vs then before it was to the Iewes which is contumelious against Christ Truely if there was nothing in the commaundement of God for circumcising of Infants reprouable neither can there bee any absurditie noted in the baptizing of Infants But because that part of the Couenant which concerneth infants was now knowne to the Apostles by reason of Circumcision Therefore Christ was contented with a generall commaundement for Baptisme and did not iudge it needfull to commaund any thing peculiarly for Infants 2. Because they are in the Couenant as were the children of Israell to whom was the promise of the Couenant I will bee thy God that is hee that will haue mercie and saue thee and of thy seede after thee In which wordes is contained a promise of the fatherly fauour of GOD of the
forgiuenesse of sinnes and of eternall life b Mat. 21.32 Gen. 7.7 Exod. 20.6 the which beeing now apprehended of the Parents by faith doth not onely comprehend a spirituall and allegoricall issue but also the children which they shall beget to a thousand generationsb. The which surely doth no lesse appertaine to Christians then in times past to the people of the Iewes And Act. 2 38 Peter saide Let euery one of you be baptized for to you and your children is the promise made And Christ commandeth little children to be brought vnto him that hee might touch them not such as were of riper yeares and able to goe but tender ones children which did yet suck which many brought vnto him and did not lead them And it is said that hee tooke them in his armes and embraced them c Luk. 18.15 and commended them vnto his father by his prayer and blessing and sanctified them by the laying on of his hands which cannot bee taken otherwise but that he receiued them into fauour d Mark 18 16 And last of all most clearely hee speaketh of Infants inuiting them to his fellowship and society Math. 19 13. Suffer little children to come vnto mee and forbid them not because to such that is aswell Infants in age as those which are like them appertaineth the kingdome of heauen whom Peter calleth 1. Pet. 2.2 spirituall children such as by the word of God are regenerated to immortall life like as Math. 18.4 Whosoeuer shall humble himselfe as this child hee is the greatest in the kingdome of heauen And in the 14. verse It is not the pleasure of your heauenly father that one of these little ones should perish For it is manifest that Christ approueth and receiueth little children otherwise he would not allow those which were like them And the Euangelist signifieth that the kingdome of GOD appertained to those children which were slaine by Herod reciting the place Ier. 31.15 of the holy Martyres the children of Rachel or of their posteritie Mat. 2.16.17 Now vnto whom appertaineth the promise of the Communion with Christ and of eternall life which is signified in the word of Baptisme To the same appertaineth also the signe according to the diuine determination proper to euery Sacrament And there can bee no other meanes to bring them vnto Christ but that they by baptisme bee ingrafted into the Church which is the bodie of Christ seeing they are not yet capable of Doctrine 3 Because although hearing is an ordinarie beginning of faith a Ro◠10.17 yet because it is impossible that any should please God without faith Hebr. 11.6 Infants must needes haue in the place of faith the seed or budding of faith or the renewing of the spirit although they are not yet endued with the knowedge of good or euill for b Deut. 1.39 God holdeth them not for vncleane but adopteth them for his children and sanctifyeth them from the wombe as it is said 1. Cor. 7.14 Your children are holy that is to say by an hidden operation and enlightening of the spirit which maketh in them new motions and new inclinations to Godward according to their capacitie as farre as we can gesse without the word which is the onely seed of regeneration to them which are able to be taught 1. Pet. 1.23 c Rom. 8.16 for the Lord gaue a taste in Iohn Baptist whom he sanctified in his mothers wombe what he is able to doe in the rest d Luk. 1.15 41 And yet must the secret workes and iudgements of God be left vnto himselfe because the Church iudgeth not of hidden things e 1 Peter 23 Neyther are the prayers of the Church for the Infantes of the beleeuers which are baptised in vaine ouer whom the name of the Father the Sonne and the holy Ghost is called vpon but they obtaine that which they aske Mat. 18.19 If not in each singular person yet in the species or kinde of each Whereupon it followeth that they are receiued into fauour and are endued with the holy Ghost and therefore are to bee baptized f Act. 10.47 4. Because though Infants haue not sinned actually as Adam did Rom. 5.14 yet they haue sinned Originally in Adam as included in his loynes vers 12. and are dead in him g 1 Cor. 15.22 Secondly being conceiued in sinne h Psal 51.7 contrarie to the Pelagians opinion they are by nature the children of wrath i Ioh. 3.6 and doe daily die no lesse then men of riper yeares k Eph. 2.3 wherefore that they may please God and may bee admitted into his kingdome where no polluted thing entereth 1. Cor. 15.30 they haue neede of the sparke of some regeneration the abundance whereof they may afterward enioy which is sealed vnto them by Baptisme l Apo◠21.27 And therfore it is not to be denyed them for except a man bee borne againe of water and the spirit hee cannot enter into the Kingdome of heauen Iohn 3.3.5 5. Because the commandement concerning baptisme is vniuersall and comprehendeth the whole Church whereof Infants are members a great part for Paule includeth the whole Church where he saith that it is clensed by the washing of water in the word Ephes 5.26 and Math. 28.19 Preach the Gospell to euery creature and baptise them It is not therefore particularly to be applied to those of discretion onely but also to the children of the faithfull 6 Because though by reason of their yeares they vnderstand not Gods word nor can beleeue in action and professe their faith and repentance whereof Baptisme is a Sacrament as circumcision was in times past and enter into mutuall obligation betwixt God and them which belongeth onely to them of discretion notwithstanding it is vnto thē in steed of a Act. 2.41 8.12.37 professing of faith for that they are borne within the Church of the people of God and are not onely within the couenant but also are presented by them which beleeue and doe promise and make answere for them And therefore Saint Augustine saith the Sacrament of faith maketh children faithfull though they haue not yet that faith which consisteth in the will of beleeuers to make them faithfull Euen as they doe not know that they haue the holy Ghost though it be in them or a minde and life though it cannot be denied that they haue both And to conclude it sufficeth that they are baptised and bound vnto a repentance and faith to come Euen as the infants of the Israelites were circumcised into a faith and repentance that was to follow although they neyther vnderstood the word of God nor the mysterie of circumcision and Christ blessed little children and prayed for them though they vndestood not what he did for them 7 Because that which the institution of Baptisme commaundeth that they which are to be baptised should first be taught b Mat. 2.19 as Iohn is said to haue preached the baptisme of
for mysticall commonefaction Which is the eight That it may be 1. A publick testimonie of our profession and a testification of consent in the doctrine worship and faith of Christ 2. A token of seperation from the tents of Sathan from heathens Turkes Iewes Papists and from all sects disagreing from the true knowledge of Christ 3. A promise and a certaine obligation of constancie in the faith and profession of the Gospell in what estate soeuer wee may be forced to liue 4. A sinew and a conseruation of publick meetings 5. An exercise and vpholding of pieâ—â—â— and a prouocation to beware least we defile our selues with the pollution of the world from which we are washed by the bloud of Christ 6. Finally it is a comfort in temptations Whether is the efficacie or fruit of the Eucharist equally alike to all vppon .5 Mat In no wise but as Origen saith according to the manner quantitie and proportion of the faith of the communicants Which is the right order of administring the Supper That it may bee administred 1. In the manner which commeth most neere to the simplicitie of the first institution and is most farre from superstition pride For the Sacraments doe not seeke gold neither doe they please with gold being not bought with gold saith Ambrose by godly and lawfull ministers of the Church For whereas some do think that in the old time also it was so administred in families at home that it should not be needfull for the ministers of the word to be present euen as in the celebration of the Paschall lambe wee doe not read that priests were present in euery family if it were so it was not agreeable to the institution of Christ But let the ministers exercise the ministerie honestly and comelily let them conceiue holy praiers let them plainely rehearse and expound the words of institution let them inuite the people to the mysticall table let them stirre vp and admonish them by their owne example that they may come orderly that they may take with reuerence that which is giuen that they stay not onely in signes but lift vp their hearts 2. Let them exhort to the same exercise of Christian loue or beneficence for hereupon the Supper it selfe was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Loue because they did giue to â—â—ns of loue by bestowing libeberally to the vse of the poore 3. Let them adde thereunto the Annuntiation of the Lordes death for it is not meete that it should be a dumbe action but that either the historie of the passion should be read or some other thing or that they sing or a Sermon be had concerning the Lords death 4. Let the holy communion be shut vp with a Hymne or publique giuing of thanks as the Disciples did a Mat. 26 30 2 Apologet. together with Christ that is let praise glorie be giuen to God the Father as Iustine reporteth to haue beene done Finally let all things be pronounced in the vsuall tongue and language of that place so that the communicants may both vnderstand al things to theÌ„ consent in heart But whether it be taken of them which stand or of them that sit it little skilleth although the Paschall lambe was taken standing as the Supper by the Disciples when they sat or rather leaned one vpon another In what place is it to be administred In a publick asseÌ„bly not to euery man priuately nor to such as ly sick at home or which are readie to die out of the congregation and partaking together of the faithfull because it ought to bee ecclesiasticall and publick c 1 Cor. 13 17 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 1 Cor. 10 20.21 that is a priuate Supper and the Supper is a symbole of the communion of Saints neither ought men to open a gappe to the opinion of the worke wrought and of a preposterous confidence as is in the popish communion In the time of Iustine the Deacon some did carrie that which was left of the communion at what time the Lords Supper was celebrated to theÌ„ which were absent by reason of their disease froÌ„ the publique assembly or vnto strangers and outlandish bishops into their Inne And as Eusebius reporteth the bishoppe of Rome was wont to doe so of the church histor Cap. 5 b 24 but without superstition and for no other end but for a token of concord and consent in Doctrine and in the whole profession but because we say that wee must not so much enquire whether those fragments were sent or but whether they were well sent And that custome hath degenerated into superstition whereby at this day the host is carried to them alone which are about to die and that for certaine gaine and aduantage as also in a vaine perswasion of a certaine necessarie prouision for their iourney that custome of carrying the Supper to the absent is worthily taken away in our Churches Cyprian in the administration of this Sacrament Wee ought to doe no other thing then that which Christ did Epist 3. b. 2 At what time and how often ought this Supper to be celebrated Although a certaine and set time is not prescribed by the Lord as their was appointed in the law a certaine day in the moneth and of the yeare for the eating of the Passeouer yet reason it selfe doth shewe that of all Christians it may not be onely once in a yeare but in frequent vse as that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as often as doth admonish being twise vsed of Paul 1. Cor. 25.11 Vndoubtedly that they should often call to remembrance the passion of Christ and by that remembrance should strengthen their faith should ioyne together theÌ„selues to set forth the praise of God to speake of his goodnesse and finally that they may goe forward in mutuall loue the coupling together whereof they doe see in the vnitie of Christs body Augustine saith daily To take the Eucharist I neither praise nor dispraise yet I exhort that it should bee communicated to all vpon the Lords daies but if not more often at the least let men communicate thrice in a yeare b De Ecclesiasticis Dogm c. 53 Neither also doth the example of Christ binde vs to celebrate the Supper in the night because Christ according to the custome of the Lawe for the solemnitie of the Paschall Lambe which was to be obserued betweene two euenings celebrated the Supper a little before night But we are freed from the olde ceremonie After what manner ought wee to come to the Lords Supper Not vnaduisedly rashly or vnworthily for as the medicine of the bodie doth not only not profit if it be ill vsed but it hurteth if it be not applyed in his time place manner measure and peculiar disease to which it is appointed so the Lords Supper which is the wholsome medicine of the soule doth not onely not profit but also it hurteth not being rightly
the wicked eate the flesh and drinke the bloud of Christ vnto the iudgement of their owne condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and not refusing but receiuing it are made guiltie of Christs bodie No for 1. To eate vnto themselues Iudgement or to bring Iudgement vpon themselues is not to eate Christ who is made vnto vs righteousnesse and life 2. Because the promise of grace doth promise onely to the faithfull the participation of Christ himselfe and they are Sacramentall Seales to none but to the faithfull onely For what part hath the beleeuer with the Infidell light with darknesse Nor must wee say saith Augustine that hee eateth Christs bodie that is not in Christs bodie and therefore their vnbeleefe cannot make void the faith of God and the institution of the supper 3. Because no man saith the Apostle can bee partaker of the Lords Table that is of the meate set vpon the Lords table and of the table of Diuels that is haue any thing common with Diuels and vncleane spirits 4. Because the thing signified is receiued with the heart and not with the mouth for indeede Christ is not receiued by the instruments of the body but by faith alone a Ephe. 3.17 which the wicked do want 5 Because God giueth not holy things to dogs seeing the Lord forbiddeth the same to be done Math. 7.6 6 Because there are not contrarie effects of the participating and communciating of the bodie and bloud of Christ And the power of quickening or giuing life cannot be separated from the communion of the bodie of Christ and the wicked haue not life eternall but are condemned alreadie but he that eateth my flesh and drinketh my bloud hath eternall life saith our Sauiour Christ Iohn 6.51 7 Because Christs bodie eaten worketh life but being despised refused and reiected it worketh death and condemnation but this accidentally not in respect of participation but of priuation 8 Because Christ can discharge the office of a Iudge although the vnbeleeuers eat not his bodie with their mouth they eat then the Lords bread but not the bread which is the Lord hereunto tendeth that excellent saying of Augustine If thou receiue it carnally it ceaseth not to be spirituall but it is not so vnto thee Againe A good man receiueth the Sacrament and the matter of it an euill man the Sacrament onely and not the thing it selfe And againe He that disagreeth from Christ eateth not Christs bodie nor drinketh his bloud though he daily receiue the Sacrament of so great a thing vnto his owne iudgement Whereas therefore the Fathers Tract 25. vppon Iohn but especially Augustine say that the Lords bodie is sometimes receiued euen of the wicked by the word Bodie they meane the signifying signe and not the thing signifyed or matter of the Sacrament And the bodie of the Lord that is to say his symbolicall bodie is distinguished from the bodie of the Lord that is to say from the verie matter of the Sacrament 9 And lastly this consequence of our aduersaries is ridiculous Christs bodie is giuen or offered therefore it is receiued It is not receiued therefore it is not giuen Can a man be guiltie of the bodie and bloud of Christ which eateth not his bodie nor drinketh his bloud Essentially Hee may by reason of the abuse of the holy signes which is contumelious to the thing signified euen as they which dispise Christs seruants are guiltie of contemning our Lord Iesus Christ yea and of the father also Luke 10.16 And a contumely done to an Embassador redoundeth to the Prince that sent him and whosoeuer spitteth vpon teareth or trampleth vpon the kings Image or letters is guiltie of offence to the maiestie of the king himselfe to conclude the vnworthie receiuer is guiltie in that he doth not spiritually receiue and eate Christs bodie offered vnto him Whether may the minister without perill of conscience admit all to the Lords Supper seeing he cannot know who are worthie and who are vnworthie As the Church iudgeth not of hidden things that is to say doth not prye into the secret corners of our hearts but iudgeth the outward actions hauing the Decalogue rightly vnderstood for a rule therein so the ministers dutie is to leaue to God the iudgement of euerie mans heart admitting all that are not tainted with open crimes but he must restraine those that are bewitched with errors repugners of the foundation of doctrine blasphemers heretickes worshippers of Idols drunkards cozeners theeues tyrants adulterers euill and filthie speakers and those that any other way liue vngodly and walke not worthie of the Gospell which giue no signes of repentance the Ecclesiasticall Consistorie hauing first taken knowledge of them for to them belongeth that of the Poet. Procul hinc procul este profani People profane and wanting grace Packe hence and come not neare this place For Christ giueth a weightie and serious prohibition Giue not holy things vnto dogs Mat. 7.6 Neither must we communicate with other mens sinnes 1. Tim. 5.22 therefore Chrysostome saith He would rather giue his bodie to be shamefully torne in peeces then wittingly willingly reach out the bodie and bloud of our Lord to a wicked man that liueth without repentance And for this abuse Paule witnesseth that among the Corinthians many were weake and sicke and many slept Is it a thing arbitrarie or indifferent to vse the Supper of the Lord or to abstaine from it No but the contemners of the Lords table sinne grieuously for they contemne 1 That edict not humane but diuine Doe this 2 The memorie of Christs death whereby we are redeemed 3 They neglect the communicating of the bodie and bloud of Christ 4 And lastly they shew themselues vnworthie to be accounted Christs disciples Shall wee need any sacramentall signes of Christs bodie and bloud in that life that shall be euerlasting No for we shall be with our Lord Iesus Christ euen in bodily presence for there will be no place for any sacrament when Christs corporall presence shall be restored to the Church and the Church by the way of faith shall be restored to the heholding of Christ euen face to face a Rom. 8.24 1 Cor. 13.12 5.7 1 Ioh. 3.2 What is contrarie to this doctrine First the error of the Aquarians who vnder pretence of sobrietie vsed not wine but water in the Lords Supper Secondly the errors of the Papists who doe horribly profane the Supper of the Lord and disdaining the name thereof 1 Borrow the name of the Masse from the rites of Isis 2 They faine that the Masse as it is now retained among them was celebrated by Iames the brother of the Lord or by the other Apostles 3 They adorne it with Gold Siluer and pretious stones as if it were a whorish Thais to allure the more to loue and affect it 4 They doe superstitiously vse bread that is meerely without leauen 5 They doe necessarily mingle water with wine 6 They transforme the
or Bacchanalls without a Sermon or declaring of the Lords death which Paule would haue to be vsed in the Lords supper 23 By hearing or rather by looking vpon the Masse they thinke themselues armed against God and as it were with an Ammulet or preseruatiue against poyson safe from all daunger 24 That the Sacrament is once a yeare to bee deliuered or communicated to the people 25 They teach that auricular confession is necessarie for those that will be communicants 26 They celebrate the Masse in a strange and vnknowne language 27 In the Canon of the Masse besides the offering of their sacrifice they vse inuocation of Saints departed and they mixe withall imaginarie merits 28 They celebrate Masses for the honour of Saints and for the obtayning of their intercession with God whereby the remembrance and intercession of Christ is obscured and ouerthrowen 29 They thinke that the vse of the Supper is of absolute necessitie to those that are readye to depart this life 30 They vse consecrated bread for the quenching of fire and for the calming of tempests 31 They doe superstiously include it in their Armories and Cupbords 32 They burne candles before it 33 VVhen they please euen as in the olde time the Persians did the fire they carrie it about to bee worshipped Thirdly the errors of the consubstantiators who doe not admit the true doctrine of the letter and the spirit but thinke that the sacramentall speeches are to be interpreted literally according to the letter and rationallie as they meane 2 That it is offered bodily or essentially or ioyntly or after an admirable and vnspeakable manner and yet by the hand of the minister 3 They say that the bodie of Christ is cast into the mouthes euen of the wicked 4 They commend the recantation of Berengarius which was set downe to him by Pope Nicholas wherein he professeth that not onely the Sacrament but euen the verie true bodie and bloud of our Lord Iesus Christ is sensually and in truth handled and broken by the hands of the minister and torne in peeces by the teeth of the faithfull 5 They teach the reall omnipresence of the verie bodie of Christ vpon earth in many places nay in euery place 6 They attribute to the flesh of Christ many sortes of beings 7 They holde that there is a communion made by a mutuall reall and actuall conioyning of the substances 8 The doe not acknowledge the spirituall presence onely of the bodie and bloud of Christ 9 They reckon the papisticall eleuation and lifting vp of the hoast among things indifferent 10 They doe wickedly confound the twofold eating namely the one outward of the bread the other inwarde of the bodie of Christ to be but one and the same Fourthly the errour of them who haue taken away the breaking of bread in the supper of the Lord and in stead of bread broken or cut doe distribute vnto euery one that commeth to the Lords table so many in nomber of whole and severall breads or round and thin cakes 2 They haue abolished the deliuerie of the signes into the hands of the receiuers and the taking of them by their hands Fiftly the error of those who doe very seldome make mention of the sacramentall changing of the bread and wine 2 They teach that the onely merit of Christes obedience is to be accounted for the thing signified in the holy Supper of the Lord and thinke that onely the commemoration and remembrance of the death of Christ and of his benefits is taught therein and doe not vrge vs to bee by communion incorporated into Christ Sixtly the errors of them who first denie the presence of Christ in the Supper 2 They hold them to be but common signes which doe not effectually and powerfully moue 3 They account the sacramentall signes but as bare pictures and things to looke vpon whereby they may onely be stirred vp to renue the memory of Christs death 4 They take these holy mysteries but as outward notes or badges whereby they that professe themselues to be Christians may be distinguished from other profane people Seuenthly the error of them who doe vnreuerently vse these holy actions and in no other manner but as common and daily matters 2 They that thinke it is free for them eyther to come to the Lords Supper or to abstaine from it at their pleasure and therefore vse it verie seldome whereas indeed it is no small part of Gods worship and by God commaunded Eightly the error of some who alleadge that the Supper of the Lord succeedeth not the Paschall Lambe but Manna which was not an ordinarie and perpetuall sacrament nor ioyned in time with the Supper neyther had it any signe of the merite of Christ which is the chiefe thing in the Lords Suppe contrarie to the manifest institution of the Lord a Luk. 12.19 Ninthly the error or rather the dreame of a certaine libertine Iodochus Harchius a Montensian Belgan who holdeth that wee doe not eyther corporally or spiritually take and eate the verie bodie of Christ crucified but making a twofold flesh of Christ one naturall and taken of the virgin Marie now glorious in heauen the other spirituall intelligible and made by the diuine power of God of bread and wine to bee tasted and conceiued chiefely in the minde this hee imagineth to goe into the nourishment of the mysticall bodie that is to say of all the faithfull being daily taken with the mouth and by faith or otherwise he dreameth that there is a certaine power proceeding from the flesh of Christ and after a wonderfull and vnspeakeable sort infusing it selfe into the bread doth nourish the flesh of a Christian man which is cōtrarie to the expresse words of our Sauiour Christ which is giuen which is powred out which words doe euidently shew that the true bodie of Christ and the true bloud of Christ are signified and spiritually exhibited vnto the beleeuers The nine and fortieth common place Concerning Magistrates or Politicke gouernment Is the doctrine of policie or ciuill gouernment and Magistracie to be deliuered in the Church IT is Because Commonweales are the Nourceries of the Church and the consciences of both godly Magistrates and faithfull subiects are by this doctrine to bee enformed against such Fanaticall Spirits as oppugne that doctrine Whence is the Commonwealth called Politeia Policie Of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citie comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many But Ciuitas a Citie as it were Coiuitas or Ciuium vnitas the vnitie of Citizens is not onely such buildings as are comprehended in one ditch trench or wall but that multitude of people which doth inhabite those buildings And the regiment and order of that companie or people is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 policie in Latine Respublica the Common-wealth From whence is deriued politice the Art of policie which teacheth how the Commonwealth must be ordered and preserued as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to bee reuenged and is when either the Magistrate himselfe contrarie to law vpon priuate grudge doth abuse his authoritie and hurt the harmelesse as when Saule seekes to kill Dauid or when a priuate man vpon hatred emulation and malice pursues a wrong and seekes not so much his owne defence as the ruine of his aduersarie or without lawfull knowledge will bee his owne iudge and auenger as when Ioab would kill Abner a 2. Sam. 3.27 of this kinde the Poet saith At vindicta bonum vita iucundius ipsa Reuenge is good to men of strife Sweeter to them then is the life This kinde of reuenge the Gospell forbids Rom. 12.17 Recompence to no man euill for euill Mat. 5.36 Resist not euill Deu. 32.35 Vengeance is mine saith the Lord and I will repay So Prou. 24.29 Say not as he hath done to me so I will doe to him To this beelongeth that precept thou shalt not kill to wit vpon priuate affection and pleasure and contrarie to the order instituted and approued by God yet let the Magistrate according to Law punish malefectors euen with death But that Elias caused fire to descend from heauen vpon them who came to take him 2. King 1 10 and Elisha cursed the children that scorned him Chap. 2.24 it proceeded from an heroicall spirit and was an effect not of a priuate wrong but of such an one as was done against GOD and his Church Therefore Celsus Iulian and others did falsly accuse the Gospell writing that it by prohibiting reuenge did take away magistrates but by this it appeareth that the Doctrine of the Gospoll doth not forbid all kinde of reuenge Why doe Magistrates punish offences 1. Because God by these examples would bee knowne to bee a God who discerneth betwixt things iust and vniust and who truely is angry with sins 2. Because he would haue these momentarie punishments vpon fewe to forewarne vs of the iudgement to come and eternall punishments 3. Because by this meanes he prouides for the commodity of others whilst the disobedient are taken away so as they cannot hurt more 4. That by this men may be aduised to repent for exemplarie punishment shewes that others should not sin Seing Iohn Baptist Luke 3.13 graunted to his young auditors to vse politicke offices ught not the like to bee graunted to other Christians who should bee more perfect It ought 1. Because God in the Baptisme of Christ by a notable testimonie confirmed the calling and Doctrine of Iohn 2. Because politicke seruices are things propounded by God that he may bee more knowne in the societies of men and that we may haue exercises of confession patience loue and faith Therefore to forsake these offices is rather an infirmitie then perfection euen as it is said Magistratus ostendit virum Magistracie shewes a man And Christ not as a Counsell but as an vniuersall Mandate giues this precept to all men Giue vnto Caesar the things which are Caesars and vnto God the things that bee Gods Did not Christs when hee would not condemne the Adulteresse to death Iohn 8. by that fact disalowe the seueritie of politicke punishments Surely no more then hee did disalowe the diuision of inheritances when hee would not diuide them betweene those two brethren saying Who made mee a Iudge or diuider amongst you Luke 12.11 but by this hee taught that hee came not into the worlde to bee a Magistrate or a Iudge but to call sinners to repentance and to saue such as truely repent Neither did hee simply absolue her in regarde of politick iudgement but in regard of her conscience and for a peculiar testimonie of his mercie and free forgiuenesse propounded that example but to the magistrate hee left his office of whome it is saide Hee beareth not the sworde for naught Rom. 13.4 To conclude by this hee plainely put difference beetweene the ministerie of the Gospell and the office of the Magistrate Who hath power to choose Magistrates Either the Magistrates themselues who are to appoint either inferiour magistrates for the good of their subiectes or their successors so Moses chose his inferiour officers a Exod. 18 25.26 by the counsell of his father in Lawe and this same Moses ioyned to himselfe 70. of the Seniors for the gouernment of the whole people b Numb 11 24 and being now to die by Gods commandement left Iosua his successor c Numb 21.22 Or the subiects themselues who appoint for their owne good and profit a Magistrate so the people and gentlemen of Rome created magistrates and in times past the souldiers made choice of their Emperors But if the Kingdome be hereditarie the King may bee chosen if the former king haue many children different in maners or there be seuerall branches of the same princely family and the election may be made either by the King himselfe in his owne life or by the peeres and states of that Kingdome yet so as the first fundamentall Lawes made at the beginning of that Kingdome betweene the king and his people doe permit as wee may see in the coronation of Solomon and Azarias d 1 King 1.3 2 King 14 22 to this if the people giue their assent and voice it procures much authoritie to the newe King as it fell out to Rehoboam e 1 King 12.1 and to Solomon f 1 Cro. 28.1 for to them it belongeth to defend the Kings issue to preserue the lawfull successor of the Kingdome and to helpe him against all vsurpers and intruders Also the Pastors of congregations in as much as in them lyeth ought to further such consultations as by the helpe of Iehosabe the daughter of King Ioram and Iohoida the Priest her husband the young childe Ioas was preserued yet from slaughter and made king g 2 King 11.24 2 Cron. 23.4 How ought Magistrates to be chosen Such as goe by choyce are to be chosen 1. Freely and incorruptibly without ambitious seeking 2. Religiously and holily that is with serious inuocation euen in that place vpon the name of God and as it were with his aduise as was done Iud. 1.1 and numb 27.16 Let the God of the spirits of all flesh set a man ouer this companie 3. Hee must be chosen with circumspection that is with triall made of his sufficiencie How ought Magistrates to bee qualified and who elected and created This Moses teacheth Deut. 1.13 saying Choose out from among among you men of wisdome and prudence and knowne vnto you from among your tribes that I may set them ouer you and Exod. 18.21 Iothro doth briefly describe them thus First that they feare God that is be godly and religious 2. That they bee true that is louers of trueth righteousnesse and sinceritie 3. That they hate filthy lucre that is couetousnesse and bribes for Gifts doe blinde the eyes of wise men and peruert the words of the iust Exod. 23.8 Deut. 16.19 but they must bee such as loue the publick good 4. That
gouernment Two the one in correcting those which fall the other in exercising Ecclesiasticall censures How manyfold are these falles Twofold either in Doctrine or manners What is the fall touching Doctrine Errour in Doctrine or Dogmaticall opinion which doth arise either of sole simple ignorance or together with it impiety but if they doe so decline from the wholsome receiued doctrine that despising the iudgement both of God and the Church their opinion be obstinately and stubbornly defended and the concord of the Church violated it is then named heresie VVhat discipline is here to be vsed Ignorant men ought by little and little to be instructed a 1 Cor. 3 2 Rom. 14.1 Eph. 4.2 and yet malice to bee reproued both by priuate and publick admonitions and if occasion serue they must bee restrained by Ecclesiasticall iudgements before the Consistory b Act. 7.51 13.10 Gal. 3.1 but we must shunne an heretick after one or two admonitions c Tit. 3.10 reseruing the magistrates office to himselfe VVhat is the fall touching manners A sin said or done wherby our neighbour is wronged and it is twofold priuate or hidden and publick or manifest d Mat. 18.15.16 that is hidden wherof one or few are guilty and it is not a publick offence and againe it is committed either of malice or ignorance or humane weaknesse What kind of discipline ought here to be obserued Priuate admonition is to be vsed that according to Christ his rule prescribed wherof yet are foure degrees 1. That he which offendeth be admonished priuately censured of him to whom alone that sin is knowne least that euil do grow on further which we may redresse by priuate remedy for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to thee or with thee that is before thee or thou being priuie to it 2. that if he should despise this correction he be again admonished before one or two witnesses 3. That if hee shal contemne their admonitions he be admonished of the Church that is of the Ecclesiastical Senate 4. If that this way take no successe he be accouÌ„ted for an Ethnick Publican i. for a wicked profane man for an Ethnick by the old distinction of Israel from other people which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentiles and strangers among the Hebrewes and aliants from the common weale of Israell and from the Couenant of promise Ephe. 2.12 is he which is profane and altogether an aliant in religion but Publicans which amongst the Romans that is profane men did wholy addict themselues to exaction of tributes and did lead their life with the vncircumcised and were verie infamous by reason of their auarice and they were reputed amongst the profane by all other Iewes and they were called sinners or wicked men a Mat. 9 10 11.19 Luk. 7.34 18.11 Yet notwithstanding this correction is wisely to bee vsed for if on be fallen of ignorance or infirmitie a mild admonition sufficeth with an exhortation that hereafter hee should feare such a fall but if hee sinne vpon malice euen a secret fault is more seuerely to be corrected but a relapse is more sharpely to be handled then once being fallen by humane frailty What is a publick fall or sinne Which is openly committed or publickly knowne manifest and ioyned with a publick offence and it is an offence which is committed either by error or infirmity or by an vnexpected chance or an hainous offence as whoredome adultery vsury drunkennesse theft or stubbornesse in despising admonitions of these some haue seazed vpon the multitude others vpon few of the multitude What kinde of discipline is here to be vsed Paules rule is to bee followed 1. Tim. 5.20 them that sin that is with publick offence so that no other inquirie neede to bee made or else being conuinced in the Church by lawfull witnesses reprooue before all that others may be afraid and that example wherein this precept by reprouing of Peter to the face is ratified b Gal. 2.11.14 but those which are more wicked and obstinate are to bee repaired and corrected in the common assembly of the conuocation or consistory But here take heede of excessiue rigour least that the remedie or medicine be turned into poyson seueritie is to bee exercised saith Augustine vpon the sinnes of few But in offences and errors which haue inuaded the multitude the rule of the same father is to bee obserued in chastizing our brethren let men deale as mercifull in correcting as he can but that which hee cannot let him patiently beare and bewaile and mourne for with loue Who haue this power of correction Secret faults are to be corrected of euery priuate man who is acquainted with the fault but publick are to be reproued before all by the ministers of the word if it may be for the edifying of the Church or els by Ecclesiasticall censures What is the Ecclesiasticall censure It is when a 1 Cor 5.3 4 5 there is a lawfull examination or notice is made in the Ecclesiasticall Senate of them who haue fallen either into errour or sinne those beeing called which ought to bee called and both the guilty person and also if occasion require lawful witnesses are patiently heard then conuenient punishment is to bee vsed but so that the conscience of the offender be not thereby either cherished in his sin or bee ouerwhelmed with sorrow that a care be had to the edification of the Church How many parts or degrees bee there of Ecclesiasticall correction Three 1. Increpation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or obiurgation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comonefaction which is a censure in respect of the sin and fitted to the edification of an obstinate sinner or else of such of an one which doth truely confesse his sin and repenteth for it b 2. Cor. 2. 2. Exclusion suspension or keeping from the Lords Supper for a time 3 Excommunication which is the sentence of the Church lawfull notice going before propounded in the name and authoritie of God whereby a member of the same Church if he haue offended the Church by any crime or contumacie and do refuse to â—epent for the edification of the Church is iustly excluded out of the fellowshippe of the Saints or from the bodie of the Church by Christs commandement Notwithstanding there hath beene a twofold kinde of excommunication The first is called of the Hebrewes Niddui that is a seiunction or exclusion from the common assembly at this day it is called in the Churche the lesse excommunication if this auaile not another shall be pronounced against the impenitent sinner which the Hebrewes call Cherem that is Anathema and at the length Schamatha which is the last deuouing or execration and that Paul calleth To deliuer to Sathan for the mortification of the flesh that the spirit may be safe 1. Cor. 5.5 and 1. Tim. 1.20 But with this exception vnlesse hee repent Now this to be deliuered to