Act. 15.3.4 and in the Ecclesiasticall assemblie made by the people where in all one among another doe meete religiously to performe the seruice of God a or in the Pastors and Ecclesiasticall assemblie which consisteth of the principall and sit members of the Church and is gathered togither in the name of the whole Church whereof it hath charge to consult of Church matters in which sense Christ saith say vnto the Church Math. 18.18 c. But is there any visible Church seeing we say in the Creed I beleeue the Church and faith is of things which are not seene Heb. 11.2 2. Cor. 5.7 and Augustine saith it is an action of faith to beleeue what thou seest not for if thou seest it is not faith That which is said in the Creede is not meant of any one Church this or that but of the Catholicke Church that is of the whole bodie of the Church at what time soeuer it hath beene on the earth which for that it consisteth of the godly Elect which haue beene heeretofore from the beginning of the world which are at this present and which shall be heereafter vntill the worlds end being gathered together at once whom no man in this life can euer behold with his eies surely there is a Church beleeued and not seene because it is not of the fashion that it may be here wholy seene but onely in part 1 Because the glorie of the Catholike Church is inward Psal 45.13 The Kings daughter is all glorious within 2 Because it commeth not with obseruation b Luk 17 20 3 Because it worshippeth God in spirit and truth c Ioh. 4 23 4 Because the sense cannot iudge surely who they be that belong to the Catholicke Church 5 Because the principallest and greatest part thereof is in Heauen 6 Because it is a spirituall house d 1. Pet. 2 5 But the Church taken Synecdochically that is The particuler Churches are visible 1 Because the men whereof they consist are visible 2 Because the outward forme of them is visible and concerning the particuler Church or the Pastors thereof it is said Math. 5. Vers 14. A Citie that is set on a hill cannot be hid but it ought to be well knowne and excellent for pietie and life least it be an offence but at length after the resurrection all the whole Church shall be seene in heauen where she shall be knit together with her head Reuel 14.4 Is there or hath there beene alwaies a glorious visible state of Gods Church on Earth among all men and all the world ouer No surely for that being sometime oppressed by tyrannie as in the time of the tenne persecutions and after that vnder Antichrist it was hid in heresies errours as a sparke vnder the ashes as in the time of Arrius when as Ierome saith the whole world mourned exceedingly and wondered that it selfe was turned Arrian and it may often come to passe through the iust iudgement of God that there be none assemblie of men apparant which worship God publikely and visibly according to his word onely a Psal 74.3 Isa 49.21 as happened in the time of Elias the Prophet 1 King 19.10 when he said I onely am left that is not onely not a Prophet more but euen not one that worshippeth God and God answered I haue reserved vnto mee seuen thousand men that haue not bowed their knees to Baall And Reuel 12.6 when the Church of God is said to haue fled into the wildernes that is to haue lurked or laine hid from the sight of men by reason of the furies of Antichrist Therefore the state of the Church is at sometime more visible at sometime lesse neither is it visible vnto all nor alwaies after one fashion The inuisible Church doth eyther openly professe the faith or not professe it at all If she professe it then is she not the inuisible Church if she do not then is she not the true Church because she confesseth not the faith It is not requisite â—hat we should alwaies euerie where confesse our faith for that were to betray our selues vnto our enemies but when the cause occasion time and Gods glorie doe require Neyther did Elias make any such argument when God answered him I haue reserued vnto me seuen thousand men which haue not bowed their knees to Baall though they were vnknowne to him But where and how was the Church so many ages past in Popery seeing Popery is not the Church In that manner it was as Iohn foretold it should be Reuel 12.6 namely in the wildernes and in that manner as the Church of Israell was after the falling away of Ieroboam especially in the daies of Achab in the Apostaticall and false Church which worshipped Calues in Dan and Bethel whereunto the popish Church is altogether like As then Elias Elizaeus and seuen thousand men which bent not their knees to Baall were and lay hid in the wildernes so also euen many in the time of Poperie bent not their knees to Antichrist which verie argument Paule applieth to the Church of the Iewes in his time Rom. 11.3 May the Catholicke Church fall away By no meanes because there shall be no end of Christs kingdome a Luke 1.33 because the Catholicke Church is builded on a rocke And the gates of Hell shall not preuaile against it Math. 16.18 But some particuler Church may fall away and fall away in such sort that where there was a true Church there may appeare no true Church at all but a false and Sathan may preuaile against it as many examples teach to wit the Churches of the Ephesians Galathians and the like which haue ceased vtterly to bee nay particuler Churches may be brought to that smallnes that there may not bee any particuler Christian visible Church on the Earth publikely knowne And there is euer some number on Earth which worship Christ with an honest affection but this number is not euer visible ful of people glorious established in some visible place seat or succession but scattered heere and there obscure and vnknowne to men as Isaiah saith 1.9 and 10.20.21 The Lord hath reserued to himselfe a seed and remnant When began the Church to fall from the truth It is one thing for the Church to haue failed in some points and an other to haue falne away so as it should be vtterly abolished while the Apostles liued heretickes began to sow darnell in the Lords field to worke the mysterie of iniquitie and many Antichrists began to hee 2. Thess 2.7 1. Iohn 2 18. 2 The holy Bishops after the Apostles times through lacke of heede taking mingled many falshoods with the truth and left their errours to posteritie neyther did all faile at once and at one time This plague began by little and little to creepe farre and wide vntill at length it spread the whole world ouer But in the meane while the Church fell not vtterly away because God reserued to himselfe a
the persons as Ioh. 4.24 God is a spirit where God is taken for the whole essence of the Deitie as is also the name Iehouah Or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personally when there is ioyned vnto the name of God the name of the person as God the Father God the Sonne God the holy Ghost Or when the Father is opposed to the Sonne who is very God and the second Person in the Trinitie as Rom. 7.25 I thanke God by Iesus Christ So Rom. 8.3 the Father is called God the word Father being vsed personally because the Person sending is opposed to the Person sen◠Improperly when it is attributed to Angels or men and truly either in regard of their office e Exod. 22.28 Psal 82.6 or else in respect of the reuealing of the wil of God and of their reuerence f Exod. 7.2 falsly either by error or else by vsurpation and custome as 1. Cor. 8.5 or else by worshipping them 2. Cor. 4.4 Phil. 3.19 Be there any parts or kinds of God None at all because he is a most simple essence which doth admit no composition or diuision and simply and in euery respect of vnitie one and in act most infinite Are there any causes of God Not any for he is the cause of all causes Is there any accident in God No in regard of God himselfe for whatsoeuer is in God is his essence Seeing the essence of God is most simple in what respect do power goodnesse iustice wisedome mercie differ in God Not in essence for all these attributes in essence are but one very thing indeed but in our weake capacitie and manner of knowing in regard of vs and by the effects in respect of the creatures How many sorts are there of Gods attributes Two the first whereof is incommunicable so that there appeareth not the least impression therof in any of his creatures This kind we may call Absolute such is his simplicitie and which depend vpon it his immutabilitie eternitie and immensitie The second sort is some way communicable which you may call fitly a relatiue propertie in that it hath relation to the creatures such are his power wisedome will goodnesse iustice and mercie Be there any effects of God There be infinite effects of his grace iustice power and mercie How are the Gentiles said to be without God Ephes 2.12 seeing they adored so many gods Because none of their gods was the true God But yet they acknowledged God the Creator of heauen and earth I answer out of Hilarie in his third booke of the Trinitie Not the name of God but euen God himselfe was altogether vnknowne vnto them because no man knoweth God but such as confesse the Father and the Sonne But do you not by this make both Iewes and Turks Atheists There are many kinds of Atheists First such as acknowledge no diuinitie secondly such as worship fained gods in stead of the true God thirdly such as do indeed acknowledge the true God yet not as he is but as they fancie him to be Such are the present Iewes and Turkes who denie both the Father and the Sonne as also all Antitrinitarian Hereticks who denie the Trinitie of Persons in one essence and they also who say the Sonne is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the same essence with the Father And surely they who challenge to themselues the name of the Catholike Church may be ranked in this order who professing in name one onely God the Father the Sonne and holy Ghost and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man yet set downe such grounds which being granted the true God is transformed into such an Idoll as neuer was is or shall be found and withal the humanitie of Christ must needs vanish into a ghost What vse make you of the knowledge of God Surely this that he alone may be rightly worshipped to which purpose man was created and that we being guided by this knowledge may pray for to him and acknowledge that from him we haue euery good thing What things are repugnant to the doctrine concerning God Atheisme Epicurisme the mad worshipping of Idols the Gentiles making of many gods the heresie of Maniche making two beginnings one good another euill blasphemies against God false opinions concerning God as that of the Anthropomorphites who make God like vnto a man all doubting of God c. Of the Trinitie How many Persons be there in that one Essence of God THree and those both in number and in very deed distinguished the Father Sonne and the holy Ghost which haue their subsisting in one diuine essence whereupon it comes to passe that there be not many Gods but one God and the same eternall infinit and omnipotent who is named Iehouah in the Scriptures and is said to be most simple by reason of essence and three by reason of Persons By what testimonies of Scripture do you proue the Trinitie Genes 1.1 God or Elohim created the heauen and the earth In which place the verbe being of the singular number doth signifie the most simple essence of God and the substantiue Elohim being the plurall number doth note out the three Persons Also in the creation of man God as it were taking counsell with his eternall wisdome that is the Sonne and the holy Ghost saith thus vers 26. Let vs make man after our image Where he saith Let vs make because of the number of the persons and after our image because of the vnitie of the essence Gen. 19.24 The Lord rained from the Lord brimstone and fire vpon Sodome and Gomorrha in which place the person sending the raine and the person from whome it was sent that is the Sonne is distinguished from the Father Haue you any more pregnant proofes out of the new Testament 1. In the baptisme of Christ Math. 3.16 and Ioh. 1.32 the voice of the Father is heard from heauen This is my beloued Sonne in the same place there stands the Sonne by the riuer Iordan the holy Ghost descends in the forme of a Doue and sits on Christ 2. Againe in the transfiguration there is the Sonne and the voice of God the Father is heard from heauen Mat. 17.5 and Christ is shadowed with a cloud which doth signifie the holy Ghost And further Mat. 28.19 Baptize all nations in the name of the Father of the Sonne and of the holy Ghost he saith not in names but in the name to shew the vnitie of the three Persons 1. Ioh. 5.7 Gal. 4.6 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Seeing the Scripture doth not vse the name of the Trinitie doth the Church well to reteine the same Yea no doubt for the thing it selfe is found in the Scriptures two manner of wayes 1. According to the letter 2. According to the sense Now sith that the sense of it and the very thing it selfe is found in
denying the holy Scriptures to be indited by the holy Ghost and of others reiecting certaine writings of holy Scripture 4 The errour of the Papists which is manifold for they holde that the authoritie and certaintie of Scripture dependeth vpon the determination of the Church that the Scripture is not authenticall but by the authoritie of the Church and that it is not manifest that the Scriptures proceede from God but by the testimonie of the Church which error is most absurd For if truth be subiect to the pleasure and iudgement of men the consciences are made doubtful of their saluation and the same errour is confuted by the testimonie of the Apostle Ephes 2.20 where the Apostle affirmeth that the Church leaneth vpon the foundation of the Apostles and Prophets which foundation he cals not the very persons of the Apostles but their doctrine For although the Church should by her iudgement approue the scripture yet doth she not make of that which is vncertaine and doubtfull certaine and authentical but doth by her iudgment subscribe to the truth of God and doth embrace it as proceeding from God Moreouer they account the Apocrypha bookes for Canonicall They prattle that the Scripture is imperfect and obscure that the reading of the Scriptures is hurtful to the Church that it is the matter of contention that matters of controuersie cannot be decided by Scripture alone that it hath a nose of waxe They affirme that power to interprete and giue the sense of Scriptures belongs to the Bishop of Rome They match the writings of Fathers Bishops and Counsels with the Scripture They take away from the common people the writings of their fathers last will and testament and post them ouer to dumbe idols as to lay-mens bookes cleane contrary to the commaundement of Christ Ioh. 5.39 Search the Scriptures Lastly they account the old Latine translation as authenticall The fifth common Place of Creation What is the signification of this word to Create in the Scriptures IT is peculiar because the reason of man knoweth not how any thing should be created of nothing For Dauid Kimchi affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this word to create most properly is affirmed for euery thing which is brought from no being to a being as Gen. 1.1 But secundarily and yet properly it signifieth to bring a forme created of nothing to a matter preexisting without alteration a Gen. 1.21.27 Whereupon Damascene saith lib. 2. cap. 5. that God made all things of nothing some things indeed immedidiatly but other some by meanes which is a part of diuine omnipotence Therefore the word to create is attributed to God alone in the Scriptures either in the workes of creation or else by a borrowed speech in things that be of no lesse vertue and power then the very worke of creation b Esa 41.20 Ier. 31.22 Psal 51.12 For this cause these words differ to beget to create to make For to beget is to bring forth something of his owne substance like vnto it selfe according to the essence but to create is to make something of nothing diuerse from the substance of the Creator And this word to make is applied to those things which be made of some matter but yet it is restrained by the circumstance of the text to the propertie of creation c Gen. 1.25.31 Rom. 1.20 What is Creation It is an external and indiuisible worke of Iehouah Elohim alone that is of the Father Sonne and holy Ghost whereby by his word power and commandement alone he hath created all things out of himselfe that is the substance of all things being seuered from his owne Essence to the end that his infinite wisedome goodnesse and power might be made manifest d Act. 17.24 Rom. 1.20 Proue it by some testimonies 1 The very historie of the creation as it is set downe by Moses Gen. 1. is a most ample witnesse of it 2. Psal 33.6 By the word of the Lord were the heauens created and by the spirit of his mouth all the power and hoast of them And in the same Psalme vers 9. He spake and they were made he commanded and they were all created Againe Psal 19.1 The heauens declare the glorie of God and the firmament soundeth foorth or celebrateth the work of his hands Mal. 2.10 Hath not one God created vs Iob. 9.8 Who alone doth stretch out the heauens 1. Cor. 8.6 We haue but one God the Father of whom are all things Why is the creation ascribed in the Creed to the Father alone Not that the Sonne and the holy Ghost shold be excluded from the effect and praise of that worke who in that same worke manifestly not as instruments but as efficients equally and inseparably wrought together a Iob 1 3. Col. 1.16 Gen. 1.1.2 but by way of excellencie that the decree of this worke and first beginning of it might be giuen to the Father because the Father is the fountaine and beginning not temporall but originall of the whole Deitie by whom all things were made Further that there might appeare in the Church some externall difference whereby the Father might be distinguished from the Sonne and the holy Ghost for as Basill saith in his booke intreating of the holy Ghost cap. 16. The Father is the first principall cause of those things that be made the Sonne the instrumentall cause the holy Ghost the perfecting cause What was the mouing or impellent cause of the creation of all things The infinite goodnesse of God ioyned with infinite wisedome which it pleased him to communicate and by communicating to reueale it because a good thing is apt to communicate it selfe And when did God begin to create In the very beginning of all things and in the vety beginning of time that is then when the things which now be began to be For though all things in the world were made in the Sonne b Col. 1.16 yet in this place this word beginning signifieth not the Sonne but some certaine beginning of time as also Ioh. 1.1 But whereof and whence were all things made and produced Of Nothing this word being vnderstood negatiuely that is of no other matter that was before For this word Of in this place signifieth not the materiall cause whereof any thing is made but the order As if a man should say When as there was nothing before after that there was any thing it was made or else it signifieth the habitude or disposition of the materiall cause which is simply denyed How proue you that 1. Because there was nothing from eternitie excepting and besides God himselfe and whatsoeuer there is it is either the Creator or else the creature but things were not created out of the substance of God for then they should be God or gods whâ—ch is very absurd therefore they were made of nothing 2. God is almightie and therefore doth not stand in need of some matter going before For this cause Psal 33.9
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
shining in a darke place and obeyeth the chiefe rule of the holy spirit 2. Pet. 1.19 She can neuer erre in points absolutely necessarie vnto saluation or from the truth simply necessarie and that because truth dwelleth no where else in the world but in her onely For which cause so considered Paule calleth the Church The pillar and ground of truth namely in respect of other congregations who are buried in falshood 1. Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then not simply but in some certaine manner and condition the Church erreth not in matters necessarie vnto saluation but in vnnecessarie things it may erre Iohn 16.13 The holy Ghost will teach you all truth that is all that is necessarie vnto saluation And in this sense Christ prayed for his Church that it might bee sanctified in the truth not that it might not erre in no point but that it might not erre in necessary points b Iohn 17 17 And surely the Church is to be heard according to that saying of Christ a Mat. 244 Luk. 10.16 He which heareth you heareth me but yet so that she heare Christ before she require that her selfe be heard of others But if the Church be not considered vniuersally or totally but particulerly or according to the members thereof surely it may doth come to passe that some particuler visible Churches yea many in number by not vnderstanding a right or by not firmely beleeuing those things which are prescribed by God may erre from the truth eyther in part while they fall into most grieuous errours or else vtterly may depart for euer And this I grant doth happen so much the rather if the bodies of particuler Churches be respected seuerally by reason of the weakenesse of mans disposition men consisting of flesh and bloud of whom it is said Rom. 3.4 Euerie man is a lier sinne also being still inherent in the Godly during this life and God likewise often giuing an efficacie to the Spirit of errour men so deseruing yet so as the Elect may not alwaies persist in errour but being better instructed may returne into the way againe a Mat. 24.24 Isay 42.19 The Lord saith Who is blinde but my seruant and deafe but my messenger whom I sent Dan. 9.12 Speaking of the Church of the people of God saith All Israell haue transgressed thy law 1. Cor. 13.9 We know in part and we prophesie in part The Prophet Dauid Psal 25.7 saith Remember not O Lord mine ignorance The Church of the Iewes erred and the Apostles themselues about the calling of the Gentiles Therefore was Peter warned that he should goe vnto Cornelius and doubt nothing b Act. 10.20 11.2 19. Peter himselfe erred concerning the obseruation of the ceremoniall law while he still beleeued some meats to be vncleane c Act. 10.14 15. he erred also in playing the hypocrite with some other Iewes d Gal 11 13. And againe the Iewish Church erred in being zealous for Moses lawe e Act. 21.20 So did the Church of the Galathians which receiued Circumcision And the Corinthians in the abuse of the Lords Supper and because there were schismes among them f Gal. 1 16 And the Church at Constantinople erred g 1. Cor. 11.18 therefore why might not the Church of Rome erre also For Paule saith that Antichrist shall shall sit in the Temple of God and shall accomplish the mysterie of iniquitie 2. Thes 2.4 In Lib. ad Solitariam vitā agentes And Liberius the Romane Bishop subscribed vnto Arrianisme as Athanasius witnesseth For that which Christ spake vnto Peter Luk 22.32 I haue praied for thee that thy faith should not faile .1 It belongeth onely vnto Peter who was to be assailed with a most perilous tentation in regard of the rest and not vnto his successours And he meaneth a iustifying faith of the heart not of the mouth not an historicall faith which holdeth onely a true opinion of Doctrine For if Christ requested this for al the Romane Bishops namely that they might not erre then hath he not obtained that which he asked for it is manifest that many Romane Bishops haue erred 2. Also that saying nothing appertaineth to the church of Rome but that happely we say that heerein it agreeth with Peter in that it hath denied Christ vnlesse it imitate Peters teares and repentance Neither is it a fitt reasoning from the faith of Peter which was a personall gift to the faith of the church of Rome Neither did Christ himselfe pray for the Apostles onely but for all them who through their wordes shall belieue on Christ Iohn 17 20. Although the Papists affirme The law shall not perish from the Priest nor councell from the wise nor the word from the Prophet Ier. 18.18 yet Ieremiah 7.4 heard the voice of the lord saying Trust not in lying wordes saying the Temple of the lord the Temple of the lord for this is the Nation which hath not heard the voice of their Lord nor receiued his discipline Zeph. 3.2 May the Godly by reason of some mens vices and euill manners seuer themselues from the outward congregation of those that professe the doctrine of Christ No vnlesse they be cast out of the greater part by force for the Prophets haue euer had amongst their auditours some euill ones yet haue they not departed from them And Christ suffered Iudas to the very vttermost in his owne company Math. 13.29 The goodman of the house doth not suffer the darnell or cockell to be pulled vp least it hurt the wheat and it is certaine that there will neuer be in this world so syncere and perfect a church but there may be found chaff and tares mingled with the wheat Verse 24.47 What are the conditions of the church 1 The crosse is a certaine marke or token by which the Lord will haue all those that are his to be marked that they may be conformeable to the Image of his sonne a Rom 8 28 2 Tim. 3 12 yet is it not a perpetuall marke of the church but is rather to be termed a condition thereof then a note or marke 2 That as long as it soiourneth in this world it hath some euill mingled among manie good and sincere men which thing Christ teacheth in the parables of the tares and the drag-net b Math. 13 24.47 3 That although it be clensed by the blood of Christ so that it is without spott or wrincle c Ephes 5 27 both by the imputation of Christs merit as also for the endeauour whereby it aspireth vnto that state yet is it still subiect to many vices and infirmities of the flesh remaining whereunto all the faithfull are apt and prone so that they haue need perpetually of this praier Forgiue vs our trespasses What Epithites are attributed to the church on earth 1 It is called by a metaphor and similitude the Mother of the faithfull Gal. 4.26 bicause the church bringeth forth sonnes vnto
personal succession to be an absolute sure marke of the church by the church they vnderstaÌ„d the pastors only and they cal it heresie to referre the name of the church to the number of the faithfull contrary to the saing of Christ super hanc petram i. vpon my selfe will I build my church contrary to the article of our creede which commaunds vs to beleeue the catholike church 5 which make the word of God subiect to the church and not the church subiect to the word of God 6 which make the doctrine and precepts of men the foundation vpon the which the church is built 7. which place the vnity of the church not in faith not in spirit but in the vse and similitude of such ceremonies and which teach that multitude visibility perpetuity antiquity and such like for the marke of the true church 3 The Romane clergie or that rabblement of Monks and Priests which depraue the naturall sence and meaning of the scripture and doe in very deede deny the office of Christ while they doe attribute to the worke of their owne or other that the most proper and peculier vnto Christ and their sectes whereof some are named after one teacher some after another whose rule they haue made choise of to follow and to liue thereafter 4 The assembly of all infidels which doe persecute and reiect the doctrine of the prophets and Apostles and Christ himselfe 5 The error of those men that are of opinion that euery one shal be saued in his owne religion when without that one alone catholicke church their is no saluation 6 Of the Academicks which haue brought into the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomprehensibility 7 Of the Platonicks which make the church to be altogether inuisible and on the contrary of them that thinke the church is and hath alwaies bin visible on earth 8 Of donatists Anabaptists and schismaticks which because of the wicked make a departure from the true church in which the true gospell is preached and the sacraments rightly administred which asmuch as in them lyeth deuide the vnity of Christs body breake the band of peace that is Charity wherewith Christ knits the church to himselfe these proudly contemne the church and indanger there owne saluation for he cannot haue any communion with Christ which will not haue communion with the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schisme not such whereat a wicked vnity is deuided like as the vnitie of the Iewes who hearing of Christ raised adissention among themselues whereby their vnity brake and was deuided a Iohn â— 16 10.9 neither such by which good Men seperate themselues from wicked men but factions whereby the society of the faithfull is deuided into contrary partes and studies as when the Corinthians were deuided into partes b 1 Cor. 10 11.12 3 3 either when they did disagre one from the other not onely in opinion and will but in the verie communitie of holy things and in rites and customes so that one anothers community and fellowship they auoided as damnable an heresie declares properly some certaine faction and sect about doctrine e Act. 5.37 and so heretickes are called which in such sort depart from the true and sound doctrine that contemning the judgement of God and the iudgement of the Church continue in their opinions and violate the concord and agreement of the Church 10 The contempt of Ecclesiasticall assemblies namely of them which seeme vnto themselues to knowe all things or which keepe themselues busied at home or which misliking the meanenesse of the preachers person or finding some other occasion of absence neglect Sermons or which for feare of the crosse or for the fauour of great men or of their friends contemne and set light by them Also the abuse of those men which either through some foolish deuotion or accustomed ostentation or to beguile the tediousnes of time frequent holy assemblyes either seldome or at them trifle the time away or let their minde raunge abroad or else after they haue heard a word or two depart out or in a word they heare indeed Sermos but yet liue wickedly The two and fortieth common Place Of the Ministerie VVhence comes this word Ministerie OF the Lattin word Ministre to minister or ferue The greeke name for Ministery is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying dust wheÌ„ce is this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seruant who labours til he be as of a dusty sweat a Math. 20 26.27 hence is it that in the new Testament this word is takeÌ„ for any person labouring b Rom. 16 11. painfully earnestly in any seruice c Rom. 13.4 for the common-wealth family or Church d Mat. 22 15 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with this word Ministerie signifiing both the office of e Act. 6.4 2 Cor. 6 3 Ephe. 4.12 â—eaching and also the performance of any Ecclesiasticall function There are diuersities of Ministeries but the same Lord. 1. Cor. 16. Not vnlike to this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liturgia comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe minister or doe ones duety so it is vsed Acts. 13 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest they ministred that is as Chrisostome expounds it preached not sacrificed except as the words Liturgia and sacrifice are vsed for the publick functions of the Church As Phil. 2 17. Though I be offered vp vpon the sacrifice and seruice of your faith And for this cause the Fathers called the Lords Supper a Liturgy and Sacrifice whence came that execrable errour of such as will haue the sonne of God daily in the Church to bee offered and sacrificed Hence also was it that publick officers both g Rom. 15.16 ministers and Magistrates were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DeacoÌ„s Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Heb. 1.7 Angells are called Ministers and ministring spirits Hence also was the publick seruice of the Church called a Leiturgie as Luk. 1.23 Yea and the verie execution of that seruice was so called as if a man should haue giuen that name to the Leuiticall sacrifices Heb. 10.11 euery high Priest standeth daily to Minister So that this action of his were it of preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or performing holy mysteries might be called a Liturgie Furthermore this name of Liturgie Oblation and sacrifice began to bee giuen Metaphorically to Almes h Rom. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles ought to Minister carnall things to the Saints at Ierusalem By the like reason all Christians may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers as Paul called Epaphroditus Phil. 2.25 To conclude in the Ecclesiasticall storie certain formes of seruice at the Church were called Liturgies as
the Ministerie of the Saints whereupon Ecclesiasticall callings began to be called Orders It is not meant that they did of their owne mindes call themselues and so began to serue in the Ministerie but that after they were lawfully called then they did willingly giue themselues to the Ministerie of the Saints whether by preaching or by helping What is lawfull calling That which is done by Right and Law that is which is done by such a one which hath power to cal to constitute another in a place and office as is the Lord of that place or he that hath right and power from him to make choyse But God alone is the Lord of his true Church b Isa 54.5 as also Christ alone is the head a 1. Cor. 11.1 Ep. 1 22 5 23 and redeemer or defender thereof Wherefore it belongs to God alone and to Christ to set Ministers ouer his Church And therefore they onely that are called of him are to be accounted lawfull but whosoeuer are not called of him are all vnlawfull How many sorts are there of lawfull calling Two The one Internall or secret which is done by the holy Ghost and of this euerie Minister ought to be priuie to himselfe before God that neither Ambition Auarice or any other sinfull desire but the syncere feare of God and endeauour to edifie his Church mooued him to enter into this Office offered vnto him The other Externall and solemne which belongs to publicke order which againe is twofold Mediate which is also called Ordinarie and Immediate which is termed Extraordinarie and Speciall Which is the Mediate or Ordinarie Calling Ordinarie is said to be two waies eyther properly and then it signifies that which is done by lawfull course and order and which hath his dependance of God or else * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abusedly as that which consisteth in fashion vse and custome After the first maner therefore Ordinarie Calling is that which is administred of God by man that is whereby any man according to the order instituted of Christ after he hath beene exactly examined and approoued both for life and doctrine is chosen by the voyces of the godly whom God commaunds to be vsed herein after due inuocation of the name of God with all simplicitie and synceritie as it were by the voyce of the holy Ghost himselfe speaking by the mouth of the godly and also confirmed and ordained to exercise Ecclesiasticall Office in some certaine place and is accepted of the flock vnto which he is appointed and behaues himselfe in his place as it is prescribed in the word of God What manner of men are to be called and Elected Bishops or Pastors and also Doctors which are first of sound doctrine or sound in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which firmely hold that faithfull word which makes for doctrine that they may be able both to exhort with sound doctrine and also to conuince the gainesayers 2 Of irreprehensible life that is not notorious for any fault that may eyther diminish their authority or be a blot to their Ministerie thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Which are meete and apt to teach and which haue knowledg rightly to deuide the word of Truth a 1. Tim. 3.2.3.4.6 Tit. 1.6.7.8 2 Tim. 2.15 Deacons also and Elders in like sorte who are not only adorned with holy life but also doe hold the Mysterie of faith and are furnished with wisedome necessarie for the execution of their office b Act. 6.5 1 Tim. 3.8 9 How or after what manner are they to be chosen With a religious feare which the faithfull in times past did testifie by laying aside all priuate affections with fasting and prayers in which they desired of God the Spirit of Councell and discretion c Act. 1.22 6.6 13 2.3 14.23 and with examination afore-hand of their life and doctrine Of whom ought they to be chosen Of the Bishop and gouernours of the Church 1 And first they ought to be examined not of all and singuler the inhabitants of the Church for the which he is to be prouided for the auoyding of confusion and ambition but of the Doctours and Pastours of the Church adioyning to witt both leaders of the flocke and also in all probabilitie of more graue iudgment in discerning of Doctrine And whereas in the beginning the whole congregation was called together and their voices also taken d Act 6 6 that was accidentall namely because that then was the order of Deacons first constituted in the Church and it was expedient that the cause thereof should be once ioyntly vnderstood of all and because that otherwise that murmuring of the Greekes against the Hebrewes could hardly haue beene pacified by any other course 2 They ought to be approued of the chiefe men which do excell others both in piety and in dignity in the Church as of the Magistrate if he bee godly Christian or an allower of the Christian Religion yet not excluding the consent of the people but giuing them power if they haue any reason to dissent to declare the causes of their lawfull refusall so that none be admitted to Ecclesiasticall functions without the priuity open notice giuen and the acceptance of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Paul and Barnabas are said to haue appointed Elders in the Churches not according to their owne priuate pleasures but by aduisement of the people first by wholsome counsell and yet the people declaring their voices or consent by holding vp of their hands And when they had ordayned them Elders by voices or holding vp of hands in the Church saith Luk. Act. 14.23 And. 2. Cor. 8.19 Luke himselfe is said to haue beene chosen by voices of the Churches to be a fellow to S. Paul in his iourney a 1. Tim. 4.14 2. Tim. 1.6 And the laying on of handes by which the whole election is signified was not done of one but of many So vpon those seuen men whome we call the first deacons not one onely of the Apostles but all the Apostles laid their hands Act. 6 6. So the gouernours of the Church of Antioch laid their hands vpon Paul and Barnabas Act. 13.3 So not Paule alone but also the company of Elders laid their hands vpon Timothie And in this sence Tit. 1 5. For this cause saith he haue I left thee in Creta that thou mightest ordaine Elders in euery towne as I haue commaunded thee And. I. Tim. 5.22 Tripart Histor lib. 7. cap. 8 Lay hands sodainly on no man In the person of Timothie he admonisheth all Ecclesiasticall gouernours that they ordain only such as farr as lies in them which are fit for so great an office as neere as may be but yet alwaies making the Election with the consent of the Church So in the Election of Ambrose respect is had first of the people that desired him vnto whose iudgment the Emperour Valentinianus yelded as
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
may be perswaded and that they may know the Scriptures to be Canonicall neither should we haue beleeued the Scriptures except the Church had proposed them and recommended them vnto vs but that in priuate and internally men may be perswaded in their heartes of their veritie none can effect that but the spirit of God For neither faith is the gift of the Church neither is our faith resolued into the voyce and iudgment of the Church but in the word of God comprised in the canonicall Scriptures Whether hath the Church authoritie and full power to interprete the scriptures No but it hath his power from the holy Ghost speaking publikely and manifestly in the scriptures and also secretly testifying the same in our heartes also in the authoritie of the Scripture so that the sense of the scripture is to be takeÌ„ onely out of the scripture and the holy Ghost and the scripture is to be interpreted by scripture because faith alone doth proceede from the scripture 2 Because they are to be expounded and vnderstood by the same spirit wherewith they are written according to that of Ioh. 2 10. The annointing teacheth you of all things a Isa 50 16. 3 Because the Church hath not equall authoritie with the scripture b Gal. 1.18 4 Because those of Berea are commended for that they did examine Paules doctrine by the scriptures a Act. 17.11 5 Because the Church may erre 6 Because he alone hath the greatest authoritie in expounding the law which made the law so we read Nehem. 8 8. he read plainly the law vnto the people and expounding the meaning he made it plaine by the scripture it selfe yet notwithstanding we denie not but that the Church hath power to interpret the scripture and that onely in the Church this gift of interpretation doth remaine but we denie that the interpretation of the scripture is tyed to any certaine seat and succession of men and that the Pope ought to chalenge to himselfe such power ouer the scripture For Moses verily did sit as chiefe Iudge in matters controuersall b Ep. 18.13 26 but he was a Prophet indued with singular wisedome adorned with extraordinarie gifts of God commended by diuine testimonies from God and sent immediatly from God himselfe but the Pope hath no such power And Deut. 17.8 and in the verses following all are commaunded to obey the decree of the chiefe Iudge but with this condition If that be iudge according to the law of God and Mal. 1.7 It is commaunded that the priests lips shall keepe knowledge and that they shall require the law out of his mouth but they haue no promise that they shall alâ—aies doe so for it followeth but you haue declined out of the way haue caused many so to do Neyther doe the keyes of the kingdome of heauen committed to Peter c Mat. 16.19 signify authority of interpreting the scriptures but of preaching the Gospell which was not soly giuen to Peter but also to the rest of the Apostles d Mat. 20.18 Ioh. 20.21 and Mat. 18.17 Christ commandeth the Chuch to be heard but that is the true Church and then onely when she doth commaund those things which Christ doth approoue and commaund so the Scribes and Pharises were to bee heard e Mat. 23 2 so long as sitting in Moses chayre they did follow Moses in his teaching otherwise Christ gaue his disciples a caueat to take heed of the leauen of the Pharises f Mat. 16.6 7 In councils many great things haue beene defined yet notwithstanding wee see it hath beene determined not according to the councill but by the authority of the scriptures Act. 15.6.15 VVhat power hath the Church in traditions or making lawes It is Constitutiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for that it hath any power to impose lawes vpon the conscience or that they should prescribe what is iust or what is vniust which is not lawful for the Angels to doe a for our onely Master and Lawgiuer is the sonne of God b our spouse c Eph. 5.30 Lord d 1. Cor. 8.6 the interpreter of his fathers will e Ioh 1.18 the head of the Church f Eph. 5.15 and alone Doctor of whom alone absolutely was spoken Gal. 1.8 Iam. 4.11 heare him g Mat. 17.7 who alone hath power and authoritie ouer our consciences who also most fully in his word hath comprised and plainly declared all the counsell of our saluation and the whole summe of true righteousnes and all the parts of the worship of his name vnto which eyther to add or detract were abhominable but because it is lawfull for the Pastors gouernous of the Church in externall and indifferent things to establish or abrogate certaine rules Canons or lawes for the gouernment order decency as also certaine rites for the maintenance of honesty for the better maintaining of a consent in all the members of the Church in this outward worship so farre forth as eyther the necessitie or profit of the Church shall thinke requisite neither are such Canons for the most part vniuersall or perpetuall Col. 2.5 For all things in the Church ought to be done decently and orderly which is the house of God h 1 Cor. 14.40 1 Tim. 3.15 by the example of the Apostles in the first Synode holden at Ierusalem and of Paule k 1 Cor. 11.4.7.34 of these rules the Apostle 2. Thess 2.15 saith Hold the traditions which you haue learned eyther by word or by our Epistle Except we will vnderstand by doctrine deliuered not an other which partly by word and partlie by Epistle was deliuered but the same which both by word as also by Pauls Epistle they were taught l 2 Thess 3.6 But the spirit the teacher of all truth i Act. 15.24 being especially promised to the Apostles m Ioh. 14. 16. taught them no new thing but declared and brought to their memories that which before they had heard and although all the words are not written word for word but onely in substance yet notwithstanding all things necessarie are written Iohn 20.31 Shew some examples of those lawes which were appointed or those traditions which were to be made by the Church or these Ecclesiasticall constitutions deliuered by word of mouth Such as these that the Supper of the Lord must be receiued of those which are fasting that we must pray kneeling and bare-headed that the Sacraments must be administred not basely but with some reuerence and dignitie that in burying the dead and in matrimonie some decorum shall be obserued to appoint daies houres certaine places concent of songs solemne order in praiers and sermons in Prouiding Catechismes and destine them all to misticall actions and other such like which according to their genus or kind that is such a decencie commaunded to vs all are diuine but according to their speciall forme chey are humane and changeable What Cautions
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
Sathan is not in respect of bodily affliction as some doe expound it seing Ecclesiasticall censures doe not appertaine to the bodie as ciuill doe but properly vnto the soule but amongst the Iewes there was casting out from the Synagogue a Ioh. 9.22 and to be cut off from the people b Gen. 17.14 Leuit. 7.2 and to be reputed for an heathen and Publican that is for profane and altogether irreligious c Mat. 18.17 but to bee excommunicated amongst Christians is to lose the right of a Christian citie vntill he repent and to bee made a vassall of Sathan who ruleth out of the Church Who are to be cited to this censure Not altogether aliants such as this day the Iewes and Turkes are neither Schismaticks hereticks and such as haue made a secesssion altogether from the Christian Church or such as neuer did associate theÌ„selues to the true Church but those especially which yet are as conuersant in the bosome of the Church and haue not yet manifestly gone to them of a separation the Apostle testifying if any being named a brother that is which doth professe himselfe a member of the Church be an Adulterer a couetous person or an Idolater or slanderer or drunkard or an extortioner with such an one eate not nor haue any commerce with him for what haue I to do to iudge of them without doe not you iudge those that are within take away therefore the euill one from amongst you 1. Cor. 5.11.8 Who is the Author of the Ecclesiasticall censure God himselfe for alwaies from the beginning of the world this discipline was vsed in the Church of God wherby the Church in generall was not onely discerned from men which were manifestly profane as in times past before the flood the sonnes of God that is the godly which were deriued from the posteritie of Seth from the sonnes of men that is from the wicked of Caines familie d Gen. 4.26 6 4 but those which did misdemeane themselues were cast out of the bosome of the Church in which sense the ancient fathers thought Caine to bee cast out from the presence of the Lorde And those which were of mature yeares being vncircumcised if they did neglect circumcision or being by their parents neglected was approued of them were cut off by the commaundement of God from his people that is from the societie of the Saints g Gen. 17.14 and by the law of God diuerse rites concerning pollution as of the leaprosie and other seuerings purgings and expiations a Leuit. 5 1.2 13.2.40 14.2 Numb 5 2 6 19. were appointed to the consistorian Synagogue Lastly Christ himselfe hath expresly appointed this order being as we haue learned deriued vnto vs from the Church of Israell b Mat. 18.18 and Paul himselfe at Corinth and else where hath commanded the same to be kept c 1 Cor. 5.1 2.3.4.5 c. 1. Tim. 1.20 and 2. Thes 3.14 saith d 1. Cor. 1.2.18 if any harken not to our speech by Epistle marke him e 1. Tim. 4.14 to wit with the note of excommunication Who ought to haue the power of excommunication The Bishop and the Gouernours of the Church which the Pastor ought to denounce as it is apparant 1. Cor. 5.4 saith Paul being assembled with my spirit for the whole Church ought to haue notice of the same otherwise how can she auoid the familiar society of the partie excommunicated for it is manifest wheÌ„ Christ did dispute of this thing f Mat. 18.17 that he ment the consistorie or the Ecclesiasticall Senate applying his speach to the custome of his times And the power of Ecclesiasticall iurisdiction was in their power which were called the chiefe rulers of the Synagogue g Mar. 5.22 who did also manage the affaires of particular Churches Examples heereof we haue Ioh. 9.22 h 12.42 16.2 and Paul 2. Cor. 16. saith that it is sufficient that such a man was rebuked not in priuate not publick before the whole Church but of many namely being done in the consistorie Whence it is manifest that all the excommunications of that Antichrist of Rome and all his Hierarchie are in trueth none at all How farre forth may a lawfull conuocation vse this spirituall sword Not at their owne arbitrement or priuate authority but. 1. By a precedent lawfull knowledg 2. Vpon iust causes 3. By the prescript of Gods word 4. In the feare of the Lord. 5. In the name of our Lord Iesus Christ that is Gods name being called on as it beseemeth them who do not regard theit owne worke but the Lords businesse according to his worde and with the power of the Lord a 1 Cor. 5.4 6 with the spirit of meeknesse and with especiall clemencie and charity b Gal 6.9 for that which is vnlawfully and wickedly acted on earth cannot be ratified in heauen Vpon whome ought it to be exercised Vpon blaspheemers enemies of Gods glory his trueth obstinate sinners hereticks and seducers worshippers of Idols Schismaticks or Sectaries periured or faithlesse and on open malefactors as rebels to the admonitions of their superiours murtherers whoremongers vsurers railers drunkards extortioners inordinate liuers and such as are condemned in their owne conscience and after their conscience hath beene conuinced do perseuere in their obstinacie vnbridled vncorrigible despising all Christiâ—â— admonition but present not absent c Mat. 18.17 1 Cor. 5.11 2 Thess 3 1â— Tit. 3 11. From what things is the excommunicate person excluded Not only from the participation of the Sacraments for this is only a suspention but from the whole bodie and benefite of the Church and from the ordinarie conuersation speech cohabitation society of life with other meÌ„bers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wee must haue no voluntarie familiar for our minde sake coÌ„mixtion coÌ„sociation or fellowship with any excommunicate person e Rom 16.17 2. Thes 3.14 couple not or consociate not your selues to him 1. Cor. 5.11 But he must be as an Ethnick and publican to vs as Christ doth aduertise vs. Mat. 18.17 neither must we eat with him neither receiue him into our house neither salute him 1. Cor. 5.11 d 2. Ioh. 5.10 but we must fly from him and yet so as our children wife subiects in respect of the magistrate be not exempted from due reuetence least there be a confusion of all neither must they for the offence of the maister of the familie bee accounted as excommunic te prouided that they do not by their conuersation with him giue any assent to his crime As for others they must auoide an excommunicate person Notwithstanding he is not to be depriued of the benefit of the f 1 Cor. 14.2 word by which meanes the offender may bee reclaimed 2. Thess 3 14 if any doe not yeeld obedience to our speech haue no fellowship with him yet saith the Apostle Admonish him as
the high Priest wherein eyther partie of the plaintifes did gage a peece of money which the partie forfaited against whom the Iudge did pronounce sentence whereupon Varro said he which had the day had his pawne restored vnto him againe Now from the first signification this word Sacrament is borrowed to signifie holy things ordained of God in the Church which word notwithstanding hath sundrie significations For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally both in the old Latine translation as also in ancient diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word Sacrament signifieth in his larger signification the same thing which the Grecians call a Mysterie that is hidden or secret or as Clemens Alexandrinus taketh it that he might deride the heathen sacrifices of a Greeke word signifiing a most execrable thing because indeed they were abhominable or else they were called Mysteries of a word that signifies fables or falsities or else of another Greeke word which signifies to initiate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to enter into holy actions or to consecrate whereof commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe ruler of holy things or else because they must be silent and kept it secret or as Suidas takes it to shut the mouth so that a Mysterie is a certaine secret and hid matter of a sacred and holy thing not euerie secret but an holy mysterie not to be committed or reuealed to profane men such a secret indeed as is farthest remooued from the common sense of men In which signification of a Sacrament or Mysterie the word is vsed Math. 13.13 To you it is giuen to know the Misteries of the kingdome of heauen to them it is not giuen where he calleth those things which Christ reuealeth to his Church alone Mysteries And the purpose of God concerning our redemption in Christ is called a Mysterie or a Sacrament as the olde Interpreter translateth it Eph. 1.9 Rom. 16.25 Eph. 3.3 where also the calling of the Gentiles is called a Mysterie and by the olde Interpreter a Sacrament And chap. 5.32 The coniunction of Christ and the Church is called a Mysterie or as the olde Translator hath it a great Sacrament which word hath deceiued many to conclude mariage to be a Sacrament where as the Apostle speaketh not of mariage but of the coniunction of Christ and the Church So the incarnation of the sonne of God is called That great mystery of godlinesse 1. Tim. 3.16 And the secret work of our redemption a mystery hidden from the beginning of the world Col. 1.26 2. Thess 2.7 Antichrist is said to worke the Mysterie of iniquitie 2. Ecclesiasticall writers doe improperly and abusiuely referre the word Sacrament vnto external signes of holy things of which sort there bee many in the word of God namely many earthly things which signifie some inuisible and spirituall gift of God as the graine of mustard seede a Mat 13 31 the seede b v 23 the pearle c v. 46 and such like which set out vnto vs the word and Kingdome of God In which signification there bee almost infinite Sacramentes and the worde Mystery and Sacrament may in this signification bee extended to the verie sacrifices and rites of the olde Testament and so also the coniunction of man and wife may be called a Sacrament of the communion of Christ and the Church 3. Strictly and specially in a more speciall signification and properly this word Sacrament is referred to that signe of grace whereby GOD doth as it were seale vnto vs the benefits of his promises and in like manner whereby hee doth as it were consecrate and binde vs to the mutuall testification of our couenant made with him and that Religion wee owe vnto him Whereupon the word Sacrament is deriued of a verbe that signifies to consecrate because wee are as it were consecrated to GOD by the Sacraments to the end hee might bee our GOD and wee might bee his Temple Which therefore are called mysteries not that they bee the effecting of miracles but because they bee Ceremonies wherein there is a visible representation appointed by Gods ordinance of a secret heauenly and spiritual thing altogether vnknowne to the reason of man naturally but yet reuealed by God in the true Church or else as Augustine speaketh because they bee the signes of things being one thing indeede and signifying another In which signification the name of a Sacramēt is not to be foūd in the scripture for the scripture doth in no place call the supper of the lorde and baptisme mysteries and sacraments And in this sense againe the word sacrament is vsed twoe manner of waies 1. By a Synecdoche for the signe it selfe or for the outward action of the sacrament onely 2. In the lawful vse a sacrament doth comprehend the representation or outwarde signe and also the thing signified or the inward benefit of grace for no sacrament can fullie be expressed or vnderstood without a trope yet the trope must be in the wordes not in the things or matter The greeke Fathers call them Symboles or signes and representations as Peter also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.21 calleth our baptisme a representation that is an exampler correspondent to that deliuerance which came vnto the church in the flood What is a sacrament Seeing that a sacrament is not some simple subiect not yet a compound or some whole thing consisting of forme and matter or bodily materiall or else some third substance compounded of twoe substances but a diuine institution it must be defined by the scope and the end wherefore that is mention being made of the end wherefore the sacrament is instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is then Paul being the definer of it a signe or seale of the righteousnes which is of faith that is to say whereby the righteousnes of faith and the communion of the faithfull in Christ the head and with all the members of the same misticall bodie I say the communion incorporation coniunction is not onely signified but also sealed to witt so farre forth as the holy ghost doth performe that inwardly in deede which the outward ceremonie doth represent For although we cannot rightly reason from the speciall to the generall but on the contrarie yet notwithstanding that is rightly attributed to the generall that is to say to a sacrament which is common to all the specials as namely to circumcision and to the other sacraments a Rom. 4.11 1 Cor. 10.16 〈◊〉 12.13 Or else it is an holy action inioyned of God vnto the church wherein as God by a fit proportion of the outward Elements the things signified doth as it were offer by the hands of the minister the signes of things which belong to our saluation in Christ to the senses of the bodie So hee doth offer and apply these selfe same heauenly things to the minde by the Holy Ghost to the intent that they might be more and more spiritually sealed
vp in them through faith Or else it is a visible signe of inuisible and sauing grace of God instituted of God to seale and confirme that grace in vs. Or a Sacrament is a testimony of the grace of God toward vs in Christ confirmed by a visible signe with the mutuall testification of our faith and religion towards him b Gen. 17 7 10.11 1 Cor. 11 23 Who is author of the Sacrament God alone for as it belongs to God alone 1. To promise and to giue grace 2. To make a couenant with the Church 3. To bestow the gift of righteousnesse So also it belongs to him alone to institute a signe of grace or of the couenant and remission of sinnes 1. Cor. 11.23 I haue receiued of the Lord that which I haue also deliuered vnto you Therefore may wee not receiue any other Sacrament into the Church then those which God hath ordained to that vse neither yet is the forme or manner of the institution any manner of waies to bee violated For Thomas saith well The ordaining of Sacraments is a note of the excellencie power and maiestie of God Why did God adde the Sacraments to the word 1. To the intent that they might be visible Sermons of his promises applyed to our capacitie who be stil carnal wherupon Augustine saith that the Sacrament is a visible or a sensible word 2. That they might be signes whereby men yea such as bee most ignorant and rude might bee stirred vp to perswade themselues that God doth not mock men when hee promiseth his grace and eternall life vnto them and that by such signes they might bee led by the hand vnto the thing promised as it were present For if thou hadst beene spirituall saith Chrysostome God would haue propounded his spirituall gifts spiritually vnto thee But now seeing the soule is vnited to the bodie hee propoundeth his spirituall gifts vnto thee by those which are corporall 3. That he might vnderprop and confirme our faith in his promises none otherwise then ciuill contracts being subscribed by the Secretarie the Princes seale is wont to bee added that so there may be a strong euidence or authenticall instrument 4. That by signes of his owne institution hee might call vs back to worship him might hold vs therin and might put a difference betweene vs and other sects Whereby it comes to passe that the first man yea being pure and free from sinne hereupon earth had neede of Sacraments because hee was made earthly and naturall a 1. Cor. 15.45 But after that we shall bee in heauen heauenly and spirituall and haue once obtained the promises wee shall then haue no more neede of them In what predicament is a Sacrament To wit of Relation so farre forth as it is considered as a signe or a thing signifying in respect of the end or the scope whereunto it is ordained for a signe hath relation to the thing signified Therefore a Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the predicament of Relatiues that is of those things which haue relation to others For Relatiues are such whose essence is nothing else but this by some meanes to haue relation or reference to another thing And it is also in the predicament of Action so farre as being a visible action it is commanded to be done with a certaine ceremonie For the water simply taken by it selfe is not the baptitisme but the sprinkling of the water in a conuenient manner together with the institution of Christ Neither are the bread and wine simply by themselues vnderstood the Supper of the Lord but the bread together with the breaking distributing taking and eating of bread and drinking of wine as it is ordained by Christ for the remembrance of him What is the genus of a Sacrament A signe because it signifieth something For euery Sacrament is a signe but not euery signe is a Sacrament but a signe in lawfull vse for that golden rule is infallible nothing hath the nature of a Sacrament out of the vse instituted of God Now a signe as Augustine defineth it â—ib 2 docâ— Christ is a thing that besides that forme which it offereth vnto the senses maketh some other thing thereby to come into the minde So Gen. 17.11 Circumcision is called the signe of the couenant And of signes some bee naturall which signifie of their owne nature as the dawning of the day is a signe of the sunne approaching some be at the will of the Institutor as the signes of families And these are such as either haue some Analogie and likenesse with the thing they do signifie of which sort be the sacraments Whereupon Augustine saith If the sacraments should not haue a certaine likenesse with those things wherof they bee sacraments they should not bee sacraments or else such as haue no similitude with the thing signified but doe altogether depend of the institution In which sense words are signes of things and the ringing of the bell a signe there shall be a Sermon How many sorts of signes be propounded to be considered in the scriptures Three sorts some of Doctrine or of the word as the extraordinarie and vniuersall worke of God or miracles which are seene with the eyes where at the mindes of men doe wonder which giue testimonie of the infallible trueth of the word vnto the glorie of God As in the old Testament Abrahams smoking furnace and burning firebrand a Gen 15.17 the bush burning and not consumed b Exod. 3.2 Epist 23.40 Bonif Moses his rod c Exod. 4.2 3 the pillar of a cloud in the day and that pillar of fire by night d Cap. 13.20 the drying vp of the red sea e Ca. 14.14 water flowing out of the rocke f Cap. 17 6 the standing still of the Sunne g Iosu 10.13 the signe of the Prophet Ionah In the new the healing of the sick raising vp of the dead casting out of Diuels h Mark 16 17 18 c. Some of Anger and those either threatning with some fell iudgements to hang ouer mens heads for their sinnes as namely wonders in heauen comets tempests earthquakes the signe of the sonne of man i Mat 24 30 or else punishing both temporal as thunders lightnings famine pestilence wars euill beasts as also spirituall to wit heresies corrupting of Doctrine idolatry schismes which the Lord sendeth that men being admonished and corrected by these might repent and there be signes which God shall send before the day of Christs comming k Mat 24 4 5 Others be the signes of grace which are added to the promises of God and doe testifie of the grace of God toward vs. Wherfore they are not signes simply which serue to shadow out signify only the things with God promiseth but seales pledges because they seale vp vnto the beleeuers the things promised l Gen. 9.22 37.9.10 Of how many essentiall parts doth a Sacrament consist Of
temporall and brittle life for this would bring in a Capernaiticall eating of his flesh But it is spirituall not in respect of essence but in the manner of receiuing and by the spirituall strength and efficacie of our norishing by it because the spirit or minde of man doth receiue it by faith alone and really and truely for there is also in spirituall actions their realitie is nourished by the vertue of the holy Ghost and is fed vnto spirituall and eternall life And truely the benefit of spirituall life doth redounde also to the bodie it selfe forasmuch as from thence it is regenerated it is sanctified and at length shall be partaker of the blessed Resurrection but neuerthelesse that meat is not to be called corporal but spiritual because it giueth onely spiritual nourishment Therefore although there is an eating of the bodie in which respect that is to say in respect of the terme or obiect it might be called corporall notwithstanding in respect of the manner it is not a corporal eating Therefore seeing that the flesh of Christ is only spirituall meate and in like manner the bloud of Christ spirituall drinke it followeh that the flesh of Christ is eaten onely spiritually and also that his bloud is drunke spiritually that is with the mouth of the spirit or soule namely by faith which the holy Ghost himselfe doth ingender in our minds Ioh. 6.51 Because the commaunding words of the Supper Take and eate doe speake of a corporall action and of one eating with the mouth And concerning that which ought to be taken and eaten Christ saith a little after This is my bodie whether therefore is the true bodie of Christ taken by a corporall action and eating The Maior is denyed because seing that the holy Supper as hath beene said doth consist of two things earthly and heauenly or of the signe and of the thing signified there are two sorts of eating and therefore a twofold eating is commaunded one of the signe another of the thing signified that corporall and sensible but this spirituall and intelligible The word of eating is attributed to that properly but to this figuratiuely as Psal 14.4 The workers of iniquitie eate vp my people as they eate bread And Ioh 6.53 Otherwise it should followe that the bodie of Christ is to bee eaten by a corporall action which is a horrible thing and the conceipt of the Capernaits For Christ goeth not into the belly but into the heart Ephe. 3.17 therefore is not eaten with the mouth a Mark 7.18 19 And whereas to auoide this absurdity some doe faine a corporall eating which may bee done after a heauenly and supernatural manner it is a deuised forgerie vnutterable and no way is intelligible and moreouer implying a contradiction What is it to eate the bodie and to drinke the bloud of Christ It is not onely to beleeue the promise of God which doth witnesse as Christ himselfe expoundeth it Ioh. 6. vers 35. I am the bread of life hee that commeth to mee shall not hunger and hee that beleeueth in mee shall neuer thirst Where the Lord doth declare that to beleeue is to drinke and to come to Christ by faith is to Eate that the flesh of Christ is crucified for vs and his bloud shed for vs for remission of sinnes but to be spiritually refreshed and to receiue spirituall life and strength by a true communication of the bodie of Christ as it were by nourishment as Christ saith He shall not hunger nor euer thirst and moreouer to lay hold vpon Christ by faith not appearing a farre of but so vniting and insinuating himselfe vnto vs that he may be our head we his members Tractat 26. 27 vpon Iohn Whereupon Augustine in the second Sermon De verbis Apostoli saith That same manducare to eate what is it but to be refreshed that same bibere to drinke what is it but viuere to liue This is saith hee to eate that meate and to drinke that drinke to abide in Christ to haue Christ abiding in him as Christ himselfe declareth Ioh 6.56 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him And by this hee which dwelleth not in Christ and in whom Christ doth not dwell without doubt hee neither eateth his flesh spiritually nor drinketh his bloud although carnally and visibly hee presseth the Sacrament of the bodie and bloud of Christ with his teeth Therefore the eating of the flesh of Christ and the drinking of his bloud is not onely faith but a certaine consequent and effect of faith namely the inward coniunction of vs with Christ the effect whereof is ioye in God and moreouer life eternall a Iohn 6.51 54.56 1. Cor. 5.8 Seing that Christ is giuen daily in the word to be eaten by faith and is there eaten of the faithfull Iohn 6.35 why is there neede of the supper That by this Sacrament as by an action more euident vnto vs or by a word visible that is shewing that selfe same thing to the eyes which the word doth signifie to the eares of the hearers our faith being more exercised and more confirmed we may eat him more and more and may apply him vnto vs more nearely more effectually and moreouer by Christ so eaten we may haue more spirituall sense motion and life vntill in that last day needding the vse neither of the word nor of the Sacraments we all in Christ and with Christ being present with vs in verie deede in heauen doe enioy that euerlasting spirituall life Now therefore at the length distinguish exactly the waies of eating of the bodie of Christ As it is a Sacrament it is not taken generally for the whole action of the Lords Supper and for the taking it selfe both of the signe and also of the thing signified but for the signe it selfe Question vppon Leuiticus 57. as Augustine saith Secundum quendam modum Sacramentum corporis Christi corpus Christi est that is after a certaine manner the Sacrament of the bodie of Christ is the bodie of Christ and hee saith the same thing oftentimes Sacramentum Ecclesiae duobus constare Sacramento re sacramenti that is That the sacrament of the Church doth consist of two things of the sacrament the thing of the Sacrament In this sense one eating is outward Sacramentall Symbolicall or Sacramentall onely namely of them which in the Lords Supper doe eate that holy signe of the body of Christ with the mouth of the bodie but which without faith is of no moment to saluation Another is Mentall or spirituall only namely of the thing signified which is done by faith alone by hearing reading and meditating of the word of God concerning which Ioh. 6.53.54 55.63 and it belongeth to all times but yet onely to the faithfull and in the olde time also it was common to the Fathers a Cor. 10.3 verily verily I say vnto you Except yee eate the flesh
shall be said that they are brought forth out of the accidences that although the bread be broken it shal be concluded that the accidences are broken with many of the like kinde all which are against the nature both of Christs sacrament and Christs bodie Is not the bread of the Supper at leastwise by a miracle turned into the bodie of Christ No. 1 Because such a miracle doth not affect the outward senses for miracles doe plainely shew a change if there be any made and doe runne into the eyes and the rest of the senses and doe strike men with admiration as the rod did being turned into a Serpent and the water when it was made wine 2 Because miracles are ceased 3 Because miracles although they are done besides and aboue yet not so against nature as that they doe ouerturne it 4 Because this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is contradictorily that a miracle which is an extraordinarie worke of God should bee done in an ordinarie Sacrament of the Church For miracles are extraordinarie works of God and of a certaine time and belong to certaine persons if you looke to the workers of miracles But the Sacraments doe belong to all times and to the vniuersall Church and are part of the ministerie of the Gospell wherin Christ dealeth after an ordinarie manner or by certaine and perpetuall ordination not making a miraculous change in the nature or in the qualities of the Elements 5 Miracles take not together away the substance or qualities naturall and also leaue them that is they doe not implie a contradiction as when the rod of Moses was turned into a Serpent it was not together a rod and a serpent But the miracle of Transubstantiaâ—ion taketh away the substance of bread and withall keepeth the properties of bread And it repugneth this immoueable and euerlasting principle of any thing whatsoeuer eyther the affâ—â—matâ—on or negation thereof is true that is to say euerie thing is or is not 6 For the faith or credit of miracles as that in the hands of Gregorie in his booke of the super at his praiers this Sacrament was turned into a fleshie fingâ—r sometime there appeared a little boy and that the Sacrament being bored through with Laurell stickes sent out bloud aâ—d that it was turned into coales and ashes in the time of Cyprian as he wâ—â—teth we doe thus imbrace them that they may be said to be done eyther to driue away vngracious and vnworthy men from so great a Sacrament or to declare and commend the dignitie thereof but not to confirme the superstition and error concerning Transubstantiation For we know that we must not beleeue false Prophets making meÌ„ by miracles to beleeue theÌ„ a Math. 24 2 Thess 2.9 that Antichrist shal come being famous for signes lying wonders Is not that true which Christ spake and can it not be performed by him No doubt it is and is also performed the question is not concerning the truth but concerning the sense of the words namely whether it be plainely affirmed by the words of Christ that the bodie and bloud of Christ together with the bread and wine are essentially actually really present vpon earth and really corporally in the mouth of the bodie although inuisiblie receiued as well of the godly as of the vngodly which thing we denie 1 Because the words of Christ do not beare it and they which hold Consubstantiation keepe not the words of Christ as they are most properly spoken but they follow a certaine sense For Christ neither said In or vnder this bread is my bodie but this that is this bread is my bodie which things doe as much differ betweene themselues as to be and to containe something And the visible bread it selfe not any thing hidden in the bread is called the bodie of the Lord. And the Schoole men themselues doe confesse that the letter of the words is not kept if for this is my bodie thou sayest heere or vnder bread is my bodie 2 Because a reall inexistence of the bodie of Christ In with or vnder the bread maketh nothing to the spirituall taking therof which notwithstanding is the finall cause of this Sacrament Seeing that faith being taught by the word of of God and more confirmed by those holy signes doth truly receiue the bodie of Christ being in heauen by the holy Ghosts working as the sayings do teach which bid vs seeke behold Christ in the heauens a Col 3.1 Moreouer a reall and bodily presence doth bring no profit which may not be had from the spirituall presence For Iohn 6.51.54.56 The Lord promised to them which eate him life eternall and also that he will dwell in them they in him what is required more then these things 3 Because the bodie of Christ is spirituall meat and therefore of the minde not of the bodie to be eaten with faith not with the mouth Neyther is it more difficult to faith to receiue the bodie being in heauen then in the bread or in the mouth and that which is more faith of her owne nature and force looketh vpward and is not excluded by any distances of times or places 4 Because how much is giuen to the Eucharist by an Hyperbole or exaltation so much is taken away from all other sacraments by a Tapeinosis or extenuation 5 Because the opinion of the inexistence of the bodie of Christ doth confirme the worshipping of bread and the carnall opinion concerning that iornall prouision necessary to saluation for them which are about to die 6 The nature of a bodie is ouerturned whiles that it is decreed that it is substantially in many places or euery where which thing agreeth to no creature For most truly Athananasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That which is consubstantiall with God is euerie where And Chrysostome 2 Col. Hom. 5. Hee is God whose center is euerie where and circumference no where In like manner there is determined against nature that there is a thing not to be felt insensible inuisible vncircuÌ„scribed without qualitie quantitie forme and figure and yet corporally present that is a bodie without a bodie against the Essentiall properties of a true bodie whereby Christ prooued the true and essentiall presence of his bodie Luke 24.38.39 Iohn 20.27 saying Behold my hands and my feete For it is I my selfe handle mee and see For a spirit hath not flesh and bones as yee see me haue For hee is said not to bee seene of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24.31 because he was taken from their sight But He denieth the nature it selfe which denieth the properties thereof or as Theodoret saith the taking away of the properties is the denying of both natures And that eistinction of corporal presence into visible and inuisible is a fained distinction For this abolisheth the manner of a bodie neither doth one nature receiue any thing contrarie and diuerse in it selfe