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
antiquitie of errour 2 The broad way leadeth to destruction and many there bee which goe in thereat Math. 7.13 3 Hierome saith They are not the sonnes of the Saints which possesse their places but which doe their workes And succession auaileth not where there is no succession of faith and doctrine neither is succession to be tied vnto one seate vnto one place or vnto one Church for God can raise vp Pastors diuers waies and in diuers places as shal seeme best to himself Moreouer they succeed the Apostles who being lawfully thereunto called doe discharge their dutie in the Church faithfully although not in a continuall succession from the Apostles Besides God is wont when the Church is in a desperate estate to raise vp ministers after an extraordinarie manner And Tertul. lib. de praescriptionibus saith that faith ought not to be tried by the persons but the persons by faith And Ambrose de poenit lib. 1. cap. 1. They haue not Peters inheritance which haue not the faith of Peter 4 Miracles are to be iudged by Doctrine not Doctrine by miracles also there are some to be throwen into hell which haue wrought miracles in Christ name Math. 7.23 5 Also the diuel hath a Church euen frō Cain to the worlds end 6 Neither is vnitie of it selfe a note of the Church except it be ioined with faith and true doctrine a Eph. 4.3 for as there is one Church of God so is there one Babylon of the diuels saith Augustine the godly also may in some points disagree b Act. 11 2 7 The Apostle 2. Thess 2.9 saith that Antichrist shall come by the effectuall working of Sathan and that God will send an effectuall working of errour to those that loue not the truth that they should beleeue lies 8 Doctrine is the onely witnesse of holinsse Euen Sathan can transforme himselfe into an Angell of light and true holinesse floweth from a true faith 2. Cor. 11.14 Act. 15.9 Although an Angell or a Saint come downe from heauen and bring not true Doctrine he is to be reiected Gal. 1.8 And that saying of Christ by their fruits ye shall know them Math 7.20 The fathers will not haue to be vnderstood of manners but of false opinions and false interpretations 9 But the gife of prophecying is not perpetuall in the Church for that place of Ioel cap. 2.18 Doth describe the state of the Church what it should be in the time of the Apostles and of the Primitiue Church onely Act. 2.17.18 And diuels also and false Prophets may foretell some things to come c 1. Sam. 18 19 Deut. 13.2 Num. 33 7 24.3 Ioh. 11.51 10 Temporall felicitie was rather woont to bee contrarie vnto the Church d 2 Tim. 3 12 11 True Doctrine is the cause that there is one holy Apostolicke and Catholicke Church 12 Christ shewed no signe of them but said said expresly My sheepe heare my voyce Iohn 10.27 Doth the Church cease to be a Church by reason of some blemish or fault in doctrine and administration of Sacraments No as long as it keepeth the foundation which is Christ or saluation by Christ and the truth in the chiefe especiall and principall articles of faith a 1. Cor. 3.11 12.13 And the errour which a few in the Church doe hold is not the errour of the whole Church b 1. Cor. 15 12 Is euerie one bound to ioyne himselfe to the assembly of that Church which hath those true notes He is bound to this or that congregation as farre foorth as lieth in him if it be knowne to him if he can to adioine himself therunto and to professe himselfe a member thereof indeed and finally to reuerence the holy communion of it and to loue and frequent the meeting together therof c psa 27.48 42.2.5 84.1 Esai 60.8 Heb. 10.25 35 39 1. Cor. 11 21 22. For such a meeting together is the Schoole of the holy Ghost wherein is taught the word of God which is the phisicke of the soule a cleare glasse wherein appeareth the face of God the Epistle of Almightie God to his Creature wherein he hath declared vnto vs his will The meanes whereby the way of saluation is knowne by which saluation is obtained faith is nourished and kept neyther is it sufficient to haue the Scripture at home and there to read it for when Paule Ephes 4.11 saith He gaue some to be Apostles some Pastors and some teachers c he saith not he left the Scripture that euerie one might read it priuately but hee ordained a ministerie whereby some certaine men might teach others true religion But from other companies of men wherein heresie or manifest idolatrie is publikely receiued and taught and the foundation and principall point of saluation is not maintained namely Iesus Christ a good man ought to separate himselfe as hee would flie from Babylon d Isa 48.20 Ier 51.6 45 Reu. 18.4 1 Ioh. 5.21 Iohn 10.5 1 Because the Apostle 1. Cor. 5.11 Forbiddeth vs to be consorted with fornicatours or idolatours or couetous persons with drunckards or raylers or extortioners so as that we must not so much as eate with them much lesse be partakers of their euill works 2 Because there is no fellowship betweene Christ and Beliall betweene light and darknes 2. Cor. 6.15.16.17 3 Because the promises of God and benefits of Christ doe belong to Gods Church onely chap. 7.1 and therefore without the Church there is no saluation But this is to be vnderstood of the Catholicke Church because that we may obtaine saluation it is necessarie that we be ioyned with Christ but the meaning is not that those which are out of this or that particuler Church cannot be saued For although we liue among Turkes yet are we the members of Christ and of the Catholicke Church if wee haue faith 4 The same is confirmed by the example of the godly fathers who sequestred themselues from the congregation euen of the Idolatrous Israelites ordained congregations peculiar to themselues where they might worship God purelie a Gen 12.7 13 18 26 25. c. 33 20 1 King 3.2 c. 18 24 2. King 4 38 Psa 16.4 Hereupon saith Nazianzen most sweetly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seeke Noahs Arke that I may eschew the wofull destinies Can the Church erre from the truth or fall away there from If the Church be vniuersally and in that sort as we haue before said considered as the inuisible company of the Elect triumphant in heauen and militant on earth the Church triumphant surely without doubt cannot erre because she is vtterly freed from sinne and errour the Church Militant also in the Prophets and Apostles through a singuler priuiledge in doctrine erred not and as long as she cleaueth fast vnto Christ her Sauiour and Teacher by faith and is gouerned by his Spirit and as long as she heareth the Bridegroomes voyce and followeth the written word of God as a Lampe
good 1 Thess 5.21 1 Cor. 14.34 And seeing the office of preaching is not permitted to women as neither the administration of the Lords Supper Why should they take vpon them to baptise Also the ancient Church appointed that baptisme should onely be celebrated in the Church or congregation of the faithfull in which place the Apostle plainly chargeth women to be altogither silent much lesse then would he that they should administer the Sacraments Therfore do they twise offend when they administer baptisme in that feined case of necessitie in that they baptise without any commandement nay against the commandement of God and besides they tye to the externall action eternall saluation which is to be sought in the death of Christ that couenant of his grace onely As for that example of Zephora who circumcised her sonne it is eyther to be held as a rash vnlawful act of a foolish and angry woman or as a singular action not to be followed For the Angell was well pleased that the child was circumcised not because she did circumcise him The same may be iudged if any priuate or lay man as they call it should take to himselfe the administration of Baptisme Heb. 5.4 No man taketh that honour vpon him but hee that is called of God as Aaron was Neither doe wee admit that case of necessitie if it compell vs to violate the orders prescribed of God For wee hold this Theoreme Not the priuation but the contempt of Baptisme doth condemne Besides the baptisme of weomen was not long since absolutely condemned in the fourth Councill of Carthage Can. 100. Neither is Augustine to bee allowed in his writing that If a Lay man vpon vrgent necessitie do baptise it is either no sinne at all or a veniall sin No doubt but care should bee had that the Infant may bee baptized by the lawfull and fit Minister but if that may not bee obtained it is to be commended to God that he may Baptise it with the baptisme of his spirit For wee must beleeue that the childrē of faithful Parents be alreadie baptized with the baptisme of the ✿ Flaminis spirit being within the Couenant VVhether forasmuch as Peter Act 10.34.48 preached the Gospell to Cornelius but baptized him not and Paule also did the same as we read 1. Cor. 1.16 Doth it follow therefore that they whose helpe the Apostles vsed in bapzing the faithfull were Lay men No indeede but they were either Euangelists or Elders or Deacons whom for the most part the Apostles tooke with them who sometimes also administred the word of whom at that time there was a great companie Moreouer they did it not of themselues but by the commaundement of the Apostles therefore it was not they but the Apostles that baptized by their hands For he that doth any thing by the ministery of others may be said in a sort to doe it himselfe And whereas Paule in the place before alledged saith that he was sent not to baptise but to preach the Gospell it is to bee taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Comparatiuely For it signifieth that hee had not receiued of God peculiarly or principally the office of baptizing but of preaching the Gospell which manner of speaking we find Ier. 7.22 I spake not c. Neither doth he extenuate the dignitie and fruite of baptisme that whereas few had in Charge the office of teaching many might baptize and many might bee taught at once together but baptisme could not bee administred but in order by one and one therefore Paul who excelled in the gift of preaching was instant intēded vpon the most necessary work leauing that to others which they could more easily performe Whether may that baptisme be allowed which is administred by Hereticks or Papists If it bee meant of such hereticks as denie the principles of heauenly Doctrine and vtterly corrupt the essentiall forme of baptisme as the Arrians Somosatenians Manichaeans and Macedonians which are not sincere in the Doctrine of the Trinitie baptizing so in the name of the Father of the Sonne and of the Holie Ghost that they denie neuerthelesse that the sonne and holie Ghost are coeternall coessentiall of equal honour with the Father or that the sonne of God did truely assume the humane nature then such baptisme is not to hee ratified but to be accursed For the essentiall forme being once taken away the matter it selfe is also taken away And therfore it is to bee thought that such are not so much to be rebaptised but as that indeede they should rather be first consecrated with true baptisme who being conuerted to the knowledge of the trueth desire to bee ingraffed into the Orthodoxall Church And this agreeth with the decree of the Nicen Councill But we must iudge otherwise of the baptisme of some other hereticks as the Nouatians and Donatists who deliuered the true doctrine of the Trinitie or of Papists who are out of the way of truth in some part of doctrin who possesse the place of pastors vse the publick ministerie either by cōmon error by long sufferance or by force though they be not to bee accounted as truly called Wherein although there be many things needlesse and superstitious yet stil Christ is retained held at least in title to be the matter it selfe the chiefe head and essentiall forme of the institution and the natiue meaning without idolatry of the words of Baptisme I baptize thee in the name of the Father of the Sonne and of the Holy Ghost is retained Moreouer it pleased God in mercie to conserue a remnant of his Church in the middest of Popery it selfe euen as the Israelites continued the vse of Circumcision though they embraced a false and impious seruice of God and the vowes are made in the name of Christ and not of Anti-christ or of any Idoll Therefore that baptisme is not void but of value force for it is the Ministerie of those person but of the Church as yet couerd or hidden in popery They I graunt did sprinkle the head or body but Christ baptized inwardly And therefore such Baptisme is neither to be annihilated neither doth it require Anabaptisticall rebaptizing But forasmuch as they teach wickedly in other matters they giue iust cause why the faithfull should necessarily depart from them as it is written 1. Iohn 5.21 Fly Idols VVhether may they that are truely instructed in Christian Religion with good conscience bring their children to bee baptized of Popish Priests No. 1. It is one thing the validitie of a thing receiued another thing to seeke that is falsly and many waies superstitiously administred 2. Because we should giue no occasion by our example to approue and confirme the corruptions both of the Doctrine and of the Sacraments as also of the superstitious worship of the false and vnlawfull calling of the Ministers of Antichrist for that wee must abstaine from all appearance of euill and from communicating with the sins
esteeme it as a doctrine of men not of God as a priuate conceipt not a publike assertion We haue no such doctrine neither haue the Churches of God As for the truth of this in practise looke we but to the daies of Queene Mary when more suffered for religion in 5. years then haue done for treason in 45. since did any theÌ„ rebel against the life of that Queen did they not suffer the losse of goods liberty country lands and life praied rather that their soueraigns eies might be opened theÌ„ her years diminished And though diuers amongst vs who cannot conforme theÌ„selues are by the sentence of our consistories depriued of their liuings do any of them lay hands vpon the Lords annointed do not the Protestants in France the like at this time And surely if we well consider amongst many arguments to perswade the truth of our religion the falsity of popery this is not the least that our religion without equiuocation is an obedient merciful coÌ„passionate religion though our aduersaries preferre Turks before vs theirs is a cruel merciles bloudy religion burning al such as denie their breaden God murdering such gouernors as do but fauour of our true Catholicke Christian faith As for this auctor because the auctor of the protestaÌ„ts Apology for Catholicks may bring him in an enemy to magistracy I wish in some points he had written more sparingly He saith if a gouernour come vpon a subiect to spoyle him and kill him by the law of nature he may defend himselfe We say with Tertullian it is better to be killed then to kill and to answer them defence and offence are not a like He saith Dauid might haue killed Saule we lay with Dauid God forbid I should lay hands vpon the Lords annointed and Dauid being annointed king had another gates warrant than they can shew He saith in publike and notorious tyrannie subiects may craue aide from forrain Princes we say Blessed are they that suffer And blessed be God our gouernors are such as we need not to seeke aid against them He saith the Heluetians did wel in shaking of the yoake of Austria we say a particular is no generall rule He saith that the Iewes did well to rise against Antiochus we say the fact was extraordinary In a word there is nothing in him nor I hope in any Protestant writer which will warrant conspiracies against Princes which doctrine was deuised by the diuell nourced by the Pope learned in Seminaries practised more of late by Iesuites then euer it was before written as Dracoes lawes by the fauor of God in their own bloud And if we read diligeÌ„tly this coÌ„mon place of magistracie we shall see that the author was no enemy to gouernment who doubtles thinketh that the king is to be honored as a second from God only inferiour to God alone as Tertullian saith You haue added to your author 8. questions answers returne againe vnto him what is the generall end of politicke admistration and magistracie or magistrates Publike peace the preseruation of pietie and Religion or that right lawfull worship of God Vnto which two heads we may referre all lawes ciuill For hence commeth vengeance to the bad defence of the good safegard of goods rewards of vertues discipline of maners execution of malefactors and robbers and in a word the safetie of mans life To conclude by this means the Eutaxie good order of all things yea of religion it selfe is preserued or as Agapetus writeth to Iustinian by this all men being assembled together instructed in Gods word may vnfainedly adore safely keepe without feare practise his vpright righteousnes To which purpose Stigelius hath these two golden verses Vtque alios alij de relligione docerent Contiguas pietas iussit habere Domos That one might teach an other pietie God houses ioyn'd with contiguitie To this end Paule saith pray ye for kings and for all set in authority I say set in authority that vnder them we may liue a quiet and peaceable life in all godlines and honesty What vse make you of this doctrine of mgistracy Surely in regard of the magistrates 1. that they labour to recognize their dignity vse it with good conscience that they maintaine adorne it with the greatest piety to God integrity of life equity towards men care of their charge diligeÌ„ce in their calling that possibly they can Deut. 1.16 2 Cron. 19 6 7. c. 2. That they may comfort theÌ„selues and hope of Gods aide being indeed in a most troublesome but yet a most holy calling in that they are Gods Ambassadors or viceroys vpon earth yea that they may know that God cares for them according to that of the Psalmist I wil sing vnto thee O lord a new song who giueth saluatioÌ„ to kings But in regard of subiects that they with thanks to god acknowledge so great a benefit with good coÌ„science submit theÌ„selues to Gods ordinance giuing Caesars to Caesar tribute to whoÌ„ tribute praying for the life of their gouernors maintaine it by the hazard of their own both life liuelyhood if need require What now is coÌ„trary to this doctrine of magistracie 1 The heresy of the Donatists who tooke away the authority of magistrates in hatred to this order doe reckon vp many persecutions which some magistrates haue made against the Church of God 2. The error of the Anabaptists Libertines who were so called because they seek liberty in outward things for which in the memory of our forfathers they moued the common people to take arms against their gouernors these deny i. that magistracy is to be exercised amongst â—hose christiaÌ„ spirituall people whom the truth to wit Christ hath made free b Ioh 8.32 2. They admit of no suits in law seats or sentences of Iustice or any defence of a mans selfe wheras the internal liberty of coÌ„science which God by his spirit worketh in the harts of his elect takes not away the subiection of the outward man due to gouernors c Gal 5 1 2 Cor 7 21 3. They are of opinion that God would not haue Christians at all to become soldiers in warr because Paule saith speaking of spirituall not corporall warfare 2. Cor. 10.7 The weapons of our warfare are not carnall but spirituall But Paule speakes not heere of politicke magistrates but of the Pastors of the Church armed on all sides with the word of truth the weapons of righteousnesse 2. Cor. 6.7.4 They speake euill of such as are in authoritie d Iude 8. 3 The seditious rebellions of the Pope all his papall Cleargy who vpon certaine forged immuâ—â—ties presume to take the sword of authority out of the magistrates hand and to make all Princes vassals to them yet Peter himselfe whose successors they would be commaunds Bishops in plaine termes that they should not be Lords ouer Gods inheritance e 1. Pet. 5 3 yea bids all men to honour the King f 1. Pet. 2.17 But saith a papist Persona praecipientis non continetur in persona loquentis Peter commaunds this in his owne person therfore is not bounden to it in his owne person Well then Peter saith before Feare God is he by this commâ—undement excluded from Gods feare It seemeth surely his successors are who because they will not honor gouernors shew to the world that they feare not God for he that feareth the king of kings will honor and obey his vicegerents and Ambassadors 3 The flatteries of such as so either extol the power of princes that they derogate from Gods power or denie that princes in causes both Ecclesiasticall ciuill haue supreme authority headship ouer subiects wher as the princes of Israel are ofteÌ„ in the scripturs called heads of the people not as the Pope wold be to giue life to the church for so only is Christ the head but to coÌ„mand direct that people ouer whoÌ„ it pleaseth god to place kings in suprem authority 4 All such maners rites edicts consultations which are not agreeable to that eternall rule of honouring God and louing our neighbour permitting thefts robberies vnbridled and promiscuous lusts or any other monsters of the like nature 5 Seditious coÌ„motions of turbuleÌ„t rebels against their magistrats 6 Anarchy or want of gouernors which is worse then either the excesse or defect of any magistrate a Iudg 17 6 〈◊〉 21.25 〈◊〉 made Chrysostome in his sermon to the people of Antioch to say It were better to haue a Tyrant king then no king and Cornelius Tacitus to say in the first booke of his history It is better to liue vnder a bad prince than vnder none Laus Christo nescia finis 1. Pet. 2.17 Feare God honour the King To feare God is the beginning of this Booke To honour the King is the end of it FINIS
to effect if God permit them or haue decreed to suggest them to be done of others or as they guesse by signes or rashly suppose but sometimes certainely sometimes probably and for the most part lyingly and doubtfully but howsoeuer alwaies to seduce men and therefore neuer to be listened vnto because though they speake the truth sometimes the Lord permitting them to the end to trie vs whether we feare him Deut. 13.2.3 yet they euer speake it with a purpose to deceive that they might seduce men from God and destroy them c Mark 1.34 Act. 16.18 What are we to thinke of Sybils prophecies and the speciall oracles of Balaam and Caiphas concerning Christ and the mysteries of mans saluation Numb 24.17 and Ioh. 11.54 It is likely that the verses which we haue of Sybillaes Prophecies were written since Christ because they set downe as it were the historie of Christ plainely else we should thinke that God reuealed his Sonnes coming more plainely to a doating woman then euer he did to his seruants the Prophets which is absurd As for Balaam and Caiphas Prophesies that they come froÌ„ God were put into their minds either not vnderstanding of them or else intending some other thing a Numb 23.5 24 2. to the end that both the Gentiles and vnbeleeuing Iewes might be conuinced and made inexcusable by the testimonie of those men who were of their owne stampe And therefore â—hat those Oracles are to be regarded because they be agreeable to the Oracles of the Prophets Can the wicked spirits know the thoughts of our hearts Not certainely and of themselues but they can tell many by our speeches and gestures and by externall signes expressed by the inward passion and affection namely hatred anger concupiscence and that onely by coniecture and probabilitie Which things being diligently obserued and knowne they stirre men forward to commit these or these euils Therefore Peter saith well Be ye sober and watch because your aduersarie the diuell goeth about seeking whom he may deuoure 1. Pet. 5.8 But what thinke you of the power of the diuels That it is great for it is compared to the Whale b Psal 27.1 to an armed man c Mat. 12.29 to a roaring Lion d 1. Pet. 5.8 and to him is ascribed power and rule in the ayre e Eph. 6.12 but yet not absolute yea indeed finite and limited with certaine bounds and so they haue a restrained power so as they can do nothing till God permit them and giue them leaue and no further neither then it makes for the good of his and the aduancing of his glorie f Exod. 8.18.19 1. King 22.20.21 Iob. 1.12 2.6 Mat. 8.31 Luk. 8.31 Eph. 2.2 2. Tim. 2.26 Reu. 20.7 Now the power of Satan shewes it selfe so often as the Lord thinkes good both vpon outward things as the bodies vnder the Moone which he can moue trouble and affect diuersly g Job 1.12.19 To this place belongs that Reu. 7.2.3 of the Angels who had power giuen them to hurt the earth the sea and the trees Also vpon the bodies of men whilst that he moues them from place to place as he will for sometimes he lifteth vp the bodies of men from the earth in height into the ayre and casteth them downe againe from on high to the ground as the histories do report of Simon Magus Sometimes he doth transport them from one place to another in a very short time and troubles them at his pleasure Further he can alter them as when he doth affect them with sundrie qualities and makes them sicke bodies of sound as in the historie of Iob 2.7 may be seene on the other side he makes some sound that are sicke for the greater blinding of the wicked and their spirituall destruction Besides these he doth bleare the sight of men that things should seeme to be changed which are not or that spirits should be seene in stead of true liuing creatures as those counterfeit frogges of the Sorcerers of Egypt and such like delusions as that ghost of the diuell which was shewed to Saule in the likenesse of Samuel by helpe of the Witch a 1. Sam. 28.12 And such delusions whereby men are said to be turned into Wolues or other beasts in appearance as they say not in very deed and truth Or else he doth most nimbly place some other bodies in the roome of others of which sort some thinke those frogges of Egypt were for God alone can by himself change bodies if you speake of their substance from one kind into another kind Moreouer he doth pierce and penetrate into the bodies of men either by the vertue of action as he is said to enter into Iudas b Luk. 22.3 or else euen by his substance as in those which were possessed or now in these dayes are possessed of diuels so as he doth inwardly moue their bodies diuersly that they should hurt themselues or others as in those which are possessed and desirous to hurt others may be seene c Mat. 8.16.32 12.28 17.15.18 He hath also power upon the outward senses which he moueth with diuerse obiects either he hurteth the instruments of the senses as namely the eyes and doth ill affect them with internall corrupt humors so as they cannot well see and discerne or else puts some other impediment betweene the eyes or the eares and the obiects As also vpon the minds when he stirreth vp euill thoughts in them by troubling the phantasies in the imagination and stirring of diuerse humors whereby he doth trouble and weaken the powers of the soule and bodie as it befalleth those which are diseased with melancholie or the frenzie or madnesse and then by meanes of the obiects which he sets before the senses he stirreth vp lust as also he is wont to moue the mind of men by troubling them with euill affections as he moued Iudas with the affection of couetousnes to betray Christ and he filled the heart of Ananias to lie against the holy Ghost Act. 5.3 Last of all he can obiect many things vnto the senses of the godly whereby they are prouoked to sundry sins as it fel out with Dauid a 2. Sam. 11.2 Also he can hinder them by outward impediments from the performance of good actions as the Apostle testifieth of himselfe that he was hindered by Satan that he could not come to see the Thessalonians b 1. Thess 2.8 and by setting of feares before their eyes so to shake them that they shall fall from the faith Therefore Christ saith to Peter Behold Satan hath desired you that he might sift you Luk. 22.31 He is able also to annoy their bodies as Paul said that he was buffeted by the messenger of Satan 2. Cor. 12.7 Is the power which wicked Angels haue alike both toward the elect and the reprobate No but God permitteth them to exercise the elect for a time but neuer to ouercome them because
second death What was the end of his resurrection The glorie of God and Christ and the saluation of the elect Rom. 6.4 Christ rose againe to the glorie of the father 2. in respect of Christ that hee might obtaine eternall glorie due to him by the expresse forme of the promise in the Law a Leu 18.5 Gala. 3.12 3. That he might translate and bring vs to eternall life beeing freed from mortalitie VVhat are the effectes and fruites of Christs resurrection The first concerneth Christ for by his resurrection he was declared to be the Sonne of God Rom. 1.4 he became conquerour tryumpher ouer sinne death and hell and ouer the whole kingdome of Sathan For in Christ God stroue with the diuell righteousnesse with sinne life with death who all ouercame and that Prophecie was fulfilled Gen. 3.15 The seede of the woman shal break the head of the Serpent that is Christ shall destroy the workes of the Diuell 1. Iohn 3.8 The second respecteth Sathan who being troden downe lyeth vnder the feete of the conquerour Iohn 16.11 The prince of the world is alreadie iudged and expulsed in respect of the faithfull that in such maner as hee can not hurt them in such sort as hee would and he trembleth at the name of Iesus Christ by whome hee knoweth himselfe to be ouercome and condemned to eternall punishment The third pertaineth to vs vnto whom he is raised that wee might bee absolued from sinne and iustified 1. Cor. 15.7 If Christ be not risen againe yee are as yet dead in your sins For the death of Christ is of no efficacie if Christ remaineth stil in death And Ro. 4.25 He is risen againe for our iustification not because he added any thing thereby vnto the price of our redemption seeing hee fullie made satisfaction for our sinnes by his death but because the resurrection of Christ is an euident testimonie of Christs perfect righteousnes and obedience according to the Law and that not in respect of some parts onely thereof as the righteousnesse of Elias and other the Saints but in respect of the degres of the parts so as it may suffice to make vs righteous before God and may giue strong testimony that the passion of Christ is a sufficient sacrifice acceptable to God appeasing his anger and that he did plainely conquer and disarme death b Luc. 11.22 and therefore did c Osâ—â— â—3 14 perfectly abolish sinne whereupon the rule of death depended Neither could our sins haue bin perfectly expiated done away by Christs death if death had got the vpper hand in this combat whereupon it coÌ„meth to passe that our faith hope safely relyeth vpon God d 1. Pet. 1.21 2. Because by the power of Christs resurrection we shal be quickned that is we shall be regenerated vnto a liuely hope a Ephes. 2.5 And Rom. 6.4 He hath risen againe that we might walke in newnesse of life The third cause is the stay the supporting and pledge of our resurrection vnto immortality for seeing Christ is our head is risen again For ye are al saith Paul Gal. 3.28 as one maÌ„ in Christ we also of necessitie shall rise againe who are his meÌ„bers Therfore as wheÌ„ we see a mans head aboue the water we doubt not but the rest of the meÌ„bers wil also get forth straight follow so must we thinke of Christ and of our selues Hereupon Paule saith 1. Cor. 15.20 Christ is risen againe therefore shall we also rise againe And 1. Thes 4.14 For if wee beleeue that Iesus is Dead and is risen againe euen so them which sleepe in Iesus that is in faith whereby they are ingraffed into Christ will God bring with him Also Phil. 3.20 Our conuersation is in heauen from whence wee looke for a Sauiour euen our Lord Iesus Christ who shal transforme our base bodie that it may be made like to his glorious bodie What is the vse of the resurrection 1. That by cur beleeuing this Article we may conceiue vnspeakable ioy of conscience by liuely sense of the remission of our sins of our Iustification regeneration by the resurrection of Christ For hence proceedeth our greatest ioy in that wee behold man beautifull glorious immortall in Christ who before in the Passion was so miserable ignominious sorrowfull bloudie filthy and horrible for our sinnes 2. That we may both in prosperitie and aduersitie think of that most happie estate which we expect in the life to come and may raise vp our mindes vnto hope of our future glorie Iob. 19.25 I knovv that my Redeemer liueth c. And Paule 2. Tim. 2.8 Remember that Iesus Christ is risen from the dead 3. That wee may tryumph and finde securitie in death for so much as Christ by his resurrection hath ouercome and destroied our twofolde death namely the death of sin the death of hell VVhat is against this Doctrine 1. The obstinacie of the Iewes who deny Christs resurrection 2. The error of the Eutychians who dreamed that the humane nature of Christ was turned into the Diuine after his resurrection 3. The error of the Vbiquitaries who make the body of Christ such as no bodie is and that both before and especially after his resurrection seeing that they will haue all properties of a true bodie laid aside and that it is now in no certaine place but spread abroad in all places in an vnspeakable manner 4. Of the Papists who euery year do lay in a graue the Image of Christs body cause Priests monks to guard and watch with it who also with a mournfull song doe celebrate his buriall do bestow vpon a wodden Image those things which hee commanded to bestowe vpon the poore a Iohn 12.8 2. They superstitiously take pilgrimages to that place which Iesus did honour with his buriall contrarie to those sayings of Christ Iohn 4.23 The houre is come and now is when the true worshippers shall worship the Father in spirit and truth And of Paule 1. Tim. 2.8 I will therefore that the men pray euerie where lifting vp pure hands without vvrath or doubting The seuen and twentieth common Place Of Christs Ascension What is the Historie of Christs Ascention IT is to be taken first out of Mark ca. 16.19 The Lord after he had spoken vnto theÌ„ was againe taken vp into heauen and sate on the right hand of God Againe out of Luke in the Gospell cap. 24.50 Afterward he led them out into Bethania and lift vp his hands and blessed them And it came to passe that whilest he blessed them he departed from them and was caried vp into heauen And in the Acts. cap. 1.9 And when he had spoke these things while they beheld he was taken vp for a cloud tooke him vp out of their sight and while they looked stedfastly to heauen as he vvent behold two men stood by them in vvhite apparell VVhich also said Ye men of Galile vvhy stand ye
the preacher outwardly serueth Christ speaketh vnto vs inwardly by his holy spirite Hence it is that the Gospell is called the power of God Rom. 1.16 And Esa 53.1 The arme of God that is to say the instrument of God truely mightie and powerfull to sauation Cannot God by inward inspiration beget faith in his seruants vvithout preaching of the vvord or the ministery of the Church Hee can doe it as he did in times past in Paule but that is extraordinarie and very seldome neither must we wish for that or rashly admit it But the perpetuall rule to discerne faith whether it be truely from god or no is that it must alwaies agree with the words of the Prophets and the writings of the Apostles Doth God create in our hearts full and perfect faith in one instant No but by certaine degrees and increasings in what measure and when it pleaseth him and by these meanes whereby hee doth plant the same in our hearts as the Philosophers say that we are and are nourished of the selfe same things as an infant is nourished and brought vp by the same bloud whereof it is formed the same being turned into milke by the same meanes doth God cherish and strengthen our faith namely by the continuall hearing of the worde of GOD. 1. Pet. 2.2 As new borne babes desire the sincere milke of the vvord that yee may grovv thereby For saith Chrysostome Our faith is like a burning Lampe vvhich is easily put out vnlesse oyle bee still povvred into it Now the oyle is the word of God 2. Our faith is increased by the often vse of the sacrament of the Supper according to Christs commaundement Eate yee and drinke yee 3. By daily and continuall prayers saying with Dauid Psal 68.29 Stablish O God that vvhich thou hast vvrought in vs. And with the Apostles Luk. 17.5 Lord increase our faith 4. By the practise of holy life and charitie towards our neighbour 1. Tim. 1.19 Keepe faith and a good conscience And 2. Pet. 1.10 By good vvorkes vve shall make our calling sure Is Faith giuen in one and the same measure to all beleeuers No but to some more to some lesse a Rom 12 3 6 Ephes. 1 16 yet no man hath lesse giuen him then may suffice vnto saluation God so ordaining the matter that they that haue more cōbats to vndergo in whom he doth set forth vnto the world more tokens of his glorie and power to them he giueth a more abundant measure of faith not that thereby they might attaine the greater saluation but that they might serue for the more excellent illustrating of his glorie and might bee presidents and examples vnto those that are weaker then they Is not that the Obiect of faith whatsoeuer the Church doth commaunde So doe the Papists affirme and yet in the meane while they do not set downe which be the lawfull markes of that Church but onely delude men vnder this glorious name whereas there is no other Church but that which b Ioh. 10.3 5.57 heareth the voice of the bridegroome Of the same opinion are those that doe commend an implicite faith or the Colliers faith which without inquirie or knowledge generally beleeues that which the Church beleeues and neuer cares for the vnderstanding of the particulers which it doth beleeue But wee deny it because faith rightly so called is the acknowledgement of the truth c 1 Tim. 2.4 Tit. 1.1 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstratiue and d Heb. 11.1 conuincing euidence And therefore it is not an ignorance in reuerence to the Church but an explicite and manifest knowledge of God and of his fauourable goodwill towards vs of Christ giuen vnto vs of his father for righteousnesse sanctification redemption which knowledge is no where taught but in the word of God Whereupon Paule Rom. 1.17 describeth faith to be that which is reuealed in the Gospell Seing implicite faith is no faith is it necessarie that euery man haue that faith that is in all respectes explicite and vnfolded If that be true faith which is explicite not of all the parts of the Scripture in generall but yet of the cheefe heads and those that are needefull to be knowne to saluation then it followeth that that is true faith wherein there is a knowledge of the chiefe principles of Religion and a desire to profit from day to day But are there not still many things hidden and folded vp in the Scriptures which notwithstanding we must beleeue Surely there be so because we being still compassed about with many cloudes of ignorance doe not reach vnto euery thing wherof we may obserue many examples in the Disciples of Christ not hauing yet obtained a full illumination and so also in them who being onely stirred vp with Christs miracles went no farther then onely the acknowledging of Christ to be the promised Messias Io. 2.23 and 6.26 And likewise in them who are onely instructed in the first principles of religion whose faith may yet be called implicite faith But to commend grosse ignorance of diuine matters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senselesnesse whereby a man doth assent vnto the iudgement of the Church for matters altogether vnknowne to commend this I say as an implicite faith is a verie absurd thing For as it is said Rom. 1.17 The iust man shall liue by faith And Rom. 16.19 I would haue you wise in that which is good that is in the knowledge of the truth and instructed also in wisedome that you may embrace that which is good auoide that which is euill and escape the sleights and traps of the false Prophets yea and openly withstand them but contrarily that ye be simple in that that is euill And 1. Cor. 11.28 Let euerie man trie himselfe and 2. Cor. 13.5 Proue your selues whether you be in the faith and 2. Pet. 1.5 VVith all manner of diligence ioyne vnto your faith vertue to your vertue knowledge and vnderstanding By which places it appeareth that the conceit of implicite faith is but a base and vnsauory fiction Seeing it is said of Abraham Rom. 4.20 That he did not doubt ought not wee therfore without all iudgement and inquirie simply to beleeue all things which are deliuered vnto vs to be spoken by God 1 It is certaine that Abraham did very well vnderstand the promise which he did beleeue 2 There is one iudgement which is merely humane and proper to the vnderstanding of the flesh which iudgement appeareth in a naturall man and this surely in the matter of faith is not to be admitted but there is another iudgement of a spirituall man who discerneth all things that is he vnderstandeth perceiueth them by the power and inspiration of the holy spirit but he himselfe is iudged of no man 1. Cor. 2.14.15 I say of no man for euen then when the Prophets doe iudge of the Prophets 1. Cor. 2.14.29 It is not the iudgement of man but of the holy
termes of faith and hope are taken one for the other b 1. Pet. 1.5 Rom. 8.24 And as Luther saith faith beholdeth the word of the matter hope looketh vnto the matter of the word Moreouer faith receiueth Charitie giueth and bestoweth Charitie is begotten of faith and not on the contrarie faith maketh vs the sonnes of God c Gal. 3.26 charitie trieth vs d 1. Ioh. 4.7 Iohn 13.35 whether we be the sonnes of God The obiect of faith is Christ offered in the Gospell with all his benefits the obiect of Charitie is God and our neighbour a Mat. 22 37 39 Furthermore faith endureth in this world and shall passe into a perfect knowledge in the other world but Charitie shall flourish most of all in the world to come 1. Cor. 13 13. The chiefe of those three vertues is Loue In respect of the vse namely toward our neighbour whereas the other two go no farther then the person of the beleeuer and hoper VVhat are the contraries of faith 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelitie the vnbeleefe of all infidels who say in their heart There is no God Psal 14.1 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that difficultie to beleeue of the Christians which heare the word and doe not beleeue it and which conceiue a faith of God not according to the Scriptures but according to the imaginations of their owne hearts 3 Security of the flesh and contempt of Gods Iustice wherby sinnes are punished 4 The Iewes confidence in the flesh b Phil. 3.3 5 Presumption and confidence of our owne strength workes merits righteousnesse and worthines such as was in the pharisies Luke 18.11.12 6 Confidence and trust in the helpe of man c Esa 30.2 7 That Academicall distrust and doubting of God of the certaintie of Gods word of the grace of God or the forgiuenesse of sinnes that so that selling of workes of supererogation and suffrages for the dead may the more easily be retained 8 Desperation 9 The errrour of the Papists which say that faith is not onely of those things that are reuealed in the Scripture but likewise also of those that are deliuered by hand without writing Also that there is a beginning or bringing cause of all other vertues for the which we are iustified That there is a habite formed by Charitie vnto righteousnesse Moreouer that faith and doubting are not opposites and that wee can no otherwise determine of the fauour of God towards vs then by morall coniecture Besides what the Church beleeues that is the Catholicke truth That faith may remaine in the wicked and that therefore it doth not iustifie then which nothing can be said more slaunderous against sauing faith of which Christ saith Hee that beleeueth in him shall not perish but shall haue eternall life Iohn 6.40 Furthermore that faith is occupied onely in generall propositions as Hee that keepeth the commaundements shall enter into life And Hee that beleeueth and shall bee baptised shall be saued But not in these Particulars I shall enter into life I shall be saued or My sinnes are forgiuen mee For it were a vaine confidence for hope to applie those generall sentences vnto particulars and seueralles which yet may bee deceiued whereas Paule saith directly contrarie Rom. 5.5 Hope maketh not ashamed Lastly they account it impudencie or presumption to hope any thing without desert 10 The madnesse of certaine fanaticke persons who doe seuer the internall word as they call it from the ministration of the outward word And finally the madnesse of the Anabaptistes who dreame of the perfection of faith ⧠The thirtieth common place Of Repentance where of Regeneration From whence is Repentance deriued THE Latine word poenitentia is deriued from poena punishment because there is a kinde of punishment in those things which are shamefull or loathsome vnto vs. And therefore if we looke vnto the propertie of the Latine word it rather agreeth with contrition or sorrowes which are in our soules through the acknowledgement of our sinnes then it doth with conuersion vnto God In Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teshuba conuersion or reuersion turning backe according to that Ier. 4.1 If thou wilt returne vnto me returne saith the Lord. By a metaphore borrowed from them that haue strayed out of their way and after long wandering doe returne vnto their first high way In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly afterwit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth after the deed done to be wise to change our mind and purpose for the better to returne vnto a sound mind and so to grieue for the error by past as to amend it Whereupon some will haue it deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madnesse and folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards as if it should be the correcting and amending of madnes and folly for alwaies with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ioyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soundnesse of mind And the matter it selfe well agreeth with both these interpretations the summe whereof is this That forsaking our selues we should turne vnto God and laying aside the foolishnesse of sinning we should put on a new minde and become wiser By another Greeke word it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine poenitentia of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a thing done to be sorie grieued for which the Latines properly say poenitere So 2. Cor. 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfyeth to take griefe for any thing that is done Although I made you sorie by a letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe not repent though I did repent And Rom. 11.29 The giftes of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Such as can neuer displease him seeing once they did please him Also it is taken in ill part as it is written of Iudas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grieuing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brought againe Math. 27.3 signifying sorrow and griefe wherewithall hee was swallowed vp For euerie man doth not repent that is sorrowfull and grieued but oftentimes falleth into a worse case then hee was before whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the holy Scriptures is alwaies taken in good part and signifieth sauing amendment Notwithstanding the Latine interpreter hath translated both the Greeke words by the word Poenitentia How many waies is the terme of Repentance vsed Foure waies 1 Synecdochially 2 Generally for the whole turning and conuersion of man to God 3 Specially for Regeneration 4 For the outward profession of Repentance VVhat is repentance taken Synecdochically It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sting of sinne or the prick of conscience and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a displeasing which the Greeke Diuines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it wounds the soule commonly we call it Contrition And they make it double or of two sorts Legall by the preaching of the Law whereby the sinner being wounded with the searing
For the ministers of the worde and teachers of the church 3 For friends brethren and the whole church c 1 Cor 1 2 one for another d Ier 42.2 20 1 Thess 5 15 Iam. 5 16 2 Cor 1 11 4 For enemies e Numb 16 22. Math 5 44 Acts. 7.60 5 For sinners and vnbeleeuers as Abraham for the Sodomites f Gen. 18 23.24 Lot also for zoar g Chap. 19 20 21 Moses for the people when they had most greuously sinned setting vp a calfe h Exod 32 11 so Samuell for Saul 1. Namely that of enemies he would make them friends that he would conuert them and frustrate their attempts 6 For the afflicted and sicke but for these whiles they liue with vs in this life i 1. Sam. 15 35 How must we pray for our enemies k Iam 5.13 15 2 Sam. 12 16. If they be aduersaries to a iust cause as to true doctrine wee must pray that god would maintaine his owne cause and either conuert them if they be curable or confound them if incurable if we haue wronged them we must aske them forgiuenesse and requite them if we neuer hurt them we must pray that they may become our ftiends or freed ftom the enemies both to a good cause and our person by Christs example we may pray for such as are curable and for vengence vpon the desperate For whom must we not pray 1 For the dead 1. because whatsoeuer is done without faith is sinne Rom. 14.23 But of that matter in the canonicall scriptures we haue neither commaundement nor example and therefore is not of faith For that which is reported of Iudas Machabeus 2. Machab. 12.40 sending to Ierusalem an offering for the slaine Iewes which had priuily taken thinges consecrate to the idols of the Iamnites it is not canonicall but Apocriphall and of suspected credit seeing that the author of the discourse doth craue pardon in the end of the booke which thing agreeth not to the scriptures inspired of god a 2 Tim. 3 16 nor to the writers which haue written as they were mooued by the holy ghost b 2 Pet. 2 21. and noe such sacrifice was commaunded of God to be done yea rather it was done against the law which did forbid sacrifices to be done for them who had polluted themselues with an excomunicate thing 2 Because such prayers are vnprofitable For whosoeuer doe departe from hence either they departe in faith and are blessed and therefore haue no neede of prayers or doe want faith and are damned c Ioh 3.18 36 1 Ioh. 5 16 1 Sam 16 1 and therefore cannot be holpen 2 Nor for the indurate enemies of God or them whome the lord as it were with the finger hath shewed vs to sinne against the holy ghost d but against them rather 1 That they may not make a proceeding but that they may be letted and stopped e 2 Sam. 15 31 Acts 4.29 which is a point of charity 2. That they may be cut of if with a deuilish furie they goe forward to resist god the Church the truth and are vncurable which thing belōgeth not to priuate reuēge but commeth of a singuler zeale of god So Dauid f Psal 5 10 Psal 59 5 Psal 14 13 psal 110.9 10.11 And Paul 2. Tim. 4 14. Alexander the Coppersmith hath done me much euil the lord rewarde him according to his workes So Moses against Korah Dathan and Abiram Num. 16.15 VVhat is the forme of inuocation Although there be many formes of praying as are the psalmes of Dauid and the prayers of other holy men both olde and new written well and profitablie by the spirit of Christ yet notwithstanding the shorte forme which God of his great goodnes prescribed vnto vs g Mat 6 9 Luk 9 11 2 which is called the Lords praier is to be preferred before all the rest both for the maiestie of the author the order of the things to be requested and also because it containeth in briefe all things which belong to the glorie of god and our good and what we may aske of the best god whatsoeuer is needfull to desire and what he will graciously bestowe vpon vs whereupon great fruite of comforte doth redound vnto vs because we who doe in a manner aske out of his mouth know to aske nothing absurd nothing vnmeete or vnseasonable vnto him Yet we are not tyed to euery word of this forme but it is lawfull to take no other matter of praiers and al the prayers of the faithfull ought to accord in respect of the sense to this most perfect and truly lawfull patterne but they which goe further doe add of there owne to the wisdome of God and doe despise his will and euer obtaine nothing seing that they pray without faith What are the conditions of prayer or the adiuncts and circumstances Some are inward proper and perpetuall but others are outward indifferent and changeable Which are inward 1 A minde well ordered that a man being about to pray may come with a minde voide of other cares and of fleshly wandering thoughts wherewith it may be caried about hither and thither or pressed downe from heauen towards the earth and with conuenient attention and reuerence towards the maiestie of that god to whose conference he doth goe a dan 9 3.4 5 Math 14 23 2 The sincerity of the heart or a pure heart b 2 Tim 2.22 of Daniell that he which is about to pray may lay aside all opinion of worthines and merit and may feele not feignedly but truly his owne want after the example of Iacob Gen. 32 10. I am lesse then the least of Gods mercies of Daniel Chap. 9.18 we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies c. of Dauid Psal 14 32 Esay 64 6 and of the publcan d Luk. 18 13 I am not worthy to lift vp my eyes to heauen 3 A misliking and humiliation of a mans selfe that he may prostrate himselfe before God with an humble and free confession of his sinnes and requesting of pardon e Dan. 9 4.5 Psal 51.5 1. Ioh. 1.9 4 True repentance and a godly purpose Psal 26.6 I will wash mine handes in innocency O lord and compasse thine altar For god heareth not sinners f Ioh. 9.31 Psal 109 7 Esay 1.15 VVhen ye shall make many praiers I will not heare you because your handes are full of bloud g Rom. 10 14 Heb. 10.22 Iam. 1.6 1 Ioh. 5.14 Contrariwise If we shall aske any thing we shall receiue it of him because we keepe his commaundements 1. Iohn 5.22 And if any man be a worshiper of God and doth his will him heareth he Iohn 9.37 5 A stedfast trust of mercie and of the fauour of God for Christs sake and a sure hope of audience that he will liberallie and freely helpe them which aske according to
of Election c. Rom. 8.30 But the Scripture teacheth the contrary d. 2. Tim. 1.9 To Titus 3.5 He hath called vs with an holy calling not according to our workes but according to his purpose and Rom. 4.6 God imputeth righteousnes without workes Is the Election of all men common or generall that is doth God ordeine all men to Saluation No but special because all are not elected nor blessed in Christ a. Eph. 1.3.4 neither haue all men faith b. 2. Thess 3.2 2. Because he which receiueth all maketh no choyce But all election eyther of some one or some few must needs be out of a number of some remaining nay it is an vnsauorie contradiction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a monstrous speech to say the Election of all men were generall 3. The Scripture declareth that there is a certaine crew of Reprobates both Iohn 6.44 No man commeth vnto me but whom the father shall draw And Rom. 9.18 Whom he will he receiueth to mercie and whom he will he hardeneth And 11.7 The Elect haue obtained it but the rest haue beene blinded Of what sort of men is Election Of such as are vncleane and vngodly in the sight of God For he hath chosen vs that we might be holy without blame Eph. 1.4 But whereas he chose vs before the world was made it is effected that God set before his eyes all men that euer should be and for as much as they would be vngodly and accursed hee likewise so considered them and so chose some out of the common lumpe and filth of men and those freely according to the good pleasure of his will leauing others in their sinne and curse VVherefore hath not God elected all Let vs not be too curious in enquiring if wee be vnwilling to fall into errour saith Augustine Neuerthelesse wee must not doubt that the reasons of this his secret counsell are most sufficient although they are vnsearchable c Ro. 11.33 Is not Christ the Redeemer of all men No for he is a Redeemer neither to Pharao nor Iudas neyther vnto Caiphas nor Herod neither vnto Iulian nor in briefe to all those that are damned or without hope for whom neyther he died Died not Christ for all men His death was sufficient for all say the Schoolemen but effectual onely for the Elect and them that are faithfull If we respect the vertue and force of Christs blood it is sufficient for the redemption of all but if we looke vpon the purpose and eternall counsell of God and the good will of the Mediator he died for the elect onely Ioh. 10.15 I lay downe my life for my sheepe saith Christ and 17.9 I pray not for the world but I pray for them whom thou hast giuen me Therefore hee neyther offered sacrifice for it neither did he redeeme it And vers 19. For their sakes who beleeue and whom the father hath giuen me sanctifie I my selfe And Matth. 26.28 My blood which is shedde for many for the remission of sinnes Is not the calling and promise generall Matth. 11.28 Come vnto me all ye that are weary and laden It is indefinite rather and that truely in respect of certaine circumstances as of nation and condition of age sexe and the like whereby God is moued not to choose some one Moreouer neyther doth God generally call all outwardly by the preaching of the Gospell for that it hath neuer been knowne vnto many much lesse doth hee call all inwardly by an effectuall calling And although the voyce of the Gospell speake to all men generally yet faith is rare and singular because the arme of the Lord is not reuealed vnto all Isa 53.1 a. Ioh. 12.13 How doth it then accord that God calleth them to him whom he knoweth will not come Austen answereth out of the Apostles wordes Serm 11. Wilt thou dispute with me Maruell with me and cry out O the depth Let vs both agree in feare least we perish in errour But so the kingdome of grace shall not be very large Yea very large simply in respect of the citizens members and parts of that kingdome though in regard of them that are let passe and of those that refuse the Gospell many are said to be called but few chosen Matth. 22.14 By this meanes then shall not God be an accepter of Persons Not at all for else the fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hauing respect of Persons would be in euery benefite wherein one is preferred before an other which is false for we may benefite whom we wil with our owne this man rather then that Moreouer respect of Persons is committed when we bestow somewhat or giue our iudgement being thereunto moued by circumstances and conditions inherent in any person which make not to the cause as if of two men alike offenders the Iudge doth free the one because he is rich or because hee is his kinseman or countryman which thing cannot fall out in God for hee findeth no such conditions in men but setteth downe what he will himselfe But God would haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men to be saued come to the knowledge of the trueth 1. Tim. 2.4 He lets them not for this is meant of all sorts of men but not of all of euery sort God therefore would haue some of euery sort and order of men to bee saued namely those who come to the knowledge of trueth that is to say all which beleeue on the Sonne of God a Mark 16 16 Ioh. 3.18 2. Generall experience it selfe whereunto the will of God agreeth conuinceth that faithfull men onely are saued 3. All that the Lord would haue done that doth he b Psal 115.3 But he saueth not all men but onely his faithfull seruants Therefore without question he would not haue all men to be saued 4. Of like things a like iudgement But in these words concerning them that shall be saued the generall experience is restrained to the faithfull Iohn 3.15.16 That euery one which beleeueth on him should not perish but haue euerlasting life And cap. 1.16 Of his fulnesse haue all we receiued 1. Cor. 15.22 In Christ shall all be made aliue And vers 28 God shall be all in all And chap. 10.13 All things are lawfull for me but all things are not expedient And vers 33. I please all men in all things 1. Tim 4.10 VVee trust in the liuing God which is the Sauiour of all men specially of them that beleeue In like sort therefore in saying Who would haue all men to be saued let vs vnderstand all beleeuers as well Iewes as Graecians priuate men as magistrates both men and women both bondmen and free as well those that are guiltie of many sinnes as those that are guilty of few but yet not all men altogether So he would not haue any to perish but would haue all men come to repentance that is the elect to whō Peter ioyneth himselfe whē he declareth that God
owne motion and instinct but all how manie soeuer doe come are called of God How many waies is the name of church vsurped in the scriptures 1 Largely or politiquely for euerie ciuill companie of men as Act. 19.32 There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confused assemblie Verse 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawfull or comely assemblie which is not onely contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a seditious and tumultuous congregation but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an assemblie solemnly proclaimed 2 Spiritually and. 1. strictly for the multitude of the Godly alone who doe all and in seuerall cleaue fast to the true god by true faith a Act. 20.17 28. 1. Tim 3 15 2. more strictly for an ecclesiasticall synode or councill because it is gathered together in the name of the whole church whereof it hath charge and it is called by Paule a presbyterie c 1 Tim 4 14. 3 b Math 18 17 most strictly for a little Church that is the faithfull seruants of some familie d Rom 16. â— 3 Commonly for an holie multitude either of one prouince or of the belieuers dispersed through the world wherein truly the godly and the hypocrites are mixed in this earth e 1. Cor 11 18 22 4 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a place wherein the faithfull doe assemble togither to heare or to preach the word of God f 1. Cor. 14 34 5 It is abusedly taken for the false church which is called the malignant church g Psal 26.5 which is a conuenticle and conspiracie against Christ and his trueth what is a church It is a multitude of men Elect and effectually called from the world by the preaching of the gospell and so of Christians or such as belieue in Christ and depend on him as on their only head and do openly professe their beliefe on him and doe know and worship God by their beliefe and by his word reckoning also those that are newly instructed and the children of the Elect and sometimes also of hypocrites although by reason of their yong yeares they are not capable of vocation or of the Sacraments h Ro. 10.14 Act. 2.39 1 Cor. 7.14 Or it is a companie of men dwelling euerie where called by God from the corruption of all mankinde into the spirituall kingdome of Christ by the voice of the Gospell seuered and distinguished from other companies of men by the hearing of Gods word by faith by the sacraments by inuocation by holynes of life and by profession which is grounded on Christ the corner stone that God may dwell therein and may be therein worshipped according to the doctrine of the Prophets and Apostles for euer Iohn 10.4.5 My sheepe heare my voice not the voice of another The definition is cleare by the example of Abraham who with his familie being called out of Hur of the Chaldees and from amongst the Idolaters obeied the voice of God and sequestred himselfe by his obedience toward God and the profession of his faith from the prophanenes of the world a Gen. 12.1 13.18 15.6 17 23. Acts. 7.3 Rom. 4 13 c. Or in a word b 2. Cor. 2 14. a church is a communion or societie of men through faith which is by hearing of such as are iustified and sanctified in Christ Iesus through the holy Ghost and not such a society as consisteth in a Platonicall Monasticall Anabaptisticall communion of substance or possessions but in spirit Doctrine Faith hope bountiefullnes and in other exercises of Piety In the outward companie whereof neuerthelesse there are many hypocrites How maniefold is the church It is one onely because there is but one bodie of Christ compacted of diuers members as there is one god the Father and father of all one Christ the mediatour and one onely head of this mysticall body one faith and one hope through the holy spirit both these are one not in number but in kinde last of all there is one eternall life It is said to this whole church Gal. 3.28 All ye are one in Christ Iesus that is as one man to signifie a most excelent coniunction And. Ephes 4.4 There is one body of Christ one spirit of life euen as ye are called in one hope of your vocation And. Cant. 6.8 My done is one and vndefiled prefigured in Noahs one Arke c Gen. 6.14 1 Pet. 3 20 And Iohn 10.16 There is one sheepefolde and one shepheard Moreouer there is one by consent of doctrine by a conformable interpretation of the places of scripture vnto the Analogie of faith by a pure administration of the sacraments One by the author and head of saluation by the subministration of one spirit and by the bond of the same spirit lastly by coniunction of mindes d Act. 4.32 though diuers be called thereunto at diuers times and in diuers places But is not that one onely church deuided Yes and that diuersly 1. In respect of the Essence for there is one called a church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplie of the same signification an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part aequiuocally The church simplie and of the same signification is whereunto that former definition of the essentiall church doth agree namely that it is a companie of men which knoweth and worshipeth the onely God in Christ according to his written word and obeyeth him sincerely in all things and yet after a sundry measure which also is called the Orthodoxe pure and well aduised Church But that is called a church after a sort which departeth from that knowledge of God and from performing the worship of him according to his word which is wont to be called a straying erring hereticall or schismaticall church be it in faith or charity or in both So the companie of christian men which are now in Greece vnder the Turkish Empire so the crew of Anabaptists or heretiques that haue not vtterly falne away from the doctrine of the Gospell so the rable of papists likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequiuocallie after a sorte are churches as a man polluted with the leprosie and madd ceaseth not to be a man Whereupon Tertull. lib. 4. contra Marcion The waspes make coambes and the Marcionites make churches also But among these companies which are are called churches in part onely and equiuocally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who retaine more of that definition are also more rightly named a church and those who come short of that definition are more improperly and lesse truely called a church 2 A church is deuided in respect of degrees for one is called a perfect another an imperfect church The perfect is that which firmely consisteth on these two partes namely on the full knowledge of Gods word by his word and on the full obedience to his reuealed will a Iohn 1.14 17.23 Ephes â—
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
Christ himselfe or Metonymically and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some sort namely that which belongeth to the publishing open declaring and testimonie of Doctrine or because the Propheticall and Apostolicall Doctrine onely whereunto the Prophets and Apostles giue testimonie or both the Olde and New Testament as saith Ambrose is the foundation of the Church Heereupon Gods Citie is said to haue had not one but twelue foundations wherein were written the Names of the Lambes twelue Apostles Reuel 21.14 Heereupon Iames Peter and Iohn seeme to bee Pillers of the Church Galat. 2.9 namely Metaphorically and after a sort because they sustayned the Church and Religion but Iesus himselfe being the corner stone who alone sustâ—ineth the whole building Ephes 2.21.23 A foundation of strength and power in respect whereof the Church is said to be built on Christ God and man which belongeth to the Author foundation and merit of saluation the fountaine and efficacie of doctrine and the Church is founded vpon Christ when he alone is accounted for Wisedome Iustice Sanctification Redemption Life and Eternall glorie of the faithfull For this cause 1. Cor. 3.11 Other foundation can no man lay then that which is laid which is Iesus Christ And Isay 28.16 Christ is called the foundation stone Which is so proper vnto Christ that it communicateth in no participation with any other But in Christs words Thou art Peter and vpon this Rocke will I build my Church the Euanglist who interpreteth them saith not Thou art Petra a Rocke but thou art Petrus Peter neither doth he say vpon thee Peter but vpon this Rocke distinguishing manifestly Peter who is a part of the building from the Rocke whereon the building chiefely doth stay by changing of name person and by different termes Wherefore the Church is built vpon Christ the Rocke not on Peter the Apostle who eftsoone and often erred for the Rocke was Christ 1. Cor. 10.4 which Peter confessed in the name of all the apostles a Mat. 16.16.18 And he gaue the keyes not of fulnesse of power but of knowledge which in verse 19. he promised to al vnder the name of Peter who answered for all to all the Apostles equaltie and without difference b Mat. 18.18 Iohn 20.21 and in the person of them vnto all the ministers of the Church That speech also Feed my sheepe being thrice inioyned vno Peter for his three denials together Iohn 21. vers 17. ordaineth him a Pastor indeed ouer the flocke but not an vniuersall Pastor for it was also said vnto others Teach ye all nations Math. 28. vers 19. and it was spoken alike to all As the Father hath sent me euen so send I you Iohn 20.21 Finally neither was Noe who in the Arke was the head of his sonnes a type of the Bishop of Rome but of Christ c Gen. 7.13 1. Pet. 3.20 like as Baptisme is an Antitype of that deliuerance which befell vnto the Church in the Deluge What are the true and inward properties of the Church 1 Consent of the Doctrine of the Gospell 2 The inhabiting of God by the holy Spirit whereupon 2. Corinth 6.16 the Church is called the Temple of God and they vvho are led by Gods Spirit are called the sonnes of God Rom. 8.14 3 A right Faith Hope and Charitie True Religion according to Gods word Repentance Confession and a true calling vpon the true God all which doe as it were fourme a true Church The Apostles Creed is a token thereof although when the outward and vsuall Ministerie of the word is often for a season interrupted the Church is extraordinarily nourished by God as it were in the wildernes the same God raising vp teachers knowne vnto his small flocke after such a sort as himselfe according to his vnsearchable wisedome knoweth requisite and necessarie a Reue. 12.6 For as there may be a Church and yet lie hid so may there be teachers in a Church albeit not apparent to all What are the manifest tokens of a visible Church whereunto we may safely ioyâ—â— our selues They are two The first and châ—efe note is the pure preaching and professing of Gods word comprehended in the writings of the Prophets Apostles because wheresoeuer the word is truly preached it is not without profit at all b Isai 55.11 Rom. 1.16 2 A lawfull administring of the Sacraments of Baptisme and the Lords Supper according to Christs institution with pure preaching conioyned thereunto as a part thereof if there shall be no iust impediment to the contrarie c Iosu 5.5 Iohn 10.4 5 27. 8.47 Act. 2.42 1 Cor 11.20 23 Mat. 28.19 20 Mark 16.15 Luk. 16.29 Rom 10.14 which notes doe neuerthelesse admit a more and a lesse and doe presuppose a lawfull calling of Pastors d Rom 10.15 Ephe. 4 11. And although holy discipline is also requisite in Gods Church yet if the Church gouernours faile of their dutie it must not presently be denied to be a Church as long as those two fundamentall and essentiall notes of a visible Church are remayning e Mat. 18.17 1 Cor. 5 5 Neyther is it material if other sects chalenge to themselues these notes but we must search diligently whether they doe so truly or falsly Also the preaching of the word is a cause of the Church and therefore by nature is more excellent and more famous then the Church it selfe Whether are 1. Antiquitie 2. Multitude of followers of some one doctrine 3. Succession in some one companie of Bishops chiefly of Rome 4. Miracles 5. Continuance 6. Vnitie and concord 7. Efficacie of doctrine 8. Holines of life in the Authors and Fathers of the religion 9. The gift of prophesy 10. Temporall felicitie 11. The title of Church Apostolicall or that it is one holy Catholicke Apostolicke Church these the notes of a true Church No 1 Because the names without the substance are not of force 2 From names proceed not a true and Apodeicticall but a false demonstration of the matter 3 These Notes are common vnto Turkes and Heretikes also for they may vsurpe these titles by which they may confirme that their rowts are and haue beene the true Churches of God which is absurd 4 Neither haue all those notes begun with the Church 5 Neyther are they perpetuall and proper euerie way nor Essentiall which are alwaies naturally in the thing it selfe being vnchangeable and the causes of that thing whereof they are notes but the most part seperable accidents and these notes themselues ought to bee examined according to the word of God Moreouer 1 The Church which now is ancient in time past was new And Ezech. 20.18.19 VValke ye not in the ordinances of your fathers I am the Lord vvalke in my Statutes And Tertull. Lib. de praescriptionibus Euerie first thing truest And Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is to mee the old Church whom not to obey is manifest destruction and Cyprian custome vvithout truth is the
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
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
or to be vsed and obserued in writing those lawes and humane traditions 1 That they be not repugnant to the analogy of faith or that they lead vs not from Christ or be superstitious of which sort for the most part the popish rites are neither must our consciences be intangled as though those lawes of order and decency be for that cause onely brought in as if they were parts of diuine worship 2 That they be not preferred before the heauenly doctrine which the Apostles receiuing from God haue deliuered neiâ—â—â—â— must those lawes be eternall or immutable but as necessitie shall require mutable 3 That those things which are vnprofitable ridiculous foolish parasitical and operatiue should not be appointed for a graue honest and profitable order such as those which the Papacie doth commaund of Auricular confession the difference of meates daies and apparell vowed peregrination and the like 4 That the Church be not burdened with the multitude of those precepts as is done in poperie and the true and pure worship of God be oppressed as it was once done of the Pharisies b Mat. 23.4 and so the commaundements of God be made void in respect of men c Mat 15.3 Mar. 7.13 Act. 15.10 That they doe not degenerate into superstition or impietie that there be no merit ascribed to them or worship or necessitie that is they may not be accounted necessarie to saluation or a part of Gods worship and that of themselues by the work done as they speake which if it come to passe let them presently be reformed or altogether abolished by the example of Ezechias which brake in peeces the brasen Serpent d 2. Reg. 18 4 and lastly we must beware least through a pretence of indifferencie they offer poyson and hide a deadly hooke vnder a hony bayte VVho can ratifie or abolish those lawes In particuler Churches the Pastors by the sage iudgement of the Consistory and the authority of the Christian magistrate his consent being thereunto adioyned lastly the flocke being certified therof approouing the same who verily ought not rashly to forsake the opinion of their Pastors and superintendents being confirmed by the word of God sound reasons but in prouinciall Churches it is the office of the Synods being lawfully called in the Lord to constitute such kind of lawes VVhat is a lawfull Synode It is an assembly or meeting and councill either of certain places that is named A prouinciall Synod or else of the whole Church and so it is called Oecumenicall or vniuersall represented by certaine choise persons of her selfe for a certaine time as Pastors and gouernours being remoued as well from all popular gouernment as from smal gouernment and especially from Antichristian â—yrannie that they may expell the wolues and compose all controuersies which are raised in the Church out of the word of God prouided that it be alwaies their rule that they may maintaine pure doctrine and appoint such an outward cutaxie and goood order as seemeth most expedient for the whole Church a Act 15.2.6 c And of such Synods there is great profit 1. Because that which is sought of many is with greater facility obtained 2 Because errors heretiks patrons of errors are more easily repressed and condemned by common consent and iudgement of many By whom are Synods to be called and appoynted By the chiefe Magistrate if hee bee faithfull or at least if he tolerate the Christian faith who also eyther by himselfe or by others whom he hath made choyse of ought to be president of the Synode For it is the office of the Magistrate as the nurce of the Church to preserue the peace and quiet thereof but so that he doth submit himselfe to the word explaned by the mouth of the minister but if hee bee an infidel then it is the office of the Pastors to haue regard as much as in them lyeth that the Church of Christ be no whit damnified and mutually to stirre vp each other that by a common consent they may meete in the name of the Church without any prerogatiue of places to choose those who are knowne to excell in doctrine integritie of life and other gifts of the holy Ghost the Laitie being not excluded as it is manifest out of the Acts. Chap. 15.2 22.23.25 but especially that as Chrst did sit b Luk. 2.46 in the midst of the doctors so now he must be present and beare rule in the councel of the doctors Are all things which Synods decree to be accounted alwaies for true and vndoubted They are not as it is apparant by the second Nicene Councell which did determine against the word of God for the worshipping of Idols and the second Councell holden at Ephesus where the heresie of Eutiches preuailed and the Aphrican Councels where Cyprian was where it was established that those which were baptized by hereticks should be rebaptized for the Church on earth may erre yea being gathered together as it is euident out of Esay 56.10 Ier. 6.13 a Exod. 22.25 1 Reg. 22.6 22 Mar 12.29 Ioh. 11.2 47 2 Thess 2.4.11 the reason is because the Church on earth is not composed of the blessed Angesl but of men whose propertie it is to erre and to be deceiued for that which is said Psal 89.6 that the truth of God is in the congregation of his saints it is to be vnderstood either of the holy Angels liuing in heauen or els of the church where the pure preaching of the gospel souÌ„deth Is there any authoritie of the Synods There is but that which doth depend on the word of God namely which is of Christs promise Mat. 18 2â— where two or three so more be gathered together in my name there am I in the the midst of them neither is it to be doubted but that much more some vniuersall company he doth gouern by his spirit b Act. 15 2â— Cor. 5.4 Therfore the iudgments of Synods are not to be despised especially of those where Christ doth sit in the middest but withall obserue by what condition Christ is in the middest of a councell if it be gathered together in his name and the scripture bee in the most eminent place for then the definition of the councils concerning that opinion which is controuersed after lawfull examination and iust inquiry hath his waighâ— which notwithstanding it selfe must be tried by the touchstone of the scripture according to that try all things keepe that which is good 1. Thess 5.21 Doth not the Apostle commaÌ„d vs to obey rulers gouernors He. 13.17 Yes verily but both with an implicite condition if they be true rulers let not the word of God the volume of the law depart froÌ„ their mouths c Ios 1.7.8 if they sit in Moses chaire that is they teach the doctrine of Moses incorruptly d Mat. 23.2 in those things which are peculier to their ministery as in the word of God lawfull
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
of vs and of the things signified the coniunction is not in trueth essentiall and personall but mysticall and yet in its kinde reall to wit spirituall by the power of the holy Ghost alone who bringeth to passe that Iesus Christ who now as he is man hath his being in heauen and yet is no lesse truely giuen to vs which are in earth then the signes themselues namely so farre forth as our faith beholding him in the Sacraments doth clime vp into the heauens that we may more and more truely imbrace him and he may liue and abide in vs. For the holy Ghost knoweth to ioyne most nearely together by the bond of faith those things which if you respect the distance of the place are farthest asunder which is done after a heauenly and spirituall manner and not naturally not by the ioyning touching of substances after which manner the beleeuers are most nerely ioyned together one with another as also the husband and the wife are knit together by the bond of mariage although they bee farre asunder in regard of the distance of places Whether are both the things and the signes offered vnto vs of God ioyntly together Yes ioyntly together in respect of God that promiseth truely and without all deceipt but yet distinctly notwithstanding so as oftentimes hee that taketh the signes receiueth nothing lesse then the thing it selfe Whereupon Augustine saith vpon Leuit 7 quest 84 It nothing auaileth Simon Magus to haue the visible Baptisme who wanted the inuisible sanctification What is the manner of receiuing the signes and the things signified The manner of receiuing the signes is naturall or bodilie and the signes are receiued both of the beleeuers and also of the vnbeleeuers after a naturall manner although with contrarie successe But the things themselues signified are communicated in respect of God that giueth them by the holy Ghost and in respect of vs by faith whereby alone Christ with all his benefits is apprehended of vs a Eph. 3.17 For a thing intelligible spiritually propounded cannot bee perceiued vnlesse it be after a spirituall manner that spirituall things might answer to spirituall things corporall and visible to corporall and visible b 1 Cor. 1.13 In this Treatise what doe these things signifie Really Substantially corporally Sacramentally Spiritually Really signifies properly that the verie thing it selfe is truely receiued to which these words substantially and essentially are equiualent So the beleeuers in the right vse of the Sacrament are said to receiue Christ really substantially or essentially also to take the holy elements really substantially essentially But corporally spiritually signifie the manner of receiuing only the signes are receiued corporally but Christ spiritually And to receiue Sacramentally is to receiue the signes of the bodie and bloud of Christ Whether do all they inioy the matter of the Sacraments which vse visible signes No but only the beleeuers vnto whom the promise of grace doth belong and for whose sake the same is ratified by certaine seales For what part or fellowshippe hath the beleeuer with the vnbeleeuer 2. Cor. 6.15 Is it possible for a man to be guiltie by meanes of the thing signified who is not partaker of the same Yes hee may for the abusing of the signes and for the contumelious reproach against the thing signified none otherwise then hee which despiseth the seruants of Christ is guiltie of the contempt of our Lord Iesus Christ and of his Father also a Luk. 10.16 Is faith of the Substance and essence of the Sacraments No because faith maketh not a Sacrament to bee a Sacrament but the institution of God Indeede faith is necessary that wee may receiue the matter of the Sacrament for by faith Christ dwelleth in our hearts b Eph. 3.17 But whether a man beleeue or whether hee beleeue not if the Sacrament be rightly administred hee receiueth the true Sacrament namely in respect of God Yet in respect of the Communicant if a man beleeue not he receiueth the bare signe because without faith neither the word nor the Sacrament can do vs any good Whence is the consecration or the sanctification and blessing of the Sacraments Not by making the signe of the Crosse the repeating and secret murmuring of any words as Iuglers Coniurers do repeat their charmes in conceiued words namely for example of Iupiter that sends the thunder or of bringing the Moone out of Heauen to wit by the force and vertue of letters and syllables if they be repeated and vttered after a certaine manner But from the holy and good will choise institution or ordinance blessing consecration worke commaundement the ratification of the word and the promise of God himselfe who for the good of men hath made choyce of water bread and wine and hath instituted by his ordinance set thē apart for some special purpose and because he hath shewed that it is his pleasure to haue them for Sacraments and how he will haue them celebrated Further by the holy vse which is performed by prayers by the commemoration of the benefits and promises of God and giuing of thanks VVhen is such consecration made First indeede the Lord himselfe made it once and together by himselfe in that first institution namely in that last Supper and this being once made doth consecrate sanctifie the Sacraments to the Church vntill the end of the world as that word once spoken Increase and multiply is perpetually effectuall Gen. 1.28 But now he doth repeat the same by prayers and the word whereby the whole Institution and vse of the externall things is clearely vnfolded by men and those not any whomsoeuer but such as bee lawfully called that is to say by his Pastors and Ministers For otherwise it is no Sacrament but a prophanation of the Sacrament VVhether is there any change of the signes in the Sacraments Truely there is not in the nature or substance the naturall qualitie or quantitie of the Elements the change I say is not of the essence nature as saith Theodoret But only in respect of the end office condition vse for which they bee propounded in the Church namely because they begin to signifie to vs in trueth things altogether heauenly and diuine and that not of their owne nature but by the appointment of the sonne of God As namely for example sake when water btead wine are remoued from the common vse and by the commaundement of God are made the signes of the body and bloud of the Lord which thing certainly they haue not by nature For then euery water should bee the signe of Christs bloud but by the institution of the Lord himself Also the name of the signes are indeed changed but not the matter namely to the intent that we might haue a greater regard of the things signified then of the signes and that the minde might mount vp from the Elements vnto Christ Therefore Theodoret in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that