Act. 15.3.4 and in the Ecclesiasticall assemblie made by the people where in all one among another doe meete religiously to performe the seruice of God a or in the Pastors and Ecclesiasticall assemblie which consisteth of the principall and sit members of the Church and is gathered togither in the name of the whole Church whereof it hath charge to consult of Church matters in which sense Christ saith say vnto the Church Math. 18.18 c. But is there any visible Church seeing we say in the Creed I beleeue the Church and faith is of things which are not seene Heb. 11.2 2. Cor. 5.7 and Augustine saith it is an action of faith to beleeue what thou seest not for if thou seest it is not faith That which is said in the Creede is not meant of any one Church this or that but of the Catholicke Church that is of the whole bodie of the Church at what time soeuer it hath beene on the earth which for that it consisteth of the godly Elect which haue beene heeretofore from the beginning of the world which are at this present and which shall be heereafter vntill the worlds end being gathered together at once whom no man in this life can euer behold with his eies surely there is a Church beleeued and not seene because it is not of the fashion that it may be here wholy seene but onely in part 1 Because the glorie of the Catholike Church is inward Psal 45.13 The Kings daughter is all glorious within 2 Because it commeth not with obseruation b Luk 17 20 3 Because it worshippeth God in spirit and truth c Ioh. 4 23 4 Because the sense cannot iudge surely who they be that belong to the Catholicke Church 5 Because the principallest and greatest part thereof is in Heauen 6 Because it is a spirituall house d 1. Pet. 2 5 But the Church taken Synecdochically that is The particuler Churches are visible 1 Because the men whereof they consist are visible 2 Because the outward forme of them is visible and concerning the particuler Church or the Pastors thereof it is said Math. 5. Vers 14. A Citie that is set on a hill cannot be hid but it ought to be well knowne and excellent for pietie and life least it be an offence but at length after the resurrection all the whole Church shall be seene in heauen where she shall be knit together with her head Reuel 14.4 Is there or hath there beene alwaies a glorious visible state of Gods Church on Earth among all men and all the world ouer No surely for that being sometime oppressed by tyrannie as in the time of the tenne persecutions and after that vnder Antichrist it was hid in heresies errours as a sparke vnder the ashes as in the time of Arrius when as Ierome saith the whole world mourned exceedingly and wondered that it selfe was turned Arrian and it may often come to passe through the iust iudgement of God that there be none assemblie of men apparant which worship God publikely and visibly according to his word onely a Psal 74.3 Isa 49.21 as happened in the time of Elias the Prophet 1 King 19.10 when he said I onely am left that is not onely not a Prophet more but euen not one that worshippeth God and God answered I haue reserved vnto mee seuen thousand men that haue not bowed their knees to Baall And Reuel 12.6 when the Church of God is said to haue fled into the wildernes that is to haue lurked or laine hid from the sight of men by reason of the furies of Antichrist Therefore the state of the Church is at sometime more visible at sometime lesse neither is it visible vnto all nor alwaies after one fashion The inuisible Church doth eyther openly professe the faith or not professe it at all If she professe it then is she not the inuisible Church if she do not then is she not the true Church because she confesseth not the faith It is not requisite â—hat we should alwaies euerie where confesse our faith for that were to betray our selues vnto our enemies but when the cause occasion time and Gods glorie doe require Neyther did Elias make any such argument when God answered him I haue reserued vnto me seuen thousand men which haue not bowed their knees to Baall though they were vnknowne to him But where and how was the Church so many ages past in Popery seeing Popery is not the Church In that manner it was as Iohn foretold it should be Reuel 12.6 namely in the wildernes and in that manner as the Church of Israell was after the falling away of Ieroboam especially in the daies of Achab in the Apostaticall and false Church which worshipped Calues in Dan and Bethel whereunto the popish Church is altogether like As then Elias Elizaeus and seuen thousand men which bent not their knees to Baall were and lay hid in the wildernes so also euen many in the time of Poperie bent not their knees to Antichrist which verie argument Paule applieth to the Church of the Iewes in his time Rom. 11.3 May the Catholicke Church fall away By no meanes because there shall be no end of Christs kingdome a Luke 1.33 because the Catholicke Church is builded on a rocke And the gates of Hell shall not preuaile against it Math. 16.18 But some particuler Church may fall away and fall away in such sort that where there was a true Church there may appeare no true Church at all but a false and Sathan may preuaile against it as many examples teach to wit the Churches of the Ephesians Galathians and the like which haue ceased vtterly to bee nay particuler Churches may be brought to that smallnes that there may not bee any particuler Christian visible Church on the Earth publikely knowne And there is euer some number on Earth which worship Christ with an honest affection but this number is not euer visible ful of people glorious established in some visible place seat or succession but scattered heere and there obscure and vnknowne to men as Isaiah saith 1.9 and 10.20.21 The Lord hath reserued to himselfe a seed and remnant When began the Church to fall from the truth It is one thing for the Church to haue failed in some points and an other to haue falne away so as it should be vtterly abolished while the Apostles liued heretickes began to sow darnell in the Lords field to worke the mysterie of iniquitie and many Antichrists began to hee 2. Thess 2.7 1. Iohn 2 18. 2 The holy Bishops after the Apostles times through lacke of heede taking mingled many falshoods with the truth and left their errours to posteritie neyther did all faile at once and at one time This plague began by little and little to creepe farre and wide vntill at length it spread the whole world ouer But in the meane while the Church fell not vtterly away because God reserued to himselfe a
the throne of iudgement chaseth away all euill with his eies And of the gouernment of the Messiah Isa 16.5 In mercie shall the throne be prepared and he shall sit vpon it in stedfastnesse in the tabernacle of Dauid And in this sense sitting doth signifie a Royall or Iudiciall dignitie and authoritie But what doth it it signifie ioyntly Mat. 20◠2 or together to sit or to stand at the right hand of any man 1 In humane affaires by the figure Metonymia it signifieth to obtaine the next place of honor dignity to any man as Psa 45 9 Vpon thy right hand the Queene standeth in a vesture of gold siluer 2 To be a fellow and companion or copartner of the rule and Empyre 3 To giue helpe and aid as Psal 142.4 I looked on my right hand and beheld whether any stood by me that is to say to helpe me Metaphorically it is attributed to God to the Church to Christ himselfe As for God he is said to stand at the right hand of men when he doth helpe and succour them and protecteth them against their enemies and dangers as Psal 16.8 I haue set the Lord alwaies in my sight for he is at my right hand that I may not he moued-So is God the father in this sence said to stand at the right hand of Christ that is to say that he is in degree of honour and dignitie next vnto himselfe· Psal 45.10 The Queene 1. The Church doth stand at thy right hand namely at the right hand of Christ that is it standeth in the next degree of dignitie 3 Christ is said to b Mark 16.19 sit c Act. 7.55 stand and d Rom. 8.34 be at the right hand of God the father Is Christ said to sit at the right hand of the father properly or Metaphorically Not properly for it no way agreeth with his Deitie and although it may in the proper signification be attributed and applied vnto his other nature which is bodily yet it must not be imagined that that glorious body in heauen doth either continually sit or is moued or standeth although it be indeed limited and locall and as for the right hand of God much lesse is that to be taken properly seeing God is without a bodie as is alreadie said Seeing then Christ sitteth at the right hand of the father doth it therupon follow that the father sitteth on the leaft hand No indeed for the father is not limited and in euerlasting happines all is the right hand because there is there no miserie VVhat is therefore meant by this kind of speach In his exposition of the Creed Augustine taketh it for resting with the father in that euerlasting blessednes for this was conueniēt for Christ saith he after so many labours sustained after the crosse and after death to rest blessed in heauen not indeed idle for hee gouernes the Church and makes intercession for vs but yet without labour The same Augustine also calleth the right hand of the father that eternall and vnspeakable felicity Against the Sermon as Arius c 12. whereunto the sonne of man is attained hauing receiued immortalitie euen of the flesh 2 Damascen saith that Christ hath togither with his father equal glory of the diuinity which he had before all beginnings And in this sence the transitiue preposition to doth note only a personal distinction Lib. 4. cap. 2 and order of beginning but not any degree of nature or dignity for there is no such matter in the persons of the deity 3 But we say also that it is meant thereby that Christ hath obtained all power in heauen and in earth as he himselfe who is his owne best interpreter expoundeth it Mat. 28.18 by a phrase borrowed from a King or a Prince which hath a sonne and that an onely begotten sonne or a first begotten sonne whom at length he appointeth to be his heire and successor maketh to sit at his right hand that he may reigne with him may exercise the right of dominion ouer all things which appertaine vnto the kingdom of the cceed Chap. 4. Whereupon Saint Augustine saith thus By the right hand vnderstand the power which that man that was taken from God did receiue that he might come to be a Iudge who before came to be iudged For the father iudgeth no man but hath giuen all iudgement to the sonne that all men might honour the sonne as they honour the father Ioh. 5 22 What is then the sitting of Christ at the right hand of the father It is his exceeding glorious estate or the great high degree of Christs exaltation wherein he is placed by his father the truth of both natures still reserued in which estate Christ doth not only rest from labour and enioy vnspeakable glory and vnmatchable felicity but especially he is placed not only the head of the church but the king and gouernour of heauen and earth that togither with his father he may gouerne all things both in heauen and in earth all things created being subiect vnto him Whence doe you confirme this Exposition Out of the Psal 110.1 Sit saith the father to Christ on my right hand till I make thine enemies thy footstoole which Paul 1. Cor. 15.25 expounding saith He must raigne till he haue put all his enemies vnder his feet Therefore to sit is to raigne And Eph. 1.21 after the Apostle had said that Christ sitteth at the right hand of God in heauenly places he addeth for expositions sake that he is exalted aboue all principalities and powers and that all things are made subiect vnder his feet and that he is appointed head of the Church VVhat is the cause efficient The father by whose will and ordinance he sitteth at the right hand of the father Psal 110.1 Sit at my right hand And Ephe. 1.20 And God hath set him at his right hand in the heauenly places This sitting then is it of the whole person or onely of one of the natures namely of the humane Words phrases are to be taken according to the matter about which they are vsed For to sit at the right hand of the father doth declare two things For sometime it sheweth the great equalilitie of the diuine glorie maiestie power and honour sometime it signifieth the qualitie that is the high perfection and felicity of the flesh of Christ now that it is exalted vnto the right hand of God which the schoolemen call Habituall grace In the later signification therefore sitting is to be applied vnto the humane nature wherein the humane nature in Christ is more blessed then the rest of the creatures hath royal iudicial power ouer all creatures a Iohn 5.27 but in the former which is the chiefe and principal of the whole person because as the whole person was broght low so the whole also was exalted in the Resurrection ascending into heauen and sitting at the right hand of the father
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
INSTITVTIONS OF CHRISTIAN REligion framed out of Gods word and the writings of the best Diuines methodically handled by Questions and Answers fit for all such as desire to know or practise the will of God Written in Latin by WILLIAM BVCANVS Professor of Diuinitie in the Vniuersitie of LAVSANNA And published in English by ROBERT HILL Bachelor in Diuinitie and Fellow of Saint Iohns Colledge in Cambridge for the benefit of our English Nation to which is added in the end the practise of Papists against Protestant Princes PROV 16.16 How much better is it to get wisedome than gold and to get vnderstanding is more to be desired than siluer Printed at London by George Snowdon and Leonell Snowdon 1606. King Dauids Testament to his sonne Salomon ANd thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and with a willing mind for the Lord searcheth al hearts and vnderstandeth all imaginations of thoughts If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1. Chron. 28.9 TO THE RIGHT HONORABLE AND hopefull young Lords Robert Deuoreux Earle of Essex sonne in Lawe to the most Honourable Thomas Earle of Suffolke and to Sir William Cecill Knight of the Bathe Lord of Cranborne sonne and heyre to the most worthy Lord Robert Earle of Salisbury grace and Peace RIght Honorable It hath pleased God to giue vs in this Church verie many remarkeable testimonies of his mercie whether we looke to the heauens aboue vs the earth beneath vs our Princes who rule vs our Pastors who teach vs our lawes which command vs or the singular mercies which we haue receiued or the fearefull iudgements which we haue escaped Our heauen is not brasse as it was in Achabs time a 1 K. 17 1 â— our earth is not barren as it was in Pharaohs time b Gen. 41 55 our Princes are not Lions as the princes of Iudah c Zeph 3.3 our Pastors are not wolues as were the shepheards of Israell d Math 7 15 our Lawes which commaund vs are not as the Lawes of Draco and our mercies receiued are Gods mercies our iudgements escaped are mens cruelties Yet of all the testimonies of Gods loue vnto vs this is and ought to be esteemed the greatest that we are come out of Babylon know God in Christ may read the scriptures heare Gods word be partakers of the sacraments pray in a knowne tongue worship the true God and that of mortall and sinfull men we are made the immortal and righteous children of God But because wee are so blinded with the loue of this world that we see not or perceiue not this note of Gods loue therefore the Apostle Iohn setteth an Ecce vpon it and saith behold what loue the father hath giuen vs that we should be called the sons of God e 1 Ioh. 3. â— Behold we therefore not the loue of Sampson to Delila f Iudg. 14.3 for that was a wanton loue nor the loue of Iaakob to Rahel g Gen 29.17 for that was a carnall loue nor the loue of Dauid to Ionathan h 1 Sam 18.3 for that was an humane loue but the loue of God to man the Creator to his Creature a good father to a multitude of prodigall and rebellious children Hee loued vs in our creation for he made vs men but more in our redemption for he mad vs saints he created vs with a word of his mouth he redeemed vs by the bloud of his sonne he created vs wheÌ„ we were nothing hee redeemed vs when we were worse then nothing he created vs to liue before him on earth he redeemed vs to liue with him in heauen He created vs and so did he others he redeemed vs but did not redeeme others He hath not dealt so with euery nation neither haue the heathen knowledge of his lawes i Psal 147 â—â— If there were in vs eyther Nobility of birth or comelines of beautie or correspondence of vertue or aboundance of riches our God might loue like vs for these as men doe affect and follow vs for these But since by discent we are Cananites k, EZ 16.3 by deformitie polluted in our owne bloud l. v. 6 by sin there is none that doth good no not one m Rom. 3 12 that our pouerty is such that we are poore naked and miserable creatures n Reuel 3 1â— it is not our old birth but the new birth not our owne beautie but Gods bountie not our vertue but Gods grace not our goods but Gods goodnes by which we become Gods children If I were Right honorable as profound as Paule as eloquent as Apollos as deuout as Dauid and as zealous as the Prophet Elias was I could neither expresse the quantity of this loue it is so great nor the quality of this loue it is of such efficacy By this fauor of God we of seruants become sons o Gal. 4.4 of enemies frinds p Rom. 5.10 of diuorced espoused q Hos 2 20 of prophan priests r Reuel 1.6 of captiues kings Å¿ Reuel 5.8 of Cananites Israelites t Acts. 11.26 of heathens christians of inheritors of hell heires nay felow heires with Iesus Christ u Rom. 8 17. By this fauor we enioy the forgiuenes of sins peace of conscience ioy in the holy ghost protection of angels the communion of saints audience in praying acceptance in obeying security in life comfort in death and eternal glory after we be dead By this fauor we are written in Gods book receiue a new name incorporated into Christs body clothed with Christs righteousnes indued with Christs spirit and one day shall be partakers of his glory But as Augustine was swallowed vp by the admiration of Gods Maiesty so am I with the consideration of this mercy I say of this mercy which is giuen vs by the father purchased by the son assured by the holy ghost offered in the word sealed in the sacraments apprehended by faith tried by tribulation and though not deserued by vs yet reserued for vs in the highest heauens Is God our father behold our dignity are we his children learne we our duty The consideration of this dignity made Theodosius to thanke God more that he was a christiaÌ„ then a King Moses to refuse the crowne of Aegypt x Heb. 11.24 Dauid to desire the place of gods doorekeeper y Psal 84.10 and Paul to make a base account of all things in this world z Philip. 3.9 The consideration of this duty made Abell to sacrifice his sheep a Gen. 4.4 b Gen 26. Abraham to sacrifice his son and the Romans to sacrifice theÌ„selues c Rom 12.1 Ioseph to flie adultery d Gen 39.9 the three children to flie idolatry e Dan 3 16 Nehemiah to fly tyranny f Neh 5 15 and all Gods children to abandon impietie
g 1 Ioh. 3 4 Now then If we call him father which without respect of persons iudgeth according to euery mans work let vs passe the time of our dwelling heere in feare knowing that we were not redeemed with corruptible things as siluer and gold from our vaine conuersation receiued by the tradition of the fathers but with the pretious bloud of Christ as af a Lamb vndefiled and without spot h 1 Pet. 1 17 And surely God is our father though Abraham be ignorant of vs saith the Prophet i Isa 63.16 For he begetteth vs by the seed of the word a Iames 1 18 giueth vs a new name b Reuel 2 17 nourceth vs with the milke of the gospell c Hebr 5 12 instructeth vs in true religion d Ier. 31 33 teacheth vs euen ciuill conuersation e Coloss 4 5 prouideth instructors to teach vs more f Mâ—t 28 20 yea he placeth vs in our callings g Gen 2 15 is an example of holines h 1 Pet. 1 16 correcteth vs when we sin i Prov. 3 11 trieth our obedience k Gen. 22.2 exerciseth our patience l Iob. 1 16 deferreth our petitions m Math 15 23 and pitieth vs vs when we be in misery n Psal 103.13 Hee as a good father prouideth for vs in this life o 1 Pet 5.7 protecteth vs against wrongs p 2 K. 6.16.17 is sory when we sinne q Psal 81.13 glad wheÌ„ we do wel r Prov 10 1 admonisheth vs of dangers Å¿ Reuel 18.4 beareth with our wants t Psal 103 9 10 heareth our cries u Ioh 15 16 and for our sakes is good vnto others x Gen. 39.3 To conclude this he loueth vs all but most of all such as feare him most y Gen 6.8 he is not ashamed of vs in our poorest estates z Hebr 15 19 he blesseth vs as Iaakob did his children a Gen 49 2 and like good father Abraham all that he hath beloÌ„geth vnto vs b Gen 25 5 God is your father you see your dignity men thinke it a great dignity to be borne of the bloud royal to descend of ancient families to be blazoned by gentry to stand before princes to be honored and enriched in this world to coÌ„mand many to obey few to be called the sons of nobles and so it is indeed But say that we could draw our pedegrees not from the conquest but from the flood yet we might as well descend of cursed Cham as of blessed Sem. But if we can draw our pedegree from the line of Christ it is better then to deriue it from the line of princes To this end Iuuenall said well Tota licet veteres exornent vndique cerae Atria nobilitas sola est atque vnica virtus Though all thine house about with ancient armes be set As sole and sure Nobilitie see that thou vertue get And better another In relligione vera virtus In virtute vera nobilitas True vertue is in pietie In vertue true nobilitie But Prudentius best of all as I once writ to an honorable family * To the Honorable House of the Monâ—agâ—â—â— Generosa Christi secta nobilitat virâ—t Cui quisquis seruit ille verè est nobilis He noble is that comes of Christ his race Who serues this Lord he surely is not base Wherfore as Ambrose said to Auxentius so giue me leaue to say to you saith he Quid honorificentius quam vt imperator Ecclesiae filius dicatur What honor can be greater then that the Emperor should be called the son of the Church Of the Church nay say I that noble men should be called the sons of God I haue spoken of our dignity but what is our duty by this we must learne to admire this mercy of God the father to adore this loue in God the sonne to keepe this assurance in god the holy ghost and that the more fauors he hath shewed to vs the more we are indebted to him By this we must learne to haue this adoption written in our hearts sealed in our consciences to esteeme it the greatest blessing in the world By this we must learne to loue him who thus loued vs for amante non amato nihil est miserius and to loue all such as belong vnto God for he that loueth him which begate loueth also him who is begotteÌ„ a 1 Iohn 5. In a word are we Gods childreÌ„ we must loue his house not sell our inheritance desire to bee with him pray onely vnto him depend vpon his prouidence be patient with his corrections content with his allowance and as glad to see his great name honored as we would be sory to see the Kings name abused And to conclude this point as Menedemus tutor to a kings son said vnto him Remember that thou art the kings son so say I Remember that you are the King of Kings sonnes so that you must neither think speak nor do any thing but that which becomes the sons of God I had almost forgotten the greatest duty we liue at this day among pseudocatholick professors who loue an Idoll more theÌ„ God the Pope more then the King Italy more then England who vse all equiuocatory means to draw disciples after them are we sons therfore depart froÌ„ amongst theÌ„ b 2 Cor 6.17 18 saith the Apostle separate your selues touch none vncleane thing and I will receiue you yea I will be a father vnto you and ye shall be my sons and daughters saith the Lord God almighty Let vs therfore separate light from darknes God from an Idoll the Israelites from the Cananites the pretious from the vile c Ier. 15.15 the beleeuer from infidels and Protestants from Papists Let them returne vnto vs but let not vs returne vnto them who in superstition are heathenish in tradition Iewish and in treason diuelish I am the bolder right honourable to write of this argument because I doe write vnto the sons of nobles that therby I may stirre vp your pure minds to vse all diligeÌ„ce to become as great by grace as you are by nature as Honorable in the Church as you are in the common wealth that as you are the children of mighty men on earth so you may be the children of the Almighty God in heauen If I did present this booke to some great Counsellor of State I would haue vsed the art of Brachyography shâ—rt vvriting â—lâ—ng speach but since I am bold to make choice of you who as yet liue vnder the couÌ„sel of others I hope it wil not be offeÌ„siue to vse this Polylogye Habet hoc proprium generosus animus saith Seneca vt excitetur ad honesta It is proper to a noble mind to be excited to honest actioÌ„s WheÌ„ Luke did so it was wel liked of noble Theophilus d Acts â—1 â— wheÌ„ Paul did so it was wel
the Diuinitie is present with the humanitie by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstance and combination but not by personall vnion Therfore he denied that Marie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God or brought forth God and affirmed that man not God was crucified of the Iewes 6. Eutyches heresie contrary to the former for he taught that the humane nature after the vnion was endued with the proprieties of the Diuinitie 7. Of the Manichees who auouched that Christ had but one onely will not two a diuine and humane will 8. Of the Vbiquitaries who attribute to the humanitie of Christ the essentiall properties of the Diuinitie altogether forgetting that saying He that taketh away the proprieties taketh away the nature and on the contrary He that attributeth the proprieties attributeth the nature and of whatsoeuer the Essence cannot be affirmed no more can the essentiall proprieties thereof be affirmed of the same Of the office of Christ How manifold is the office of Christ THreefold Propheticall Priestly Kingly as it is expressed Heb. 2.10 What is his Propheticall office It is that office whereby he hath reuealed to mankind the Gospell that is the secret counsell of the Father concerning the redemption of mankind by the Word by the holy Ghost by the Sacraments both by himselfe as also by the Ministers of the word Ioh. 1.18 Ephes 4.10.11 Shew some testimonies Deut. 18.18 I will raise a Prophet like you c. Esa 61.1 He hath sent me that I should preach the Gospell to the poore Math. 17.5 This is that my welbeloued Son in whom I am well pleased heare him For this cause he is called a Pastor a Esa 40..1 John 10.11 the publisher of peace b Zach. 9.10 Ephes 2.17 the most faithfull witnesse of God c Iohn 3.32 Reu. 1.5 which office he doth execute vntill the end of the world d Ephes 4.11 What is his Priestly office It is that whereby he is Mediator betweene God and man or that whereby he hath set himselfe a Mediator betweene God and men e 1. Tim. 25. Heb. 11.24 which agreeth to no man saue to Christ alone f Heb. 2.17 How many parts be there of this office Two his satisfaction whereby he fulfilled the law g Mat 5.17 Rom. 10.4 and paid the ransome for the sins of the world h Mat. 20.28 In respect of which part of his office he is called a Redeemer i Mat. 20.28 Gal. 3.13 and a Sauior k Esa 25.8.9 53.4.5.6 Iohn 3 17 1. Pet. 2.24 and a Lambe or a sacrifice l Esa 53.7 Ioh. 1.29.36 Reuel 13.8 And his intercession whereby Christ doth instantly desire that his sacrifice may continually preuaile with God his Father for the reconciliation of his elect m Rom. 8.24 Heb 7.25 According to which nature is Christ a Mediator and a Priest According to neither of them asunder but according to both his diuine and humane ioyntly together n Gen. 3.15 22.18 Dan. 9.17 2. Cor. 5.15 Heb 4.15 9.14 1. Because he is in one and the same person the same God man 2. Because he was after the order of Melchisedech without father as man and without mother as God 3. Because he must be partaker of them both that he might reconcile God to man and man to God as Irenaeus saith It was necessary by reason of his habitation with both that he should reduce both into loue and concord and procure that God should receiue man and that man should be restored to God 4. Because the workes of the Mediator are of him that is both God and man that God might accept them 5. Because none could satisfie Gods iustice but God none ought but man Was Christ Mediator before his Incarnation He was because in the foreknowledge predestination and acceptance of God the two natures were reputed as vnited and with him things done and to be done present and to come are all one Thus Heb. 13.8 Iesus Christ is to day yesterday and the same for euer So 1. Pet. 1.20 And as the Lambe is said to be slaine from the beginning of the world Apoc. 13. so the prayers then powred out for the Church in Gods acceptation may be said to be made How doth the Sonne make intercession to the Father Surely as a person but yet as man but so as that the dignitie of those prayers issue from the excellencie of his Diuinitie which in Christ is personally vnited with his humanitie Have you any pregnant testimonie concerning the Priesthood of Christ Psal 110.4 The Lord hath sworne and it shall not repent him Thou art a Priest for euer after the order of Melchisedech who was a type of Christ a Heb. 7.3 as were Aaron also and Isaac b Gen. 22.6.9 May the Ministers of the Gospell be called Priests They may but onely in two respects 1. Because they together with others are ingrafted into Christ and so farre forth as they be true Christians 2. Because they teach the Gospel and sacrifice men themselues and offer them vp a liuing sacrifice vnto God by the Gospell For this cause Paul testifieth of himselfe that he had offered a sacrifice when he had sacrificed the Gentiles by the Gospel that they might be an acceptable sacrifice vnto God being sanctified by the holy Ghost Rom. 15.16 Yet in no place in the new Testament the name of Priest is attributed peculiarly to the Ministers of the Gospell because Christ hath no copartners of his Priesthood What is the Kingly office of Christ It is that whereby he doth according to both natures wittingly and willingly moderate rule and gouerne the whole world Shew some plaine testimonies concerning this office Psal 2.6 He hath set his King vpon his holy mountaine Mat. 28.18 All power is giuen me in heauen and in earth Ioh. 13.3 All things are giuen me of my Father And for this cause he is called the eternall King c Esa 9.7 Psal 45.7 Luke 1.33 the King of righteousnesse d Heb. 7.2 the King of Kings e Reu. 7.2 How manifold is the administration of this office It is two-fold in this world Generall or powerfull whereby he rules all creatures by his power Speciall or of grace whereby he doth in speciall manner and peculiarly rule defend and gouerne his Church and doth enrich it here on earth and glorifie it in heauen In which respect he is also properly called a King f Psal 2.9 1. Because he hath redeemed his Church which Satan had inuaded g Psal 20. 2. Because he hath vanquished the prince of darknesse 3. Because he doth defend and make blessed all those that flie vnto him Who are citizens of this kingdome and what be the lawes The citizens are Christians so called of the King Act. 11.26 1. Pet. 2.3 the lawes are the word of God the enemies are sinne Satan hell death and the rewards are the things of this
158.5 He spake and they were made he commanded and they were created that is God but spake the word or commaunded and the things which were not before now haue their being And that God created all things the Apostle sheweth Heb. 11.3 of things which did not appeare that is of no matter that appeared before Also this particle of nothing is thus described 1. Machab. 7.28 Behold the heauen and the earth and vnderstand that God made them of nothing where the Greeke Interpreter reades it thus that he made them of things which had no being And so Paule speaketh Rom. 4.17 He calleth those things which are not as though they were and Prou. 8.24 When the deepes were nothing I was begotten saith Wisedome 3. When as it was Moses his purpose to describe the first originall of all things And the beginning of things is the bringing of them from no being to a being it followeth that all things were created of nothing or of those things which were not What can the creation of the world be proued certainely by humane reasons The eternitie of the world may clearely be confuted because that if the world should want both beginning and ending the world should be euen God himselfe then there should be many things infinite in act all the parts of the world should be eternall and immutable For as Damascene saith Whatsoeuer is created is mutable and that onely which is vncreated is immutable A man may also know euen by the testimonie of nature it selfe that the world had a beginning But yet by faith alone we do certainely know that the world was made of nothing Heb. 11.3 or that it was so made in sixe dayes as it was as also by the same we know that one day it shall haue an end Therefore Moses doth not vse philosophicall demonstrations but simply reporteth the matter as he had receiued it by the faithfull tradition of the Fathers but especially by the instinction of the holy Ghost Now what was created 1. The heauen and the earth in which two as in a generall proposition Moses doth comprehend all things both visible and inuisible a Col. 1.16 because b Gen. 1.1 these two be the first and most principall parts of the whole world For first vnder the name of heauen he vnderstandeth all that space which is betweene the earth and the circle of the Moone which naturall Philosophers call the region of the elements As Gen. 7.17 The windowes of heauen were opened that is of the ayre and hereupon we reade the foules of heauen c Gen. 1.30 6.7 2. All those celestiall spheres together with their starres both fixed and wandring which make that firmament which the Philosophers call the skie or celestiall region being the distance from the Moone to the skie or the new sphere inuented by Astrologers 3. The place of the Blessed or Paradise or that heauen into which Christ ascended and by a Metonymie also the Angels themselues All these three heauens the Apostle comprehendeth 2. Cor. 12.2 when he saith that he was taken vp into the third heauen that is into the place of the Blessed which place is aboue all those heauens which we see In which God is said to haue prepared his throne for himselfe and in way of excellencie to haue his dwelling and which is called the seate of God Psal 103.9 And is called of Deuines * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olympus as it were altogether shining and * Empyreū fierie in regard of the qualitie because it is altogether light and shining Which heauen it selfe God did also create of nothing as the Apostle teacheth Heb. 11.10 of which citie the maker and framer is God Now vnder the name of the earth he vnderstandeth the Earth the waters and all those things which are contained in them Whereupon Aristotle thus defineth the world by the parts of it lib. de mundo The world is a frame consisting of heauen and of earth and of the natures which are cōprehended in them And then by causes The world is called this order of the whole the frame preserued of God by God How was the creation of the world brought to passe 1. By bringing foorth of the matter or of the seminarie of the whole world made of nothing the first day which is properly called Creation 2. By giuing a forme vnto the same and all this was done by the very commandement of God in a moment of time For he did but say a Gen. 1.3.6.9 Be there or Let there be this or that and as soone as he had spoken this or that was made What kind of matter was that which God brought foorth of nothing in the beginning 1. It was in regard of substance partly earthie partly watrie and partly slimie which is expressed by the name of Earth and Slime and Waters 2. In regard of the quantitie it was exceeding great and as it were a Chaos without a bottome For it was a rude vnformed and indigested heape in respect of the formes after following or as Moses calleth it Tohu and Bohu that is emptie and voide rawe and impolished which the seuentie Greeke Interpreters of the old Testament call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Philosophers called Chaos 3. In regard of the qualitie it was darke and obscure that is void of all light vertue and efficacie ouer which houered not any wind or ayre which as yet were not made but the spirit of the Lord of the which the Angell speaketh to Marie Luk. 1.35 euen like vnto an henne when she sitteth vpon her egges and sustained all that whole masse and cherished it and prepared it to receiue all formes out of which the visible heauens and all the elements were produced and framed by the power of the word of God But those things which are not seene were made immediatly of nothing out of which also the light was brought the first day as the Apostle speaketh God who commaunded the light to shine out of darknesse 2. Cor. 4.6 But what was the information or framing of the world That whereby God fitted a fit and conuenient forme for that matter which was made of nothing by means of which the world did truly and indeed begin to be and to be called the world By what meanes did God giue that matter a forme By distinguishing and adorning of it By distinguishing when as God separated the light from the darknesse whereupon came the making and course of the day by the presence of that light and of the night by the absence of that light And the first naturall day was the space of foure and twentie houres or a night and a day consisting of a day artificiall and a night and tooke his beginning from the euening or the night going before Whereas the artificial day beginneth at Sunne rising vnto Sunne setting Now that light seemeth to haue
made Psal 104.4 Who makest thine Angels spirits and thy ministers a flaming fire And in this fourth signification we vse the word Angel here purposing to speake first of Gods Angels and then in order of the wicked Angels Whence had Angels their beginning From God who created them of nothing and that through Christ Coloss 1.16 By whom al things were made whether in heauen or earth things visible and inuisible whether they be thrones or dominations principalities or powers I say all things were made by him and for his sake Are Angels without all matter or not They are not altogether and indeed without matter as neither is the soule of man for God alone is without matter For there is nothing created which is not also compounded either by natural composition as consisting of matter and forme or else metaphysicall namely of the essence or of the act and the power Yet because they do not consist of any corporall matter which is palpable and subiect to the sight but rather spirituall altogether and as they say in the schooles onely of the power and the act they are said to be without matter But God alone is a power or pure Act as Aristotle said verie well in the 11. booke of his Metaphysiks chap. 7. But when were the Angels created Not before the world For onely the Sonne of God was before the world Whence it followeth that they were created in the beginning of all things but in what day they were created it cannot sensibly be defined but onely it may probably be gathered by the historie of Moses that they were created the first day when the heauens wherin they dwell were created whereupon they be called the Angels of heauen a Math 24.36 Gal. 18. The cause why Moses concealed the creation of Angels when he recited the creation of all other things created is this that he purposed to apply and fit his narration to the capacitie of the common people and of the ruder sort and therfore only to set downe briefly the creation of things visible Christ saith Math. 18.10 that the Angels do alwayes behold the face of his Father therefore they haue bene alwayes The aduerbe alwayes doth not signifie eternitie or a thing without beginning but the continuance of their appearing before his Father for the seruice of the godly which began euen from the beginning of the world which the Greeke text doth more fully expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit which is vnderstood at all times What is an Angell It is as Damascene saith lib. 2. cap. 5. a spirituall or intellectuall substance alwayes moueable of its owne power without a bodie ministring vnto God according vnto grace and in nature immortall But the Apostle comprehending the nature and office of good Angels defineth them thus Hebr. 1.14 They are ministring spirits sent forth for the seruice of those who shall be heires of saluation Are the Angels substances really and truly subsisting They are substances because those things are attributed to them in Scripture which can agree to nothing else but to a substance really subsisting as to stand in the presence of God and to praise him some of them are said to haue fallen and other some of them to haue continued in the truth Further to haue appeared after diuerse maners yea taking vnto them bodies and to haue manifested them selues by sundrie effects Now actions are properly of substances that is of those things onely which haue their true subsisting And therefore looke how many Angels there be there be so many sundrie Angelicall essences subsisting seuerally euen as there be diuers men How were the Angels created All of them good because Gen. 1.31 Whatsoeuer God had made was exceeding good although some of them fell a Isa 14.12 and continued not in the truth And they also were good and created in the truth b John 8.44 And Iude in the sixt verse saith that they kept not their first estate but left their owne habitation Are the Angels mutable or immutable In regard of their substance they be incorruptible c Mat. 22.30 because they are without all matter but in respect of the power of God as they were made of nothing so they may be brought vnto nothing again if God should take away his hand Psalme 104.20 But in regard of that estate wherin they now are they cannot be changed by means of the grace will and decree of God although of their owne nature they be mutable as well to that which is good as to that which is euill For whatsoeuer is created the same is mutable saith Damascene And God himselfe speaketh thus of himselfe I am your God and change not Mal. 3.6 What is the reason that some of the Angels falling from the truth others continued in grace and truth The nearest and immediate cause is the goodnesse of the will of the Angels themselues wherein God had created them at the beginning The mediate or superior cause was the free fauor of God whereby their will was holpen that they were inabled to will and could will to persist in the truth and so indeede did continue whilest that others to whom this grace was not communicated not willing to persist and continue fell from the truth by their owne default Phil. 3.8 God worketh in you both to will and to do But the supreme and highest cause of all is the eternall firme and immutable decree of God and his good pleasure proceeding from his wisedome whereby he elected and predestinated some to be made partakers of his grace and to perseuere and reiected the other of his owne iust pleasure for his owne glorie 1. Timoth. 5.21 I charge thee saith the Apostle in the sight of God and the Lord Iesus Christ and of the elect Angels If they be elect then some of them be elect not all of them Can those then which continued in the truth fall from the same and so fall into sinne No because they are truly happie seeing they do euer behold the face of their heauenly Father Mat. 18.10 yet not by nature but by grace and the blessing of God for Christs sake But seeing they can no more sinne nor become miserable do they not cease to haue freedome of will No for whatsoeuer they will they will it freely Moreouer they are more free now then before then they had power to sinne and not to sinne now they are so free from sinne that they cannot sinne and so free from miserie that they cannot now become miserable any more for they are made most holy and also most happie What names are giuen to the Angels Of their nature they are called spirits because of their spirituall essence For Angell is a name of office Spirit of nature Augustine They are called also shining starres or morning starres a Iob. 3.8.7 because they are of a most pure cleare and shining nature The sonnes of God not by essence or nature as that onely begotten
that promise The seed of the woman shall breake the Serpents head Gen. 3.15 belongeth to Christ and to all his members But they haue greater power against the reprobate therefore the Apostle saith Ephes 2.2 that the diuel doth finish his worke in the children of disobedience In what sense is Satan said 2. Cor. 11.14 to transforme himselfe into an Angell of light Not in regard of his substance but in regard of his counterfeting whereby with strange delusions appearances and superstitions he doth faine himselfe to be an Angell of light sent of God from heauen that so his counsels might be listened vnto Can they worke true miracles that is such as do agree with the very things themselues or onely counterfet Christ saith Mat. 24.24 There shall arise false christs and shal shew great signes and wonders And therefore sometimes they shew true signes that is such in truth as they seeme to be c Exod. 7.12 8.7 not by their owne power but vsing certaine hidden causes of nature and yet but lies because they are vsed to deceiue and to confirme a lie d Deut. 13.12 2. Thess 2.9 and indeed not worthy the name of miracles yet the most of them be meere illusions and deceits and legerdemaines like to those of Simon Magus Act. 8.9.10.11 For it is God alone that doth great wonders e Psal 72.18 136.4 to wit such as be done in truth and be wonders indeed whose cause is knowne to no mortall man and such as are done without deceit beyond the course of nature and without meanes and such as can by no meanes be effected by the course of nature and which are appointed especially to set foorth the glorie of God and to further mans saluation Wherefore doth God permit them 1. 2. Thes 2.10 That they who will not embrace the loue of the truth might beleeue lies 2. That the faith and patience of the elect might be proued Deut. 13.3 What be the effects and indeuors of wicked Angels What man is able to recken them all He is the enemie of God of Christ and of men and therefore doth take vnto himselfe the glorie of God whether it be by himselfe a Math. 4.9 or whether it be by his instruments to wit Antichrist and such men as challenge to themselues the honor of God b 2. Thes 2 4. He is the author of sinne for it sprang from him and he doth daily stirre vs vp to sinne that he might plunge vs with himselfe into the gulfe of eternall death c Ioh. 8.44 Heb. 2.14 he worketh effectually in the wicked d Eph. 2.2 2. Thes 2.9 he doth corrupt the word of God e Mat. 4.6 he soweth tares in the Lords field f Mat. 13.25 he raiseth vp heresies he prouoketh men to sundrie kinds of idolatrie he raiseth persecutions against the godly In commonweales he troubleth all with tumults and warres In the familie and priuatly he laboureth to trouble annoy and destroy particular men by sundrie meanes he vrgeth men to commit mischiefs and hainous sinnes He studieth as much as he can to hurt mens bodies he doth infect the elements and troubleth them for mans ruine and especially in this age wherin he knoweth the generall iudgement to approch he doth shew his rage more cruelly then euer before by lies and murthers and confoundeth heauen and earth together Do they take vnto them true bodies sometimes Sometimes they take vnto them counterfeit bodies as it is gathered out of the storie of the Witch who raised vp a spirit in stead of true Samuel g 1. Sam. 28.12 And sometimes true bodies as may be gathered out of the former Treatise touching good Angels For if good Angels haue taken vnto them true bodies there is no doubt but euill Angels are able also by Gods permission to take vnto them true bodies and appeare in them and speake to men and performe actions like vnto mens actions Whether are euill spirits besides that inward torment of mind wherewith they are tormented for euer punished also with that bodily fire of hell Christ saith plainely Mat. 25.41 that he will say to the wicked Depart ye cursed into euerlasting fire which is prepared for the diuell and his Angels Out of which place it is concluded that euill Angels besides that torment of mind wherewith they are vexed are also tormented with that infernall fire as though they were bound vnto it no otherwise then the soule being bound to the bodie suffers of the bodie but we must iudge that to be done after a wonderfull but yet after a true manner as Augustine saith For what purpose did almightie God ordaine them 1. To the end that by meanes of their temptations the godly might be exercised in humilitie and patience and so their saluation might be furthered a 2. Cor. 12.7 2. That by them as it were certaine tormenters he might punish the wicked as well with spirituall as bodily punishments In one word that God might vse their boldnesse to the enlarging of his owne glorie Whether do some men truly collect out of the Col. 1.20 where it is said that God doth reconcile all things to himself thorough Christ both which are in earth as also which are in heauen that therefore the diuels and the damned shall one day be saued Rather most falsly For by this word all we must vnderstand the whole bodie of the Church which is as it were diuided into two parts namely those which are in heaven by whom are simply vnderstood the faithfull that died before the comming of Christ and into those which are in earth by whom are vnderstood those whom Christ found liuing at his first coming or those which followed and liued since his coming as also Eph. 1.10 What is the vse of the doctrine concerning diuels 1. That we might be confirmed in the faith touching good Angels the kingdome of heauen and the blessed spirits because seeing the effects of contraries is contrarie if there be diuels and euill Angels then certainely there be good Angels and if there be an hell then certainely there is a kingdome of heauen 2. That we should be so much the more affraid to offend God because as Peter saith 2.2.4 If God spared not the Angels when they sinned but cast them bound in chaines into hell assuredly he knoweth how to reserue the vnrighteous against the day of iudgement to be punished 3. That we might be so much the more watchfull and stand vpon our guard and therefore should fight euen as it were for life and death with our spirituall weapons but especially with continuall prayers vnto Christ against so many enemies and spirituall wickednesses and that we should put on the whole armor of God that is that complete spirituall armour which the Apostle prescribeth Eph. 6.11.13 and 1. Pet. 5.9 What comfort haue we in that battell That we haue Christ not onely a conqueror and triumpher ouer the powers of hell
dying What then should haue become of man in the conclusion if he had not sinned should he haue euer liued vpon earth No but he should in the end haue remoued into heauen indeed without death which is the dissolution of the soule from the body but yet not without some change such as the Apostle speaketh of 1. Cor. 15.51 shall be in the bodies of the elect who shall be then liuing in the comming of the Lord they shall remoue hence into heauen What things be contrary to this doctrine The errour of the Pelagians who affirmed that man should haue died although he had neuer sinned against those speeches Gen. 2.17 and 3.3 Rom. 5.12 and 1. Cor. 15.21 The twelfth common Place of Mariage What thinke you of Mariage is it a diuine humane or politike constitution IT is diuine 1. because it was instituted by God in Paradise a Gen. 1.27 2.15 betwixt Adam and Eue in their innocencie they then bearing the true image of God 2. Because it was a type of that truly diuine and spirituall mariage which was to be betwixt Christ and his Church b Ephes 5.23 3. Because it was ordained for the propagation of the Church and for the further helping forwards the saluation of man It is also humane or politike or as I may say of humane constitution 1. because it was instituted for the propagation of mankind and ciuill societie vpon earth for in heauen they marry not but are like the Angels of God Mat. 22.30 2. Because for the most part it dependeth vpon the honest constitutions made by man for that purpose How proue you that mariage was instituted by God Gen. 2.18 God said that is in his most wise counsel decreed and ordained it is not good for man to be alone let vs make an helper or companion of his life like vnto him and when he could finde none for Adam before him God brought vpon him a dead sleepe and whilest he was asleepe and so being brought as it were into an extasie voide of griefe and was naturally ignorant what was done took one of his ribs and thereof made woman whom he brought vnto Adam who being led by the spirit of God did prophesie saying This is bone of my bone and flesh of my flesh she shall be called Ischa that is Vira Mannesse because she was taken out of man being as it were alter-ipse a second self For this cause shall man leaue his father and mother and cleaue vnto his wife and they shall be one flesh And after the deluge God confirmed mariage and blessed it saying Increase and multiply b Gen 9.1 At length the Sonne of God himselfe restored it being somewhat decaid c Math. 19.4.5.6 honoring the same both with his presence and miraculous gift d Ioh. 2.11 c. To conclude God not onely instituted mariage but also stirreth vp mutuall loue betweene the bride and the bridegroome and furdereth mariage e Genes 24.14 50 51. Whence it followeth first that mariages are not by chance or depending on mans arbiterment onely but are fatall and gouerned by Gods prouidence Secondly that mariage is a good and a holy thing Thirdly that it is to be vndertaken in the feare of God and inuocation for his direction But are not Moses and Paul contrary one to another where it is said Gen. 2.18 It is not good for man to be alone and 1. Cor. 7.1 g Gen. 2.18 It is good for man not to touch a woman h 1. Cor. 7.1 No for that Paul speaketh first of good which is profitable and not of honestie and he doth not oppose good vnto vice or sinne but vnto inconuenient Secondly because that in Genesis is vnderstood of the species or greatest part of mankind which wold decay if it were not continued and increased by mariage neither can a man liue chastly without mariage but Paul speaketh of certaine indiuidua or persons hauing the gift so as they can liue chastly without mariage for of others he saith It is better to marrie then to burne i 1. Cor. 7.9 But tell me whether Paul speaking of a virgin 1. Cor. 7.38 k 1. Cor. 7.38 and saying He that bestoweth her not in mariage doth better do meane that virginitie deserueth more the fauour of God then mariage He speaketh onely of some outward commodities of the single life for the present necessitie that is imminent persecutions l verse 26. and for that the vnmaried is more expedite and fit to teach to serue the Church to vndergo the dangers of his profession and the duties of piety with a better and freer mind m verse 32.34 and insinuateth more difficulty to be in mariage then in the single life as he speaketh concerning the maried Such shall haue trouble in the flesh n verse 28 and more distraction of thoughts and care for the things of this world o vers 33.34 and therfore that the single life is more profitable vnto him that hath the gift of continencie and lesse subiect to distractions and troubles and in this respect more blessed then mariage p verse 40. Notwithstanding the godly maried may also care for those things which belong vnto the Lord as Abraham Isaac Iacob Zacharias Iohn Baptists father and the like What is contrary to this doctrine concerning the efficient cause of Matrimonie The heresie of Montanus the Tatians Saturnians Manichees Marcionites Priscillianists Encratites who condemned mariage as the doctrine and worke of the diuell Pope Syricius differed not much from this heresie who called matrimonie vncleannesse of the flesh in which no man might please God Vnto all whom that saying of S. Paul is to be opposed 1. Tim. 4. 1. Tim. 4.1.2.3.4 Of the matter of Mariage Of how many and of what manner of persons ought Mariage to consist Of two onely one man and one woman for so saith the Lord Two shal be one flesh a Gen. 1.27 2.24 Mat. 19.5 and so many suffice for procreation of offspring But whenas the maried couples giue themselues mutually one to another they are both the second causes efficient and they also the matter of mariage What is contrary to this Polygamie not of hauing many wiues successiuely when one succeedeth another but of enioying more then one at one and the same time Gen. 4.19 which corruptiō of lawful mariage begun in Lamech of Cains race and was afterwards permitted vnto the Fathers not for wantonnesse but for increase of an holy seed both for that politick customes were at that time as also that God might thereby manifest his promise of an innumerable seede to spring of a few But Christ condemned it afterwards Mat. 19.8 5.32 saying It was not so from the beginning and declaring that who so putteth away his wife and taketh another committeth adulterie For that God being about to giue Adam a wife tooke not two or more but one ribbe out of
Lazarus was caried by the conduct of Angels into Abrahams bosome so was the rich man thrust downe into hell c luk 16.23 and therefore the soules can not be said to rise againe either from death or sleepe In this respect do wee confesse in the Creede the Resurrection of the flesh onely Yet because the soule returneth to quicken and gouerne the bodie and there is no resurrection without the soule it may be said to rise againe by accident Shall the same bodies in number or shall new bodies rise againe 1. The verie selfe same in number those truly without defect because Psal 34.21 The Lord keepeth all the bones of the Saints there shall not one of them be broken And there shall not a heire of your head perish Luk. 21.18 2. Because euery one shall beare in his bodie that he hath done bee it good or euill 2. Cor. 5.10 3. Because God hath consecrated the bodies of the faithfull to be Temples vnto himselfe d, 1. Cor 3 16.17 6 15 19 4. Because this corruptible bodie saith the Apostle 1. Cor. 15.53 must put on incorruption pointing with the finger a like quantitie and the verie same essence in number saith Tertul For he could not speak more expresly vnlesse hee should apprehend with his hands his owne skinne 5. Because the bodies of the wicked are subiect to the torment of hell e Math. 10 28 6. Because all that are in their graues shall heare the voice of God Ioh. 5.28 Men therefore shall not rise againe out of the fower Elementes as if they were made of a new matter as though the being the same againe could not be in the matter of an humaine bodie but onely in the forme thereof to wit in the soule as some vnconstant spirits would haue it and therefore man may bee said to rise againe the same in number Alber. oratio de Resurr for the form's sake namely the soule for although when a print is made in wax and marred againe the same forme remaineth not and therefore if it be againe made in the same wax it cannot bee called the same print in number yet the verie same wax remaineth so although the substantiall figure of mans bodie be confounded in the graue yet the bodie shal rise again the same in nūber because the selfe same matter with the properties making one and the same Indiuiduum indiuisible bodie shall be restored by the commaundement of God a Ioh. 2.18 7. Because Christ whose members wee are and to whose bodie our bodies shall be conformed receiued againe that bodie which he had caried about with him b Ioh. 2.19 8. Because it were absurd that Paule should be depriued of the reward of the Crowne in his bodie wherein he caried the markes of Christ So that euen as if a garment be ripped into pieces afterward bee againe sowed together it maketh all one garment no other in number or if the small wheele of a firelock bee taken in sunder afterward the ioynts therof also made cleane be ioyned and set together againe it is the same in number So shall the essence be all one of mans bodie which though dissolued shall againe be ioyned together by God and shall rise againe the infirmities and accidents being taken away which may bee wanting without destroying the essence And because God hath all the Elements readie at his beck no difficultie shall hinder him that hee may not command both earth and water ayre fire to restore that which seemeth to be consumed by them VVhat shall bee the forme or manner of the Resurrection When the last day shall appeare Christ on a sodaine and vnawares in the same visible forme wherein he ascended to heauen shall come in the clouds with Angels and thousands of his Saints Iud. 14. with the cheerefull voice of an Archangell and with the trumpet of God when at the voice and so at the sound of the trumpet Mat. 24.31 as in mount Sinai when the Law was promulged c Exod. 19.16 they shal be raised vp shal take againe their owne bodies who sleep in the dust to whom the act of coupling the soule and body togither a new after death or the returning of the soule at the commaundement of God into her owne bodie shall be the forme of Resurrection but they who shall be found liuing and remaining afterward in his comming shall be changed in a moment and in the twinckling of an eye 1. Cor. 15 52. d 1 Thes 4 15 16 this sudden change not of the substāce but of the quality of their bodies shal be vnto them in the steed both of death as also of resurrectiō that it might be true which is written Heb. 9.27 It is appointed vnto men that they shall once die When shall the Resurrection be Christ answereth But of that day and hower knoweth no man no not the Angels of heauen but my father only Mat. 24.16 What shall be the conditions and qualities of the bodies that rise againe Six especially are recited a 1. Cor. 15 32.43.53 1. Immortalitie for of mortall such as they are now they shal be made immortall 2. Incorruption of corruptible they shall become incorruptible it is sowne a bodie subiect to corruption it is raised in vncorruption 3. Spiritualnesse for of liuing creatures that is of such as are quickned with an humane soule and are maintained in this naturall and fraile life with outward succors as meats and other means ordained of God they shall be made b Gen. 1.29.40 1 Tim. 4.3 spirituall not in essence but in condition or qualitie by partaking of the gifts of the spirit 1. Because they shal be altogether ruled by the holy spirit 2. Because they haue wholly giuen themselues to the gouernment of the same spirit 3. Because being vpheld by the power of God they haue no neede of meates or other helps because they shall be endewed with an exquisite fine and sharp intelligence of the senses it is sowne a naturall body it is raised vp a spirituall bodie 4. Strength for of being weake and subiect to sundry calamities sicknesse and sorrowes they shall be made firme strong not subiect to any perturbation and able for it is sowne in weaknes but shall rise in strength and the soule shall so perfectly rule ouer the bodie that heauinesse and weight shall be no hinderance thereto whereby it shall come to passe that we shall be rapt with such a nimble motion of our bodies to meet the lord in the aire 1. Th. 4.17 5. Perfection for of being deformed altogether full of vncleannesse lame and filthy to behold they shall rise very beautifull comely to behold very seemely wanting no limme not young as children nor decrepit with yeares but of a ful age ripe and strong as also the bodies of Infants that die in their mothers wombe shal by that wonderfull worke of God receiue as Austin witnesseth such a body as
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
the last iudgement shall not so much be squared by the word of the Law as of the Gospell which the Apostles haue preached according to that Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life and he that beleeueth not the sonne shall not see life but the wrath of God abideth him And chap. 12.48 The word that I haue spoken it shall iudge him in the last day And Rom. 2.16 The Lord shall iudge the secrets of men according to my Gospel by Iesus Christ For the sentence in that generall iudgement shall be nothing else but a manifesting or declaring or the sentence now before vttered in this life by the ministerie of the word as concerning the iustification and condemnation of all VVhat are the noats or properties and Epithites of the last iudgment The Apostle Rom. 2.5 reckoneth vp three 1. for he calleth it the day of wrath that is of vengeance because vengeance shall be taken on all who in this life haue not beleeued the Gospell So Sophoniah 1.15 That day shall be a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscuritie and darknesse a day of clouds and blacknes so called indeed in respect of the wicked which day shall be a day of reioycing to the godly 2 The day of Reuelation because heere things are hid but there the thoughts words deeds of all the reprobates how secret soeuer shall by the diuine and omnipotent power of the Iudge be laid open Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things vvhich vvere vvritten in the bookes according to their vvorkes But of the Elect the Lord speaketh Ier. 31.33 and Heb. 10.17 Their sinnes and iniquities will I remember no more 3 Hee calleth it a day of iust and vpright iudgement least any should think saith Chrysostome that the iudgement of God shoud proceed from an angry mind and that none might thinke that the Iudge will take vengeance otherwise then iustice doth sway the iudgement It is called also by way of excellency The day of the Lord and of Christ wherein he shall come with his glorie and maiestie a â—uk 17.34 1 Cor 5 5 Philip 1.6 And day of iudgement b Mat. 10 15 12 36. And the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vttermost last day c Ioh. 6.39.40 by a significatioÌ„ taken from time because those which fall out at the last are most strange vnto vs VVhat are the forewarnings of the iudgement to come e Deut 27.26 Gal. 3.15 1 The sentence of death pronounced against transgressors before the fall of our first parents d Gen 2 17 2 The same sentence repeated in the lawe by the voyce of God 3 The hand-writing of God in the consciences of men their consciences bearing witnesse vnto them and their thoughts mutually accusing and excusing themselues in the day wherein the Lord shall iudge the secrets of men Rom. 2.15.16 4 The examples of God seuerity such as was the deluge in which the whole world perished Noe and his family excepted f Gen. 7. â—1 The burning of Sodom out of which iust Lot was saued g Gen 19.24 25 The destruction of the Citie of Ierusalem the basenesse and ouerthrow of the Iewish ciuill gouernment 5 Calamities both publike and priuate to be short the death also of the bodie are the beginning resemblances of the iudgement to come VVhat are the signes and tokens thereof They are manifold some going before others ioyned nigh therunto and of precedent signes some are happened long since which are farre distant from the end as 1. The publishing of the Gospell in all the habitable earth or amongst all nations h Math. 24 14 2 That securitie and gluttonie long agoe waxing strong as it was in the daies of Noah which were before the Deluge a Moth 24 37.38 3 Apostacie from wholesome doctrine wherof 1. Tim. 4.1 The spirit speaketh euidently that in the later times some shall depart from the faith and shall giue heed vnto spirits of errour 4 Generall corruption of manners b 2. Tim 3 1.2.3 5 The reuealing and comming of Antichrist 2. Thes 2.3 The day of Christ shall not come except the man of sinne be disclosed and 1. Iohn 2.18 Little children it is the last time and as ye haue heard that Antichrist shall come euen now are there many Antichrists whereby we know that it is the last time 6 Persecution and betraying of the Godly for the name of Christ 7 Pulicke offences d math 24 10 8 False Christes and many false Prophets saying I am Christ that is vsurping the name of Christ or faining that they are sent of Christ c math 24.9 Luk 21 1. that they are that which Christ is and shewing signes and miracles to seduce the verie elect if it were possible e luk 21.8 Math. 24 11 9 Neglect of charitie vers 12. and want of faith Others going next before which notwithstanding the ende shall not presently ensue and that in heauen Mark 13.3 The sunnne shall be darkened that is there shall be Eclipses of the sunne often The moone shall not giue her wonted light The starres shall fall from heauen that is seeme to fall The powers of heauen shall be shaken for these things are to be vnderstood properly not in a borrowed sense 2 In the earth great Earthquakes troubles and tumults For Nation shall rise vp against Nation and Kingdome against Kingdome Luke 21 9.10 Nor shall there be any place free from warres there shall be hunger and pestilence and fearefull things and people shall be in anguish and at their wits end with desperation f Mark 13 7.8 and in the Sea there shall be fearefull noises and tumults or inundations of the Sea and waters g Luk 21.25 4 In the ayre fearefull and terrible tempests In a word the heauen and earth and euen all the Elements shall in a sort resemble the countenance of an angrie Iudge that sinners being admonished may repent vnlesse they desire sodainely to perish 5 Vnto these is also added the conuersion or gathering together of Israell that is of the whole Nation in generall vnto the Church of Christ after that the fulnesse of the Gentiles shall come in Isay 29.20 Rom. 11 25.26 which neuerthelesse after what sort and when it shal be is not knowne The signes adioyning thereunto are wailing sorrowing of all the kinreds of the earth and the signe of the sonne of man which shall be seen in the heauen when the Lord commeth in the clouds a Math. 24.30 which some interpret to be the figure of the Crosse others great glorie and maiestie which shall testifie that Christ is at hand When shall the iudgement be This is
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—
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
shining in a darke place and obeyeth the chiefe rule of the holy spirit 2. Pet. 1.19 She can neuer erre in points absolutely necessarie vnto saluation or from the truth simply necessarie and that because truth dwelleth no where else in the world but in her onely For which cause so considered Paule calleth the Church The pillar and ground of truth namely in respect of other congregations who are buried in falshood 1. Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then not simply but in some certaine manner and condition the Church erreth not in matters necessarie vnto saluation but in vnnecessarie things it may erre Iohn 16.13 The holy Ghost will teach you all truth that is all that is necessarie vnto saluation And in this sense Christ prayed for his Church that it might bee sanctified in the truth not that it might not erre in no point but that it might not erre in necessary points b Iohn 17 17 And surely the Church is to be heard according to that saying of Christ a Mat. 244 Luk. 10.16 He which heareth you heareth me but yet so that she heare Christ before she require that her selfe be heard of others But if the Church be not considered vniuersally or totally but particulerly or according to the members thereof surely it may doth come to passe that some particuler visible Churches yea many in number by not vnderstanding a right or by not firmely beleeuing those things which are prescribed by God may erre from the truth eyther in part while they fall into most grieuous errours or else vtterly may depart for euer And this I grant doth happen so much the rather if the bodies of particuler Churches be respected seuerally by reason of the weakenesse of mans disposition men consisting of flesh and bloud of whom it is said Rom. 3.4 Euerie man is a lier sinne also being still inherent in the Godly during this life and God likewise often giuing an efficacie to the Spirit of errour men so deseruing yet so as the Elect may not alwaies persist in errour but being better instructed may returne into the way againe a Mat. 24.24 Isay 42.19 The Lord saith Who is blinde but my seruant and deafe but my messenger whom I sent Dan. 9.12 Speaking of the Church of the people of God saith All Israell haue transgressed thy law 1. Cor. 13.9 We know in part and we prophesie in part The Prophet Dauid Psal 25.7 saith Remember not O Lord mine ignorance The Church of the Iewes erred and the Apostles themselues about the calling of the Gentiles Therefore was Peter warned that he should goe vnto Cornelius and doubt nothing b Act. 10.20 11.2 19. Peter himselfe erred concerning the obseruation of the ceremoniall law while he still beleeued some meats to be vncleane c Act. 10.14 15. he erred also in playing the hypocrite with some other Iewes d Gal 11 13. And againe the Iewish Church erred in being zealous for Moses lawe e Act. 21.20 So did the Church of the Galathians which receiued Circumcision And the Corinthians in the abuse of the Lords Supper and because there were schismes among them f Gal. 1 16 And the Church at Constantinople erred g 1. Cor. 11.18 therefore why might not the Church of Rome erre also For Paule saith that Antichrist shall shall sit in the Temple of God and shall accomplish the mysterie of iniquitie 2. Thes 2.4 In Lib. ad Solitariam vitā agentes And Liberius the Romane Bishop subscribed vnto Arrianisme as Athanasius witnesseth For that which Christ spake vnto Peter Luk 22.32 I haue praied for thee that thy faith should not faile .1 It belongeth onely vnto Peter who was to be assailed with a most perilous tentation in regard of the rest and not vnto his successours And he meaneth a iustifying faith of the heart not of the mouth not an historicall faith which holdeth onely a true opinion of Doctrine For if Christ requested this for al the Romane Bishops namely that they might not erre then hath he not obtained that which he asked for it is manifest that many Romane Bishops haue erred 2. Also that saying nothing appertaineth to the church of Rome but that happely we say that heerein it agreeth with Peter in that it hath denied Christ vnlesse it imitate Peters teares and repentance Neither is it a fitt reasoning from the faith of Peter which was a personall gift to the faith of the church of Rome Neither did Christ himselfe pray for the Apostles onely but for all them who through their wordes shall belieue on Christ Iohn 17 20. Although the Papists affirme The law shall not perish from the Priest nor councell from the wise nor the word from the Prophet Ier. 18.18 yet Ieremiah 7.4 heard the voice of the lord saying Trust not in lying wordes saying the Temple of the lord the Temple of the lord for this is the Nation which hath not heard the voice of their Lord nor receiued his discipline Zeph. 3.2 May the Godly by reason of some mens vices and euill manners seuer themselues from the outward congregation of those that professe the doctrine of Christ No vnlesse they be cast out of the greater part by force for the Prophets haue euer had amongst their auditours some euill ones yet haue they not departed from them And Christ suffered Iudas to the very vttermost in his owne company Math. 13.29 The goodman of the house doth not suffer the darnell or cockell to be pulled vp least it hurt the wheat and it is certaine that there will neuer be in this world so syncere and perfect a church but there may be found chaff and tares mingled with the wheat Verse 24.47 What are the conditions of the church 1 The crosse is a certaine marke or token by which the Lord will haue all those that are his to be marked that they may be conformeable to the Image of his sonne a Rom 8 28 2 Tim. 3 12 yet is it not a perpetuall marke of the church but is rather to be termed a condition thereof then a note or marke 2 That as long as it soiourneth in this world it hath some euill mingled among manie good and sincere men which thing Christ teacheth in the parables of the tares and the drag-net b Math. 13 24.47 3 That although it be clensed by the blood of Christ so that it is without spott or wrincle c Ephes 5 27 both by the imputation of Christs merit as also for the endeauour whereby it aspireth vnto that state yet is it still subiect to many vices and infirmities of the flesh remaining whereunto all the faithfull are apt and prone so that they haue need perpetually of this praier Forgiue vs our trespasses What Epithites are attributed to the church on earth 1 It is called by a metaphor and similitude the Mother of the faithfull Gal. 4.26 bicause the church bringeth forth sonnes vnto
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
if they are such as be learned godly meet new Pastors may be lawfully ordained prouided alwaies that that commaudement of the Apostle concerning young plants be obserued which is in 1. Tim. 3.6.7 Are there any certaine testimonies in the Scriptures that after the comming of Christ there should be extraordinary callings for the restoring of the Church There are For first Iohn Reuel 11.3 and 14.16 entreating of the generall corruption of the Church which should come after doth foretell that God will stâ—rre vp witnesses which may prophecie against the corruptions of the Church and the Beast ascending out of the deepe and Angels that is some holy men which shall preach the Gospell to the inhabitants of the earth that they may giue glorie to God alone vtterly reiecting all Babilonish errours And Paul 2. Thess 2.2.8 after he had foretold that there should come a generall Apostasie or falling away he addes that it shall come to passe that the Lord shall consume that Sonne of perdition with the breath of his mouth that is with the pure preaching of the word of God which seeing it is not with him which hath corrupted the Church it followes that the Pastors and Preachers thereof shall bee raised vp of the Lord extraordinarily For the verie word of God or the very preaching of the gospell doe inferre an Ecclesiasticall Ministery Therefore there are expresse places for extraordinary vocations to ground vpon Why doth not the Lord rather teach by himselfe or by Angels then by men 1 He prouides for our infirmity while hee chooses to speake vnto vs by interpreters after the manner of men and so allure vs vnto himselfe rather than to driue vs away by putting on his Maiestie or thundering from the heauens 2 That hee may make tryall of our obedience when wee doe heare his ministers who are like vnto our selues and sometimes inferiour no otherwise then if he himselfe did speake vnto vs. 3 That he may declare his fauour towards vs when hee consecrates the mouthes and tongues of men to himselfe that in them his very voice may found out vnto vs. 4 Least without the outward word we should expect the hidden reuelations of the spirit or the preaching of Angels from the heauens but that wee may bee content with the Gospell which is preached by men which is so certaine that wee ought not to beleeue an Angell preaching any other Doctrine a Gal. 1 4. â— Lastly we haue this treasure in earthen vessels that the excellencie of the power thereof may be of God and not from our selues b 2. Cor. 4.7 Are there or ought there to be degrees among ministers Yeâ— doubtlesse for the Apostle maketh a Byshop a degree aboue Presbiters or other ordinarie Elders And for order and policie among vs vnto whome the office of teaching is ioined teacheth that one may goe before others who ought to be the chiefest among his fellowes And so the Elders who were both pastors and doctors did in euerie City choose one president to whom they gaue the speciall title of a bishop and the honour of the first place in their holie assemblies that he should haue the right of gouerning the common action or be as it were moderator or president of the Eldership conueÌ„t of the Pastors who also himselfe should be directed by the assembly of his brethren and fellowes according to that generall and most true Apostolicall rule which appointes that all things should be done in order in the house of the Lord. 1. Cor. 14.40 Vnto whome afterward the councill of Nice gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Pâ—utarch witneseth properly primacie by reason of his time or age which is that honor of prioritie which vseth to be giuen to old men in honour of their age because counsel belongs to old meÌ„ which afterwards grew to be taken more largely for that honour which is giuen to any one for some dignity and which he is honoured with that he may haue precedencie and worship And which the generall councell of Ephesus in the yeare 435. calls that due which euery one ought to haue And so we hould that Peter went before his fellowes in order c act 15.5 12.4 8.14 Gal. 2.21.24 But we do deny aâ—y tiranizing degree of dignity power or GeÌ„ il like eminencie to be among ministers as they are ministers 1. because christ doth purposely fight against such primacie Luk. 22.25 Iohn 13.3 And he that wil be great let him be your seruant saith he Math. 20.26.2 because the same right power is granted by Christ vnto all a Mat. 28.18 Ioh 10.21 â—2 23. And Paul attributes equally vnto Ministers the Ministery of reconciling men vnto God b 2. Cor 5.18 19.20 and when he reckoÌ„s vp the ministers c Ep 4 11 he setts down no monarchy among ministers 3. because by the bringing in of superiority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first the gouernmeÌ„t of few and straight waies tyranny by false bishops and false Patriarches ouerthrew all Ecclesiasticall good order and lastly the Church it selfe We doe verely confesse that there is and hath beene among the holy orders imparity and not onely a simple order or ranke but degrees For it is certaine that Pastors haue their charges ouer peculiar Churches are eminent both aboue Deacons also aboue their flock also teachers aboue their Schollers But we deny that there hath been or is any superiour degree between Colleagues of the same function as of an Apostle ouer his fellow Apostles of an Euangelist aboue his fellow-Euangelists of a Doctor aboue other Doctors of an Elder ouer his fellow Elders of a Bishop ouer his fellow-Bishoppes and of a Pastor ouer his fellow Pastors whether they bee of the same towne or Prouince For the Apostles are called the master builders of the city of God as Preachers and Embassadors of that onely Emperour not ouer their Colleagues but ouer the flockes committed vnto them Did our Sauiour Christ when hee added 70. other Disciples to the twelue Apostles Luk. 10 1. ordaine two orders of the Ministers of the Gospell and diuide them into two Classes or formes differing in dignity and authority No verily For euen that first emission of the twelue Apostoles mentioned Mark 10.1.5 and Luk. 9.1 was not properly and peculiarly called Apostolicall For those twelue were as yet vnapt for it but it was after instituted both before the ascention of Christ d Ioh. 20 21 and especially on the day of Pentecost As for the seauentie Disciples that they were immediatly sent by Christ after his ascention to preach the Gospell with the twelue Apostles it cannot bee proued by any testimony of Scripture notwithstandid that the Apostles by the eminencie of their owne function were preferred before the rest we do not deny Wherefore that Peter is termed by the Fathers Prince of the Apostles Bishop and prince of priests it is spoken by a daungerous Catachresis yet
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
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
humane ordinance 1. Pet. 2.13 this hee doth not because man deuised it for it is an excellent gift of God but because it is either proper to men or appointed for the good of men Out of all this wee may gather that the Pope of Rome is Gods aduersary in that he dares arrogate this to himselfe to translate Kings to set vp and pull downe whome hee will Is it necessarie to keepe this particle in the difinition of a magistrate that hee is ordained of God It is 1. First that by this wee may acknowledge God the author thereof 2. That wee may obey this diuine ordinance 3. That the Magistrate may know that in his faithfull seruice to God he doth that which pleaseth him 4. That both Magistrates and subiectes may receiue comfort from this that God gouerneth all the daungers of this politicke life but as for tyrants and rebels hee will punish them May a Christian man being lawfully called by the Law of God and in a good conscience become a Magistrate Surely he may 1. Because magistracie is the good ordinance and disposition of God a Rom. 13.1 1 Pet 2 13 2. Because the Gospel doth not abrogate policies politicke administration no more then it doth physick or Architecture the sciēce of building onely it proclaimeth spirituall righteousnesse which is by faith in Christ 3 Because the Magistrate is cōmaunded to serue the Lord in feare and to kisse the sonne of God b Ps 2.11 that is by this symbolicall note of subiection to acknowledge and professe Christ his Lord. Now this no man can better doe then a true Christian who aboue others is indewed with the knowledge faith and feare of God 4. God commaunds praiers to be made for the Magistrates Ierem. 29.7 Pray for the kingdome of Babilon for in the peace thereof shall bee your peace Thus Abraham prayed for king Abimeleck c Gen. 20.17 Iacob blessed the king of Egypt d Gen. 47.10 1. Tim. 2.1 I exhort you saith Paul that praiers and supplications and thankesgiuings be made for all men for Kings and such as are set in authoritie yet the magistrates of those times were Infidels it followeth therefore necessarily that magistracie is both a good thing and acceptable to God for we must not pray for the establishing of that which is euill 5 We haue also examples of such as bare rule and yet were Christs most faithfull disciples such were Ioseph of Arimathea Nicodemus Sergius Paulus Erastus and many others and such we read that the Centurions were e Mar. 15.9 Ioh. 3.1 Act 13 7 12 Rom. 16.25 that I may say nothing of those most holy Emperors Constantine Theodosius and others who defended the church both by publick authority and victorious armes Is thinke you power and authority from the Diuell because he is called the prince of the world Iohn 12.31 16.11 And because he saith Math. 4.8.9 That the kingdomes of the earth are in his power and he can giue them to whome he will In no sorte for he is not called a prince by right absolutely simply but in that he is so by treachery malice vsurpation abusion and relation to those who are subiects vnto him as for his speach to Christ he belyes his authority and therein shewes himselfe a lying spirit for he cannot giue kingdomes to whome he will But doth not this make as though god allowes not the authority of Princes because he is displeased with his people for making a king in Israell 1. Sam. 8.6.7 No but he rather disliked 1. The diffidence of the people who relied more vpon man than God 2. Their boldnesse in erecting a new forme of gouernment 3. The contempt of Gods gouernment in that contemning God their King they sought a certaine King after the example of other nations 4. Their tedious wearinesse both of faith and hope whereby they were bound to depend vpon God and expect iudges at his alone pleasure for the Israelites from Moses to Samuell had Iudges who sometime of one and sometimes of another tribe were set ouer them for the most part by the extraordinarie hand of God therefore God in his wrath saith vnto Samuell Hearken vnto the voice of this people for they haue not onely dispised thee but mee that I should not raigne ouer them 1. Sam. 8.7 and in Osea the 13.11 saith the Lord I haue giuen thee a King in my wrath and taken him away in mine indignation But since many bad men yea tyrants are Magistrates and in gouernments much iniustice is committed in iudgements are many deceipts can we say that euen their offices are of God 1. Surely they are because they are the good ordinances of God Rom. 13.1 as for these abuses and corruptions they are in the persons who take vpon them the office of Magistrates neither are these from God but haue another beginning as from the Diuell and from both the malice and weaknesse of men we must therefore distinguish betwixt the office and bad persons which are in office For this is a fallacion of the accident when by reason of the corruption of some gouernours manifold confusions in mans life the politick gouernment it selfe is condemned 2. Neither must wee looke onely what euill is in gouernment but what good is in it the good wee must commend as the consociation of mankinde marriage and in it the procreation and education of children contracts distinctions of Lordships iudgements punishments of the wicked defence of the good nourceries to schooles and Churches and such like but as for the euils in gouernment wee must wisely couer them and by the consideration of our good not so much as name them 3. To conclude corruptions in gouernments are oftentimes punishments and as it were prisons whereby God doth punish the sins of men as it is said Ecclesiasticus 10.8 Because of the vnrighteous dealing and wrongs and riches gotten by deceipt the Kingdome is translated from one people to another and this saying is often true Quicquid delirant reges plectuntur Achini Let Grecian Princes doe amisse The Grecian subiect punisht is Doth not the Gospell vtterly abolish politick order in prohibiting Reuenge No for reuenge is twofold one ordinate or publick which is done by the Magistrate in a certaine order by certaine lawes to a good end without hatred to the person which the Gospell forbiddeth not nay it is a part of the magistrates office whereupon Paul Rom. 13.4 doth expresly call the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an auenger of him that doth euill and it is most agreeable to the Lawe of nature and consonant to that Deut. 32.35 Vengeance is mine and I will repay it for God the iust iudge doth punish sins either without mans helpe as in the destruction of Sodome or by ordinarie punishments which hee hath committed to Magistrates 2. The second is inordinate proceeding from an euill affection tending to the hurt or ouerthrowe of him of whome wee seeke
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