and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being
remnant of the Elect. And the holy Ghost foretold of a generall Apostacie from the faith b 2. The. 2.3 1. Tim. 4 1 and Reuel 13.3.7 the whole earth followed the beast and wondred and power was giuen him ouer euerie kinred nation and all the inhabitants of the earth saith Iohn worshipped him All saith he whose names were not written in the booke of life that is all sauing the Elect. Where then was the Church Tertullian in his booke de poeniten saith that the Church may bee in one or two Wherefore if in those desperate times of the Church there were but one or two faithfull seruants of God it sufficeth that it may be called a Church Therefore it is not our part to determine at what certaine time the Church began to fall away but to labour rather by what meanes it may be freed from this calamitie What are the causes of a Church The principal cause is God the Father who hath chosen a church and at length calleth and gathereth it vnto himselfe Ephe. 1.4 Iohn 1.13 The faithfull are not borne of bloud nor of the will of the flesh nor of the will of man but of God And 6.44 No man commeth to me except the father draw him a Exod. 13.21 Mat 18.18 The second or helping cause is the sonne of God himselfe Iohn 14.6 No man commeth to the father but by mee who also hath purchased a Church with his owne blood Act. 20.28 The fellow labourers are the preachers of the word the Prophets and Apostles and their true successours who are therfore called builders b Ro 15 20 1. Pet. 2.7 and maister builders c 1 Cor 3.10 but in respect of the ministerie onely The outward instrumentall cause is the preaching of the word whereby God gathereth himselfe a Church The inward and verie efficient cause is the holy Spirit The formall cause is the syncere profession both of faith and of true Doctrine likewise The Materiall cause whereof are men chosen out of the whole world according to the commaundement of Christ Goe into all the vvorld Preach yee the Gospell to euerie Creature Marke 16.15 16. Are not the blessed Angels likewise a Materiall part of the true Church They are surely and so are the soules of the blessed and that the most beautifullest part d Psal 103 20. Hebr. 1.6.7 12.23 The Apostle acknowledgeth a companie of innumerable Angels and an assemblie and congregation or Church of the spirits or soules And Christ also as he is man is head and Lord of euerie creature and so of the Angels also e Col. 1.17.18 But we speake of the Church insomuch as God hath purchased it by his bloud and doth gather it together by his word but God redeemed not the blessed Angels who neuer fell as neither did he take their nature on him Hebr. 2.16 Neither doth he call them to the cōmunion of this Church by the ministery of his word but onely established them in their first blessed beginning Therfore we affirme that the Church is to be reckoned of men onely according to the promise of the father made to the sonne Psa 2.8 Hath the Church an head Seeing the Church is a bodie not naturall or mathematicall but mysticall a 1 Cor. 10 17. 12.12 Col. 1.18 it must needs haue a head of whom it may be gouerned nourished and cherished and of whom it may depend for euerie liuing bodie hath it head to which it is subiected by the Creator himselfe and from whom it draweth life The Church therfore hath her head not many heads but one onely for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 headlesse nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast of many heads succeeding one another by deaths preuention because it must haue died as often as it should be depriued of it head by death and must haue reuiued as often as it got any new head which were altogether monstrous but it hath one onely head to wit Christ who is the head of his Church as the man is of the woman b Eph. 5 27 1 23. 1 By perfection because he is the only true God and verie man that in all things he may haue the preheminence Col. 1.18 2.10 2 By office Because Christ onely is King Prophet and High Priest who hath rule dominion and excellencie ouer the Church as the head hath ouer the bodie c Reue. 1.6 3 By efficacie because he onely inspireth vigour sense motion spirituall life and all goodnesse into his members d Ioh 6 5 7 15 1 2 and he onely being fastened to the bodie by the bond of the spirit giueth to the whole Church his reedifying coniunction ioyning or fastening together and communion of the members betweene God and themselues e 1. Ioh 1 3 Ioh 17.22 Eph 4 12 he alone is neuer absent but euer present with his Church by his spirit f Mat 28 20 and he onely giueth life to the bodie g Eph 5 24 and neuer dieth Death shall haue power ouer him no more Rom. 6.9 So that hee needeth no head by deputation as one Bride receiueth not two heads nor two Bride-groomes 4 By Decree because he alone is the shepheard of one sheepfold h Ioh. 10.16 and the chiefe shepheard as Peter himselfe affirmeth 1. Pet. 5.4 Neither is the condition of any of the Pastors of the Christian Church equall to that of the high Priest long agoe vnder the Lawe for that one high Priest was a true type of Christ a Psal 101.4 Heb. 7.17 7.9.11 but none of the Pastors of the christian Church is a type of Christ Besides hee had charge but ouer one small quarter and but ouer one Temple and ouer one people by the ordinance of God but none can haue charge ouer the whole world through which the Church is dispersed for this were to desire to include the world in one Citie saith Hierome Therefore is not the Pope the Ministeriall head of the Catholicke Church because it cannot be prooued by any testimony of Scripture and seeing Christs kingdome is not of this world he hath no need of a Vice-Roy or Vicar and the Ecclesiasticall ministerie which consisteth in the administration of the Gospell and Sacraments cannot be performed through the whole world by 〈◊〉 any one man But concerning Constantines Donation made to Pope Syluester that voyce which Syluester heard from heauen This day is poyson entered into the Church doth sufficiently testifie what we must thinke of it Finally he that calleth himselfe the Vniuersall Bishop Lib. 4. Epist 76 is the most true forerunner of Antichrist as witnesseth Gregorius Magnus who was himselfe Bishoppe of Rome Hath the Church any foundation Seeing it is a Spirituall house b 1. pet 2 5 it hath a foundation which is twofolde 1 Ministeriall in respect whereof the Church is said To bee built vpon the foundation of the Prophets and Apostles to witt euen on
may be perswaded and that they may know the Scriptures to be Canonicall neither should we haue beleeued the Scriptures except the Church had proposed them and recommended them vnto vs but that in priuate and internally men may be perswaded in their heartes of their veritie none can effect that but the spirit of God For neither faith is the gift of the Church neither is our faith resolued into the voyce and iudgment of the Church but in the word of God comprised in the canonicall Scriptures Whether hath the Church authoritie and full power to interprete the scriptures No but it hath his power from the holy Ghost speaking publikely and manifestly in the scriptures and also secretly testifying the same in our heartes also in the authoritie of the Scripture so that the sense of the scripture is to be takeÌ„ onely out of the scripture and the holy Ghost and the scripture is to be interpreted by scripture because faith alone doth proceede from the scripture 2 Because they are to be expounded and vnderstood by the same spirit wherewith they are written according to that of Ioh. 2 10. The annointing teacheth you of all things a Isa 50 16. 3 Because the Church hath not equall authoritie with the scripture b Gal. 1.18 4 Because those of Berea are commended for that they did examine Paules doctrine by the scriptures a Act. 17.11 5 Because the Church may erre 6 Because he alone hath the greatest authoritie in expounding the law which made the law so we read Nehem. 8 8. he read plainly the law vnto the people and expounding the meaning he made it plaine by the scripture it selfe yet notwithstanding we denie not but that the Church hath power to interpret the scripture and that onely in the Church this gift of interpretation doth remaine but we denie that the interpretation of the scripture is tyed to any certaine seat and succession of men and that the Pope ought to chalenge to himselfe such power ouer the scripture For Moses verily did sit as chiefe Iudge in matters controuersall b Ep. 18.13 26 but he was a Prophet indued with singular wisedome adorned with extraordinarie gifts of God commended by diuine testimonies from God and sent immediatly from God himselfe but the Pope hath no such power And Deut. 17.8 and in the verses following all are commaunded to obey the decree of the chiefe Iudge but with this condition If that be iudge according to the law of God and Mal. 1.7 It is commaunded that the priests lips shall keepe knowledge and that they shall require the law out of his mouth but they haue no promise that they shall alâ—aies doe so for it followeth but you haue declined out of the way haue caused many so to do Neyther doe the keyes of the kingdome of heauen committed to Peter c Mat. 16.19 signify authority of interpreting the scriptures but of preaching the Gospell which was not soly giuen to Peter but also to the rest of the Apostles d Mat. 20.18 Ioh. 20.21 and Mat. 18.17 Christ commandeth the Chuch to be heard but that is the true Church and then onely when she doth commaund those things which Christ doth approoue and commaund so the Scribes and Pharises were to bee heard e Mat. 23 2 so long as sitting in Moses chayre they did follow Moses in his teaching otherwise Christ gaue his disciples a caueat to take heed of the leauen of the Pharises f Mat. 16.6 7 In councils many great things haue beene defined yet notwithstanding wee see it hath beene determined not according to the councill but by the authority of the scriptures Act. 15.6.15 VVhat power hath the Church in traditions or making lawes It is Constitutiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for that it hath any power to impose lawes vpon the conscience or that they should prescribe what is iust or what is vniust which is not lawful for the Angels to doe a for our onely Master and Lawgiuer is the sonne of God b our spouse c Eph. 5.30 Lord d 1. Cor. 8.6 the interpreter of his fathers will e Ioh 1.18 the head of the Church f Eph. 5.15 and alone Doctor of whom alone absolutely was spoken Gal. 1.8 Iam. 4.11 heare him g Mat. 17.7 who alone hath power and authoritie ouer our consciences who also most fully in his word hath comprised and plainly declared all the counsell of our saluation and the whole summe of true righteousnes and all the parts of the worship of his name vnto which eyther to add or detract were abhominable but because it is lawfull for the Pastors gouernous of the Church in externall and indifferent things to establish or abrogate certaine rules Canons or lawes for the gouernment order decency as also certaine rites for the maintenance of honesty for the better maintaining of a consent in all the members of the Church in this outward worship so farre forth as eyther the necessitie or profit of the Church shall thinke requisite neither are such Canons for the most part vniuersall or perpetuall Col. 2.5 For all things in the Church ought to be done decently and orderly which is the house of God h 1 Cor. 14.40 1 Tim. 3.15 by the example of the Apostles in the first Synode holden at Ierusalem and of Paule k 1 Cor. 11.4.7.34 of these rules the Apostle 2. Thess 2.15 saith Hold the traditions which you haue learned eyther by word or by our Epistle Except we will vnderstand by doctrine deliuered not an other which partly by word and partlie by Epistle was deliuered but the same which both by word as also by Pauls Epistle they were taught l 2 Thess 3.6 But the spirit the teacher of all truth i Act. 15.24 being especially promised to the Apostles m Ioh. 14. 16. taught them no new thing but declared and brought to their memories that which before they had heard and although all the words are not written word for word but onely in substance yet notwithstanding all things necessarie are written Iohn 20.31 Shew some examples of those lawes which were appointed or those traditions which were to be made by the Church or these Ecclesiasticall constitutions deliuered by word of mouth Such as these that the Supper of the Lord must be receiued of those which are fasting that we must pray kneeling and bare-headed that the Sacraments must be administred not basely but with some reuerence and dignitie that in burying the dead and in matrimonie some decorum shall be obserued to appoint daies houres certaine places concent of songs solemne order in praiers and sermons in Prouiding Catechismes and destine them all to misticall actions and other such like which according to their genus or kind that is such a decencie commaunded to vs all are diuine but according to their speciall forme chey are humane and changeable What Cautions
administratioÌ„ of the Sacraments But yet the spirits are to be tried that is by a Metonymy those which say they are indued with the spirit of god whether they be of God 1. Ioh. 4.1 which cannot be done more certainly by any thing then by the scripture to which the Lord commandeth the triall of spirits to be conformed a Deut. 13.1 2.3 4 neither must we harken to the words of the false Prophets b Ier. 23 19 By what name were they wont to cal the definitions of Synods Canons which then especially haue authority are as lawes whosoeuer contemns violates them must vndergo the politicke punishmeÌ„t inflicted by the magistrate so soon as they are ratified coÌ„firmed by the chief magistrat but before they are not auailable by reason of politicall punishment although they be by reason of censure Do such constitutions bind the conscience before God No truly by themselues for that they are humane and mutable yet notwitstanding being once set downe to violate or contemne them with safe conscience no man can both in respect of scandalizing others as also by reason of contumacy but euerie one is tied faithfully to obserue them and that with a free conscience e 1 Cor. 10.28 29 but so as it may be done without scandall that is so that the weaker brethren be not offended and when vpon iust causes we be hindered sometimes it is lawfull to omit them our consciences being not offended VVhat is the ende of this power In generall the glorie of God and the edification of the Church to vs saith Paule 2. Cor. 10.8 13.10 is power giuen to edification not to destruction but the end of Synods is the assertion of the pure doctrine of God comprehended in his word against the heretickes and the constitution of Ecclesiastical gouernment in respect of the diuerse circumstances of time place and persons VVhat effect or vse haue they Order and Decencie d 1. Co. 4.40 Order whereby the presidents and publishers of the gospell haue a certaine rule in their actions and doe accustome their auditors to obedience and in a well gouerned estate of the Church peace and concord is kept Comelines whereby we may be incited by those helpes to pietie and that grauitie may appeare in the handling of pietie VVhat things are repugnant to this Doctrine 1 The errour both of those which ascribe to much and also of those which do attribute too little to the Church 2 The errour of the Nouatians or Catharists who deny pardon to those which are fallen by their confession or to those which are defiled with great offences 3 The Monarchie of the Papacie and tyranny which they haue arrogated to themselues in translating the kingdomes of the world 2 That tyrannicall voyce that the Pope of Rome ought to be iudged of no mortall man and that hee is aboue the councill 3 That vsurping and abusing the keyes and the power of remitting or retaining sinnes at his pleasure 4 That maioritie and supreme power which hee hath taken to himselfe by vertue of succession and of the Church when soeuer hee please in consigning the Canon of Scripture In interpreting the word of GOD and giuing the true sense of the Scripture in forging new Articles of our faith in making lawes and proposing traditions and establishing wicked decrees because as they say that the Bishoppe hath all lawes in the closet of his heart 5. All Ceremonies Popish rites and will-worship repugnant to the word of God 6 That errour that the Church is the rule of all things which are to bee beleeued when as on the contrarie the Scripture alone is the rule of faith 7. A wicked and superstitious opinion of necessity merit and worshippe in the obseruation of humane ceremonies 8. A foolish zeale of Moses law 9. That Sacriledge wherby they driue the laity from the reading of the word of God and doe prohibite Bibles to bee Printed in the vulgar tongue 10. Furthermore that Councils should be assembled and gouerned by the authoritie of the Pope and that such Councils cannot erre 11. That the Church ought to supply the defect of the word written by written traditions which is to attribute more authority and power to the Church then is meete 12 That the Church is eminent in generall Councils and that the trueth remaineth no where but amongst their Pastors 13. That the power of interpreting the Scriptures is in the Councils and that no man may appeale from them 14. That the approbation of the Scripture to be either Canonicall or Apocryphall dependeth on the iudgement of the Church 15. The contempt of constitutions simply for order and decency appointed in the Church 16. The errour of those who in Ecclesiasticall controuersies resting on their owne priuate iudgements opinions do disclaime Synods and all definitions deliuered by Synods The foure and fortieth common place Of the Gouernment and Iurisdiction of the Church where also of fasting What is the third part of Ecclesiasticall power IVdiciarie or Iurisdiction Ecclesiastical altogither to be distinguished from ciuill and is commonly called power and it is another part or kinde of the power of the keyes distinguished from the former for that the first whereof Mat. 16.19 and Ioh. 20.23 which is the office of teaching or of preaching the Gospell committed to the Pastors doth properly appertaine vnto them but this doth belong to the moral discipline of the Church and repressing of offencs commended to the Church which the Graecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is discipline correction institution wherof Christ speaketh Mat. 18.17.18 If a brother do not heare the Church let him be as a Heathen or Publican vnto thee verily I say vnto you whatsoeuer you shall binde on earth shall be bound in heauen and whatsoeuer you shall loose shall be loosed for the Church doth bind whom she doth excommunicate and she doth loose when she againe receiues men into her society VVhat is Ecclesiasticall gouerâ—ment It is an Ecclesiasticall Paedagogie instituted by the authority of the word of God whereby men being receiued into the familie of Christ they are guided to godlinesse and compelled not to commit any thing vnworthy the Christian profession but those which do offend and are inordinate are reproued chidden and corrected that they may returne into the right way and that euery one may do their dutie according to the direction of the Gospell How manifold is Ecclesiasticall gouernment Twofold Common vnto which all citizens of the Church ought equally to be subiect and proper which is peculier to the Clergie and doth solely appertain to the ministers of the Church to reteine them in their dutie and the common againe is twofold ordinary extraordinary now that is ordinary which alwaies hath the word of God and Apostolicall tradition for his rule and from which it doth neuer decline and is alwaies obserued in the Church How many parts bee there of ordinary