hart be moued 3 Let vs perseuere The second is that We feele our necessitie The thirde That wee dispoyle our selues of all thinking vppon our owne glorie giuing God the glorie wholy The fourth Lyinge prostrate let vs encorage our selues with a sure hope to obtaine hauing 1. The commandement 2. The Promise They erre who call vpoÌ„ Saincts 1. Bicause the Scripture teacheth that we must call vpon God alone 1. Who alone knoweth what things we need 2. He will be present because he hath promised 3. He is able because he is omnipotent 2. Because he will be called vppon by faith which leaneth to the word alone 3. Because faith is corrupt if it depart from the word in calling vpon Sainctes No word therefore no faith No promise They can neither Heare nor Help The summe is contained in two tables Concerning which looke the next Table vnder C. C The summe of praier is coÌ„prehended Cha. 20. In a Proheme wherin appereth 1. The goodnes of god bicause he is our father wherupon followeth 1. Therefore we are his children to seeke help of anie other were to cast God in the teeth Pouertie or Crueltie 2. Our sins shall not hinder vs from crauing mercie of God humbly 3. Wee must one loue an other like deare brethren 2. The power of God because he is in heaueÌ„ whence we gather 1. That God is spread abroad through all thinges Therefore when wee seeke him let vs be lifted vp aboue the sense of our bodie and soule 2. That he is free from all Corruption Alteration 3. That hee comprehendeth and gouerneth the whole world by his power In two tables The former is appointed wholie for the glorie of God and it containeth three petitions The first requireth that the Name of God that is his Power Goodnesse Wisedome Righteousnesse Truth May be sanctified that is that Men may not without great reuerence neither Speake Of God nor Think Of God Of the second petition The end is that God 1. May amende with the power of his spirite all the wicked lusts of the flesh 2. May frame all our senses vnto the obedience of his gouernment 3. May defend his childreÌ„ bring to nought the endeuours of the wicked The vse 1. It draweth vs from the corruptions of the world 2. It kindleth a desire to mortifie the flesh 3. It teacheth vs to beare the crosse The third entreateth Not of the secrete will of god But of that which is reuealed in the scriptures whereunto answereth willing obedience The latter concerning which looke the table following vnder the letter A. A The latter Table of praier contayneth 3 petitions whiche respect vs our neighbour Chap. 20. The first petition Craueth all things which the vse of the bodie needeth vnder the elements of this world We commit our selues vnto God and commend our selues to his prouidence that he may Feede vs. Cherish vs. Keepe vs. In the second Wee aske as in that which followeth those things which serue for the spirituall life Remission taketh away satisfaction Let vs forgiue being hurt in Worde in Deed. In the third We craue that wee may be furnished with weapons and defended that we may get the victorie Temptations differ in Cause For God Doe Tempt Satan Doe Tempt the world Doe Tempt The flesh Doe Tempt Matter Vppon the right hande in respect of Riches Honour Beautie c. On the left in respecte of Pouertie Contempt Affliction In the end For GOD tempteth his for their good Sathan the fleshe the worlde vnto euill These effectes of faith doe lead vs vnto the certaintie 1 Of electioÌ„ whose Chap. 21. 2. Of rising againe Cause Efficient is the meere liberalitie of God that we may Giue thankes Be humbled Finall that beeing sure of saluation because wee are in the hande of God wee may glorifie him Effects are some times of Ch. 22.23 An whole Countrie and that In louing some In reiecting others House and that In louing some In reiecting others Of one because whom Chap 24. 1 He knew before 2. Called 3. Iustified 4 That hee may at length glorifie them 1. By the preachinge of the word 2. By the lightning of the holie ghost 1. Because wee can by no other meanes be glorified 2. Because Christ rose in our flesh 3. Because God is almightie D God doeth hold vs in the society of Christe namelie by administration or gouernmente Chap. 1. 1. Ecclesiasticall wherein are considered 2. Ciuill concerning which look ** Chap. 20. 1. Which is the church Chap. 12. 1. Inuisible and Catholike which is a Communion of Saints 2. Visible and particular wherein is saluation Which is knowen 1. By the pure preaching of the word 2 By the lawefull administration of the Sacraments concerning which looke B. Chap 14. 2. How it is gouerned where consider Chap 3.4 1. Who beare rule Not Angels But men wherein 1. God sheweth vnto vs his great fâ—uour 2. We haue a verie good exercise vnto 1. Humility 2 Obedience 3. A verie good bond to loue one another 2. Of what sort they be 1. Prophets 2 Apostles 3. Euangelists 4. Pastors 5. Doctors 3. What their calling is 1. Internall when he that is called doth only seeke The glorie of God The edifiyng of the Church 2. Externall wherin mark foure thiÌ„gs 1. What maner persons are to be chosen 1. Of good behauiour 2. Of sounde doctrine 2. How they ar to be chosen to wit 1. Fasting 2. Praier 3 By whom they be chosen 1. Immediat by God Proph. Apost 2 Mediat the word being our guide by the 1. Bishop 2. Elders 3. People 4. by what rite 1. By laying on of haÌ„ds the vses are 3. 1. That the dignitie of the minister may bee comended 2 That he may know that he is coÌ„secra to god 3 That hee may beleeue that hee shâ—ll not want the holie ghoste 3. What power it hath Looke A. 4. Their office 1 To preach the word 2. To minister the sacrameÌ„ts 3. To execute Discipline The state of the olde church was diuid into Chap. 5. 1 Bishops 2. Elders 3. Deacons who diuided the goods 1. To the Bishop 2 To the Cleargie 3. To the Poore 4. To repaire the Churches The power of the Church is considered in respect 1. Of Doctrine Ch. 9 1. Touching the deliuerie of the opinions of faith 1. That none bee deliuered without the worde of God 2. That all be referred vnto the Glorie of God The edifiyng of the churche 2. Touching the expounding of them 2. Of making of lawes C. 10. 1. In commandements which ought necessarilie to bee kept Diuine That they bee agreeable to the word Humane That they bee agreeable to the word 2. In precepts indifferent wherein marke 1. What things are to be followed Haue respect of circumstance Places Persons Times Let Order be kept Comelines be kept 2. What things be to bee fled least in steed of the true worship of God they be exhibited such are popish constitutions 1. Are accounted for the true
doubting The hope of the faithfull by beholding our owne vnworthinesse we stagger and doubt An. We thinke vpon Christ not standing a farre of but rather dwelling in vs. Therfore we looke for saluation at his handes because he doth make vs after we be ingrafted into his bodie partakers not onely of all his good thinges but euen of him selfe also 25 Bernard disputeth in like sort Hom. 5. dedica templi by the benefite of God saith he somtimes thinking vpon the soule me thinkes I see in it as it were two contraries if I behold it as it is in it self of it self I cā say nothing more truely of it then that it is brought to nothing but of the mercie of God we haue cause to reioyce not in our selues but in the Lord. 26 Furthermore the feare of the Lord which is called elsewhere the beginning of wisedome* The soonnelie feare and the seruile Pro. 1.7 and in some place wisedome it selfe * Pro. 15.23 although it be but one yet it floweth from a double vnderstanding For God hath in him self the reuerence of a father and of a maister Therfore he that will worship him aright must shewe him selfe both an obedient child toward him and also studie to do the dutie of an obedient seruant Mal. 1.7 27 Obiect Iohn saith that there is no feare in loue but that perfect loue casteth out feare* 1. Ioh. 4.18 An. He speaketh of the feare and terrour of incredulitie The difference betweene terrour and feare from which that feare of the faithfull differeth much For the wicked do not feare God but so soone as they heare of his anger armed with power of reuenge they quake and are taken with horrour forthwith But the faithfull do more feare the offence then the punishment Whereby it commeth to passe that we say there is a double feare seruile and sonnely The goodwill of God is the cause of saluation 28 Nowe we vnderstand and know that the possession of saluation and eternall life is obtained in Gods good will which our faith doth respect For if we can lacke no good thing so long as we haue God to be fauourable to vs it doth aboundantly suffice vs vnto the certaintie of saluation when he him selfe doth certifie vs of his loue Let him shewe his face saith the Prophet Psal 80.4 we shal be safe* Wherfore faith being layde hold on by the loue of God hath the promises of this life and of the life to come The promyses make faith careles and perfect securitie of all good thinges but yet such as may be gathered and had out of the worde 29 Therefore wee make the free promise the ground of faith The free promyse is the foūdation of faith because faith consisteth properlie in it For though it be perswaded that God speaketh the truth whether he command or forbid or whether he promise or he threaten and doth also obediently receaue his commaundements obserue his inhibitions take heed of his threatnings yet it beginneth properly with the promise in it it consisteth and continueth and in it it endeth for it seeketh life in the free promise of mercie in which sense not the Lawe but the Gospell is called the word of faith* Rom. 1 5. 16 17. Pighlus 30 Obiect Such a restraint in pulling faith in peeces doth lay hold but vpon one peece An. Faith hath respect vnto all parts of the word of God but it neuer stayeth vntill it come vnto the free promise of grace in Christ 31 And hereby we gather that faith hath no lesse neede of the word A similitude then frute hath of the liuely roote of the tree because as Dauid doth witnesse Psal 9.11 none trust in God but such as know his name* and in another place I haue hoped in thy worde Psal 119.45 Faith layeth hold vpon the power of God by the worde saue me* Therefore we must not turne aside from the word no not one iote whereby we do also lay hold vpon the power of God which we do not conceaue to be idle but effectuall whereby the Israelits also might learne that God who was the authour of saluation once would be the euerlasting keeper thereof Obiect Sara and Rebecca The errour of Sara and Rebecca through zeale of faith offended An. Both of them erred because they passed the bounds of the word 32 Againe we do not without cause include all promises in Christ Promyses in Christ Rom. 1.17 when as the Apostle includeth all the whole Gospell in the knowledg of him* and in another place he teacheth that all the promises of God are in him yea and amen For whatsoeuer God doth promise he doeth thereby testifie his good will The promyses a testimonye of loue so that there is no promise of his which is not a testimonie of loue But no man is beloued of God which is without Christ For he is the beloued Sonne* Mat. 3.17 17.5 Eph. 1.6 Note 2. Kin. 5.19 in whom the loue of the Father abideth doth afterward descend from him vnto vs. It followeth that we must cast our eyes vpon Christ so often as anie promise is offred vs. Obiect Naaman the Syrian * Act. 10.31 Cornelius the Gentile and Romane* the Eunuch * Act. 8.7 were acceptable to God and yet they knewe not Christ the Mediatour An. I graunt that in some point their faith was entāgled not only as touching the person of Christ but also as concerning his power Naamans faith intangled and the office which was enioyned him by his Father Yet neuerthelesse it is certaine that they were instructed in the principles which gaue them some tast of Christ though it were verie slender Preachinge of the worde 33 And this bare and externall preaching of the worde ought to suffice abundantly to make it to be beleeued vnlesse blindnesse and stubburnnesse did let it Furthermore without the illumination of the Spirite nothinge is done by the woorde Note The holye ghost is the authour of faith Moreouer the Spirite is not onely the beginner of fayth but he doeth also increase it by degrees vntill it bring vs vnto the kingdome of heauen The incresings of faith Obiect On the other side Paule teacheth that the Spirite is geuen by the hearinge of faith* Gal. 5.5 An. If there were one onely gift of the Spirite he should haue spoken absurdly in calling the Spirite an effect of faith who is the authour and cause thereof but forasmuch as he setteth foorth those giftes wherewith God doeth adorne his Church The Spirit put for the giftes of God and by the increasinges of faith doeth bring it vnto perfection no maruell if he ascribe those thinges to faith which doeth prepare vs to receaue the same 34 These are the mysteries of God which are reuealed onely to litle ones * Mat. 16.17 Mat. 11.25 For flesh and bloude doth
his Saints in this world The glorie of the Saintes vnequall Thesa 2.19 doth vnequallie cast his beams vpon them so the maner of their glorie shall be vnequall in the heauens where God shall crowne his gifts* 11 Quest What distance shall there be between the Prophets and Apostles betweene the married and virgins c. A Curious question An. This is a curious question and without the bounds of scripture Quest To what end serueth the repairing of the world seeing the children of God shal want nothing but shall be as angels* Mat. 22.30 An. In the verie beholding and sight of God there shall be so great pleasantnesse that this felicitie shall farre exceede all helps wherewith wee now are helped* 1 Cor. 13.12 12 Furthermore because no discription can match the greatnesse of Gods vengeance against the reprobate The torments of the wicked Mat. 8.12 22 13. 3.1.12 Mar. 9.43 Ies 66.24 30.33 their torments and vexations are figured to vs by bodilie thinges namely by darknesse weeping gnashing of teeth vnquenchable fire the worme gnawing the heart without end Wherby as we ought to be holpen to conceiue after a sort the state of the wretched so we ought principally to fasten our cogitatiō in that what a miserable thing it is to be estraunged frō all fellowship with God and not so onlie but to feele the maiestie of God so set against thee that thou canst no way escape but thou shalt be vrged and pressed by it THE FOVRTH BOOKE OF CHRISTIAN INSTITVTION Of the outward meanes or helpes whereby God allureth vs to the fellowship of Christ and retaineth vs in it CHAP. I. Of the true Churche with which wee ought to keepe vnitie 1 WE haue taught that Christe is made ours by the faith of the gospel But because our rudenes is great faith needeth outwarde helpes wherby it may both be ingendered in vs and also increased Therfore he hath appointed Pastours and Doctours* to teach vs with mouth Eph. 4.21 and confirme vs by the administration of the sacraments Wherefore order of teaching doth require that we intreat now of the church to which God hath committed this treasure and also of the gouernment orders and power therof also of the sacraments and last of all The diuision of the booke of politike order What it is to beleue the church 2 In the Creede where wee professe that wee beleeue the Church that is referred not only vnto the visible Church whereof we now speake but also vnto the inuisible We beleeue because oftentimes there is no difference between the children of god and profane men Againe it doth somtimes not appeare in the eies of men but as wheat comes are hid vnder an heape of chaffe so is it onlie knowen to God alone ◠Kin. 19.16 That hapned in the time of Elias* But we do not say In the church as in God because our confidence resteth in him which should not so agree to the church It is called catholike or vniuersall because as there is but one head The Catholike Church Christe so also there is but one bodie whereof there be many mēbers liuing together by one faith hope loue and through one spirite of God Vnder the Catholike Church the visible is comprehended 3 Vnder the catholike and vniuersall churche we comprehend the visible church The communion of saints is added better to expresse the qualitie of the church as if it were said that they are gathered togeather vnto the fellowship of Christ vppon this condition Act. 4.32 Eph. 4.4 that they may mutuallie impart whatsoeuer benefites God bestoweth vppon them* From thence we haue manie fruites For vpon this condition we beleeue the church that we may be assuredlie perswaded that we are members thereof Saluation is sure because election is sure So long as our saluation hath such a stay it shall neuer fall down For it standeth with Gods election eternal prouidence Secondly it is ioyned with the firmenes and certaintie of Christ who is neuer pluckt from the members of his bodie Moreouer we know that the truth shall neuer faile vs. Psal 46.6 Ioel. 2.32 Abd. 17. Finallie the promises appertaine vnto vs For there shall bee saluation in Sion* Also there is great argument of consolation in the verie imparting of good thinges For wee knowe that all that appertaineth vnto vs Consolation drawen from the cōmunicating of ecclesiasticall goodes whatsoeuer the Lorde bestoweth vppon his members and ours 4 But because we are now purposed to intreat of the visible church let vs learne euen by this one title of mother how necessarie the knowledge therof is seeing there is none entrance into life A similitude vnlesse she conceiue vs in her wombe vnlesse she bring vs forth vnlesse she nourish vs with her breasts That done vnlesse she defend vs vnder her custodie gouernment vntill hauing put of this mortall flesh Mat. 22.30 Iesa 37.32 Ioel. 2.32 wee be like to angels* Moreouer there is no saluation to be hoped for without her bosome* 5 And to the ende wee may be nourished and kept in the Church God hath giuen vs pastours* Pastours Eph. 4.11 Assemblies to whom is committed the preaching of the heauēlie doctrine For this purpose woulde he haue onlie assemblies to be kept that doctrine might nourishe the consent of faith Obiect The beholding of a mortall man doth debase the word of God A similitude An. An vnestimable treasure must not therfore be cast away because it is brought vnto vs in earthlie vessels For by this meanes our obedience is tried our infirmitie is prouided 6 Obiect That is falslie translated to mortall man which is proper to the spirit An. God who is the authour of preaching ioyning his spirit with it promiseth fruite therof* Mal. 4.6 Ioh. 15.16 or againe when he seperateth himselfe from outwarde helpes he challendgeth to him selfe alone as well the beginninges of faith as the whole course therof * 1 Cor. 3.7 1. Cor. 15.10 7 Furthermore in the visible Churche there be manie hypocrites intermingled who haue nothing of Christ besides the onlie title who are suffered for a time * 1 Cor. 3.7 1 Cor. 15.10 Why the wicked are suffered in the Church either because they cannot lawfully be conuict by iust iudgement or els because there is not alwaies suche sharpe discipline vsed as ought to be 8 Therefore the Lord hath set it out vnto vs by certaine markes so farre as was expedient for vs to know it 9 Namelie by the ministerie of the worde the administration of the sacraments The markes of the true Church 10 For wheresoeuer the preaching of the gospel is reuerentlie heard and the sacraments are not neglected there appeareth neither deceitful ne yet a doubtfull face of the church whose authoritie no man may despice nor yet refuse her admonitions for it is the piller and strong stay
circumcised and diligently taught righteousnesse and yet they conspired to put their brother to death* Simeon Leui did rage cruelly against the Sichemites* What shal we say of Ruben Iuda Dauid and manie other being regenerate they fell filthily and yet they obtained pardon 25 What offence is greater then rebellion For it is called a diuorcement betweene God and his Church Rebellion a great offence but this is ouercome by the goodnesse of God* Returne vnto me saith the Lorde and I will receaue thee Ier. 3.1.12 Returne thou turne away I will not turne away my face from thee Neither was it in vaine that he ordained in the Lawe dailie sacrifices for sinnes 26 Is this benefite taken away from the faithfull by the comming of Christ that they dare not pray for forgiuenesse of sinnes He should haue come to the destruction and not to the saluation of his Peter denyed Christ and that not without cursinge* Mat. 26.35 Gal. 1.6 3.1 4.9 and yet hee is not excluded from pardon 27 The falling away of the Galathians was no smal sinne* 1 Cor. 12.21 The Corinthians did swarme with more and no lighter offences* And yet neither of them is excluded from the mercie of God 28 Obiect Euerie fault is not an vnpardonable sinne but the voluntarie transgressinge of the Lawe An. Why did God then commaund in the Lawe sacrifices to be offered for purging the voluntarie sinnes of the faithfull* Leuit. 4. Who can excuse Dauid by ignorance Did the Patriarkes thinke the murthering of their brother a lawfull thing 29 Obiect The sinnes which are forgiuen the faithfull dayly are light faults The sharpe Censure of the olde fathers which come vpon thē through infirmitie of the flesh but solemne repentance for more hainous offences ought no more to be repeated then Baptisme An. Whereas the men of olde did so hardly pardon those who had committed anie thing worthy to be punished by the Church they did it not for this cause because they thought that the Lord would hardly pardon it but they meant by this sharpnesse to terrifie others that they might not runne headlong into wickednesse for which they should be estranged from the fellowship of the Church CHAP. II. A comparison of the false Church with the true 1 THerefore seing the Church being grounded vpon the doctrine of the Apostles and Prophets* Eph. 2.10 hath the ministerie of the word and Sacraments as proper to it if you take away doctrine how shall the building any longer stand It is the stay of truth* 1 Tim. 3.15 The Church is the grounde work of truth Therfore there is no Church where lying falshood raigne 2 Seing the case so standeth in Papisme we may perceaue what Church remaineth there In steed of the ministerie of the worde there raigneth there a peruerse gouernment made of lies which partly extinguisheth the pure light and partly choketh it in place of the Lords Supper is come most filthy sacriledge the worship of God is disfigured with a diuerse heape of superstitions What the masse is all doctrine is buried and banished publike assemblies are schooles of idolatrie and impietie Obiect The Church of Rome being founded by the Apostles consecrated by the bloud of the martyrs There is no succession without Christ hath bene preserued by continuall succession of Bishops therfore it is the true Church An. The colour of succession is nothing worth vnlesse the posteritie holde the trueth which they haue receaued of their fathers by hand vncorrupt and vnlesse they abide in it Wherin the Papists and the Iewes agre 3 Therfore the Romanists pretend none other thing at this day then did the Iewes in old time when they were reproued by the Lordes Prophetes for their blindnesse impiety idolatrie For as they did gloriouslie boast of the temple ceremonies and sacrifices* so in steed of the Church they shew certaine outward visures Ier 7 4 Ezech. 10.4 4 For this is a perpetuall marke wherwith our Lord hath marked vs He which is of the truth heareth my voyce * Ioh. 18.37 I am that good sheepheard and I know my sheep and am knowen of them My sheep heare my voyce* Ioh. 10.14 The Church is Christes kingdome The Church is the kingdome of Christ he raigneth by his worde therefore seeing there is no scepter in Popery should the kingdome of Christ be there Who are heretickes Schismatickes 5 Obiect They are guiltie of schisme and heresie who preach any other doctrine then that which the Church of Rome doth preach haue by them selues assemblies to prayer to baptise and to minister the Supper An. They are called hereticks schismaticks who making a diuision do breake in sunder the communion of the church which is contained in two bōds to wit the agreement of true doctrine brotherlie loue whereupon Augustine putteth this difference betweene schismatikes and heretikes* Lib quest Euan. sect Mat. because the latter corrupt with false opinions the synceritie of faith and the former euen where there is like faith do breake the bond of fellowship 6 How then should we be such which keepe the doctrine of the truth hauing cast away lying I saye nothing of that that they haue excommunicate and cursed vs the Apostles had experiēce of the same* Ioh. 16.2 7 The true Church was at that time extant among the Iewes and Israelites Without the word there is no Church when they did abide in the lawes of the couenant But after that hauing forsaken the Law of the Lord they did degenerate vnto idolatrie they partly lost that prerogatiue For who dare call that companie the Church where the word of the Lord is manifestly troden vnder foote 8 Quest Was there then no parcell or part of the Church among the Iewes after that they fell to idolatrie An. There were some degrees in the very falling away For they came not straight way to the vttermost point vntill euen the verie Priestes did defile the Temple of God with profane and abhominable rites 9 Go too let the Papists if they can There is greater corruption vnder the pope then vnder Ieroboam deny that the state of religion is as corrupt among them as it was vnder Ieroboam But they haue grosser idolatrie neither are they purer in doctrine Obiect All the Prophets which were at Ierusalē when things were most corrupt there did neither offer sacrifice by them selues neither had they seuerall assemblies gathered to prayer An. They were commanded to meet together in Salomons temple* The comandement to meet in the temple Exod 29.9 And yet they were not enforced to vse any superstitious worship yea they tooke in hand nothing but that which was appointed of God But what like thing haue the Papists 10 We wil willingly graunt them that which the Prophetes graunted to the Iewes and Israelites of their time* Is 1.14 seing things were there
be examined by that rule Priests Therfore after the publishing of the Lawe the priests are commaunded that they should onely teach that which God did comprehend in the Law It was not lawfull for them to adde or to diminish Prophets After thē followed the Prophets which were interpreters of the Lawe who added nothing therto but prophecies concerning things to come Herunto were added the histories which are also the works of the Prophets The old testament but being made by the enditing of the holie Ghost Such was the rule of the life of the fathers vntill the comming of Christ The new testament Heb. 1.2 7 When the wisedome of God was made manifest in the flesh he taught with full mouth whatsoeuer mans mind can conceaue of the Father * Mat. 17.5 Aimaxime because the Father appointed him to be a teacher* Therfore he left nothing for others to speake after him In the old and new testament is comprehended the truth and the best kind of teachinge 8 Therefore let this be a firme maxime that there is none other word of God to be had but that which is contained in the old and newe Testament and that there is none other manner of teaching aright in the Church but according to the prescript and rule of his word Therfore Christ commanded the Apostles to teach whatsoeuer thinges he had commanded them Mat. 27.20 1 Pet. 4.11 1 Cor. 14.19 9 That was also diligently obserued by the Apostles* Obiect It is not lawful for one alone to adde any thing but there is another respect to be had of the vniuersall Church An. Faith commeth by hearing and hearing by the word of God* Rom. 10.10 If faith depend vppon the word of God alone what place is now left for the word of all the whole world 10 Obiect A generall councell is the true image of the Church and it is gouerned immediatlie by the Spirit of God therfore it can not erre Whether a Councell can erre An. A generall councell is gouerned by the holie Ghost when it decreeth or setteth downe nothing contrary to the word of God Then it cannot erre 11 Obiect Christ sayd behold I am with you vntill the end of the world* Mat. 28.20 Ioh. 14.6 Also I will giue vnto you a comforter the Spirit of truth* An. He did not only promise that to the number of twelue but euen to euerie one of them And this spirit is not the spirit of error of lying of ignorance or darknesse but of sure reuelation wisdome truth and light* 1 Cor. 2.12 Eph. 1.28 12 Obiect Whatsoeuer is giuen to euery one of the faithfull seuerally that is giuen and belongeth to the Church altogether An. The Church shall neuer want that which shall be necessarie for it But the richesse of the Church are such that it wanteth much of the chiefest perfection The church is without blott Eph. 5.25 Obiect The Church cleansed by the washing of water in the word of life is without blot wrinkle* The piller and foundation of truth * 1. Tim. 3.15 An. In the former place it is rather taught what Christ doth daylie worke in the Church then what he hath already accomplished Again it is false friuolous to thinke that the church is altogether without spot all whose members are vncleane furthermore the Church it selfe is the piller of truth which resteth vpon the word of God alone 13 Is it anie maruell if the bride and scholer be subiect to Christ her spouse and maister that she may continually and diligently depende vpon his mouth 14 Obiect I haue manie thinges to say to you The church is Christs scholer Ioh. 16.12 which you cannot carie now* An. The Apostles being led by the Spirit of truth into all truth they did publish their writings wherin they left the perfect knowledge of the doctrine of the Gospell written 15 Obiect Christ commandeth that he be counted an Ethnicke as a Publicane which shall gainsay and resist the decree of the Church* Mat. 18.17 An. There is no mention made there of doctrin but onely the authoritie of censures to correct vices is auouched that they may not set them selues against the iudgement thereof which shall be admonished and reproued Obiect The Church must be heard The force of Censure An. Who denieth that because it pronounceth nothing but out of the word of the Lord. Whether baptizing of infants be by the decrees of the church 16 Obiect Baptizing of infantes sprange not so muche from the manifest commaundement of the Scripture as from the decrees of the Church An. It shall sufficiently appeare else where that it is farre otherwise Obiect That is nowhere in the Scripture to be found which was pronounced in the Nicene synode that the Sonne is consubstantiall with the Father An. I graunt this word is not extant in Scripture but the thing signifying the same is often founde in Scripture CHAP. IX Of Councels and their authoritie What counsels be lawfull 1 FVrthermore Councels shall be lawfull then if Christ sit as chiefe in the same do gouerne the whole assembly with his word and Spirit 2 For this is Christs saying where two or three shall be gathered together in my name I am there in the midst of them* Mat. 18.20 Which promise doth no lesse belong to euerie particular assemblie then to a generall Councell And those only are gathered together in the name of Christ which adde nothing to his word neither take anie thing therfro 3 Obiect The truth remaineth not in the church vnlesse it continue among the Pastours Neither doth the Church consist vnlesse it appeare in generall Councells Pastors are blind An. That is not alwayes true For there was a Church in Isaias his time at Ierusalem which God had not as yet forsaken and he calleth the Pastors thereof blind watch men Isa 56.10 ignorant dumbe doggs* In an other place he teacheth that they haue a shadowish pretence and cloake of priesthood* Frō the prophet to the priest euery one followeth lying* Osc 9 8. Ier. 9.13 4 Obiect Peraduenture that was of force among the Iewes but our age is free from so great an euill An Would God it were but the holie Ghost hath pronounced that it shall be otherwise As saith he there were in the old people false Prophetes so likewise there shall be among you false teachers slily bringing in sects of perdition* 2 Pet. 2.2 Mat. 24.11 2 Thess 2.4 5 And yet I would not ouerthrow the authoritie of Pastors onely I warne men to make choise of them lest we admit wolues in steede of true sheepheardes 6 Out of this we may easily aunswer to that other thing touching generall Councells Generall counsells The Iewes had the true Church in the time of the Prophetes But if there had bene gathered at that time a generall counsell of the priests what manner face of
againe may possesse him * Luke 3.16 * 1. Ioh. 2.20.27 * Ioh. 4.14 4 But because faith is his principall worke * Eph. 4.15 Rom. 8.29 Faith is the principall work of the Spirit those things are referred vnto it for the most part which we finde vttered to expresse the force and operation of the spirite because by faith alone hee bringeth vs to the light of the Gospell As Iohn teacheth that there is a prerogatiue graunted to those which beleeue in Christe to be the sonnes of God because they are borne not of flesh and blood Ioh. 1.13 Mat. 16.17 but of God* CHAP. II. Of faith where is set downe the definition thereof and the properties that it hath are declared 1 VVHEN in the schooles they dispute about faith The faith of the Schoolmen so sone as they heare it named they conceiue no higher thing but a certain cōmon assenting to the historie of the Gospell and in calling God simply the obiect therof they carrie away sillie soules rather with a vanishyng speculation then direct thē to the mark For God dwelleth in light that no man can come vnto therfore Christ must needs come between for which cause hee calleth himselfe both the light of the world the way the truth the life* because no man commeth vnto the father but by him The mediatour Ioh. 18.12 14 6. 2 Therfore let vs thanke the schoolemen for this euill who haue couered Christ as with a veile drawen before him whom vnlesse wee doe directlie behold wee doe alwaies wander through many Labyrinths Mazes And beside that they do deface the whole force of faith with their dark mistie definition they haue forged a deuise of intangled faith with which name adorning most grosse ignorance they delude the sillie common people Intangled faith to their great destruction Ob. It is sufficiēt to beleeue that which the holy church beleeueth neither need we to seek any further An. Is this to beleeue to vnderstand nothing so that thou doe obedientlie submitte thy sense to the church faith is not placed in ignorāce but in knowledge that not only of god but also of the wil of god 3 Ob. Because we be inuironned with ignorance many things are to vs dark now wherein it is good for vs to suspend our iudgement and to settle our selues to keep the vnitie of the church An. I graunt but yet it is a most absurd thing to giue ignorance tempered with humilitie the name of faith For faith lyeth in the knowledge of God of Christ not in the reuerēce of the church vnder the title wherof somtimes most monstrous errours are thrust in Faith lyeth in the knowledge of God Ob. We beleeue nothing absolutely without adding this condition If the church do beleeue so An. By this meanes truth should be holden in error light in darknes true knowledge in ignoraunce Absurdities 4 Obiect So long as we are in our pilgrimage in the world our faith is entangled An. I graunt that we be ignorant of many things and that we be compassed about with many clouds It is the greatest wysdome to goe forwarde For the principall wisedome of euerie most perfect man is to go forwarde Which we may note in the Disciples of Christ before they were fullie illuminate Because they did stagger euen in verie small things 5 But yet for all this the desire which the faithfull haue to learne and profit Voluntary ignorance doth much differ frō grosse ignorance wherein they droupe which are content with an entangled faith such as the Papistes imagine For if Paule do sharpely condemne those who are alwayes learning can neuer come to the knowledge of the truth howe much greater reproch do they deserue who of set purpose are desirous to know nothing 6 Therfore this is the true knowledge of Christ The true knowledge of Christ if we receaue him such as he is offred of his father to wit clothed with his Gospell because as he is appointed to be the mark wherat our faith must ayme so we can not come directly to him vnlesse the Gospell go before vs. Quest If faith be restrained to the Gospell what shall the doctrine of Moses and the Prophetes profite vs An. It was sufficient at that time to edifie faith Why the Gospell is called the doctrine of faith Rom. 10.4 but because we haue a more perfect manifestatiō of Christ in the Gospell Paule doth for good causes call it the doctrine of faith* 7 And although it be the office of faith to subscribe to the truth of God as often and whatsoeuer and howsoeuer he doth speake yet it doth properly respect his good will mercie and promises of grace in Christ into the certaintie whereof the holie Ghost doeth illuminate our mindes and confirme our hearts The definition of faith Whence we shall haue a perfect definition of faith if we say that it is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise made in Christ is both reuealed to our mindes and sealed vp in our heartes by the holie Ghost vnformed faith 8 Therefore that distinction of faith formed vnformed which flieth about in the schooles is vaine Obiect They which beleeue whatsoeuer is necessarie to saluation haue faith although they be touched with no feare of God An. Paule saith otherwise with the hart man beleeueth vnto righteousenesse* Rom. 10.10 therefore faith may in no case be seuered from a godly affection of righteousnesse 9 Obiect Paule teacheth an vnformed faith saying if anie mā haue all faith so that he can moue mountaines and yet haue no loue he is nothing* 1 Cor. 13.2 An. Faith is put in that place for power to worke miracles Cor. 12.10 which the reprobates also had* Therefore it is no maruell if it bee separate from loue Obiect There be many formes of faith An. There is one onely true faith of the godly Obiect Manie beleeue that there is a God that the historie of the Gospell is true and euerie parte thereof Historicall faith also they are moued with threatenings promises An. The name of faith is giuen to such but vnproperly because they do not resist the word of God with manifest vngodlinesse 10 But this whether shadowe or image of faith A shaddow of faith as it is of no importaunce so it is vnworthie to haue the name of faith Obiect Simon Magus is said to haue beleeued* An. He doth shortly after bewray his want of faith Such are they in whom the seed of the word is choked before it can bring forth frute* Let those which bost of such images of faith know that they are no better then the deuils* Act. 8.13 11 Obiect Paule affirmeth that faith is a fruite of election* Luk. 8.13 Faith of the Deuills and of the reprobate Ia. 2.19 1.
of truth and the house of God* 1 Tim. 3.15 therfore to depart from the church is to denie God and Christ Satan attempteth to tak away the markes of the Church 11 Wherfore let vs keep diligentlie these marks imprinted in our minds For there is nothing which Sathan doth more goe about thē to take away the one of these or els both sometimes that hauing abolished these markes hee may take away the true distinction of the church sometimes that hauing brought in contempt thereof hee may carrie vs away from the Churche by manifest falling away 12 But although there creepe in somtimes some fault either in the administration of doctrine or of the sacraments yet it may not estrange vs from the communion thereof For all points of true doctrine haue not one forme In the meane season if we endeuour to amend that which misliketh vs wee doe that according to our duetie 13 And our sufferance must go far farther in tolerating the imperfection of life For it is an easie matter to slip here Obiect The Church is not there where there is not perfect purenesse of life Putitanes Donatists Anabaptists Eph 5.26 Because the Church must be holie* An. Christ taught by manie parables that the Church will be mixed of good euill vntill the day of iudgement* Mar 13.47 3.12 14 Obiect It is an vntollerable thing that the plague of vices doth so raigne euerie where An. I graunt yet Paule confesseth the church of the Corinthians to be the fellowship of Christ the Sainctes though a filthie blot had besmeared almost all the whole bodie not onely in corruption of manners but also of doctrine * 1 Cor. 1.11 3.3 5.1 6.7 9. 15.12 And among the Galathians the Apostle founde Churches which were forsakers of the Gospell * Gal. 1.6 15 Obiect If it be not lawfull as Paul witnesseth * 1 Cor. 5.2 to eate common bread with wicked men much lesse shall it be lawfull to eate the Lords bread An. It is surely a great reproche and shame if dogges and swine haue a place among the children of God Swyne and dogges are not to be admitted And much more if the sacred bodie of Christ be made common to them Let the Pastors be circumspect in that poynt But it is one thing to auoyde the companie of the wicked and an other thinge to forsake the fellowship of the Church through hatred of euill men But Paule doeth exhort them which come to the Lordes Table that euerie man examine him selfe not another or the whole Church He which eateth vnworthelie eateth damnation to him selfe 1 Cor 11.28.29 and not to others* 16 And although this temptation do sometimes assault euen good men through rash zeale of righteousnesse yet we shall finde this Tentation through rash zeale of righteousnes that too much churlishnesse springeth rather from pride and hautinesse then from meere holinesse and the true desire thereof Notwithstanding if any be moued with this temptation let them thinke with them selues that in a great multitude there be manie holy in the sight of God whō they see not that of those which seeme diseased there be manie which being awaked with the feare of God do desire to attaine to greater integritie and that they must not geue iudgement vpon a man for one fact moreouer that there is greater force both in the ministerie of the word and also in the participation of holy mysteries then that all that force can vanish away through the default of certaine wicked men First of all that in iudging the Church the iudgement of God is of greater force then the iudgement of men 17 Obiect Christ hath cleansed his Church thorough the washing of water in the word of life that he might make it to him selfe a glorious bride not hauing spot or wrinkle c* Eph. 5.25 An. The Lord worketh dayly in publishing her wrinkles and in wiping away her blots Wherupon it followeth that her holinesse is not yet perfect 18 There was great corruption in the Church of Israell* Is 1.10 and yet for all that the Prophets did not therefore erect to them selues newe churches or build newe altars 19 What maner age was that of Christ and the Apostles And yet the desperat impietie of the Pharisees could not be letted neither yet that dissolute kind of life which raigned euerie where at that time but they would be partakers of the same sacrifices with the people and would come together with the rest into one temple vnto the publike exercises of religion The church must not be forsaken Therefore let both these continue firme certaine that they are not to be excused who forsake the Church Secondly that the faultes of men do not hinder but that we may rightly professe our faith there because the godly conscience is not hurt euen with the vnworthinesse of the Pastor neither are the Sacramentes lesse wholesome for an holie man because they are handled of vncleane men 20 Obiect When the Pastors exhort the people to go forward and to flie to pardon they leade thē away from perfection An It is a deuellish deuise to infect our mindes with confidence of perfection Confidence of perfection is vaine whiles we are yet in the course And therfore in the Creed remission of sinnes is annexed and we are entred into the societie of the Church by the signe of washing 21 Neither doth the Lord onely once receiue vs into the Church by remission of sinnes Remission of sinnes but also he keepeth vs in it by the same 22 To make vs partakers of this good thing the keyes of the Church are committed and giuen Why the keys wer geuin to the Church not onely that they might be loosed from their sinnes which should be conuerted from vngodlinesse vnto the faith of Christ but rather that the Pastours might continually execute this office among the faithfull Therefore we must marke three things in this place First that how great soeuer the holines of the Sainctes be here yet can they not stande before God without remission of sinnes Secondly that no man can enioy this benefite of the Church vnlesse he continue in the fellowship thereof Thirdly that it is distributed by the ministers of the Church either by preaching the Gospell or administringe the Sacraments 23 Obiect The people of God is regenerate by Baptisme vnto a pure and angelicall life Anabaptists Nouatianes But if anie man sinne after Baptisme there is no longer anie hope of pardon An. By the commaundement of the Lorde the Sainctes do dayly say Mat. 6.17 Mat. 18.22 Forgiue vs our trespasses* and he promiseth pardon Whome will he haue vs to pardon seauentie times seauen times* not our bretheren God pardoneth not once or twise but so often as a sinner sigheth and groneth vnto him The infirmitie of the Saintes Gen. 36.18 Ih. 28 24 The Patriarkes were
Amongst other he addeth these Lib. 1. de consid Euang. circa finē lib The Papacie is the deuills pasture Thou Pastour commest foorth inuironed with much golde If I durst speake it these are rather the pastures of diuels then of sheepe 19 And now though we graunt to the Bishop of Rome that excellencie which he had in time of Leo and Gregorie Graunt what doth this helpe the present Papacie I do not yet speake of the earthlie Lordship but of the spirituall gouernment wherof they make boast For these be the sayinges of the Bishops A deuelish decree Nicol in decret 17.9 3. C. Nemini Innoc. 9.9.3 cap. Nem◠God would determine the causes of other mē by men but hee hath reserued the Prelate of this Sea without question to his own iudgement* Again the facts of our subiects are iudged by vs but ours by god alone 20 And to the ende these decrees might haue more weight they did falsly cog in the names of old Bishops as if things had been so appointed and ordained since the beginning whereas it is most certaine that it is new and latelie forged whatsoeuer is giuen to the Bishop of Rome ouer and besides that which we haue said was giuen him by the old councels 21 If Gregories testimony ought to bee of force they declare there by that their Bishop is Antichrist Epist 92.4 ad Iohānem constant because they make him vniuersall* 22 Are not the Patrones of the Sea of Rome ashamed to defend the present estate of the papacie which is certainlie an hundred fold worse The papacie is at this daye worst and more corrupt then it was in the time of Gregorie Bernard Graunt 23 Last of all though all these things should be graunted yet there ariseth a fresh new strife for them For wee denie that Rome can be the mother of churches seeing there is no church at Rome that the Pope is Prince of Bishops seeing hee is no Bishop Why ther is no church at Rōe because he teacheth not the word of God he doth not minister the Sacraments neither doth hee keepe the people in their duetie by anie discipline 24 Yea the Popes do whatsoeuer they can to oppresse the pure doctrine of the Gospel The vertues of the popes Leo was cruel Clement blooddie Paul a fierce murtherer Shall hee be Christes vicar and Peters successour who by persecuting the Churche with furious indeuours Leo. Clement Paul An absurditie doeth openlie professe that hee is Antichrist 2. Thes 2.4 25 Wee speake as did Paul when wee say that Antichrist shall sit in the temple of God* That his kingdome shall bee placed in hautinesse of speech and blaspheming of God* Dan. 7.23 Also whereas Paule setteth out Antichrist by this marke that he shall take away from God his honour that he may take it to him selfe this is a principall token in seeking Antichrist especially when such pride procedeth to the publike scattering and destruction of the Church 26 God translated the Church which was at Ierusalē to Pella* That which was once done Euseb lib. 3. ca. 5. might be done oftener Therfore so to tie the honor of the supremacie to a place that an enemie of Christ The pops armes an aduersary of the Gospel a destroyer of the Church a butcher of the Sainctes should be Christes Vicar Peters successour the chiefe Bishop of the Church is too ridiculous 27 We haue spoken inough of the thing If we come to the men we shall find that Leo Clement Paule and almost all the rest were Atheistes and that they knewe nothing else in a manner concerning Christ but that which they learned in Lucian his scholes 28 And yet for all this the Romanistes auouch that the Pope cannot erre Though Iohn the xxij Pope did openly auouch that the soules of men are mortall* Iohn Gerson doth witnes this who lyued then that they die together with the bodies vntill the day of the resurrection 29 Therefore though Rome were in times past the head of Churches yet she is not worthie at this day to be counted one of the smallest toes seing she is made common to all kind of wickednesse 30 The Cardinals were in times past only priests of the church of Rome What Cardinals were in times past and farre inferiour to Bishops but such as they be nowe at this day they haue no true and lawfull office in the Church CHAP. VIII Touching the power of the Church as touching the articles of faith and with what vnbridled licentiousnesse it hath in the papacie bene wrested to corrupt all purenesse of doctrine Ecclesiasticall power 1 NOw followeth the third place touching the power of the church which consisteth partly in particular Bishops partly in Councels those either prouinciall or generall such power cōsisteth either in doctrine or in iurisdiction or in making lawes The first parts touchinge doctrine The place touching doctrine hath two parts authoritie to deliuer and teach articles and points of doctrine and to expound the same And let all things be done to edifying* That shall be if the authoritie of Christ 1 Cor. 10.8 13.10 the maister of the Church be kept safe and sound 2 Furthermore we must remember in this place that what authority soeuer the Scripture doth giue either to Priests or Prophets or Apostles or to the successours of the Apostles that is properlie giuen not to the men them selues but to the ministerie wherein they are placed Priests Deut. 17.10 It is sayd of the priestes* The lips of the priest shall keepe knowledge they shall require the Lawe at his mouth because he is the Angell of the Lord of hostes 3 The authoritie of the Prophets is described in Ezechiell The prophets are watchmen Sonne of man saith the Lord I haue made thee a watchman to the house of Israel Therfore thou shalt heare the word out of my mouth thou shalt tell it them from me* Ezech. 3.17 Apostles Mat. 5.13 4 The Apostles are called the light of the world* the salt of the earth they are to be heard in steed of Christ * Luke 11.26 Ioh. 20.13 5 And though there be but one the same doctrine yet according to the diuersitie of times the seruants of God had diuerse kinds of teaching The same doctrin but diuers manners of teachng◠It is true indeed which Christ saith that no man hath seene the Father but the Sonne and he to whome the Sonne will reueale him* God vsed secret reuelations with the Patriarks these did he confirme with vndoubted signes The Patriarks cōueyed that vnto their sonnes they to their childrens childrē 6 When the Lorde raised vp a more manifest forme of the Church Reuelations The word written he would haue his word put in writing that the priestes might thence set that which they should teach the people and that all doctrine might
Bishop of Rome being not content with their kingdomes laid hands vpō the Empire Lib. de consid 2. who as Bernard saith* had neede of a weedhooke not of a scepter Epist 5 lib. 2. Gregorie 12 Gregorie called the Emperour most noble Lorde and himselfe his vnworthie seruant* 13 Neither are fiue hundred yeares yet past when as the Bishops were in subiection to princes neither was the Pope created without the authoritie of the Emperour Henrie the Emperour sold holie thinges Hildebrand brought the Emperoures in subiection to him Constantinus Increase of the Papacie The Emperour Henrie the 4. of that name who solde holie things gaue occasion to Gregory the seuēth to alter this order At length Hildebrand who called him selfe Gregorie the seuenth made also the Emperours subiect to him Obiect The West Empire was giuen to the Pope by Constantine An. That is a false starting hole vnder colour of donation In the meane season the Popes ceased not sometimes by fraude somtimes by treacherie sometimes by weapons to inuade other mens dominions also they brought the citie it self which was at that time free vnder their power vntill they came to that power which they doe now enioy 15 To iurisdiction is annexed freedome Freedome annexed to Iurisdiction For they thinke it an vnmeet thing if in personall causes they answere before a ciuill iudge and they suppose that both the libertie also the dignitie of the church consisteth in that if they be exempted from common iudgements and lawes Obiect If any question of faith were handled or anie such question as did properlie appertaine to the church the hearing thereof was referred to the church 16 An. By this exception holy men sought nothing els but that Princes which were not religious might not with tyrannicall violence and lust hinder the church in doing her dutie For they did not disalow it if sometimes Princes did vse their authority in Ecclesiasticall matters so this were done to preserue the order of the church and not to disturbe it Therefore they doe euill to chalendge to themselues freedome CHAP. XII Of the discipline of the church whose principall vse is in censures and excommunication 1 FVRTHERMORE The diuision that we may the more easily vnderstand Ecclesiastical discipline which dependeth vpon the power of the keyes and spirituall iurisdiction let vs deuide the churche into the cleargie and the common people Let vs speak first of common discipline vnder which all men must be then we will come to the cleargie which haue their proper discipline 2 The first foundation of the church is that priuate admonitions doe take place that is if any man doe not his duetie willinglie that he suffer himselfe to be admonished The degrees of comō discipline Priuate admonition and that euerie one studie to admonish his brother when need is Especiallie let the Pastors be diligēt herein whose dutie it is to preach to the people and to exhort through euery house* If any man refuse admonitions and despise two or three witnesses Act. 20.20 and if hee continue stubborne let him be banished out of the companie of the faithfull* Mat. 18.15.17 as a contemner of the church Excommunication 3 But because he intreateth there of secret faults wee must put this diuision that some sinnes are priuate and some publike Christ speaketh of the former Deuision of sinnes Mat. 18.15 1 Tim. 5.20 Gal. 2.14 Reproue him betweene him and thee alone* Paul saith concerning open sinnes Reproue him in presence of all men* that the rest may feare Hee himselfe followed this last in Peter* Therefore in secrete sinnes let vs proceede according to the degrees which Christ setteth down Another destinction of sinnes in manifest sinnes let vs straight way proceed vnto the solemne rebuking of the church 4 Let this be also another distinction Of sinnes some are defaults some hainous offences for these latter Paul vseth a more sharpe remedie in the incestuous person of Corinthus* because he doth not only in wordes chasten but with excommunication punish him 5 And there be three ends whereto the church hath respect in such corrections Endes of correction and in excommunication The first is that they may not bee named among christians which lead a wicked life as if the holy church were a conspiracy of wicked men* Col. 1.24 The second that good men may not bee corrupted with the continuall companie of the wicked* 1 Cor. 5 6.11 The third is that those men themselues beeing confounded with shame 2 Thess 3.14 may begin to repent of their filthines* 6 These ends being set downe it remaineth that we see how and after what sort the church doth execute this point of discipline The diuision of sinnes Publike Priuate Stubbornesse Haynous offences Defaultes which consisteth in iurisdiction First of all let vs retaine that diuision of sinnes that some are publike and some priuate The former kinde doth not require these degrees which Christ reckoneth vp In the second sort they come not to the church vntill stubbornnes come When it is once come to knowledge then must we obserue the other diuision between hainous offences defaults In lighter offences there must a light and fatherlie chastisement be vsed But hainous offences must be chastised with a more sharp remedie 1 Cor. 5.5 as by depriuing of the supper vntill the sinner doe testifie his repentance* This order did the olde and better church obserue whē lawful gouernmēt was in force Let Princes submit themselues to discipline 7 So far of was it that anie was exempted from this discipline that the Princes did submit thēselues together with the common people to abide beare it And it is meet that the scepters of all princes bee made subiect to Christes crowne So Theodosius was depriued by Ambrose of the right of the communion* Am. lib. 1. Epist 3. in orat funeb Theo. This is a lawefull proceeding in excommunicating of a man if not the elders alone do that apart but the Church knowing and approuing the same 8 And such sharpnesse becommeth the church as is ioyned with the spirite of meeknesse that he may not be swallowed vp of sorrow which is punished* 2 Cor. 2.7 For by this meanes a remedie should bee turned to destruction A caueat Sharpnesse of the men of old For when as they enioyned a sinner penance to endure for 7. 4. 3. yeres or during his whole life what could followe thereupon but either great hypocrisie or great desperation 9 All thinges must be tempered with loue and curtesie All things must be temperat with courtesie Neither is it for vs to blot out of the number of the elect excommunicate persons or bee out of hope of them as if they were alreadie damned Wee may indeed count them straungers from the Churche and therefore from Christe but yet onlie during that time wherein they continue diuorsed The difference
but they must necessarily be reuersed disanulled 21 Therfore when they forsake the Munkish life and take in hand some honest kind of life they are vnworthely accused of breach of faith periurie because they haue broken the knot which could not be loosed as it is commonly beleeued wherby they were bound to God the Church But it is no bond when God doth abrogat disanull that which man confirmeth Note CHAP. XIIII Of the Sacraments 1 BEside the preaching of the word there is an other help for our faith in the sacramēts which is of like sort And a Sacrament is an outward signe whereby the Lord doth seale vp in our consciences the promises of his good will What a sacrament is to support the weaknesse of our faith and we on the other side testifie our godlinesse as well before him and the Angels as before men Augustine calleth it a visible signe of an holie thing 2 The men of old vsed this word in that sence For so often as the olde interpreter would translate into Latine the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especiallie where mention was made of holy thinges Eph. 1.9 3.2 Col. 1.26 he translated it Sacramentum 3 By this definition we vnderstand that a Sacrament is neuer without a promise going before it but that it is rather annexed thereto as an appurtenance to this end that it may confirme the promise it selfe and may establish and make sure the same to vs. Of which meane God foreseeth that our ignorance and slownesse first and secondly our weakenesse stand in neede A medicine for our infirmitie and ignorance A similitude For the weaknesse of our faith is so great that vnlesse it be vnderpropped on euery side it is straight way shaken and doeth forthwith faint 4 This is that which they say commonly that Sacrament consisteth in the word preached vnderstood and the externall signe Obiect It is enough if the priest do onely recite the forme of consecration euen in Latine before men vnlearned Homil. in Ioh. 13. An. Augustine saith otherwise that the word being added vnto the element doth make a Sacramēt not because it is spoken but because it is beleeued This is the word of God which we preach Rom. 10.8 A popish dilemma sayeth Paule* 5 Obiect Either we know that the word of God which goeth before the Sacrament is the true will of God or else we knowe it not If we knowe it we learne no newe thing out of the Sacrament If we knowe it not the Sacrament shall not teach vs that whose force consisteth in the word An. Seales which are hung vpon publike actes Seales confirme writinges A similitude being receaued alone are nothing worth being hung vpon parchment they confirme that which is written So the Sacramentes haue this peculiar thing aboue the word that they are more fit to stay vp our faith seing they do liuely represent vnto vs the promises depainted as it were in tables 6 Obiect That which is earthly and bodilie can not confirme that which is heauenly and spirituall Whether a bodilie thinge can confirme that which is spirituall An. Earthly Sacraments do not confirme the spirituall truth but vs which are carnall 7 Obiect They be not testimonies of the grace of God because they are giuen to the wicked also The Sacramēts doe not giue grace to the wicked who notwithstanding do neuer a whit more feele thereby that God is fauourable to them An. Grace is offered but they refuse it by their want of faith Obiect If faith be good it can not be made better For there is no faith but that which doth firmly leane vpon the word of God An. None of the sonnes of men shal euer attaine to such perfection of faith but that he ought rather to pray with the Apostles to haue his faith increased* and to haue his want of faith holpen* Luk. 17.5 Mar. 9.14 Act. 8.37 8 Obiect Philip answered the Eunuch* that he might be baptized if he did beleeue with all his whole hart Therfore he would haue his faith to be perfect An. To beleeue with the whole hart is not to beleeue perfectly but hartily with a sincere mind to embrace Christ so Dauid with my whole heart haue I sought thee* I will confesse to thee with mine whole hart* Psal 119.10 Psal 12.3 Obiect If faith be increased by the Sacraments the holy Ghost is giuen in vaine whose worke it is to begin maintaine and finish faith An. For one benefit which these men set forth we consider three First the Lord teacheth vs by his word Secondly he confirmeth vs by the Sacramēts Last of all he enlighteneth our minds by the light of his holy Spirit and he setteth open an entrie into our hearts for the worde and Sacraments The confirmation of faith which should otherwise onely sound in our eares and be present before our eyes but not moue our inwarde parts 9 Therfore the ministerie of the confirmation and increase of faith is so assigned to the Sacraments The inward Maister doth make the Sacraments effectuall A similitude that in the meane season all this proceedeth from the holy Ghost If that inwarde maister be wanting the Sacramentes can do no more in our mindes then if either the brightnesse of the Sunne should shine to the blind eyes or if a voyce did soūd in deaffe eares 10 For lest the worde should sound in our eares in vaine and lest the Sacramentes should be present before our eyes in vaine the Spirite sheweth that it is God which speaketh to vs there he mollifieth the hardenesse of our harts and frameth it vnto that obedience which is due to the word of Cod. 11 For like as seede if it should fall in a barren plot of the field A similitude doeth but die but if it be sowen in arable lande well tilled and manured it will bringe foorth fruite with gayne So the worde of God if it shall hit vpon an hard necke it waxeth barren as being sowen in sand* Mat. 13.4 Ier. 8.15 if it get a soule mānured with the hand of the heauenly Spirit it wil be most frutefull 12 Yet the Sacramentes are so said truly to confirme our faith that manie times when the Lord will take away the confidence of the thinges promised he taketh away the Sacramentes themselues which we may see in Adam* and the Ephesians * Eph. 2.12 Gen. 3 22. Obiect The glorie of God is so farre diminished as it is deriued vnto creatures to the which so great power is giuen An. God vseth the instrumentes which he seeth to be expedient that all things may obey his glorie but we place no power in creatures 13 Obiect Sacraments are only signes whereby we are distinguished from profane men An. Sacraments are indeede sure testimonies of our faith before men but this is the chiefest thing that they serue for our faith before God
14 In the meane season let vs beware that we weaken not the force of the Sacraments and quite ouerthrow the vse therof Secondly that we do not imagine certaine hidden powers to be in the Sacramentes We must take heed of three steepe downes The Sacramēts doe not geue grace which we can no where reade to be geuen them of God Obiect The Sacraments do iustifie giue grace so we put not in the barre of mortall sinne An. Such doctrine is deuillish when as it promiseth righteousnesse without faith Secondly because the minds of men do rest rather in this spectacle of a bodily thing then in God him selfe 15 Also we must beware that we traslate not that to the one which is proper to the other The truth is contayned indeede in the Sacraments but they are not so linked together but that they may be separate The Sacramēts worke that which they figure onlie in the Elect. Therfore the thing must alwayes be distinguished from the signe For the Sacraments worke that which they figure only in the elect For Christ is receaued by faith alone 16 Quest Do then the wicked bring that to passe by their vnthankfulnes that the ordinance of God is voyd and doth come to nothing An. Augustine aunswereth if thou receaue it carnallie it ceaseth not to be spirituall but not to thee* Hom. in Ioan. 26 17 For there is none other office of the Sacraments then of the word of God which is to offer to vs Christ and in him the treasures of the heauenlie grace but they profit vs nothing vnlesse they be receaued by faith which is to vs as the mouth of a vessell to receaue liquours and graces of the holie Ghost Faith is lyke the mouthe of a vessell Sacraments put for all manner signes 18 Furthermore the word Sacrament doth generally comprehend all signes which God did euer command men to vse that he might assure them of the truth of his promises Those he would haue to be extant sometimes in naturall things as when he gaue Adam the tree of life to be a pledge of immortalitie* Gen. 2.17 3.3 and the rainebowe to Noe and his posteritie* Sometimes he gaue them in miracles as when he shewed Abraham light in a smoking ouē * Gen. 9.13 when he wet the fleece with dewe Gen. 15.17 Iud. 6.37 all the grounde being drie to promise victorie to Gedeon* 19 But we intreate properly of the Sacramentes which God wold haue to be ordinarie in his church to nourish his children in one faith and the confession of one faith For Augustine saith* men can be congeled together into no name of religion either true or false vnlesse they be knit together by some fellowship of visible Sacraments 20 And these also haue bene diuerse according to the diuerse respect of time For Circumcision was graunted to Abraham* whereto purifications and sacrifices were afterward added* Lib 9 contra Faust manich cap. 11. Gen. 19.20 Diuersitie of sacraments Leuit. 1.2 Christ gaue to the Church Baptisme* and the Supper* I speake not of laying on of handes because it is not ordinarie neither doth it agree to all 21 Circumcision was graunted to Abraham for a seale of the righteousnesse of faith * Mat. 28.19 Mar. 26.26 Rom. 4.11 Heb. 9.1.14 Heb. 4.14 Purifyinges were testimonies of their washing in Christ* Sacrifices did promise the satisfaction of the Mediatour 22 Baptisme doth witnesse to vs that we be washed by the bloud of Christ the Supper that we are redeemed these two are found in Christ who came in water and bloud* that is 1 Ioh. 5.6 that he might purge redeeme 23 But the Fathers did eat the same meat which we eate drunke the same drinke which we drinke namely Christ* 1 Cor. 10.3 Obiect The Sacraments of the old Law did shadow grace those of the newe do geue it being present An. Who dare make voyde that signe which gaue to the Iewes the true communion partaking of Christ 24 Obiect The outwarde Circumcision is nothinge with God neither doeth it geue anie thing* Rom. 2.25 An. So it is if the truth it selfe be wantinge Which might also be sayde concerning Baptisme by good right For God regardeth not the outward washing* vnlesse the mind be inwardly purged 1 Cor. 10.5 1 Pet. 3.21 Col. 2.17 Obiect Paule doth vtterly contemne Circumcision made with handes when he compareth it with the Circumcision of Christ* An. Paule disputeth in that place against those which required Circumcision as necessarie wheras it was abrogat Therfore he admonisheth the faithfull that omitting the old shadowes they stay in the truth And he proueth that Baptisme is the same to Christians which Circumcision was to the men of old time 25 Obiect All the Iewish ceremonies were shadowes of things to come The bodie is in Christ* Heb. 7.8.9.10 What the Iewish ceremonies did profit the Iewes An. Paule did not therefore make the ceremonies shadowish because they had in them no sound thing but because the fulfilling therof did after a sort hang in suspence vntil the giuing of Christ And also though they shadowed Christ being absent yet he vttered inwardly to the faithfull the presence of his power Obiect Christ distinguisheth the Supper from Manna euen in respect of the efficacie An. He hath to deale with those which thought that Manna was nothing else but the meate of the bellie The comparison betwene Manna and the Supper he saith that he giueth better meate which feedeth the soules vnto the hope of immortalitie 26 Furthermore the Sacraments of both Lawes being diuerse indeede in signes but equall and like in verie deede and efficacie do testifie that the fatherly good will of God and the grace of the holie Ghost are offered to vs in Christ but our Sacraments do this more plentifullie and plainly there is in both the same giuing of Christ CHAP. XV. Of Baptisme 1 BAptisme is a signe of our entring What baptisme is whereby we are admitted into the societie of the Church that being ingrafted into Christ we may be reckened among the children of God A double end Furthermore it is geuen vs of God to this ende First that it might serue for our faith with him Secondly for our confession before men Baptisme bringeth three things to our faith First that it may be a signe of our purging like to a certaine sealed charter whereby he confirmeth to vs that all our sinnes are blotted out Faith 2 In this sense must we vnderstand that which Paule writeth that the Church is sanctified by Christ her spouse and washed with the washing of water in the word of life* and in another place Eph. 5.26 Tit. 3.5 1 Pet. 3.21 that we are saued according to his mercie by the washing of regeneration* 3 Obiect Baptisme is onely geuen for the time past so that we must seeke other newe remedies for our newe falles into which
like deceites of Satan Therfore let him that is to be baptised be represented in the companie of the faithfull The forme of Baptisme the whole church being witnesse beholding him and praying for him let him bee offered to God let the confession of faith be recited let the promises bee repeated which are contained in Baptisme How one that is to be instructed ought to be baptized let the instructed bee baptised in the name of the father of the sonne of the holie ghoste at length let him bee dismissed with praiers and thanksgiuing 20 It is also appertinent to the matter to knowe this that it was doone amisse Let not priuate men baptize if priuate men doe vsurpe the administration of Baptisme For as wel the distribution of this as of the supper is a part of the Ecclesiasticall ministerie Obiect If he which is sicke discease without baptisme he is in danger to be depriued of the grace of regeneration August lib. contra Epist Parm. 2. cap. 13. therfore if necessitie constraine and if a lay man or a womā baptize it is either no fault or a fault veniall* An. God pronounceth that hee doth adopt our infants to be his before they be borne when as hee promiseth that he will be our god Gen. 17.7 the God of our seed after vs* Therefore saluation consisteth in the promise which may bee fulfilled without Baptisme as in the people of Israel which died before circumcision 21 Obiect It was an ancient custome An. It was not therefore to be praised Epiphanius doth vpbraid Marcion for graunting licence to women to baptize* and in an other place hee teacheth that the holie mother of Christ was not suffered to doe it 22 Obiect The Angell of God was pacified after that Sephora hauing taken a stone Lib. contr Her 1. Note Exod. 4.25 Sephora circumcised did circumcise her sonne* An. God did not therefore approue her fact Otherwise we might say that the worshipping which the Gentiles which were brought from Assyria raised vp did please God because the beastes ceased to afflict the people Secondlie that which is particular ought not to be made an example Therefore let vs conclude that the Sacrament like to a seale doth not make the promise more effectuall as being of it selfe weake but doth onlie confirme the same to vs. Contempt of the sacraments must bee fled Therefore if in omitting the signe there bee neither sluggishnesse nor contempt nor negligence we are safe from all danger CHAP. XVI That baptizing of infants doeth verie well agree both with the institution of Christe and also with the nature of the signe Obiect 1 BAPTIZING of infantes is grounded vpon no institution of God but it is brought in onlie by the boldnes and curiositie of men and afterwarde rashlie vsed through foolish facilitie 2 An. The force of baptisme dependeth vpon the promise The force of Bap dependeth vpon the Promyse therefore we may not denie the signe to those to whom the thinges are giuen which are there represented 3 Moreouer if God made infants partakers of circumcision because the promise was made to Abraham his seed* Gen. 17.10 Circumcision and Bapt are all one why shall we not say the same of Baptisme seeing it is instituted for vs in steede of circūcision For as Christ is the foundation of baptisme so likewise of circumcision 4 There is the same promise in both namelie of the fatherlie fauour of God of remission of sinnes 1 The promise and of eternall life The thing figured is all one namelie regeneration 5 But and if the couenant made with Abraham 2 The thinge figured remaine firme and stedfast it doth no lesse belong to the children of Christians at this day Why Infants are to be baptized then it did appertaine vnder the old testament vnto the children of the Iewes And they are partakers of the thing signified why shall they be excluded from the signe If they haue the truth why shall they be put backe from the figure Obiect There was a certaine day appointed for circumcision An. Therefore wee haue greater libertie And God wil haue infants to be receiued into his couenant what more will we haue 6 Wherefore the children of the Iewes were called the holie seede because beeing made partakers of that couenant they were distinguished frō the children of the wicked* Gen. 17.12 and euen by like reason the children of christians are accounted holy yea although they be the issue but of one faithful parent they differ frō the vnclean seed of the idolaters* 1 Cor. 7.4 7 Wherefore the Lorde Iesus doth meeklie embrace the infants which were brought to him chiding his disciples which went about to keepe them from him forasmuch as they led away those to whō the kingdome of heauen did belong from him thorow whom alone the entrie standeth open into the kingdome of heauen* Mat. 19.13 What agreement there is betweene Baptisme and the embracing of Christ Quest What agreement hath Baptisme with this imbracing of Christ An. Because Baptisme doth conueigh vs vnto Christ whom imbracing by faith we haue the kingdome of heauen Which thing hee doth afterwarde testifie in deed when as he commendeth them afterward to his father If the kingdome of heauen be theirs why shal the signe be denied them Obiect Christ saith Suffer little ones to come therefore they were in age and good big ones An. But they are called by the Euangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which wordes the Grecians signifie those young infants which hang vppon their mothers breastes To come put for to haue accesse Therefore to Come is put for to haue accesse Obiect The kingdome of heauen is not giuen to infants but such as they be because it is saide To such not to them An. When he commandeth that infants be suffered to come vnto him nothing is more plaine then that hee meaneth verie infancie 8 Ob. We can no where finde that euen one infant was baptized by the hands of the Apostles An. So often as mention is made of some familie that was baptized* Whether the Apostles did baptize infants Act. 16.15.32 and infants are not excluded who wil reason thence that they were not baptised By the very same reason women shoulde be forbidden to come to the Lords supper 9 Quest What fruit commeth by this obseruation either to parents or to the infants which are dipped in the holie water An. Faith is holpen by an excellent comfort The fruite of the Baptisme of Infantes The promise is confirmed to a thousande generations Obiect The promise is sufficient to confirme the saluation of our children An. It seemed otherwise to GOD who as he knoweth our infirmitie What baptisme doth profit children would beare so much in this matter with it Therefore let those which imbrace the promise offer their children to the church to be signed with the signe of mercie Children
To this are referred burnt offerings drinke offerings oblations Ioh 19.30 first frutes peace offerings* but the sacrifice of cleansing was so offred by Christ alone so finished that there is no place left afterward for anie other sacrifice 1 Sacrifice of purging 14 Wherfore the shauelings by Massing commit blasphemie and that such as is not to be suffered both against Christ and against his sacrifice when they thinke vpon the repeating of the oblation and of newe remission of sinnes 15 Euen Plato doth sufficientlie reproue their vanities wheÌ„ he derideth them very wittilie Platoes scoffe which thought that their wickednesse was couered with these as with veiles and hauing made as it were a couenant with God did more careleslie pamper themselues he seemeth altogether to allude to the vse of the cleansing of the Masse 16 Vnder the other kinde of sacrifice which wee called the sacrifice of thanksgiuing 2 The sacrifice of thankesgiuing all offices of loue are contained which when we doe toward our brethren we honour the Lord himselfe in his members againe all our praiers praises thanksgiuing and whatsoeuer we do to the worship of God which is so necessarie for the church that it cannot be absent from the same* Mat. 1.11 Rom. 12.1 Ph. 4.18 17 Such workes had the name of sacrifices giuen them not onlie in the new testament * Heb. 13.15 1 Pet. 2.9 but also in the old * Osee 14.3 Psal 51.21 The abhomination of the Masse and in this sense all the faithful are called Priests 18 What remaineth but that the blinde may see the deafe may heare and very children may vnderstand this abhominatioÌ„ of the Masse Which being offered in the golden cup hath made all kings of the earth people so drunke that being more blockish then verie beasts they haue placed the ship of their saftie in this one only deadlie gulf This is that Helena for whom the enemies of the truth fight so couragiouslie 19 These are the things which we thought good to speake concerning the two Sacraments There be but 2 Sacramentes Baptisme is the entrance into the Church the vse whereof was deliuered to the Churche of Christe from the first beginning of the newe Testament to the ende of the worlde namelie that Baptisme shoulde be as it were a certaine entrance into the Church and the entring or beginning of faith and the Supper is as it were continuall food The Supper is the dayly food wherewith Christ doth spirituallie feed the familie of his faithfull For that cause it is often repeated but baptisme is not so 20 Therefore let the church of Christ bee content with these two neither let it not onlie admit anie thirde for the present time but not so much as desire it or wait for it vntill the end of the worlde For it belongeth to God alone to erect a sacrament seeing it belongeth to him alone both to promise also to giue saluation CHAP. XIX Of the fiue sacraments falslie so called where it is declared that the fiue other be no sacraments which haue been hitherto commonlie taken for sacraments and also it is shewed what maner of things they be 1 NOW let vs come to the other 5. Sacraments whereto the Papistes haue falslie giuen the name of sacraments seeing they haue neither commandement nor promise God alone doth institute a Sacrament 2 Furthermore we must hold this stronglie that it belongeth to God alone to institute a Sacrament Obiect The old church did hold that there bee seuen Sacraments An. That cannot be proued for when they speak of those signes which ought to bee testimonies of gods grace toward vs they are content with these two namelie Baptisme and the Lordes Supper 1. Of confirmation What confirmation is 4 It was a custome in times past to present the childreÌ„ of christians to the Bishop that they might fulfill that dutie which was required of those which being growen vp did offer themselues to bee baptized For they sate among those that were to be catechised vntill beeing well instructed in the mysteries of faith they coulde make confession of their faith before the Bishop and the people Catechisme then they were examined according to the forme of the Catechisme which was then common And to the end this action might haue more reuerence and dignity they laid their hands vpon them Laying on of handes Which ceremonie I commend and could wish it were restored at this day to his pure vse 5 But the latter age hath put I wote not 〈◊〉 feigned confirmation for a Sacrament of God Feigned confirmation hauing in a manner blotted out the thing it selfe Obiect Confirmation giueth the holie ghost for increase of grace which is giuen in baptisme for innocencie it strengtheneth them to the battaile which in baptisme are regenerate to life which is done with annointing and this forme of wordes I signe thee with the signe of the holie crosse and I confirme thee with the Chrisme of saluation The forme of popish confirmation in the name of the father and of the sonne and of the holie Ghost An. It is trimlie handsomely done But seeing there is no word of God this sacrilegious boldnesse cannot be excused 6 Obiect We might imitate the Apostle Act. 8 15. To geue the holie ghost which by laying on of hands gaue the holie ghost An. This was an especiall gift in the Apostles lasting but for a time Furthermore they gaue the spirite visiblie which the shauelings doe â—ot 7 Obiect Our ointment is the oile of saluation Popish oyntment An. Who taught you to seeke saluation in oyle Ob. It hath force to strengthen Gal. 4.9 Col. 2.20 An. But Paul draweth vs farre froÌ„ the elements of this world who condemneth nothing more then to sticke to such petie obseruations* Surelie they whiche call oyle the oyle of saluation doe renounce the saluation which is in Christ 8 Againe whereas they attribute more to confirmation then to baptisme because baptisme cannot well be made perfect without confirmation Christians annointed do they not inforce vppon vs their diuelishe wickednesse 9 Obiect All the faithfull must receiue the holy ghoste by the laying on of handes after baptisme that they may be found perfect Christians because he shall neuer be a Christian vnlesse he be annointed with the Bishops confirmation An. Then Christ doth onlie begin Christians the oyle doth make them perfect By this sentence the Apostles Martyrs and a great sort of christians are condemned which were not annointed The dignitie of the popish annoynting 10 Obiect Holy annointing must be more reuerenced then baptisme because it is administred properlie by the hands of the chiefest bishops Baptisme is distributed commonly by all Priests An. O sacrilegious mouth darest thou set fat or oyle defiled onlie with the stinch of thy breath and charmed with mumbling of words against the sacrament of Christ and compare
it to water sanctified by the word of God Obiect It must haue greater reuerence giuen it not for the greater vertue which it giueth but because it is giuen by those which are more worthie and in a more worthie part of the bodie that is in the forehead or because it giueth greater increase of vertues though baptisme bee more auaileable to remission An. First doe they not bewray themselues to be Donatistes Donatistes which esteeme the force of the Sacrament by the worthinesse of the minister 11 The other reason is foolish For we say that in Baptisme the forehead is likewise dipped in water In comparison of this wee set not one peece of dongue by their oyle either in baptisme or in confirmation Obiect Oile is deerer An. This inhaunsing of the price is theft iniquitie and deceit In the third reason they bewray their owne vngodlinesse when as they say that there is greater increase of vertues giuen in confirmation then in baptisme By laying on of handes the Apostles gaue the visible graces of the spirite wherein doth the fat of these men shewe it selfe fruitfull 12 Obiect The obseruation of confirmation is most ancient and confirmed by the consent of manie ages An. It is no whit the better Because a sacrament commeth not from the earth but from heauen Not from men but from God alone 13 Therefore let vs conclude that the true vse of confirmation is the maner and order of catechising or a forme written for this vse The true vse of confirmation which containeth a familiar summe in a manner of all points of our religion wherein all the whole Church of the faithfull must agree togeather without controuersie The forme of catechizing When a childe is tenne yeares olde let him offer himselfe to the Church to make confession of his faith let him be examined concerning euerie point let him make answere to euerie point if he be ignorant in anie let him be taught 2. Of repentance 14 The men of old time obserued this order in publike repentance that those which had done and ended those satisfactions which were enioyned thē were by solemne laying on of handes reconciled Laying on of handes That was a token of absolution whereby both the sinner himselfe was lifted vp with hope of pardon before God and the church was admonished to receiue him courteouslie putting out of mind the remembrance of his offence To the greater commendation the authoritie of the Bishop came between Afterwarde in successe of time the matter came to that passe Cypr. lib. Epist 1. Epist 2 Lib 4. sent dist 22. cap. 2. that euen in priuate absolutions they vsed this ceremonie 15 The Romish schoolemen take great paines to find a sacrament heere What a Sacrament is Ob. Outward repentance is a sacrament signe of the inward repentance that is of the contrition of the heart An. If it were a sacrament it shoulde be an outward ceremonie instituted by the Lorde for confirmation of faith The absolution of the Priest 16 It might with a fairer colour be obiected that the absolution of the priest is rather a sacrament then either outward or inwarde repentaunce For they might easilie haue saide that it is a ceremonie to confirme our faith concerning remission of sins and that it hath the power of the keyes 17 Therefore let vs conclude that repentance cannot be a sacrament because there is no particular promise of God extant for this thing which is the onlie staffe and stay of a sacrament Secondlie that whatsoeuer ceremonie is here shewed foorth it is a meere inuention of men Lib. 4. sent dist 14. cap. 1. * De poenis dist 1. cap. 2. Obiect Ierome saith* that it is the second boord after shipwracke because if anie man haue marred his garment of innocencie which hee had in Baptisme hee may repaire it againe by repentance An. This is a wicked saying because baptisme is not blotted out by sinnes Mar. 1.4 Luke 3.3 Moreouer baptisme is the sacrament of repentance for the remission of sins* Therefore there is no cause why we should make an other sacrament for repentance 3. Of the last annoynting as they call it 18 The third feigned Sacrament is extreeme vnction which is done only by the priest The forme of extreame vnction and that in extremitie and with oile consecrated by the Bishop and with this forme of words By this holie annointing and his most holie mercie God doeth forgiue thee whatsoeuer thou hast offended by seeing hearing smelling tasting touching they feigne that it hath two vertues remission of sinnes and ease of the bodile disease if it be expedient so to be if not saluation of the soule Ob. The institution is set downe by Iames* Iam. 5.14 19 An. That was a temporall gift and through the vnthankefulnesse of men it did quicklie cease The annointing which the Apostle vsed was temporall and but for a season For by the same reason Siloah the clay spittle dust might be a sacrament 20 Furthermore they bee iniurious to the holie ghoste which make that rotten oyle whiche is of no force his power But seeing the ceremonie is not instituted by God neither hath the promise of God it cannot be a sacrament 21 Furthermore Iames will haue all sicke men to bee annointed these annoint with their grease The end of annoynting bodies which are halfe dead Iames will haue him that is sicke to bee annointed by the Elders of the Church these men will haue none to annoint but the masse priest It was common oyle which they vsed Consecration of oyle these men vse charmed oyle and such as in niene times saluted in this manner thrise Haile holie oyle thrise Haile holie ointment thrise Haile holy balme 4 Of ecclesiasticall orders 22 The Sacrament of order possesseth the fourth place The plentie of orders beeing so fruitefull of it selfe that it bringeth foorth seuen pettie Sacraments which when they reckon vp they reckon thirteen And they be dore-keepers Readers Exorcists Acoluthes Subdeacōs Deacons Iesa 11.2 Priests They say there be seuen because of the seuen fold grace of the holie ghost* Some others make niene after the similitude of the triumphant Church some will haue shauing of clarks to be the first order of all and the order of Bishops to be the last Shauing of clarks Some excluding shauing reckon vp the order of Archbishops Othersome adde Psalmistes and singers Thus do men disagree when they dispute and reason about diuine matters without the word of God 23 But this surpasseth all follie that in euerie one they make Christ their fellow in office 24 They make Readers Psalmistes Dorekeepers Acoluthes with great pompe that they may take vpon them a vain title and doe nothing of that which their name requireth Obiect This must be ascribed to the peruersnes of times An. Then there is at this day no fruit of their holie orders in the church 25