continues impenitent to be held as an heathen person and as a Puplicane As a meere heathen man might not enter into the Temple there to communicate with Israel so neither must this impenitent soule be admitted to the Churches communion in prayer and Sacraments But as an heathen might for his coÌ„uersion heare the Prophets preach so these may pertake in a Sermon seuered from the ordinarie Communion As a Publicane likewise he is to be held that is not easily to be admitted to our fellowship for eating and drinking as the Iewish Church walked towardes the Publicane who in all probabilitie was a Iew ready for pleasuring the vncircumcised Romaines to make a diuorce from his breathren and their lawfull discipline By all which it is euident that vpon an humble confession of his fault with promise to forsake it mercy and forgiuenesse was preached vnto him But contemning finally the Churches motherly admonishment he was to haue the dore of Mercie shut against him Which latter censure the Apostle in 1. Cor. 5. calleth A giuing vp to Satan and we commonly tearme it Excommunication If the sinner should not onely not repent but proceed to a Not louing Christ Iesus which I take to be the sinne of blasphemy against the Holy Ghost consisting first of a willing desertion from the Groundes of Christian Fayth Secondly from fellowship with the Church in that Fayth there then remayneth to him the Maranatha 1. Cor. 16. 22. which is an absolute declaration of the Lord comming to quit him with vengeaunce as a soule despayred of But as this is a sinner happily extraordinary and the rule in Math. 18. is giuen for ordinarie vse so I will adde the iudgements of some Aunâ—ients for the Ordinarie Origen in Math. 16. Petra est omnis qui imitatâ—r est Christi Si autem sâ—per vnum illum Petrum arbitraris vniuersam Ecclesiam edificari a Deo quid dicas de Iacobo Iohanne filijs tonitrui vel de singulis Apostolis Apud Iohanneâ— enim dans SS Iesus discipulis suis per insufflationem sic dicit Accipite SS c. quasi omnibus talibus constitutis qualis erat et Petrus Ambrose in 1. Cor. 5. Perfides Episcopus non potést iudicare Cum fratre autem in quo vitia haec reperiuntur non solum sacramenta non edenda sed ne communem escam docet vt erubescat Cum vitatur se corrigat Theodoret. in 1 Cor. 5. Si non oportet eos communis esse cibi partâ—cipes nec mystici quidem Diuini Chrysostome in English may helpe to stay some in their precipitate zeale against their infirme Brother His speach runneth thus It behooueth not a man priuily to calumniate his Brother but as Christ commaunded to take him apart and correct him The reprehensions that are giuen publiquely doe oftentimes make men impudent And very many sinners while they perceiue that their sinne may be concealed haue their mindes easily resolued to returne into the way But if once they perceiue their credite to be lost with many not a few such doe thence-foorth fall into desperation and tumble downe into shamelesnesse So farre hee And indeed Origen calleth such preposterous dealing with a Brother the action of an Infamer not of a Corrector Aquinas vpon 1. Cor. 5. giues this Verse for a rule towardes him that is excommunicate Os orare vale communio mensa negatur For Mother Zion shee for certaine pollutions did suspend the partie a while till they were cleansed and for Leaprosie did put them out of the hoste for euer except they were cured The first signified smaller euils for which the Pastor in holy discretion is to barre them some thinges for a season The other signified deeper sinne as Contumacie for which the sinner was further to be secluded Hereupon it is that Nyssâ—nus hath this Vetus est haec Ecclâ—siae regula quae cepit a lege fuit confirmata in Gratia And so the Auncient and new Church still are at vnitie in the substaunce of their Ordinaunces If inferiour Presbyters doe not of themselues exercise this power for Casting out but haue ioyned with them the chiefest Super-intendentes this is a good way to preuent such in playing Popes ouer Gods heritage and the likelyer course also of bringing the sinner to repentaunce Maliciously foolish therefore must they bee that call such ioynt exercise of that heauie censure by the name of Antichristian Virtus vnita fortior sed quis Schismatico stolidior CHAP. xj Touching Church-leitourgie THE Greeke word Leîtourgia signifying generally any publique ministerie or seruice and so the Angels are called Leitourgizing spirits it in Ecclesiastique vse is taken for some Forme of diuine Seruice prescribed for the Churches publique vse And this forme contayneth Prayers Lections of Scripture and Psalme-singing framed vnto seuerall occasions The Auncient mother Zion ouer and besides the Priestes preaching and the Prophets prophecying had a set forme for all their Seruice as appeareth through Leuiticus a peculiar forme of blessing the people Nomb. 6. 23. â— Euen as Moses had his prescribed forme of Prayer when the sacramentall Arke remooued or rested Nomb. 10. 3â— 36. And in after times their Leitourgie was much enlarged by King Daâ—id framing thereto right many Psalmes some Psalmes of Prayer some of Dedication some of Instruction some of Remembrance some of Degrees some of Hallelujaâ— c. And all that was done in the time of their non-age To the Church of Christ there is giuen a larger Body of Scripture out of the which and sutable to which the Church is to draw her forme of Leitourgie collecting such Scriptures for common Lections as may be held most fitting such a purpose And for the sanctification of all intermixing such kinds of Prayers as also may be fitted to ordinarie and extraordinarie occasions If any one man thinke he can doe this well of him selfe I thinke it can be better done of many conuening and concluding vpon such a forme of Prayer And as for our publique Forme of Seruice reiected of some in part for that some part of it hath before been in vse among Papistes as if God or the Ghospell or good wordes were therefore to be reiected it was of the holy Martyr Martin Bucer of loue he bore vnto it after due ouersight turned into Latine for vse of all that should vnderstand Latine Against this Leitourgie two sortes of Aduersaries insurge One of them as the Brownist and the like doth condemne all set forme of Prayer saying that nothing is to be brought into the Church sauing the Canonicall Scriptures and the Liuely voyce of Gods graces Now by Liuely voyce they meane Conceiued preaching and present Conceiued prayer And herevpon it is that they hold the Lordes Prayer in Math. 6. Not to be Prayer but Doctrine of Prayer I answere it is both Prayer and Doctrine of Prayer Doctrine it is for that thereby we are Taught
that one place was the other Commaundement enforced Nay the Apostle vnto Timothy as opposing to that sayth that now It is lawfull in all places to hold vp pure hands without wrath and doubting The Commaundement therefore in respect of the execution was plainely Temporall and as such an Idolatrous House stood opposite to that one-place so Ceremoniall And indeed it well and aptly taught that we should dissolue all conuentions of Schismatikes and Heretiques for bringing them to vnitie with the one Catholique body of Christ Iesus Wherewith let be remembred first that Euery creature since the remouall of the partition Wall which stood betweene the sew and Gentile it is made holy by the word and prayer Secondly for Vse it is lawfull to them that be sanctified and so hold it lawfull To deny this is to Iudaize and in effect not onely to say that the CHRIST is not come but also to blaspheme the libertie whereto Christ hath made vs free Thus the Diuell vnder the colour of Synceritie labours to annull Christianitie But if a man should let the former trueth of doctrine passe and then should put them to prooue that all our materiall Churches were from the very roote Idolatrized should he not put them to an endlesse businesse If they say that from the first Stone they were dedicated to some Idol-saint it is more then they can proue howsoeuer since for distinction sake or otherwise they haue had some Names put vpon them But admit it from the begining of their very Forme what reason can there be of vnlawfulnes to pray in them more then of praying in Amsterdams Churches librarie except they there study without Prayer and then it is like to be but a prophane study Or their praying in S. Annes S. Giles or S. Mâ—udlins parioche be it at bed or at board seing these Parioches were dedicated to such Saints as Anne Giles yea some of them to the Paternoster Creede Aue Kyriâ— whereof comes the word Kyrk If they answer that no doubt they may do this so well as Iudahs Prophet Preached before Bethels Alter or S. Pauls vsage of any deuotion in the Ship dedicated to Castâ—r and Pâ—llux I replie euen as lawfull it is for vs to pray in our Churches howsoeuer froÌ„ the foundation deuoted But the ground of such lawfull and well doing rests neither in their or our action But in this that so we do according to the former Doctrine it being a Doctrine according to godlynes directing vs to the true vse of euery creature But as To the Cleane all tâ—ings are cleane so To the vncleane and vnbeleeuing is nothing cleane For euen their â—â—indes and conseiences are vncleane So much of the Materiall Church considered from the Greeke * word Kyriake CHAP. iij. Touching the wordes Synagôgé and Ecclesia c. THe Septuagint that is the Seauentie learned Iewes or as Aristeas writes to his brother Philocratos 72. that is of euery Tribe sixe they at the request of Ptolemy Philadelph one of the Kinges of the South in Daniel did translate the Law into Greeke These in Moses vse the word Sinagoge for Congregation speaking of Israel not of the Tabernacle for if they speake of the Tabernacle then they write Tou martyrÃou of Witnesse not as we of Congregation It may be from the martyring of Beastes in that place whereby their fayth was witnessed to God-ward But in Leâ—iticus 8. 3. they ioyne both Synagogé Ecclesia togeather thus And assemble Pasan ten Synagogén ecclesias The whole Synagogue of the Church The writer of the Mà chabees-storie stiles the same Ecclesián pistôn The Church of Beleeuers In a word these two wordes Synagogé and Ecclesia be vsed each for other in diuine writing whether we intend thereby the place of sacred meetings or the people that so meete in these places 1. Synagogue for the place as Ioh. 16. 2. Act. 13. 14. with other places And Ecclesia for the place as 1. Cor. 11. 18. where the Apostle opposeth that place to their priuate Houses Compare it with vers 22. The like in 1. Cor. 14. 34. 2. Synagogue taken for a Conuention of people as before and also in Reuel 3. 9. And Ecclesia taken for a Conuention of people as afore and in many places of the New Testament yea for an vnciuill hurlie-burly as in Act. 19. 39. 41. called else-where the Beastes of Ephesus â— A certaine Auncient putteth this difference betweene them Ecclesia sayth he is a Conuocation and spokâ—n of reasonable creatures Capable of a calling But Synagôge is properly Congregation and spoken of Beastes of the flocke for such the Latines câ—ll Greges who come togeather rather by câ—action or driuing for so the Greeke word signifieth then by calling vnto as the â—â—rmer word importeth It must needes be graunted for pretty that he hath said but how fitting in Diuinitie it may be guessed by the vse of the wordes in the former allegations I conclude then that the Ecclesiasticall word Kyriake and the two Canonicall namely Synagoge and Ecclesia they all be of vs translated Church intending thereby as in the former Chapter An house of meeting specially for sacred vse or as in this Chapter more plainely they import a People so meeting For in this Discourse we are not to speake as Ciuilians in their Law but as Diuines in our Law CHAP. iiij Touching Church-people THe word Ecclesia or Church doth somtimes intend the whole mysticall Body of Christ Iesus contayning not onely such Christians as be here Militaâ—â— that is fighting against the Diâ—el world and flesh but also that part of the holy Armie which hauing in the last act of life trod Satan vnder foote are now in Heauen Triumphant In some good sense the good Angels Our Fellow-seruants and of our Brethren the Prophets may be put into the Churches Albe But seeing by Church we properly vnderstand Mankind with whose nature he hath Communicated not with that of Angels I therefore in this Discourse must so be vnderstood And passing by the triumphant Church as they haue passed from the Sanctum here to the Sanctum sanctorum aboue we are to consider this Militant Church as it is Knowen to God or as it is Knowen to Vs. As it is knowen to God so The Lord not we doth know who are his And in that sense the Church is to vs inuisible or vnseeable As it is knowen to vs so it is like vnto Noahs Arke containing not onely a reuerend Shem but an hollow-hearted Cham not onely Beastes cleane but also vncleane Or it is like to the Tabernacles Sanctum where were not only holy oblations but also some ashes and light-snufs which were to be cast out of the Sanctam Againe this Militant Church is to be considered not onely in the Whole for which it is called in our Creede The Catholique Church but also in the parts whereof euery Society is termed a Communion of Saâ—â—tes By which
the Gatehouse wagering some Gold with mee that moe Baptismes then three would not be found in any Father or auncient Writer I did shew him these Fiue out of the sayd Booke being lent vnto vs of the Keeper M. Okey But Gold or Siluer I could get none of the Priest Cyp. l. 4. Ep. 7. disputat Baptismum valere siue Aqua perfundantur siue toti immergantur qui baptizantur Idem de ablutione ped Baptismum repeti Ecclesiasticae prohibent regulae Chrys. in heb 6. Qui secundò seipsum baptizat secundò Christum crucifigit Gesilb altercat cap. 1. Quid de salute eorum coniectare possumus qui vel ante octauum diem mortui sunt vel in deserto intra 40. annos nati mortui sunt Credendum est quod sola fide saluati sunt siue propria qui credere potuere siue aliena qui credere non potuerunt ¶ Touching the Lords Supper August in Ioh. tract 59 Cum caeteri Apostoli manducarent panem Dominum Iudas panem domini non panem dominum come debâ—t Nyst de perf Christianj forma Escam autem spiritualem potum Dominum appellans Diuâ—s Apostolus nos commonefacit vt naturam humanam non simplicem sed ex mâ—nte sensuque compositam cogitemus cuius quidem vtrique parti sit proprius cibus solida n. esca corpus nutritur spirituali aliménto valetudo animi conseruatur Cyr. in Ioh. l. 6. c. 14. Hinc animaduertendum quod etsi corporis sui praesentiam hinc subduxerit Maiestate tamen Diuinitatis adest Gelas. contra Eut. de duab naturis Certè Sacramenta quae sumimus corporis sanguinis Christi diuina res est propter quod per eadem diuinae efficiâ—ur consortès naturae Et tamen non desinit substantia vel natura panis vini Et certè image similitudo corporis sanguinis Christi in actione mysteriorum celebrantur Rup in Ioh. l. 7. c. 7. Panis iste visibilis cum inuisibili filio Dei vnum factus est Nam filius dej Deus Homo habet in se virtutem effectiuam qua sibi vniat panem istum visibilem Barnard ser. de caenado Speciem panis aliquando rodit Sorer paruissimus Christianus recipit pessimus virtutem Gratiae spirituaâ—is non nisi praedestinatus recipit Giselb altercat c. 1. Sacramentum est exterius elementum Res vero Sacramenti Gratia interior quae inuisibiliter percipitur inuisibiliter operatur Haymo in Apoc. l 1. c 1. Sacramentum mysterium est vbi aliud videtur aliud intelligitur Sicut verbi gratia in Christi corpâ—re vbi cum videatur panis vera est caro Vnde ipsi sacerdotes dicunt Sacramenta quae sumpsimus Domine proficiant nobis ad salutem corporâ—is Animae Martialis Cephas sayd to be an Apostle and of Benjamin in Ep ad Burdegalenses cap. 3. Sacerdotes vitam vobis tribuunt in Calice viuo pane Cap. 4. Nolite autem vnum idem putare istam humanam diuinam escam quae nobis visibilis est sed tamen in fide perfecta tota caelestis Per vnam enim corpus per alteram Anima viuit Scot. in 4. sent D. 11 qu. 3. Veritas Eucharistiae saluari potest sine ista transubstantiatione Substantia panis cum suis Accidentib aeque potest eeâ— signun sicut sola accidentia Imo Magis quia substantia panis sub specib Magis est nutrimentum quam Accidentia Ergo magis representat corpus Christi in ratione nutrimenti spiritualis So that if the Church of Rome had not concluded Transubstantiation this Schooleman would not haue had one word for it Durand in 4. sent d. 11. artic 14. Patet ergo quod eÌ„ temerarium dicere quod corpus Christi diuina virtute non possit esse in sacramento nisi per conuersionem panis in ipsum But because the Councell of Lateran Vel potius Concilium Latrans did determine otherwise therefore as he confesseth in the end of the 15 Article he must be otherwise minded Magist. sent l. 3. dist 22. Totus Christus non totum Christi est vbique And this maister of Sentences disputing Qualis erat conuersio panis sang hee concludes thus Definire non sufficio l. 4. dist 11. a. But had not the maister of Sentences lyued and writ before that Councell he must haue defined on it and that as should please Pope Innocent the third or his Schoole would haue been set on flame with a Fagot Picos Mirand Apolog. quest 6. from Damascens wordes alluding to the Coale in Isa. 6. Carbo autem lignum simplex non est sed vnitum igni ita panis communionis non panis simplex est sed vnitus Deitate It was well the Pie had not his tongue pulled out Wicl vt scâ—bit Widefordus in lib. dedicat Tho. Cant. Archiep. Sicut Iohannes fuit figuratiue Helias non personaliter sic panis est figuraliter corpus Christi non naturaliter corpus Christi Et absque omni ambiguitate figuratiua est locutio hoc est corpus meum sicut illa in verbis Christi Iohannes ipse est Helias CHAP. ix Touching thinges of an indifferent Nature c. SVch thinges we say to be of an Indifferent nature speaking ecclesiastically and to the present purpose as for the doing or not doing whereof we haue no expresse word of God in particular onely by some generall rule we are led to vse our Christian Reason for examining whether the doing or vsing such a thing may stand with Gods glory our neighbours good The Rule was giuen by the Apostle in 1. Cor. 14. 40. when hauing spoken of Schooles of Christian learning and hauing set downe some particular Rules of Order he leaueth the rest vnto Christian discretion vnder this generall rule Let all thinges be done Euschemónôs kaj cata taxin decently and according to order The Generall rule so commaunding Decorum Order and the particulars thereunto belonging being not of God in his written-word expressed it so necessarily followeth that our owne Christian reason herein must be the Determiner And the same particulars so concluded we are to say of them as the Apostle doth herein I speake and not the Lord expounded afterwards thus I haue no commaundement of the Lord but I giue mine aduice And vpon this rule it was that the Apostle became all vnto all Iew and Gentile for winning some that is in thinges of an indifferent nature neither simply commaunded nor simply forbidden of the Lord he applied himselfe vsing or not vsing doing or not doing the thing as thereby he might be of the winning hand in furtheraunce of some good And of such nature be Orders in the Church As Standing Kneeling Lying prostrate at the time of Prayer Standing Sâ—tting or Kneeling on the receipt of the