it or of the like vnto it but that the thing it selfe which they their selues woulde applie the wordes of Christe vnto were most different and cleane contrarie from the Seniors which vnder the name thereof they woulde erect nor their selues could pretend whatsoeuer they entend to haue the like erected which if they should they could not without the great alteration manifest danger of all Christian Princes estates and gouernments and of all their Lawes Policies and Common-weales what shall we then thiâ—â—e not so much of the great ouershooting of our Brethren as of the full stay â—nd resolution of our selues from all these deuices and casting thus about to séeke some ground and warrant for these Seniors And first for Christes wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tel the Church Héere he plainlie speaketh of the Church but of no Synedrion or Sanedrin nor anie of the auncient Fathers that I can finde dâ—â— so expound his wordes or gather any such meaning of them Chrysostome saith Tel the Church that is to say the Bishops and Presidents but of Sanedrim or Consistorie he maketh no mention Neither said he saith Chrysostome vnto the Bishop binde this man with bondes but if thou shalt binde him Hierome vpon these wordes But if he wil not heare the Church saith Hee giueth power vnto the Apostles that they which are condemned of such might knowe that the sentence of man is confirmed by the sentence of God Hilarie indéede maketh an allusion of this word the Church vnto the comming of Christe but not to anie Sanedrin or Senate but rather contrarie in ascribing the keyes to the Apostles Theophilact expoundeth it as dooth Chrysostome and as for the Churches excommunication he thinketh Christe speaketh not of it but onely saith If thou saith he being offended holdest him which hath done thee iniurie as a Publicane and Heathen hee shall bee so holden also in heauen but if thou losest him that is if thou forgiuest him it shall be also forgiuen him in heauen For not onely those thinges that the Priestes doo lose are losed but whatsoeuer we also being iniured shall either binde or lose the same shall be also bound or losed So that he applieth this either to the Priests action or to the priuate partie iniured The olde Glosse expoundeth it thus Tell the Church that is the whole Church that he may sustein the greater shame As for the late Writers Vatablus expoundeth these wordes Tell the Church that is the assemblie or publike Congregation or the multitude And so saith Aretius The third degree hath a prouocation to the whole Church that is vnto the assemblie of the faithfull whereof ye are members But the Church is the assemblie of the faithfull wherin the word of Christ and the Sacraments are rightlie administred This forme afterward the Apostles followed 1. Cor. 5.2 Cor. 2. But neither of those Epistles neither that matter was written to any chosen Consistorie but to the whole multitude Munsterus saith Dic Ecclesiae Let his frowardnesse be shewed to the Church And if he shal not heare the Church being warned of manie let him be holden of them as an Ethnicke and a a Publicane And whatsoeuer they shall so binde shall be holden bound in heauen that is whome they hauing so warned shall haue cast out of their companie they also shall bee holden cast out before the Father and againe whom they shall lose and receiue being penitent into their Companie that shal be ratified with the Father Of this power of binding and losing that is of thrusting out of the Church and receauing into the same we haue said somwhat before ca. 16. Where also he sayd But for that which followeth of the keies it hath this sense By the kingdome of heauen is vnderstood the Church of Christ and this is opened by the key of Gods word But the kingdom of heauen is opened to the beleeuers that is forgiuenes of sinnes and eternall life is promised by the word of God And this is to forgiue sinnes as contrariwise to them that beleeue not the key of heauen is shut by the word that is remission of sinnes is denounced So that all this excomm is referred to the denouncing of the Minister of the word and this execution of thrusting out to the Church And so saith Bucer But and if he shall contemne this let the frowardnesse of this man sinning and not willing to repent be shewed to the Church that hee may the third time be admonished of the whole companie among whom he is conuersant But Caluine expoundeth these words Tell the Church farre otherwise Quaeritur quid per nomen Ecclesia intelligat c. It is demanded saith he what he meaneth by the name of the Church For Paule commandeth it not of any chosen nuÌ„ber but of the whole assembly of the faithfull to excommunicate the incestuous Corinthian 1. Cor. 5. b. 6. And therefore it may probably seeme that the iudgement heere is referred to the whole people But because as yet there was no Church which had giuen her name to Christ nor any such manner appointed but the L. himselfe speaketh according to the vsuall and receaued custome there is no doubt but that he alludeth to the order of the olde Church Euen as also in other places he applieth his speach vnto the knowen custome When as he commaundeth the gift which we will offer to be left at the altare vntill we shall be reconciled with our offended brother Mat. 5. d. 23. There is no doubt but that out of the present and legall forme of the worship of God he woulde teach vs that wee can not orderly pray nor offer any thing vnto God so long as wee are at discorde with our bretheren So now therfore he looked vpon the accustomed discipline of the Iewes because it shoulde haue bene absurde to haue proposed the iudgement to the Church which as yet was no Church Furthermore where the power of excommunication appertained to the Iewes that were Seniors which sustained the person of the whole Church aptly dooth Christ say that those which sinned shoulde then at the length be publikely brought footh vnto the Church if proudly they contemne the priuate admonitions or that they elude them skoffingly We knowe that from the time the Iewes returned from their exile in Babylon the censure or controllment of manners and of doctrine was committed vnto a chosen Councill which they called sinhedrim in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Counsel Session or Assemblie of Senators or Iudges This gouernment was lawfull and approoued of GOD and this was a bridle to retaine in dooing their duetie the frowarde and such as woulde not bee taught If anie shall except that in the Age of Christe all thinges were corrupted and peruerted insomuch that nothing ought lesse to haue bene accounted the iudgement of the Church than that tyrannie the aunswere is easie although the manner were
were with the whiche his Chilyde that was borne was slayne His conscience misgaue this guiltinesse of his crimes long agoe For this cause hee made sure reckoning that hee shoulde not onelye bee called oute of the Presbyterye but also excommunicated and the Brethren vrging it the Daye of his triall approched in the which before as his cause should be handled if that the persecution had not come before it Which hee taking holde of with a certaine kinde of vowe that hee might escape and saue his condemnation committed and intermixed all these thinges as hee which was to bee cast out of the Church and excluded preuented the iudgement of the preestes by his voluntary departing as though to haue preuented the sentence were to haue escaped the punishment By this inuectiue of Cyprian it is not onely moste apparant that this Elder Nouatus was a Minister of the word and sacraments but that also these consistories or colleges of Elders in such great cities as Rome Carthage that with the Bishops were assistants in the gouernmēt of the Ecclesiasticall Discipline were not of such Elders as medled not with the worde but were of such Presbyters Preestes or Elders as were also called sacerdotes Which in the Epistle before this that Beza next citeth is called of Cyprian the corpse of the Preestes Lib. 3. epist. 13. Where after againe he hath inueighed against this Nouatus whome there hee calleth Nouatian he saith for therefore moste deere Brother the corpse of the Preestes is aboundant coupled together with the glue of mutuall concord and bonde of vnity that if any of our college shall attempt to make an heresie and to rende and waste the flocke of Christe the other shoulde helpe and as profitable and mercifull pastors shoulde gather together into the folde the Lordes sheepe And thus by the occasion of this one Scismaticall Elder wee finde not onely a profitable warning for vs all to take héede of making schisme in the Church vnder pretence of greater purity and innouating newe orders of more seuere Discipline but also which is the point we now relie vpon that these Colleges of Elders whose counselles the Bishops vsed in the Gouernment of the churches discipline were colleges of pastorall Elders But to search it yet further with Beza let vs procéede vnto his next quotation Epist. 14. euen the next Epistle to that we last cited although wée haue partly séene the same already for the superiority of Bishops ouer pastorall Elders Wherein Cyprian writeth to the Elders and Deacons as before The occasion was because they admitted some to the supper of the Lord and to the peace of the Church who had fallen in the time of persecution and had not before their receiuing publikely confessed their offence and declared their vnfeyned repentaunce Whereupon sayth Cyprian I haue long helde my patience most deare Bre. as though our shamefaste silence should gaine quietnes But when the immoderate and cutted presumption of some endeuoreth by their rashnes to disturbe both the honour of the Martyrs and the shamefastnesse of the confessors and the tranquillitie of the whole people I must not holde my peace anie longer least too much silence growe to the daunger both of the people together and of our selues For what daunger of offending the Lord ought we not to feare when as some of the Elders neither mindefull of the Gospell nor of their place neither thinking of the iudgment of the Lorde to come nor of the Bishop that now is placed ouer them claime all to themselues with the contumely and contempt of their gouernor Which thing was neuer done at all vnder our auncestors Yea would to God they claimed not all thinges to them with the ouerthrowe of our Brethrens saluation I can winke at and beare the contumely of our Bishopricke as I haue alwayes winked at it and throughly borne it But there is now no place of winking at it when as our Bretherhood is beguiled by certaine of you who while without the reason of restoring them to saluation are desirous to be plausible they doe rather hinder such as are fallen For that it is a most hainous offence which persecution compelled to be committed euen they also doe knowe that haue committed it when as the Lorde and our iudge hath sayde He that shall confesse me before men I will acknowledge him also before my father which is in heauen But he that shall denie me I will also denie him And againe All sinnes shal be forgiuen to the sonnes of men yea blasphemie but he that shall blaspheme against the holy Ghost shall haue no forgiuenesse but is guiltie of aeternall sinne Againe the blessed Apostle sayde ye can not drinke the cup of the Lorde and the cup of Diuels ye can not communicate at the table of the Lord and at the table of Diuels Hee that concealeth these thinges from our Brethren beguileth the misers as though that they which truely repenting them might satisfie vnto God the father for mercie by their praiers workes shold be seduced that they might perish the more And those that might erect themselues might the more fall For when in lesser sinnes the sinners declare themselues penitent at a iust time and come to the confession of their sinnes according to the order of discipline and by the laying on of the Bishops and the Clergies handes they receaue the right of communicating they are now in the rawe time of the persecution yet continuing the peace of the Church it selfe being not yet restored admitted to the communicating and their name is offered vp and hauing not done their penitence their confession of their sinnes being not yet finished nor the hand either of the Bishop or of the Clergie being as yet layde vpon them the sacrament of thankesgiuing is giuen vnto them When as it is written He that shal eate the bread or drinke the cup of the Lord vnworthily shal be guiltie of the bodie and bloud of the Lorde But now are not they guiltie that knowe not the lawe of the Scripture but they are guiltie that are the Gouernours and doe not declare these thinges vnto their Bretheren that they beeing instructed of their Gouernours might doe all thinges with the feare of God and with the obseruation giuen and prescribed of him Moreouer they cause the blessed Martyrs to be enuied and set at strife the glorious seruauntes of God with the Prieste of God that when as they that are mindefull of our lawe shall haue directed their letters to me and shall haue requested that the desires of euerie one may be examined and the peace to bee giuen when as our mother her selfe shall haue first by the Lordes mercie receiued peace and that the diuine protection shall haue brought you againe vnto the Churche these men taking awaye the honour which the blessed Martyrs which the Confessors keepe vnto vs contemning the lawe and obseruation of the
receaued c. And afterward comming to the Ministers he saith the Ministers of excommunication were the Priestes and the churche approuing it Deut. 27. the Leuites shall pronounce and say vnto all the men of Israel with a high voyce accursed is the man that maketh a graâ—en and â— moultâ—n Image the abhomination of the Lorde the worke of the artificers and setteth it in a secrete place And all the people shall aunswere Amen In the seconde booke of Esdras chap. 13. Eliasis the preest separateth the straungers from Israell And likewise for the other Key of losing The key absoluing is a power ordeyned of God and committed to the Preestes and Prophetes of pronouncing to sinners beeing penitent the remission of sinnes for the Womans and Abrahams seede and the sonne of Dauid that is for the Messias c. The author and the Ministers are these Eyther God him-selfe immediatly hath denounced the forgiuenesse of sinnes as Genesis 3. When hee setteth foorthe the promise of the VVomans seede hee doth nothing else buâ— thaâ—â—ee mought absolue Adam and Eue from their sinne c. Or else by the Patriarkes So Genesis 30. God sayth â—o Abimelech of Abraham c. Or else by the Prophetes The seconde of Kings 12. Nathan said to Dauid the Lord hath translated thy sinne c. or else by the Preesâ—â— which offering sacrificeâ— expiatory for the people for their sinns afterward blessed them which what was it â—â—so 〈◊〉 a denunciation of the forgiuenes of their sinnes Leui. 4.5.6 9. Leuit. 19. And the Priest shall pray for him and for his sinne and it shall bee forgiuen him and his sinne remitted and Num. 6. Speake to Aaron to his sonnes thus shall ye blesse the children of Israel say vnto themâ— the Lord blesse thee and keepe thee the Lord shew his face vnto thee and haue mercie vpon thee This waâ— the state of Excommunication and absolution in the old Testament denounced by the â—outh of the Minister of the worde For to whom the Absoluing belonged the Excommunicating belonged also The steps whereof sayth Aretius are in the newe Testament Ioh. 9.12 16. For although that Discipline was administred then of wicked men notwithstanding it is for an argument of the antiquitie And in the olde time the Institution was honest and profitable This corruption Christe corrected when he drewe backe this Discipline to his Church Math. 16.18 Ioh. 20. The Apostles also vsed it laudably as it is 1. Cor. 5.1 Tim. 5. Whereby also it appeareth that 〈◊〉 the wicked Iewes vsed it in Christes time Christe reducing into his church the olde Instituâ—ion of God for Excommunicating and absoluing he committed this spirituall censure to such onely as were spirituall Ministers of the Worde Howsoeuer the other that were not Ministers did allowe and approoue the same And this sentence Math. 18. Being ouer ruled by the other before Math. 16. 〈◊〉 Iohn 20. comming after and put in practise by these examples 1. Cor. 5. And 1 Tim. 5. â—here S. Paul being a Minister of the Worde pronounceth the sentence and the Iudgement If the vse of the other Apostles bee to be leueled by these examples it is cleare that in the Apostles times though the Church 〈◊〉 thereunto the action was 〈◊〉 by such onely as were Ministers of the Worde of God What the practise was of Excommunication in the Primitiue church succéeding the Apostles partly appeareth by that we hâ—â—e cited out of Tertullian saying There are also exhortations chasticementes and the Diuine censure For iudgement is there giuen with great wâ—ight as among those which are certayne that God beholdeth them And it is the cheefe fore-iudgement of the iudgment to come if any shall so offend If any be banished from the communicating of prayer and of the meeting together and of all the holy partaking euery of the approoued Elders haue the Gouernment Here is Excommunication mentioned and the Gouernment to appertayne to euery of the approoued Elders But in adding withall the publique prayers and Exhortations that he â—nneâ—eth to the gouernmeÌ„t of these Elders it is apparant that he meant none other but such as were Ministers of the Worde Which we haue also shewed yet more playâ—â— in his booke De Coronae militis where after he hath spoken of Baptisme receiued Sub antistitis vnder the Bishops and Prelates speaking of the Lordes supper he sayth Nec de aliorum manu quam Praesidentium sumimus Neyther receiue we it at the handes of any other than of the gouernors So that he maketh these Seniors and Gouernours to bee all one with the prelates and Ministers of the Worde and sacraments Eusebius lib. 5. cap. 24. telleth howe Victor Bishop of Rome Excommunicated the Churches of the East For keeping their manner of celebrating Easter day Wherein although he greatly abused this power of binding yet if he had rightly with discretion vsed it within his boundes Irenaeus nor any other did reprooue him but only for his rash ouer-reaching himselfe in the same For sayth Eusebius Irenaeus also writing with the other Bishops of Fraunce ouer whome hee had the gouernment for he was Archbishop of Lions Anno Domini 169. doth in-deede confirme it that the Mystery of the Lordes resurrection shoulde bee celebrated on the sunday Notwithstanding hee reprooueth Victor that hee did not well to cut off from the Vnity of the body so many and so great Churches of God that kept the custome deliuered to them of the auncient time And to shew this better that when he vsed this power better he was not misliked for the vse thereof Eusebius sayth afterward in the last chap. of the fift booke But howe can they lay a slaunder vnto Victor concerning this sith they knewe that Victor expelled from the communion of the Church Theodorus the tanner which was the prince Father of this their impiety which durst first at Rome auouche that Christ was but onely a man For if Victor as they say did so beleeue how did he cast out of the Church Theodorus the inuentor of this blasphemy So that Eusebius approueth this doing of Victor for his Excommunication of this heretike I heere passe ouer all the Canons and decrees mentioned in the councelles in the names of the Apostles and of diuers auncient Bishops because their credite may be called in question though diuers of them mentioning the Excommunications made onelie by Bishops and sacerdotall preestes be no doubt of great antiquity Onely I note that which Eusebius recordeth of the Emperor Philip. Of this man saith he It is reported vnto vs that he was a Christian. And on Easter day to wit euen in the Vigilles when he woulde haue beene present amongest them and communicated in the mysteries hee was of the Bishop of the place not suffered before he had confessed his sinnes and stoode among the penitent persons Neither by any meanes coulde hee haue leaue to receiue the mysteries
accomplished those whom we call the Deacons giue a parte of the bread and of the cuppe alayed vnto euery one of them that are present ouer whome the thankes giuing was made and they suffer them also to carrie it to those that were absent And this foode is among vs called the Eucharist to the which none is admitted but he that beleeueth the doctrine to be true being washed with the washing for the remission of sinnes and liuing according as Christ hath taught For we receaue not these thinges as a common bread and a common cuppe but euen as by the worde of God being made fleshe Iesus Christ our Sauiour had flesh and bloud for our saluation so also by the woorde of prayer and the thanks giuing we haue learned the food being of him sanctified which being changed nourisheth our flesh and bloud to be the flesh bloud of the same Iesus Christ that was incarnate For the Apostles in their writinges that are called the Gospels haue deliuered foorth that Iesus thus commaunded them hauing taken bread and thanks being giuen he sayde doe this in the memorie of me This is my body Likewise hauing taken the cup and hauing giuen thanks he said This is my bloud and did communicate it only vnto them In these woordes wee plainely sée all the manner of the primitiue Church in the dayes of Iustine the Martyr about the hundred yeare after Christes ascention Concerning the administration of the Lordes supper without any sermon preached thereat But it followeth euen anon after of the administration also of the same with a Sermon or an Exhortation made at the participation thereof saying On the sunday are made assemblies of those that are of the Citie and of those that are of the Countrie where the writinges of the Apostles and Prophets are read before the reader then ceasing he that is placed our them maketh an exhortation prouoking them to the imitation of the thinges that are honest After this we all arise and offer vp prayers which being finished there is brought as I sayde bread wine and water Then he that is placed ouer thē so much as he is able offreth vp prayers thanksgiuings but the people singeth Amen Thereupon those things that are consecrated are distributed vnto euery one and sent vnto the absent by the Deacons The rich if it please them contribute euery one according to his will The collections are layde vp with him that is placed ouer them he succoureth the fatherlesse and widdowes and those that want by reason of sickenesse or other necessitie those also that are prisoners and trauelling strangers and in summe he is made the prouider of all the needie But these assemblies we make vpon the sunday c. Thus doe we sée at large the order of the primitiue Churche for the celebration of the Lordes supper both with-out and also with a Sermon or an Exhortation at the same If our Brethren reiect their orders because of some additions that they vsed or that the wordes of Iustine might sée me suspitious to sauour of the Popish errour of transubstantiation not onely the Magdeburgenses doe cleare the wordes of Iustine from that errour but Iustine cleareth him selfe both from that and from the errour of consubstantiation or carnall presence in the Sacrament For the former say the Magdeburgenses who not withstanding maintayne the latter The deuise of transubstantiation was also vnknowen vnto the Church of this age For although Iustine saye VVhich being changed nourisheth our flesh and bloud notwithstanding he onely looketh vnto and driueth it to that that hee may discerne or seuer this bread and this cuppe vnto the which commeth this worde of Christe from other vsuall meates and drinkes with which our bodies are nourished And as for consubstantiation this his sentence maketh lesse referring al the consecration to the spirituall and thankefull remēbrance of the death of Christ as he also doth disputing with Tripho the Iew saying this also ye know that the solemne oblation of the two goates in the time of the fast was not suffered to be done otherwhere thē at Ierusalem As neither the oblation of the meale or floure which was wont after the custome to be offered for thē that were clensed from the leprosie signifying figuratiuely the bread of the Eucharist which for the memory of his passion cleansing the soules of men from all sinne our L. Iesus Christ hath deliuered to thē that come after to the intent that in the meane time wee should giue thanks vnto God both for the world created for man with other thinges that are conteyned therein and also for the redemption wherewith he deliuered vs from sins the principalities and powers being vniuersally vanquished according to the diuine counsell Thus doth Iustine acquit himselfe sufficiently of those errors As for the water mingled with the wine and the sending these sacramentall signes vnto the absent whereof afterward came great corruption and superstitions we say as Aretius doth thereon Concerning the reason of the mingling wine and water it seemeth vnto me probable because that making the supper of the Lord in a common banquet they also dranke more largely not sipping as at this day it is the manner And therefore that the wine by it selfe being strong should the lesse hinder them water was put vnto it Which we see also at this day to be done in common banquetes that the noble wines are mingled The place 1. Cor. 11. makes mee thus to thinke where manifestly hee teacheth that the abuse of the Lordes house beganne euen then to take holde insomuch that manie were drunke in that loue feast Thus sayeth Aretius for the originall of the water mingled with the wine And as for the sending to the absent hee sayeth Fourthly a portion of the supper was also sent to them that were absent the which was doone without superstition a token of friendshippe and of vnion in doctrine and in their whole profession euen as wee haue rehearsed before out of Eusebius that it was done at Rome neither is here any mention made of any merite or of any passeport exhibited to those that were about to die To conclude sayth Aretius on this practise of the primitiue Churche next after the Apostles hereunto came mutuall exhortations to cōcord and constancie in faith and profession that this might be a certain stipulation and obligation that they should be constant in Christianitie whatsoeuer fortune at the length should happē vnto them These things in our action may almost all of them be declared First in the publike assembly which is a shewe of a publike banquet Then the like oblation is of vs obserued the wordes of the institution are recited and to God the father is pronounced prayse and glorie The mingling of wine and water we haue not for it is no part of the institution neyther haue our wines neede of mingling as the orientall wines haue neyther doe wee drinke
and enricheth the word wherby the word becoÌ„meth effectual to animate enrich the element without ascribing vertue to the bare word Is it not theÌ„ of sufficient vertue to baptize clense the infant wheÌ„ besides the element of water these words In the name of the father of the sonne of the holy Ghost that Christ hath coÌ„maÌ„ded those to vse which are his ministers appointed therunto besids the promise there declared of washing away our sinnes of newnes of life and that we shal be saued which promise where Gods spirite worketh by his worde is annexed to the element is not all this sufficient and effectuall to baptise an infant except a sermon also heereof be made at his baptisme Nay though he that were to be baptized were of ripe yeares to heare vnderstand and beleeue all these thinges yet sithe that he is not to be on a suddaine baptized before he be catechized in a sufficient vnderstanding and beleeuing both of all the mysteries of that sacrament and of all the necessary articles of our Christian faith shall wee say that euen then when such a one should come to be baptized hee must haue also a sermon made vnto him at the celebrating of this sacrament or else the element of water is but a worldly a dead a beggerly element and the word neuer so plainely pronounced is but a magicall murmuring And what if there be yet besides al this a godly and learned forme also most plainely expressing all the pointes conteyned in that mysterie and that all the couenant betwixt God and vs be so fully expressed that the best preacher in the worlde cannot in effect say more and all this so clereset out that all of vnderstanding may vnderstande it shall it yet be saide that the element is héere dead and beggerly and separated from his life and spirituall riches And all this haue we besides godly learned homilies and many other sermons set out for that purpose yet all this will not serue our Breth without a sermon preached at that instant And for the supper of the L. haue not wee likewise most pithie godly exhortations before we approch vnto it with prayers and thankesgiuing and publike confessions the whole institution also layd foorth before vs when we come thereto And the wordes of Christ not vsed with a magicall murmuring nor any such vertue ascribed to the wordes but all to Christ the instituter and to the vertue of his death and passion whom and whose passion we recorde and take the elements with the word in remeÌ„brance of him of his body giuen for vs of his bloud shed for vs shew foorth his death by this action feeding by faith in our harts on his flesh and bloud as effectually truly in spirituall manner as our bodies féede on those bodily elements and that hereunto these elements are coÌ„secrated as holy liuely signes pledges to confirme our faith relyin at 〈◊〉 the promise of the same our Sauiour that by eating his fleshe drinâ—â—ng his bloud we shal haue life euerlasting And all this is clearely set out eueÌ„ as it is conteyned in the scripture gathered together in so excellent disposed a forme as all the world cannot amende nor is inferiour to any of our Brethrens formes Yea all thinges considered our forme is farre more conuenient for vs than is any of theirs to enflame confirm our faithes in our Sauiour Christ in the merites of his passion to make vs repentant of our sins to comfort vs in the forgiuenes of them to knit vs in loue and charitie all to God in a communion with Christ our head in the communion of saintes one to another to prouoke vs to leade a new life to offer vp to God a spirituall sacrifice of our soules and bodies besides that of our lips by praysing glorifying God for all these benefits sealed vp thus vnto vs in these mysteries of our Sauiour Christ and withall vnfolded vnto vs by this so cleare setting out of all these thinges that euery coÌ„municant may vnderstande them and be moued by them And can now our Breth say if they wil say the truth that here wants the promise and worde of God and that it is separated and not set forth that heere is but a dead beggerly element that here is but a part and that but the outwarde part of the sacrament and so no sacrament as the bodie of a man without the soule which animateth and giueth life to the body is not a man but a dead corps And dare our Brethren beyonde all this be thus bolde to demand what can it be better than sacrilege For if it be no better than sacrilege then is it no sacrament at all We dare not burden the Papists so farre for their baptizing notwithstanding all their incantations superstitious toyes and materiall additions to the element of water besides their daungerous errours about baptisme that the baptisme which their Popish and Idolatrous sacrificers ministred no what heretike soeuer he were so long as he and they obserue the forme and matter of baptisme by our Sauiour Christ prescribed we dare not say they are not baptized at all and take vpon vs to baptize them againe nor I thinke our Brethr. dare attempt it or auouch it And can they auow these spéeches then of our baptizing now that kéepeth the méere and simple institution of Christ without any of those corruptions Howe farre more modestly writeth Caluine in his 265. Epistle Rogant quidam c. There are certaine that inquire if it were lawefull for the Apostles at the houre of prayer to ascende into the temple and moreouer for Paule to performe the solemne rite of sanctificatioÌ„ why may not we also intermingle prayers with the Papistes We must first holde this that the prayers which were in vse among the Iewes were pure formed to the lawes prescription Neither yet if the Papistes did conceaue a pure forme of praying would I make any religion to enter with theÌ„ into the â—eÌ„ple But nder became not them to ioyne theÌ„selues vnto their assembly that had â—deâ—â—fied Christ I answere a godly holy action is not corrupted by the vice of the men As I am wont to say that If all the Angels were present at the Masse they are not able with their holynes to clense the filthinesse therof Nor yet again are al the deuils able with their presence to bring to passe that the holy supper when it is celebrated according to the institution of Christ should not reteyne the puritie thereof Since therfore we haue the very institution of Christ both in his supper and in our baptisme so clearly set forth as we haue séene shall the ministers insufficiency to preach the things the he after so good a forme prescribed both to him vs declareth be such a pollution that these holy sacramentes should be defiled
after Peter Iohn assoone as they were let go came to their fellows shewed al that the high priests elders had saide vnto them when they heard it they lift vp their voices to God with one accord said O Lord c. And though their praiers be not also described Act. 12. 5. When Peter was kept in prison yet in that he saith But earnest prayer was made of the Church to God for him wee may easily coniecture that it was not made onely with their assent but with all their voices in their so earnest praier for him And although the visions in the Reuelation that Saint Iohn sawe and heard bee referred to further mysteries yet the analogy that is proportionable betweene the signes of thinges and the thinges them-selues manifestly prooueth that the multitude of voices ioyned together in publique prayers was not then either of God or man accounted a disorder or confusion in the Churche Apocal. 4. verse 8. c. And he foure Beastes had echâ— one of them sixe wings about him and they were ful of eyes within and they ceased not day nor night saying Holy Holy Holy Lorde God almighty which was and which is and which is to come And when those beastes gaue glory and honour and thankes to him that sate on the throne and worshipped him that liueth for euer euer the 24. elders fel downe bâ—fore him that satte on the throne worshipped him that liueth for euermore cast their crowns before the throne saying thou art worthy O lorde to receiue glory and honour and power for thou haste created all thinges and for thy willes sake they are and haue beene created And in the next Chapter verse 8. The foure and twenty Elders fel downe before the lambe hauing euery one Harpes and golden Viols full of Odors which are the prayers of Saintes and sung a newe song saying Thou art worthy c. And also verse 11. Then I behelde and I hearde the voyce of many Angelles round about the Throne and about the Beastes and the elders and there were thousande thousandes saying with alowde voyce VVorthie is the lambe that was killed to receiue power and riches and wisedome strength and honour and glory and prayse and all the creatures which are in Heauen and vnder the earth and in the Sea and all that are in them heard I saying praise â—nd honour and glory and power bee vnto him that sitteth vpon the Throne aâ—d vnto the lambe for euermore And the foure Beastes sayde Amen c. The Reuelation hath many moe of these visions All which though they haue a misticall vnderstanding yet if those mysteries had beene figured by thinges disordered and confused it had both beene a discredite to the entendement of them neither coulde Saint Iohn haue well perceiued and vnderstood them But that this was the practise of the primitiue and auncient Church succéeding it may appeare by Iustine in the foresaide Apologie But howe we haue dedicated our selues to God saith hee beeing renewed by Christe wee will nowe declare least wee might seeme to dissemble any thing malitiously So many as being perswaded do beleeue these things to be true that we do teach and do promise to liue after the same manner before all things they learne with prayers and fastinges to aske of God forgiuenesse of their fore-passed sinnes we ioining together with them the prayers and the fastings So that all these that were conuerted from idolatry and were to be baptized with the Ministers that did baptise them ioined as their fastings so their prayers altogether and then within a little after followeth that which wee haue alreadye cited of their publike prayers when they are brought to the assembly of the faithfull to ioine also with them in the Communion After which publique prayers when they had saluted one another with a mutual kisse and that the chiefest of the brethren was with his prayers and thankes-giuing consecrating to God the mysteries of the Lordes supper after the prayers sayth he and the Eucharist or thankesgiuing all the company singetâ— Amen Here is againe the cheefe Elders prayers thanksgiuing by him selfe and all the companies Amen But as he declareth afterward before these prayers and thanks-giuings that this cheefe person maketh alone which is the consecration of the breade and Wine to the which the people singeth â—men When the Exhortation to prepare them-selues to come worthily to this Table was finished After this saith he we arise all of vs together and offer our prayers which done the breade wine c. as is aforesaide is brought forth So that here are some prayers made of all the people together with the Minister and some prayers only made by the mouth of the Minister in the name of the whole Church as ourâ— brethren say and the whole Church ioyning in heart with the People in the same prayers and praying with him in silence in the ende they gaue their consent thereto by aunswering Amen Cyprian Ser. 6. De Orat. Dominica sayth We say not My father which art in heauen neither Giue to me this day my bread neither doth euery one desire that sins shold be only forgiueÌ„ to him or desireth for him self alone that he shold not be led into tentation shold be deliuered from euil It is a publike coÌ„mon prayer vnto vs. And when we pray we pray not for one but for all people because we being the whole people are one thing The God of all peace and master of concorde that taught vnitie woulde thus haue one to pray for all Euen as hee him selfe did beare all in one This Lawe did the three Children keepe beeing enclosed in the furnace of fire Agreeing in prayer and concording in consent of spirite Which thing the fayth of the diuine scripture declareth and when it teacheth howe suche praied it giueth an example which wee in prayers ought to followe that wee might bee such as they were Then sayth the scripture they there did sing an hymne as it were with one mouth and did blesse the Lorde They spake as it were with one mouth and Christ had not yet taught them to praye and therefore to them that prayed their speech was able to obtaine and effectuall because the quiet and simple and spirituall praier was acceptable to the Lord. Thus sayth Cyprian of the prayers wherin all the people ioyned their voyces publikely together and that the Apostle followed this manner he citeth Acts 1. as is aforesayd So that this praier with one mouth in the name of all was not so that one only spake it the other only gaue the Amen and consent thereto but they all spake it with such a concorde as though it had beene spoken with one mouth which was spoken with the mouth of euerie one of them Euen as euerie one saith the Lords praier in the name of al and not onâ— alone saith it for them all And yet
inquirie must bee made by witnesses Signifieng that the complainers must not easilie bee beleeued Moreouer that the fame and name of those that are good must bee fauoured that they bee not openlie defaced with euerie small rumour First heere I take Priest or Elder by office and age that is the Ministers must not bee condemned except diligent inquisition be had Neiâ—her onely the Ministers but all persons of graue yeeres For vnto whome God hath giuen a good name and grauitie of age it behoueth to worshippe them in the place of parents Therefore diligent heede is to be had that the defamers bee not rashlye beleeued against such persons Moreouer because such Priests or Elders were Iudges and Senatours Ecclesiasticall that corrected other for their sinne according to the reason of their fault it is credible that they incurred the offence of many insomuch that they shoulde not want backbiters It was therefore a matter worthy of admonition that nothing shoulde rashly bee credited against them Neither followeth it therevpon that witnesses shoulde bee had onely in these and in other they must proceede without witnesses yea rather because in these grauitie is required he teacheth that the same must be had in euery Ecclesiasticall iudgement In the meane time there are many light and childish matters in which neither the integritie of the fame nor name is touched wherein there is no neede of like rigour Let vs therefore establish this for a common rule that in all Ecclesiastical iudgement the president or gouernour must haue care that in a godly and holy sorte inquisition may be made of mens sinnes Thus doth likewise Aretius drawe this precept of Paule to Timothie to a generall rule that in the consistorie in criminall causes euen agaynst a Minister whome he calleth also a Praesident ouer the people the hearing that the Bishop is a higher Praesident aboue him and hath the admittance and his iudging of the matter And what differeth Beza herein from these Against an Elder sayth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greekes referre this to men of more auncient yeeres which to mee seemeth verie absurde For although somewhat ought to be giuen to the hoare head yet I see no cause why in this point the condition ought not to be alike But in a Priest there is a farre other reason because it is certaine that Sathan layeth his snare chieflie against this sort of men And for that cause none are so much thrall to slaunders and backbitings In hearing therefore the accusations of them there is most neede of great heedfulnesse But thou wilt saie what is that Heere mee thinkes some haue stumbled while they thinke that nothing is heere praescribed of Paule which in all iudgements is to bee obserued And therefore they sweate much in vntying this knotte and doo manifestlie wreast the wordes of the Apostle insomuch verily that some which thing Erasmus out of a certayne Epistle written by Saint Ierome to Marcella rehearseth doo cleane blotte out all that member following and then expounde it receiue not that is receiue not easilie Howbeit I doo not suppose anie difficultie to bee heere for it is one thing to admit the accusation and anotherthing to absolue or condemne the accused But this is the office of a iudge to heare anie that will accuse whom afterward if they shall not throughly proue him guiltie he may chastise according to their deserts But for all this when as a Priest is accused the Apostle would haue a certaine peculiar thing to be obserued that no man shoulde bee admitted no not so much as to accuse him except before hand afore two or three witnesses he shall cause his accusation that is to come to bee beleeued So that the Priest be not straight waie condemned or the cause heard in his absence But that after it shal appare that it wil not be a friuolous accusatioÌ„ That then at the length the guiltie partie shall be called and that it shall bee lawfullie determined on the whole matter But I finde the cause of this Apostolicall constitution to be two folde to wit because as I said right now none are alike thrall vnto slaunder as are godly Doctors And then because in a manner no priuate iudgement can bee ordained against a Priest sith that it must needes bee ioyned with the publike offence of the whole Church Insomuch that although hee bee absolued notwithstanding some imfamie therevpon shall redound to the whole Church and that there should bee neede of great caution not onelie in iudging him but also in admitting his accuser Moreouer we must note out of this place that Timothie in the Ephesine Presbiterie was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Antistes the Bishop as Iustine calleth him not that he should doe all things as he listed but that for his godlinesse and wisedome hee shoulde moderate all things that all things in the assemblie should bee well done and in order Thus doth euen Beza also not onelie acknowledge Tymothie to haue bene the Bishop of the Church of Ephesus but also that both he had and euerie Bishop by this rule ought to haue this authoritie of moderation whether anie accusation and how farre forth shoulde be admitted against a Pastoral Elder and in hearing and determining the cause to be his iudge Which authoritie in so great a Consistorie as then and there was beeing singled and separated out from other vnto him how had other anie parte with him of the same And as it was thus in triall of matters pleaded before him so if anie Pastors were found to haue openly offended Timothie againe in the next verse and in Timothie euerie Bishop hath authoritie giuen him ouer anie such pastors openly to reproue them And the reason is aâ—ded by the Apostle That the other also speaking especiallie of the otheâ— Pastors may haue feare From hence saith Aretius is this noble argument drawen Feare in the church is to be confirmed therfore Ecclesiastical iudgemeÌ„ts are grauely to be administred so that sith the Bishops authoritie should be such as shoulde strike feare in the other pastors it is apparant they had not the same nor equall authoritie with him And so Hyperius referreth all this in generall to the authoritie of Bishops though the matter be brought before the Church and that the Bishops should seeme to fauour their sinnes if he dealt not thus And hée concludes in these wordes But of what matter the Priests or Elders may be accused and reproued before the Bishop it were long to dispute And the next verse declares yet further his separate authoritie I charge thee before God and the Lord Iesus Christ and the elect Angels that thou obserue these things without preferring one before another and do nothing partially This contestation saith Hemingius wherwith as it were with an oathe Paul bindeth Timothie declareth howe harde the office of a Bishop is And it containeth a verie serious admonition least that in
seconde instance which is as they say For explication of the clause in the article of predestination where it is sayde that the elect may fall from grace and such like matters Whether it bee negligence or willfull peruerting that I knowe not but I conster it rather to the gentler faulte notwithstanding for those that professe themselues to be faythfull Ministers and to sette foorth a learned discourse and thus grosselye to burthen the articles yea one of the chiefest articles in doctrine agreed vppon by all the learned Clergye of the Realme and aprooued by all the authoritye and states of the realme with grosse and palpable errour and to charge the Article with an euident vntruth if this discourse maye vaunt of learning yet I woulde with that the learned discoursers were a little more faythfull Ministers leaste this parte thereof might of any be termed not a learned but a lewde and vndiscreete discoursing Where it is sayde in the article of predestination which is the seuenteenth article that the elect may fall from grace or any such lyke matter in that article the wordes of the article are these Predestination to lyfe is the euerlasting purpose of GOD whereby before the foundations of the worlde were layde hee hath constantlye decreede by his Counsaile secrete to vs to deliuer from cursse and damnation those whome hee hath chosen in Christe of mankinde and to bring them by Christ to euerlasting saluation as vessels made to honour Wherefore they which bee endewed with so excellent a benefite of God be called according to Gods purpose by his spirite woorking in due season they through grace obeye the calling they bee iustified freely they bee made sonnes of GOD by adoption they bee made like the Image of his onelye begotten sonne Iesus Christe the walke religiouslye in good woorkes and at length by Gods mercie they atteyne to euerlasting felicitye As the Godlye consideration of predestination and our election in Christ is full of sweete pleasan◠and vnspeakeable comforte to godlye persons and such as feele in themselues the woorking of the spirite of Christ mortifying the workes of the fleshe their earthly members drawing vp their minde to high and heauenly thinges aswell because it doth greately establish and confirme their fayth of eternall saluation to bee enioyed through Christ as because it doth feruently kindle their loue towardes God so for curious and carnall Pastors lacking the spirite of Christ to haue continually before their eies the sentence of gods predestination is a most daungerous downefall wherby the diuell doth thrust them eyther into desperation or into rechlesnes of most vncleane liuing no lesse perilous than desperation Furthermore we must receaue gods promises in such wise as they be generally set foorth to vs in holy scripture and in our doinges that will of God is to be followed which we haue expressly declared vnto vs in the word of God This againe is the whole article of predestination and election worde by word set downe as it is in the booke And now what one sentence or but one worde is here that our brethren can prooue to bee erroneous not grosse and palpable as they say but to haue any spice neuer so couertly conueyed of any the least errour in the worlde if our bretheren be of sounde iudgement in this article as I hope they be Or what doubtfull spéeches are there in this article that néede explication for feare they might be vnderstoode erroneously But where are heere these words that our bretherē haue by name burdened this article of predestination withall saying for explication of the clause in the article of predestination where it is sayde that the elect may fall from grace and such like matters May not our bretheren be ashamed so grossely and palpablie to fall from this grace of telling the truth so oftentimes before but specially heere in so great a matter challenging one of the principall articles of our religion for grosse and palpable errours or vntruths and their selues to fall intoso open so vntrue and foule a sclaunder But to helpe our brethren as much as we may with the true cleering of our selues from so great and dangerous a sclaunder for our brethren harpe here about some thing they meane be like in the 16 article which is not as they saye of predestination but of sin after baptisme where it is sayde thus Not euery deadly sin willingly committed after baptisme is sin against the holy ghost and vnpardonable Wherefore the graunt of repentance is not to bee denyed to such as fall into sin after baptisme After wee haue receaued the holy ghoste we maye departe from grace giuen and fall into sin and by the grace of God we may arise againe and amende our liues and therefore they are to bee condemned which say they can no more sinne as long as they liue heere or denye the place of forgiuenesse to such as truely repent Héere indéede this article sayth that after we haue receaued the holy ghoste wee maye departe from grace giuen and fall into sinne and by the grace of God wee maye arise agayne and amende our liues And is there any errour or anye darkenesse or doubtfulnesse or suspicion or inclination to errour in these woordes for although they speake here generally and mention not the elect of whome they speake in the article following which wée haue alreadye perused yet neyther speake they of falling from grace which woorde falling might perhaps bée construed of them in the harder sence as though they were destitute of all grace and cleane voyde of the spirite of God neyther the woordes nor the sence tendeth to any suche matter but are onely these that after weehaue receaued the holy ghost we may depart from grace giuē fal into sin c. Nowe whether this bee vnderstoode of the Elect or not maye not such as are not of the number of the Elected bée truely sayde also to haue receaued the holye Ghoste in the giftes of some graces of the holye Ghoste giuen vnto them The Apostle saythe 1. Cor. 12. No man can say Iesus is the Lorde but by the holye Ghoste And yet sayth Christ. Matthew 7.21 c. Not euerye one that sayth vnto mee lord Lorde shall enter into the kingdome of Heauen but hee that doth the will of my Father that is in Heauen and manye will saye to me in that day Lorde Lord haue wee not by thy name prophecied and by thy name caste out Deuilles and by thy name done manye greate woorkes And then I will professe to them I neuer knewe you departe from mee yee that woorke iniquitye And yet those that receaued these giftes of working miracles c. They were graces giuen thē of the holy Ghoste And Sainct Paule calleth them Charismata and spirituall giftes the administration operation and manifestation of the spyrite the diuersities of whose giftes he reckoneth vp as wée haue seene 1. Cor. 12. And did