Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 4 · Decade 5 · Sermon 10

Fifty Sermons Containing the Chief Points of the Christian Religion · Sermons 4 · Decade 5 · Sermon 10

p. 1112¶ Of certeine inſtitutions of the Church of God. Of Scholes. Of Eccleſiaſtical goodes, and the vſe and abuſe of the ſame. Of Churches and holie inſtrumentes of Chriſtians. Of the admonitiō & correctiō of the miniſters of the church, and of the whole Church. Of matrimonie. Of widowes. Of virgines. Of monkes. What the Church of Chriſt determineth concerning the ſicke, and of funeralls and buryall.

¶ The tenth Sermon.

THERE remaine certeine thinges, but a fewe truly, whiche are to be expounded vntounto you (déerely beleued) the whiche partly apperteine to the inſtitution of the eccleſiaſticall miniſterie and preſeruation thereof, there are partly certeine peculiar or diuances of the Churche whiche the Churche can not want. Whereof in this laſt Sermon of this Decade, ſo farre as the Lord ſhal giuegive me grace to ſpeake, I intende as briefely as I can to intreate.

Firſt of all we muſte knowe that the Lord our God hath not burdened The Lor… hath not burdened his church with infinite lawes.his Church with ouer many lawes and inſtitutions, but hath ſet downe a fewe eaſily to be numbred, and thoſe not coſtly, nor intruate, nor long, but pro…table, …imple, plaine and ſhorte. In time paſt, when as vnderunder the lawe the Lorde appointed vntounto the people a coſtly & ſumptuous worſhipping of him, notwithſtandinge all thinges therein were certeine, …, and moderate: neither would hee hauehave any thing added to, or taken from i… at the pleaſure of men, or to be otherwiſe vſed than he had appointed. Who then wil thinke that after the abrogating of the Lawe, the Lorde would deliuer vntounto the Churche of his new people, aſumptuous and an infinite diſcipline? Wherefore it is partly the couetouſneſſe of the paſtours and eſtates of the Church, and partly the monſtrous ſuperſtition of the common people, that hath made eueryevery thing ſo ſumptuous, and infinite in the Churche. Let vsus ſticke vntounto this, that the Lorde our God hath inſtituted in his Churche, but verie fewe thinges, and ſuch as are neceſſarie: and therefore we ought all to indeuour, that the Churche be not ouer-burdened with traditi… …s and inſtitutions which procéeded not from God him ſelfe. The Church of God is gorgeouſly enough …ecked and furniſhed, if the …eteine and kéepe the inſtitutions of her God and Lord.

The chiefe and principal pointes The chiefeſt points of true godlineſſe in the Churche.of the Godlineſſe of the Churche of GOD, are the ſincere teaching of the lawe and the Prophets, of Chriſt and …he Apoſtles, faythfull prayer offred vntounto her onelyonly GOD through Chriſt …, a religious and lawfull adminiſtratiō & receiuing of Chriſts ſacramēts: wherof we hauehave intreated p. 1113hitherto through fiue Decades. Here vntounto belongeth charitie alſo, whiche is a communicating of riches, or wel doing, whereof we hauehave ſaide ſomewhat alreadie in the firſt Decade, & will ſay ſomewhat elſe in this Sermon.

Neither doth Luke in y^e Actes make mention of any other thinges, deſcribing what maner of Churche y^e faithful primitiue Church of Chriſt was, being foūded by the Apoſtles, & what were the principal pointes thereof. They were continuing, ſayth he, in the doctrine of the Apoſtles, and in Actes. 2.Acts 2cōmunicating, & in breking of bread & in prayer. VnderUnder theſe few points all godlineſſe is compriſed. VntoUnto the Of ſcholesEccleſiaſticall miniſterie are ioyned theſe that follow. Chriſtian ſchooles hauehave the firſt place, which bring forth a plentifull increaſe of Prophetes or miniſters of the Church. All nations vnleſſe they were altogether barbarous, hauehave vnderſtoode that without ſchooles no kingdomes or common weales can happily be mainteined. And therefore not only Moſes in the booke of Geneſis, but alſo Strabo in y^e 17. booke of his Geographie, reporteth how that among the Egyptians were inſtituted moſt famous Colleges for Prieſts and Philoſophers. Hiſtories alſo make mention, that y^e moſt noble men of all the world traueled into Egypt to obtein wiſdome in which number Plato alſo is ſaid to be y^e firſt of the chéefe & principall among the Philoſophers.

Neither is it vnaduiſedly written in the booke of the kinges, that Solomon excelled the wiſemen of the Egyptians in wiſedome. And not only the Egyptians, but alſo the Paleſtines, a Nation more famous for warres than for learning, are ſaide to hauehave had their prieſtes, of whom they aſked counſell in matters of doubt, as writeth Samuel in his holy hyſtorie. And Daniel alſo witneſſeth, that the Babylonians had moſte famous Schooles, as alſo had the Medes and Perſians, from whence ſprang foorthe their Magi, I would ſay wiſe men, notable in all partes of Philoſophie. I néede not to ſpeake any thing of the Gréekes and Romanes, ſince there is no man but knoweth theire moſte famous citie of Athens, which is ſo much ſpoken of by all learned men, and alſo the goodly Colleges of their Prieſtes and South-ſayers. But omitting forreigne examples, let vsus alledge our owne or ſuche as are Eccleſiaſticall.

GOD, who gaue vntounto his people, a moſte abſolute fourme of an happie Common-weale and kingdome, diſtributed ſchooles throughe fourtie & eight townes of the realme. Thoſe townes by reaſon of y^e Philoſophying Leuites, were called Leuitical. For he had conſecrated al the Leuitical tribe vntounto y^e prieſthood and to ſtudies: Not for that it was not alſo lawfull for gentlemen of other tribes to ſtudie Philoſophie or wiſedome: But becauſe the Leuites were peculiarly appointed vntounto holy ſtudies.

For it is euident, that Eſaie and Daniel, two of the moſte brighte lights of the y^• prophecied were of the tribe of Iuda. Other tribes alſo hauehave brought foorth men right ſingular in al kinde of knowledge. And thoſe townes likewiſe were called Leuitical and prieſtly, not that prieſts only dwelt in them, but becauſe they had ſynagogues in them.

p. 1114But at the tabernaele in …, and ſpecially in the citie of Ieruſale… there was a ſchole ſurpaſſing all … ther, and in maner of an vniuerſitie, as they call them now adays. And the ſame holy hiſtory witneſſeth y^e moſte famous men had the gouernment of Gouernoures of Scholes. 1. Sam. 10. 4. Reg. 2. &. 4. cap.1 Sam 10:4thoſe ſcholes. For we reade in Rama that Samuel, who was the very chiefeſt in all wiſedome, godlineſſe, and learning, was gouernour and principall of the Naioth, that is to ſay, the Burſe as they terme it, or College of the Prophetes. Helias and Heliſeus the moſt cleare lightes of the Church of Iſrael, were rulers ouer the ſchole of Hierico and Gilgal. That naughtie Ieroboam did pul downe the ſcholes, and troad vnderunder foote the order of the Prieſtes, and placed without all choice ſome that were of the refuſe of the people in their places. But the men of GOD Helias and Heliſeus knewe well, that without ſcholes the ſound doctrine could not flouriſhe or be preſerued: and therefore they applyed them ſelues wholy to the renuing of ſcholes. And when lawfull tributes were denyed them, being by wicked Princes beſtowed vponupon flatterers and bellie…, that is to ſay, prieſtes of the Idols of calues and of Baal: yet it came to paſſe by the goodneſſe of the Lord, that ſome good men beſtowed ſomwhat vpō ſuch as were deſtrous of learning, who holding thē ſelues contented with a mean liuing, behaued themſelues valiantly in that moſt corrupt age. But thoſe notable men, thoſe wiſe men and Prophets, who had the gouernment ouer ſcholes, were called fathers, wher vpō alſo the diſciples and ſcholers were termed the ſonnes of the Prophetes. Amos and Ieremie call them Nazarites. For, ſayth Amos, I am no Prophe…, Amos. 7.Amos 7neither the ſonne of a … to wit, not brought vp in the knowledge of …. And the ſame man ſayth againe. I hauehave rayſed vp Amos. 2.Amos 2of your ſonnes for Prophetes, and of your yong men for Nazarites. But he commendeth alſo the manner of them that ſtudied, which in his lamitations he bewayleth to be altogether periſhed in the captiuitie. Furthermore, they were called the ſonns of the Prophetes, for the affection which they bare towards their ſchole maiſters, as if they had bene their parentes, and for their obedience and daily ſtudie towards them. But how muche the more noble and wiſe the Princes were, ſo much the more diligence they employed in repayring ſcholes, and reſtoring Eccleſiaſticall orders. Which a man may ſée, not in Dauid and Solomon onelyonly, but alſo in Ioſaphat, Ezechias, and Ioſtas, who were moſte vertuous and moſte happie Princes. In the captiuitie and after the captiuitie of Babylon, the Lordes people was diſperſed and ſcattered into many kingdomes farre and wide. But whether ſo euer they were carried, they erected ſcholes or ſynagogues, and when the citie of Ieruſalem was reſtored, then they often came vntounto the ſame. For therefore the Actes of the Apoſtles make mention, that at what time Sainte Paule preached the worde of God Actes. 15.Acts 15among the Gentiles, he went into the ſynagogues.

And Sainte Iames the Apoſtle ſaythe, Moſes of olde time hath in euerie citie them that preache him in the ſynagogues. Where he ſpeaketh not of the cities of Iude… and Galilee, but of the cities of the gentiles in Syria, Cilicia and Aſia. But that which we reade in the Actes doth ſhew that p. 1115they being diſperſed and ſcattered abroade, did ſometime come vntounto the holie citie of Ieruſalem. There were dwelling at Ieruſalem certeine Iewes Actes. 2.Acts 2religious men, of all nations that are vnderunder heauen. And that alſo whiche Actes. 22.Acts 22Saint Paul reciteth of him ſelfe confirmeth the ſame, that being borne frée in the citie of Tharſus, he trauelled to Ieruſalem vntounto Gamalieles féete, that is to ſaye, to the intent to heare the inſtruction, and to be a ſcholer vnderunder Gamaliel. So likewiſe we reade that at Ieruſalem there were Actes. 6.Acts 6Colleges or Synagogues of the Libertines, Cyrenians, Alexandrines, Cilicians, and Aſians. This vſe of ſcholes continued vntil Chriſts time, yea, and after his aſce nſion into the heauens, almoſt vntill the deſtruction of the citie, although in the meane time it maye appeare to hauehave béene ſundrie times depraued.

Chriſte alſo the ſonne of God, our king and high Byſhoppe, he him ſelfe Chriſte & his Apoſtles, do inſtitute Scholes.inſtituted the moſt famous ſchole of all other, calling ther vntounto the twelue Apoſtles, and the ſeuentie diſciples, choſen men, I ſay, to the number of foureſcore and two. Yea, the Apoſtles them ſelues drewe vntounto them verie many diſciples, and firſt of all Saint Paule the moſt choſen inſtrument of God to conuert the gentiles, is read to hauehave had in his companie, Sopater of Berrhoe, Luke of Antioch, Marke of Ieruſalem, Barnabas, Sylua or Syluanus, Caius and Timothie, Ariſtarchus and Secundus, Tychicus and Trophimus, Titus and Linus, Creſcens and Epaphras, Archippus and Philemon, Epaphroditus and Artemas, and many other. He hath alſo commended moſt diligently vntounto good men, the ſtudious, and the miniſters of the Churches, exhorting all men vntounto liberalitie, that they maye want nothing. And writing vntounto Titus: Bring diligently, ſaythe he, Titus. 3.Titus 3Zenas the Lawyer and Apollo, vponupon their waye, that they maye want nothing.

Moreouer it maye be gathered by playne and manifeſt proofes oute of the thirtéenth chapter of the Actes, that there was a verie famous and that an Apoſtolique ſchole at Antioche in Syria. Euſebius alſo of Ceſarea aboundantly witneſſeth what noble ſcholes were at Alexandria in Egypt, and in other renouned churches. And we hauehave alſo declared the ſame more at large, when time ſerued, in a booke which we hauehave written of the inſtitution of Byſhoppes. But in proceſſe of time when al thinges apperteyning to the Churche beganne to decline to the worſſe, Eccleſiaſticall ſcholes alſo degenerated into Abbaies, or into Colleges of Canons and Monkes.

But of all theſe thinges whereof Scholes apperteine to the preſeruation of the miniſterie.we hauehave ſpoken, I thinke it not vnknowne vntounto any man, that ſcholes doe principally belong to the preſeruation of the Churche, and the maintenaunce of the holie miniſterie, in which ſcholes good artes might be exerciſed, verie profitable for the furtheraunce of the ſtudie of the holie Scriptures: of which ſorte chiefeſt of all are the ſtudies and knowledge of holy tongs, of Logicke, naturall Philoſophie, and the Mathematicks, and theſe moderately knowne, & directed vntounto the certeine ſcope and ende of Godlineſſe. For a man may ſometime finde wittes worne and waxed olde in diuers Artes and diſciplines, howbeit not once medling or inured p. 1116with holie exerciſes and ſtudies. But I woulde to God that the wicked being too muche glutted with prophane ſtudie, would alſo leaue to contemne holie Scriptures as thinges playne barbarous.

A man alſo may find ſome wits ſo buſied in the ſtudie of the Mathematickes, that they are more méete to be maiſters of buildinges, than gouernours or paſtoures of Churches. Yea they are ſo farre crept into the ſtudie of Aſtronomie, and the Aſtronomers heauen, y^t they quite forget the bleſſed heauen, which is the ſeate of y^e bleſſed Saintes, any thing to perteine vntounto them, and that they ſhall be ſufficiently happie if they can but once atteine vntounto y^e knowledge of y^e motion of the viſible heauē, and to the courſe of the ſtarres. As for thoſe that meddle ouermuch with the ſtudie of Philoſophie, and the trifles of Logicke, and the rules of Khetoricke, neuer attaine vntounto any ende, nor earneſtly thinke vponupon the beſtowing of their trauels to the edifying of the Church: commonly they become contentious and brawling diſputers for the moſt parte, and arrogant controllers: vntounto whom nothing ſémeth to be neatly and aptly enoughe, eyther ſpoken or done of others, but that whiche is tempered and as it were tuned to their great conceiuing heades, and ſo agréeing with preſcript rules, that they ſwarne not there from, no not ſo much as a haires bredth. Theſe men ſnarle and intangle all thinges with their doltiſhe diſputations, puffing out nothing elſe but quarelling controuerſies, taking vponupon them moſte arrogantly to iudge all mens doings & ſayings what ſo euer, you, though they be good and tollerable, they ſnap at them, and maliciouſly cauill againſt them, being rather vayne babblers, than Philoſophers, yea, the verie plagues of ſcholes and Churches: who ſpitte out the poyſon of debates, contentions, variances, ſtriſes and diuiſions at and into the Church. Againſt theſe Sainte Paule the Apoſtle to Timothie ſéemeth to ſpeake. 1. Tim. 6.1 Tim 6For after he hadde briefly ſet downe the ſumme of ſounde doctrine, he addeth there vponupon. This teache and exhorte. Who ſo euer teacheth otherwiſe, and holdeth not him ſelfe contented with the healthfull worde of our Lorde Ieſus Chriſte, and the doctrine whiche is according vntounto godlineſſe, he is puffed vp, knowing nothing, but ſpending his time aboute queſtions and contention in wordes, whereof groweth hatred, ſtrife, ſlander, euill ſuſpicions, vaine conflictes, of men corrupt in hart, and deſtitute of the trueth, whiche ſuppoſe gayne to bee godlineſſe. Avoyde the companie of ſuch.

Truely it neuer went well with The corruption of Scholes.the Churche, when learned and ſtudious men forſaking the playneneſſe and pureneſſe of the worde of GOD, turned their eyes an other way, and aymed not at the word of God alone. They in auncient time, did not contemne the worde of God: but in the meane while they attributed more to traditions than was conuenient. But by that meanes they bothe gaue occaſion vntounto errours, and confirmed ſuch abuſes as were already brought in. Certeine yeares paſt and gone, Gratian and Lombard, with other eccleſiaſticall writers, went about to make an agréement of opinions, & to gather togither a perfect and certeine ſum of diuinitie. But thereby they did p. 1117not onelyonly carried the ſcholes awaye from the Scriptures, but alſo intruded ſtraunge doctri…s into the churche.

After theſe there followed Alexander, Albertus, and Thomas, who not onelyonly depended vponupon thoſe ſentences, and commended them vntounto others, but alſo endeuoured to mingle Philoſophie with Diuinitie, and to couche them together into one body. And heereof it came to paſſe that we had ſo many wayes and ſectes, ſo many puddles crauling full of frogges, ſo many ſcholes, ſo many Abbayes, ſo many ſophiſters. And if at this day likewiſe we continue vnhappily to couple Philoſophie with the holy Scriptures, and ſuperſtitiouſly call them into diſputation, and to call them vntounto examination by humane rules, or to the handling by artes, then ſhall we alſo corrupt them in the ſcholes, peruerting the integritie of the Apoſtolique doctrine, to the great detriment of the Churche. In the meane while, certeine it is that good Artes and learning doe make muche vntounto perſpicuitie and playneneſſe, but moderately and religiouſly applyed with iudgement, ſo that the ſcriptures may hauehave the vpper hand, and all other Artes obey the ſame.

Wherefore, let pure godlineſſe be taught in the Eccleſiaſticall ſcholes, The true ende of Scholes.yea, let godlineſſe be the ende of all our ſtudies: at the firſt let the ſtudious be diligently taught the Catechiſme, and let them neuer reſt, vntill ſuche time as they hauehave learned it perfectly and made it familiar vntounto them ſelues: then let this young begunne godlineſſe be daily increaſed with Lectures and holy Sermons: Let the writings of the holy Euangeliſtes and Apoſtles be alwayes read vntounto thē, that they may become perfect in them in due ſeaſon: Let them alſo commodiouſly learne the tongs and good Artes, and let them be exerciſed in writing and reaſoning. But aboue all, let diſſoluteneſſe and wantonneſſe be baniſhed out of the Diſcipline in ſcholes.godly inſtituted and Chriſtian ſcholes. Let diſcipline, yea, though it be ſomewhat ſharpe, flouriſhe. For if youth be corrupted in the ſcholes, and growe vp in that corruption, what I praye you ſhall we looke for at their hands, when they be ſet in authoritie ouer the Churche? Let vsus not beléeue that they wil be the ſalt of the church, who as they are moſt diſſolute and blockiſh, ſo can they not abide ſharpneſſe in other. Shall we thinke that they will become lightes of the churche, who doe them ſelues hate the light, and are delighted in darkneſſe, and in the woorkes of darkeneſſe? Wherefore, that which the ſonnes of Helie were in the Churche of Iſrael, the ſame ſhall be and are the corrupt ſonnes of the prophetes in the church of Chriſt. They therfore ſhal likewiſe periſhe with the people whiche are committed vntounto them. And therefore nowe adayes, there is greate offence committed through too muche lenitie in the ſcholes, a miſchiefe whiche will neuer be waſhed away. For a man ſhall come into many ſcholes, where he ſhall thinke he ſéeth ſo many ſouldiers and ruffians, not ſcholers and ſtudents, whome they commonly call clearkes.

Neyther their fare, neyther their apparell, neyther their maners, neyther their wordes, neyther their déedes, declare them to be of anye good diſpoſition, honeſt, or ſtudious. I knowe, that muche is to be aſcribed vntounto our vnhappy and moſt diſſolute p. 1118age, in which the ſtubborne and rebellious will not hearken to the counſel of the elders: and againe I knowe, that there are great offences committed through the negligence and fonde gentleneſſe of them that are in authoritie. But for as much as the welfare of the Churche conſiſteth of ſcholes well ordered, we ought all of vsus to vſe great diligence, that in this behalfe there maye no offence be committed through our careleſneſſe and negligence. This muche hauehave I ſayd concerning Eccleſiaſticall ſcholes, in as fewe wordes as I might conueniently: of whiche I hauehave intreated more at large in my booke of the Inſtitution of Byſhops.

Furthermore, to the end that ſcholes Of Eccleſiaſticall goodes.with the whole miniſterie may be mainteyned, together with all holy buildings, and Eccleſiaſtical charges, there néedeth to be ſome good wealth and abilitie correſpondent. This place therefore admoniſheth vsus to ſay ſomewhat concerning Eccleſiaſticall goodes. God in that commonwealth whiche he would hauehave to excell all other as beſt furniſhed with all things neceſſarie, appoynted ſtanding fées to be payde vntounto the holie miniſterie of the common charge, to witte, the tythes, the firſt fruites, and ſundrye other kyndes of offerings.

Theſe thinges are in the lawe expreſſed by Moſes the man of God in many wordes: who nothing feared, leaſt for handling of that matter he ſhoulde be accuſed of gréedie deſire, or couetouſneſſe. For thoſe thinges whiche God commaunded him to declare plainely to the people, he vttered vntounto them faythfully. Yea, the lawe of nature commaundeth to rewarde him that taketh payne, and to maynteine common charges by common contribution. And thoſe reuenues or tributes that were publiquely gathered, were not beſtowed but to publique vſes. For they were partly giuen to the miniſters for their miniſterie and ſeruice, partly they were diſburſed vponupon publique buildings & holy charges, and parte was employed to the reliefe of the poore.

And although by the newe Teſtament the Leuiticall lawe with the The c…urche of the new teſtament hath goodes & reuenues.whole Prieſthoode be abrogated, notwithſtanding it is certeine that the ſame vniuerſall lawe, whiche commandeth that publique charges ſhuld be leuied by publique contributions, is not aboliſhed. For we reade that our Lorde Ieſus Chriſte, although he Luke. 8.Luke 8liued not of the tenths and reuenues of the Prieſtes, yet liued he of the contributions of the godly. For he executed a publique function. And ſending his diſciples abroade to preache, expreſſely Matth. 10.Matt 10ſayth vntounto them: I woulde not hauehave you to be carefull for foode and apparell: For the labourer is worthy of his hire. Wherefore the Primitiue church which the Apoſtles hauehave gathered to Chriſte, beſtoweth their houſes, landes, and monie for the preſeruation of the miniſterie, and other thinges neceſſarie for the Churche.

The Prieſtes and Leuites at that time poſſeſſed the holie reuenues, not Actes 4.Acts 4giuing one iote to the Apoſtolique Churche, whiche rather they wiſhed might ſtorue for hunger. But the godly and faythfull people knewe verie well, that earthly ſubſtance and riches were verie neceſſarie for the preſeruation of the Churche. For GOD hath appoynted men and not angels to be miniſters of the Church: and hathe recommended poore men vntounto the Church to ſtand in his ſtead p. 1119But they as men are wont to doe, lacke and are deſtitute of many thinges, wherefore good men through the motion of the holy Ghoſte, doe contribute together, and beſtowe mony, houſes, landes, and other goods, wherby both the poore and alſo the holy miniſterie may be mainteyned. And herevppon alſo it is euident that the Church of the people of the new Teſtament, hadde euer ſince the time of Chriſte and the Apoſtles, goodes and poſſeſſions publiquely gathered and receiued, and alſo layde out and beſtowed them againe for publique and common commoditie.

Gregorie the firſt of that name, biſhop Howe in olde time the church goodes were beſtowed.of Rome, ſaythe that it was the cuſtome in his time and alſo before his time, that there ought to be foure portions or parts of y^e church of God. One for the byſhop & his familie, an other for the clergie, the third for the poore, and the fourth for the repayring of Churches. But there are a great many that ſay that a byſhoppe oughte not to receiue wages of the Church. Let vsus therefore examine, what Chriſt and his Apoſtles do teach vsus touching that matter. Chriſte our Lord, who neuer committed any vniuſt thing, receiued, as it is read, maintenance from ſuch women as he taught, who miniſtred vntounto him of their ſubſtance. He alſo ſending his diſciples abroade, and willing them not to be careful for meate and drink, and rayment, ſayth further, The labourer is worthy of his hire. The Lorde iudgeth it to be worthy, méete, Miniſters of Churches ought to be rewarded.and right, to miniſter neceſſaries vntounto preachers. Wherefore they doe no vnworthy déed which receiue wages, thereby to prouide neceſſaries for thē ſelues and their familie: yea, he compareth preachers not to idle bellies, not to them that eate fréely of other mens breade, neyther to beggers, but to labourers. For as the Lord ſetteth downe in the lawe, howe that it is a great offence to deny labourers their hire: euen ſo their offence is not ſmal that ſuffer ſuch as are faythful féeders of the flocke, to periſhe and decay thorough néed. For in an other place the lord ſpeaketh to his diſciples, ſaying, Ye hauehave freely receiued it, and therefore Matth. 10.Matt 10giuegive it freely. But he ſpeaketh of the gifte of working myracles, and of the benefit of health to be beſtowed vppon the ſicke, diſeaſed, and oppreſſed. For thus it is written: Heale the ſicke, cleanſe the leaprous, rayſe the deade, caſt out diuels. And to theſe words he added this, ſaying: Ye hauehave receiued it freely, & therfore beſtowe it frely. Therfore though the apoſtles receiued reward of thē to whom they preached: yet neuer any man read y^e euer they tooke any thing for the gift of healing which they receiued in the lords name. Like as Heliſeus would not take any thinge at all though it were frely offred him by Naaman y^• Syrian capteine, for y^t by his counſel he was healed of the leproſie. Yet the ſelfe ſame Heliſeus refuſed not the gifte of the man that came vntounto him frō Baal-ſaliſa Out of the ſelfe ſame Goſpel of Chriſt our Lord, Miniſters hauehave to learne to what vſe they ought to put that wages they hauehave of the church. For what time the Lord commanded Iudas who carried y^e purſſe, Iohn. 13.John 13to depart, the reſidue of the diſciples thought that he had ben commanded to go & buy ſuch neceſſaries as ſhould ſerue for y^e holie day, or elſe to beſtow ſomething on the poore. Therefore it is plaine that the Lord vſed with the ſ…ipend whiche he receiued to prouide neceſſaries for him and his, and alſ… to giuegive almes therof Marke wel then that the miniſters of the churche may p. 1120prouide things neceſſarie for their liuing, function, and maintenaunce of their houſholde, of the wages they receiue of the church. Againe, they may alſo of y^e ſame wages giuegive almes vntounto the poore, euen as it were of their own goods truly gotten. For the lord ſaith plainly in the lawe, that y^e ſacrifice of the Leuites made of tythes and other oblatiōs or holy reuenues, ſhall be as acceptable vntounto him, as their ſacrifice that offer any thing out of their owne cheſt, ſtore, or poſſeſſions. Truly if a labourer do offer vntounto God any thing of his hire or wages (y^t is to ſay) if he giuegive vntounto y^e poore, doth it not ſéeme a verie acceptable ſacrifice vntounto God? Verie acceptable then is the almes that the miniſter of the churche doth beſtow, procéeding of the wages of the holie miniſterie. Put the caſe a labourer in building a church, receyueth his wages of the Churche goods, ſhoulde a man therefore ſay that the labourer tooke an almes, & that one almes ought not to be giuen out of an other? He receiued wages for his worke. For he did labour. Therefore he giueth almes of his wages & of his owne, lawful & proper goods. Wherfore then ſhoulde the miniſter of the church ſéem to liue by almes, & that he ought not to giuegive almes of alms, who notwithſtanding dothe labour for his wages, and therfore receiueth the reward of his work as a labourer doth, vntounto whom the Lord him ſelf compareth y^e miniſter? If any man be ſo far paſt honeſtie to think ſo, he ſhal heare not what I ſay, but what Paul the apoſtle ſaith. If we ſow vntounto you ſpiritual things, is it a great matter if wee mowe your carnall thing…s? And againe. 1. Cor. 9. 1. Tim. 5.1 Cor 91 Tim 5Such elders as gouern wel, are worthy of double honor, and chiefly they that trauell in preaching & teaching. For the ſcripture ſaith, Thou ſhalt no… mouſell the mouth of the … treading out the come. And, The labourer is worthy of his hire. Behold therfore, y^e apoſtle doth not think that that ineſtimable goodneſſe of the miniſterie can by any means be recō penced with a vile thing, I meane w^t earthly wages. Againe, They that labour, ſaith he: They that labour ſay I, not they ſaith he, that loyter in teaching. Theſe doth he compare vntounto an oxe that is a toyling beaſt, and a threſher out of corn, & alſo to a labouring man. That wherof I do ſo greatly warne you, is, that bycauſe in this our wicked & vnthankfull world, certeine men, nay rather monſters moſt vnthankfull are to be found out, that are perſuaded, that miniſters doe nothing at all, yea, euen ſuche as moſte faithfully do their dutie. For they cry out ſaying, They eate their bread as beggers do, & it coſteth them nought. By which name & infamie they terrifie many fine wits, & make thē to forſake y^e ſtudie of good learning & diuinitie, ſo y^t they vtterly abhorr y^e miniſterie, as it were a thing moſt beggerly & vnhoneſt. For in ſuch ſort y^• diuel can deuiſe to enlarge his kingdom, abuſing, or rather fitly vſing to his purpoſe our ingratitude and malice. But why do they not ſuffer thē ſelues to be numbred with Chriſt & the holy apoſtles, who were fed & mainteined by y^t churches ſtipend, than to be reckoned vp among thoſe vnthankful & proude people, who hauehave ſeraped & gathered al their goods together for y^e moſt part by vſery & other wicked means? or at the leaſt if they hauehave not gotten their goods by ſiniſter means, they hauehave receiued thē through the liberalitie and méere goodneſſe of God, for the which they neuer ſweat or tooke paynes?

S. Paule proueth by ſtrong and p. 1121many argumēts the right to receiue a ſtipende for the holie miniſterie. 1. Cor. 9.1 Cor 9HaueHave we not (ſaith he) power and authoritie to eate and drinke, or maye wee not carrie about with vsus a woman ſiſter? For he meaneth the lawfulneſſe The Apoſtles receiued wagisand authoritie to receyue any thing neceſſarie for him ſelfe, his wife, and his whole houſholde. And for that he aſketh a queſtion, he ſheweth what he meaneth, that thereby he may declare a playne truth and equitie amongſt all men, and thereto addeth examples, not of euerie man ſeuerally, but of all generally, and ſpecially of the chiefeſt apoſtls of Chriſt, and of them that were kinne vntounto Chriſte by bloud, ſaying: Euen as the other Apoſtles and brothers of oure Lorde, and Cephas? And who is that Cephas, but Peter? To this Cephas the Lorde ſayde in the firſt chapter of S. Iohn: Thou ſhalt be called Cephas, whiche if a man interprete it, ſignifieth a ſtone. But Peter alſo was ſo ſyrnamed of a rocke, to the intent the interpretation of the name may alwayes fail vppon the ſame.

And who, I pray you are the Lordes brethren, but Iohn and Iames, and Marke. 6.Mark 6Iames the brother of Iudas, and Iudas and Simon the brethren of Iames? All theſe, ſayth Sainte Baule, liued of a ſtipend they had, being gathered of the common aſſembly of the Church. VntoUnto theſe examples he addeth other alſo like vntounto them, commonly put in practiſe. Who (ſayth he) doth goe to warre at his owne coſtes and charges? Or who planteth a vineyarde, and eateth not of the fruite thereof? Or who feedeth a flocke and eateth not of the mylke thereof? Surely he bringeth foorth theſe ſimilitudes very finely and properly applied vntounto them, and not vntounto any other. For the miniſter… of the Church are ſomtime called ſouldiers or vine yard-kéepers, ſometime huſbandmen and ſhepherds. And who, I pray you, is ſo farr from reaſon, that he woulde denie vntounto ſouldiers, huſbandmen, and ſhepheards meate and clothing, for the paynes they take in warfare, huſbandrie, and about cattel? The true hearted men therfore, and ſuche as are of an indifferent iudgement, do acknowledge that the miniſters of the Church may liue by the Eccleſiaſticall miniſterie. But leaſt that any man ſhould obtect that theſe humane parables and ſimilitudes taken from the common vſe, do proue nothing in an Eccleſiaſticall cauſe, he addeth preſently: Doe I ſpeake theſe things according to mā? Doth not the lawe ſay alſo the ſame? For it is written in the lawe of Moſes, Thou ſhalt not muſſell the Oxe that treadeth out the corne. As though he ſhoulde ſay, I hauehave in a readineſſe for the cōfirmation of our right, not only humane ſimilitudes, but alſo teſtimonies of y^e holy ſcripture. And he allegeth a place out of the 25. chap. of Deuteronomie, concerning y^• nouriſhing of labouring oxen. Againe, leſt any man ſhuld ſay that that place is not to be vnderſtood of preathers, but ſimply of oxen, he addeth, Dothe God take care for oxen? Or dothe not hee ſpeake it altogether for oure ſakes? Doubtleſſe hee hath writen it for our ſakes, that he which ploweth may plowe in hope, and he that threſheth in hope may be partaker of his hope The Lorde ſayd he, in his lawe would prouide for vsus. For he would hauehave the …qualitie gathered by a certaine ſyllogiſme or kinde of argument, after this or ſuche like manner: If the Lorde prouided for beaſtes p. 1122and cattell and woulde hauehave conſideration to he hadde of them, howe much more of men? It were truly a very vniuſt thing that an huſbandman ſhould labour with his oxe without hope, that is to ſaye in vaine, and without commoditie. Therefore were it alſo a moſt vniuſt thing, for the miniſter to exerciſe eccleſiaſtical huſbandrie in the church without hope or due ſtipend. Moreouer, where it is againe obiected here againſt, that vntounto the ſpiritual miniſterie, belongeth no corporall but a ſpirituall reward, the Apoſtle aunſweareth, If wee ſo we vntounto you ſpiritual things, is it a great matter if we reape your temporal things? He therefore thinketh that the Corinthians giuegive nothing when they giuegive their temporall thinges, namely if they be compared with eternall good thinges, which the miniſters do bring by teaching. For looke how farre the ſoule excelleth the bodie, by ſo muche are ſpiritual thinges better than temporall. The Apoſtle alſo concealeth an euident argument in theſe words, where he admoniſheth, that it is meet that he that ſoweth ſhould alſo reape. In this point alſo is great inequalitie, in that the miniſters ſowe the better, and reap the worſe. Becauſe men ſet light by God and the diuine miniſterie, therefore they thincke that the miniſters doe nothing. S. Paule againe confirmeth his owne right by the example of others, ſaying: If others bee partakers of the power towardes you, why rather are not wee? For ſéeing none had taken more paines amonge the Corinthians than S. Paule, no man was more worthie of reward. Moreouer he confirmeth his right, by the example, commaundement and ordinaunce of the Lord, ſaying: Knowe ye not, that they whiche take paines in the holy thinges, doe eate of the holy thinges, and they that miniſter at the altar, are partakers o the altar? Euen ſo hath the Lord ordeined, that they that doe preach the Goſpell, ſhould liue of the Goſpell. Where hath the Lord ordeined this? Forſooth when he ſaid in the Goſpell, that y^e labourer is worthie of his hire. But I iudge this eſpecially to be obſerued whiche the Apoſtle ſpeaketh in plaine words, That the Lord inſtituted his ordinaunce concerning the maintenaunce of the miniſters of the church vntounto the imitation of the auncient lawes of the Iewiſhe people. Hereof wee gather, that wée miſſe not much the marcke, if in this and ſuch like caſes, wée do not vtterly reiect the auncient inſtitutions of the fathers.

But in that S. Paule the Apoſtle vſed not his authoritie as he mighte S. Paule receiued no wages.hauehave done, it maketh nothing againſt theſe thinges. For one queſtion is of the déede, and another of the right of the thing. In very déede, hee toke nothing of the Corinthians for diners cauſes, yet notwithſtanding hee toke of other Churches. Neither receiued he any thing of the Church of Theſſalonica: yet for all that this his deeing is not prtiudiciall to the equitie of the right. For he ſaith vntounto the Corinthians: I hauehave robbed other Churches, 2. Cor. 11.2 Cor 11hauing receiued wages of them, to thintent I might do you ſeruice. And when I was with you and wanted, I was not burthenſome vntounto any man. For the things that were lacking vntounto me, were giuen me by the brethren that came from Macedonia. And vntounto the Theſſalonians he ſaith, We behaued not oure ſelues inordinately amongſt Theſſ. 3.you, neither did we take our bread for nothing: But with labour and paines both night and day doing p. 1123our woorke, to the intent wee would not be a burden vntounto any of you. Not that it is not lawefull for vsus to doe it, but becauſe we would ſet downe our ſelues as a patterne for you to followe after. And againe the ſame S. Paule ſaith vntounto the Theſſalonians, I beſech you that you acknowledge thē that laboure among you, and are ouer 1. Theſſ. 5.1 Thess 5you in the Lord, and admoniſhe you, that you hauehave them in ſingular louelove through louelove for their woorke ſake. Be at peace with them. Let ſo much therefore of the Churche goodes as is ſufficient be giuen vntounto the miniſters and teachers, ſo farre forth as honeſt neceſſitie requireth. And thus much hauehave we ſpoken concerning the portion that is due vntounto paſtours.

In times paſt, the ſecond part of eccleſiaſticall goods was allotted vntounto clearkes. And clearks are the harueſt Studentes to be mainteined by wages of the Churche.of paſtours, ſtudious of diuinitie, and wholy diſpoſed to the holy miniſterie. And foraſmuch as theſe hauehave dedicated themſelues and all that they hauehave wholy to the Church and the miniſterie thereof, it is moſt fitt that they ſh…uld be nouriſhed and mainteined by the coſtes of the Church. But it is conuenient they be nouriſhed meanly, who ought to bee an example of meane and thriftie liuing to other. For to be brought vp delicately, doeth nothing agrée with the miniſteries of the Churche. And therefore, Amos found fault that the Nazarites drank wine, for that he ment that drūkards did not mainteine the Church, but vtterly deſtroy it. Of which matter wée ſpake in another place. Moreouer, it is fitt that due portions bée paide to Prieſtes, ſcholemaiſters, ſcholers, and to all other eccleſiaſticall perſons whatſoeuer.

Finally the third part of eccleſiaſtical goods are appointed for the poore. And there are diuers ſortes of poore folke: The poore to de reli… ued by the Churche goodes.as widowes, pupils, or phanes, and infants caſt out (whoſe parents are not knowne.) Alſo they that are worne with olde age, and ſpent with diſeaſes. There are infinite kindes of diſeaſes, whereof the moſt gréeuous are theſe: leproſie, furie, and madneſſe, the Frenche pockes, or the ſcabbe of India or Naples, the palſey, the gout, and a great many moe. There are not onelyonly poore men borne within the land, but alſo ſtrangers that are baniſhed their countrie and home for righteouſnes ſake, and for the woord of God. There are other who are not yet come to extreme pouertie, but are euen now readie to fall into it, ſo that if they be not holpen a little w^t readie monie, they by and by come to be kept by the Church boxe. Againe, there are ſome that are conſumed by impriſonment, by warres, by great floudes of waters, by fire, and diuers other miſhapps, as by haile, froſtes, and other ſtormes and diſtemperatures of the ayre. Of all whoſe health and ſafegard the Lord willed vsus to be mindefull, whereas he ſaith, that Whatſoeuer we beſtowe vppon the poore, we beſtowe it vppon him. Therefore if wée deſpiſe and regard not the poore, without al doubt we deſpiſe and neglecte euen our Lord God himſelfe in the poore. Wée ought of duetie to ſuccour the poore of our owne goodwill, by counſell, comfort, medicines, cures, monie, meate, drink, clothes, lodging, ſuccouring, and by any meanes elſe that we may, and in all ſuch matters and caſes, as they ſhall hauehave néede of our helpe. If ſo be the Church goodes are not ſufficient to performe all this at the full, then let the abundaunce of p. 1124The pore not to bee defrauded of theire portion.all other good faithfull people ſupplie their want. But if there be goods ſufficient Ezech. 16. Iſai. 16.Ezek 16Isa 16in ſtoare layed vp, which hauehave béene in times paſt contributed by the liberalitie of the godly, whiche notw^t ſtanding through negligence or wickednes of the gouernours are taken away, ſo that the neceſſitie of the poore cannot thereby be ſuccoured, for that cauſe truely moſt ſharpe tempeſtes of infelicities are powred forth both vppon cōmon wealthes and kingdomes. For why, they are very ſharply puniſhed which doe not giuegive vntounto the poore of their owne priuate goods if they bée able: with how much more grieuous calamities may we thincke they ſhalbe plagued, which wickedly ſacrileqiouſly & forcibly take away to their owne priuate vſes, thoſe riches which were giuen by others to the common vſe of the poore? Hee that hath this 1. Iohn. 3.1 John 3worldes ſubſtaunce and ſéeth his brother want, and ſhutteth vp his affection from him, is cruell: therefore hée that taketh from the poore that which is alreadie giuen them is more cruel, and committeth ſacriledge. It is read Ezech. 16. Iſai. 16.Ezek 16Isa 16that the Sodomites with their fellow cities were drowned, beecauſe they ſtrengthened not the hand of the poore but rather weakned it. The Moabits and Chaananits are deſtroyed for diſdayning ſtrangers, and for hauing no care of the poore. But why do we fetch examples ſo farre of? why do we not call to minde the laſt ſentence of the high Iudge vttered from his heauenly iudgment ſeate which is ſtabliſhed in the cloudes, pronounced in this manner, Come ye bleſſed of my father, poſſeſſe the kingdome whiche Matth. 25.Matt 25was prepared for you frō the beginning of the world. I hauehave bin hungrie and you hauehave giuen me meate. I hauehave bin a thirſte and you hauehave giuen mee drinke. I was a ſtranger and you harboured me. I was naked & you cloathed me. I was ſick, & you viſited me. I was in priſon, & you came vntounto me. The Euangeliſt alſo addeth that whiche agréeth very much to our purpoſe: Then ſhal the iuſt aunſwere and ſay, Lord, when ſaw we thee hungrie and gaue thee meate: thirſtie & gaue thee drinke? When ſaw we thee harbourleſſe and lodged thee: or naked and cloathed thee? Or when ſawe we thee ſick or in priſon, and came vntounto thee? The king aunſwearing, ſhal ſay vntounto them, Verily I ſaye vntounto you, in that you did it vntounto one of the leaſt of theſe my brethren, you did it vntounto mee. Then ſhal he ſay alſo vntounto them that are at the left hand, Depart from mee yee curſed, into euerlaſting fire, which is prepared for the diuel & his angels. For I was hungrie, and you gaue me no meate. I was thirſtie, and you gaue me no drinke. I was a ſtranger and you harboured me not. I was naked & you cloathed mee not. I was ſicke & in priſon, and you viſited me not. Thē ſhal they anſwere & ſay vntounto him, Lord, when ſaw we thee hungrie, or thirſtie, or a ſtraunger, or naked, or ſick, or in priſon, & miniſtred not vntounto thee? Then ſhall he anſwere them, ſaying: Verily I ſay vntounto you, in as much as you did it not vntounto one of the leaſt of theſe, neither did you it vntounto me. It foloweth after, And they ſhal goe into euerlaſting puniſhmēt, but the righteous, into euerlaſting life. The Lord alſo in another place in the Goſpell ſubſtituting the poore in his ſtéede, ſayth: Ye hauehave the poore with you alwayes, and when ye will Mark. 14.Mark 14ye may do them good: but me ye ſhal not hauehave alwayes. And therfore we reade that the Primitiue Church was carefull in prouiding for the poore, eeuen p. 1125to the working of myracles.

S. Paule in all places commendeth the poore to the Churche of God: hee made collections for the poore almoſt in all Churches, & the bleſſinges which he had gathered, he diſtributed with great iudgement, faith and diligence. As it wil appeare almoſt in all his epiſtles, ſpecially in the 15. to the Romanes, in the firſt to the Corinthians the ſixtéenth Chapiter, in the ſecond to the Corinthians the eight and ninthe Chapiters. And to the Galathians, While wee hauehave time (ſayth he) let vsus Gala. 6.Gal 6do good towardes all men, eſpecially towardes the houſehold of faith. In 1. Tim. 5.1 Tim 5the firſt epiſtle to Timothie, hee warneth that there be conſideration had who ſhould be holpen, and who not be holpen. In the ſame epiſtle he giueth charge to Timothie, and to all the biſhopps howe to deale with the richer ſort in the Church, ſaying: Cōmaund 1. Tim. 6.1 Tim 6them that are riche in this world, that they be not high minded, neither put their truſt in vncerteine riches, but in the liuing GOD, who giueth vsus all things abundantly to enioy, that they may do good, that they may bee riche in good workes, that they may be readie to giuegive, & beſtowe willingly, laying vp vntounto themſelues a good foundation againſt the time to come, that they maye take hold of life euerlaſting. Heb. 13.Heb 13Alſo vntounto the Hebrues, To doe good and to diſtribute forget not for with ſuch ſacrifice God is pleaſed.

Wherfore, riches were gathered euē in y^e time of y^e Apoſtles to ſuccour y^e neceſſitie of the poore withall. Deacons were appointed by the church as prouiders and ſtewards: amonge whom thoſe firſt Deacons were moſt famous, Actes. 6.Acts 6of whome the Actes of the Apoſtles make mention, and alſo the noble martyre of Chriſt Laurence. And the writinges of the auncient fathers doe teſtifie that with thoſe eccleſiaſticall goodes, priſoners were redéemed out of captiuitie, poore maydēs of lawfull yeares married, finally hoſpitals, almeries, ſpittels, harbours, hoſtles, and nourceries were builded, namely to interteine poore trauellers, for the maintenaunce of the poore that were borne in that countrie, for the reliefe of the ſick and diſeaſed, for the neceſſitie of old men, and for the honeſt bringing vp of pupils & orphans. Concerning theſe matters there are yet extant certaine imperiall lawes. Wherefore in refourming of Churches, very diligent héed muſt be taken Reformation of churches to bee made.that there be no offence committed in this behalfe thoroughe ouerſight or of purpoſe, that the poore be not defrauded, and that in taking away one abuſe, we bring not in many. If there be plentie of goodes, let them be kept: if there be none, let them be gathered of the rich. Then let the ſtate of the poore be ſearched, and what eueryevery mā néedeth moſt, or howe prouiſion maye beſt be made for eueryevery one. Whiche being knowen, let that which is méete and neceſſarie for euerie one be done ſpéedily, gently, and diligently. If then any of the cōmon goods remaine, let them be kept againſt ſuch calamities as may enſue. Let nothing be cō ſumed vnprofitably or vngodlily. Againe, let not the treaſure of the poore vnhappily be deteined from them by fraude, and to the increaſing of their pouertie. For there maye be like offence committed on both ſides. For on eche ſide the poore are defrauded of their goods. Touching liberalitie, wée hauehave entreated in another place in theſe our Decades: and of prouiding for the poore, in other of our woorkes. And Lewis Vines hath written very p. 1126well of relieuing the poore.

The fourth & laſt part o… … of the Church, … holy Holy buildinges.buildinges, as Churches, ſcholes, and houſes …longing to Churches and ſcholes. …, which becauſe of Temples of chriſtians.the companies gathered together in them are alſo called congregations, are the houſes of the Lord oure God. Not that God whome the wide compaſſe of the heauens cannot comprehend, doeth dwell in ſuch manner of houſes, but béecauſe the congregation and people of GOD méete together in thoſe houſes, to worſhipp and performe due honour vntounto God, to heare the word of God, to receiue the Lords ſacramentes, and to praye for the aſſiſtance & preſence of God. Churches therefore are very neceſſarie for the Church and people of God. Touching holy aſſemblies, I hauehave ſaid ſomwhat in the diſputation of prayer. And althoughe that at the commaundement of God, Moſes builded a moueable Church, and afterward the moſt wiſe king Solomon founded a ſtanding Churche not without great coſt, notwithſtanding wee muſt not thincke therfore that God liketh of ſuch great charges after that hée had ſent Chriſt, and fulfilled y^e figures. For as before the lawe was made, it is not to bee found that the Patriarches did euer build any Miniſters or great churches, euen ſo after the diſanulling of y^e law in the Church of Chriſte, a meane and ſparing clenlineſſe pleaſeth God beſt. For God miſliketh that fooliſh & madd kinde of buildinges, not much vnlike to that vnwiſe building of Babylon, enterpriſing to ſett vp the topp of the tower aboue the cloudes. For God liketh not the riotouſnes of Churches, who without all riot doeth gather his Church together from out all y^e parts of the …, whiche Churche alſo be h…th taught both ſparingnes and th… contempt of all riot. A church is large and bigge enough, if it be ſufficient to receiue al that belong vntounto it. For the place is prouided for men and not for God. But aboue all thinges let that place be cleane and holy. A Churche is hallowed or conſecrated, not (as ſome doe ſuperſtiouſly thincke) with the rehearſing of certeine woordes, or making ſignes and Characters, or with oyle, or purging fire, but with the will of GOD and his commaundement, bidding vsus to aſſemble and come together, promiſing his preſence amongſt vsus: and alſo, it is hallowed by the holy vſe of it. For in the temple y^• holy Church of God is gathered together: the true and moſt bleſſed word of God is alſo declared in the temple: the holy ſacraments of God are receiued in y^e temple: and alſo in the temple prayers are powred forth to God whiche are moſt acceptable vntounto him. Verily the place of it ſelfe is nothing holy, but becauſe theſe holy thinges are done in that place, in reſpecte that they are done there, the place it ſelfe is called holy. Therefore not without great cauſe ought all prophanation & filthines be farre from the holy temple of the Lord. The Senatours court or ſeate of iudgement is accounted ſo holy a thing, that whoſoeuer either in woord or déede vſed himſelfe vnreuerently towardes it, ſhould be accuſed of treaſon. And yet in this Courte the Senatours only are gathered and aſſembled together, to heare y^e matters of ſuiters in thinges tranſitorie that ſhall paſſe away and periſh. By howe much the more then ought reuerence to bee giuen vntounto temples, into the which the children of God do come to worſhipp him, to heare the true word p. 1127of God, and to receiue his holy ſacraments? And therefore as we hate and abandon all ſuperſtition in temples, ſo wee louelove not the prophanation of them, yea rather I ſay wée cannot abide it. Neither hauehave we leyſure at this time about the conſideration of temples to rehearſe and ſearche out open and plaine ſuperſtitions. Of whiche matter wee hauehave ſpoken in an other place.

I finde it a matter of controuerſie amonge the fathers of old time, to Towarde what part of the worlde we muſt pray.what part of the world wee ought to turne when wee pray. Socrates the hiſtographer in his fifte booke cap. 22. ſpeaking of the moſt auncient Apoſtolique Church of the whole world at Antioche, ſaith: At Antioche, whiche is in Syria, the Church is ſet contrarie to other, for the altar looketh not towards the Eaſt, but towards the weſt. It may be they did imitate y^e faſhion of the old people in building and ſetting their tabernacle, and in the faſhion of their temple. For they worſhipped God turning towards the Weſt, without doubt becauſe of the cōming of Chriſt in the latter time, and at the end of the world. Otherwiſe it is cō monly vſed that men worſhipp with their faces turned toward the Eaſt. But in all theſe matters ſo there be no ſuperſtition, diſſention, licentiouſnes and offence, a man may doe what him luſteth.

But there ought no temples to be built for the worſhipping of Saincts. Churches not to bee builded to Sainctes.For vntounto God onelyonly, to whome all honour and worſhip is due, we ought to build Churches: which thing wee are taught by y^e examples of auncient fathers, and the determination of the whole ſcripture. The heatheniſh idolaters built temples vntounto creatures, ſinning againſt the true and eternall God in cōmitting a gréeuous offence. S. Auguſtine in his booke, De Ciuitate Dei, ſayeth plainely, We build not temples vntounto our martyrs. And againe in his firſt booke againſt Maximinus a biſhopp of the Arians, If wee ſhould (ſaith he) build a Churche of timber & ſtones vntounto ſome excellent holy angel, ſhould we not be accurſed by the trueth of Chriſt, & the church of God? Becauſe wee ſhould do that ſeruice vntounto a creature, that is due only to God? Therefore if we ſhould cō mit ſacrilege in making a temple to euerie creature whatſoeuer, howe may it be that God is not true vntounto whom we make no temple, but we our ſelues are a temple for him? Thus muche ſaith he. Againe, they are to be counted lyars, who affirme that temples were built by certeine religious men in the worſhipp of the Apoſtles while they were a liue. Of whiche matter we hauehave ſpoken in times paſt, as wée hauehave both againſt the riotouſnes of the Churche, and the vnprofitable expenſes thereof, in the firſt booke intituled, De Origine erroris, the 21. chapter.

Inſtrumentes belonging to the Church, ought to be holy, cleane, and Holy Inſtruments.voyde of all riot, and farre from any kinde of ſuperſtition. The inſtrumentes be theſe, an holy ſeate or pulpit, in the whiche the miniſter maye teach and preach: conueniente ſeates for the congregation: a Fonte readie to baptiſe infantes in, and the Lords Table, with ſuch thinges as are neceſſary thereto, as water, bread, wine, bookes, candles, baſkets and cuppes. Theſe at ſometimes were all of gold: but good & godly biſhops hauehave oftentimes molten them, and therewithal deliuered priſoners out of captiuitie, and fedd ſuch as were like to periſh for hunger. Many examples of p. 1128this ſort hauehave I gathered in my booke of the Iuſtitution of Biſhops, the 9. Chapiter. As for candles whereof wée made mention euen nowe, ſure it is that the auncient fathers vſed them in the churches to driue away y^e darknes of the night, as it appeareth in the twentie Chapiter of the Actes of the Apoſtles. But it is a fooliſh matter & nothing religious, to vſe lightes in the worſhipping of God. Lactantius crieth out, ſhal we iudge him to be wel in his wits which offereth the light of a burninge waxe candle or taper for a preſent to the authour & giuer of light? Hee requireth other manner of light at our handes, and that not ſmokie, but cleare and bright, to wit the light of the minde. But a man may commonly ſée in theſe dayes, a great part of the worſhipping of God to be repoſed in the offering of candles, whiche thing is cleane againſt the manifeſt trueth. Amongeſt other inſtruments of the Church, bells are reckoned vpp, whiche at theſe dayes are vntounto vsus, as in old time trumpets were vntounto the people of God. For they ſerue to call y^e congregation together, and they are numbered among tokens and warnings. About bells there is a wonderfull ſuperſtition. They are chriſtened by biſhops: and it is thought that they hauehave power to put away any great tempeſt. In the old time men were ſtirred vp to prayer by the ringing of them, what time any ſore tempeſt did ariſe: but nowe the very ringing of bells, by reaſon of their conſecration ſéemeth to hauehave a peculiar kind of of vertue in it. Who can but meruel and he aſtonied at this extreme blindnes? Moreouer they vſe belles to bewaile the dead. All which things are ſuperſtitious, and vtterly to be contenmed.

Forſomuch as the true v…e …f the church g…ds conſiſteth in thoſe things Abuſe of the church goodes.whiche wée reckoned vp before, it followeth that the abuſe thereof muſt néeds be in the contraries, whether we do offend in one kind or in many. Iuſtice and equitie is to bee kept in theſe as well as in all other thinges. Wée ought not to take from one man & giuegive to another, but wée muſt giuegive vntounto eueryevery one that which is his own. Therfore we may not take any thing from the poore and giuegive it to the miniſters of the Church: neither is their portion and neceſſaries to be taken from them, that the poore maye liue thereof. The holy ſcripture giueth one portion of the Church goods to the miniſters of the Churche: and the ſame Churche willeth vsus to giuegive vntounto the poore their part. Therefore if biſhops or miniſters of the Church doe challenge vntounto themſelues all the Church goods, and giuegive not vntounto y^e poore their partes due vntounto them, they deſtle themſelues with ſacrilege. If the miniſters doe not challenge vntounto themſelues all the goods of the Church, and yet do take vniuſtly more then either it becommeth them, or than néede requireth, or otherwiſe than the decrée of God and the Apoſtles doeth allowe: or elſe if they ſpend vnthriftily y^• portion due vntounto them, they gréeuouſly offend. But they ſinne greatly, yea, moſt horribly, if they waſt the goodes of the poore, in hunting, diceing, drinking and rioting, whore-hunting, or elſe in warrefare: and in the meane time hauehave no regard of the Churche, neither care what is done there, or howe.

But if a iuſt and good portion fall vntounto the poore, perhaps there will bée a fault in this poinct, in the Steward or Almonar thoroughe fauour or p. 1129hatred, that they that hauehave moſt néede ſhall hauehave nothing, and the leaſt worthie ſhall hauehave moſt, and in this caſe there is great offence committed thorough filthie abuſe. But of all abuſes, that ſéemeth to be the ſhamefulleſt whiche is nowe a dayes almoſt commonly vſed. We beſtowe great coſtes and charges vppon ſtones and ſtockes, that is to ſay, vponupon idols void of all vnderſtanding: but there is no regard had vntounto the poore who are the perfecte images of God. Which kinde of madnes is heatheniſh and extreme folly. But forſomuch as other hauehave alreadie very largly ſpoken of the abuſe of the Church goods, and we alſo hauehave ſet downe certeine matters concerning the ſame elſewhere, I will for this time make an ende of ſpeaking thereof.

I would alſo now intreate of y^e holy time, which treatiſe is altogether like Holy timethat of the Holie place, whereof wée diſputed elſ-where, vnleſſe we had alſo diſcourſed thereof in the expounding of the tenne commaundements. This onelyonly I add as for this preſent time, that there ought to be no odious contention in the Church concerning that matter, but that in this and other ſuch like caſes, diſcipline with charitie is conſtantly to be obſerued. For it behoueth vsus to be mindefull of the moſt pernicious contention about the kéeping of Eaſter, which with much danger and great detriment, much and long time troubled the churches of the Eaſt and Weſt: and beware in any caſe that through contention there bée not a gapp left open vntounto Sathan to enter in. It were profitable in mine opinion both in this caſe and in ſuch like, to remember the counſell whiche S. Auguſtine giueth, That that which is enioyned vsus, and is neither againſt faith, nor good manners, is to bee accounted indifferent, and to be obſerued according to the focietie of them with whom we liue. In the 118. epiſtle to Ianuarius.

VntoUnto the holy miniſterie belongeth Diſcipline and correction of miniſters.alſo diſcipline and correction of the miniſters. Howe neceſſarie this is, it may be gathered by theſe woordes of our Lord Chriſte, You are the ſalt of the earth. If the ſalt hauehave loſt her ſaltneſſe, what ſhal bee ſalted therewith? It is good for nothing elſe but to bee throwne out of the doores, and to bee troden vppon by men. I know there be ſome that doe boaſt themſelues of certaine priuileges whereby they are exempted from all diſcipline. But they are deceiued. For the Lord hath made all the miniſters of his Churche ſubiect vntounto diſcipline. Whoſe therefore wil be exempted from diſcipline, are not Chriſtes miniſters. Or who, I pray you, will ſay that he is frée from diſcipline, whome y^e Lord would hauehave altogether ſubiect and bound vntounto it? Againſt the commaundement of God there is no Popes lawe, no priuilege of king or Emperour of force. For no man can abrogate the decrée of the high God. And the lord commaundeth vsus to warne and correcte eueryevery brother that doth amiſſe: therefore would hee hauehave vsus alſo ſharpely to admoniſh the miniſters of y^e Churches that are negligent and goe aſtray. Truely hee himſelfe did often and very ſharpely reprone the whole order of the prieſts of the church of Hieruſalem. Helie the lords prieſt is yll reported of in y^e holy hiſtorie, for that he reſtreyned not his ſonnes being prieſtes, with ſharper diſcipline. Wée read howe the prophets of the lord blamed very bitterly all the colledges of prieſtes, and the high prieſts alſo. Examples are to be p. 1130found in euerie place throughout the holy hyſtorie, and in the writings of the Prophets. Yea, S. Paule reproued the moſte holy Apoſtle S. Peter ….at Antioch in Syria in the ſight of the whole congregation, for y^t he taught not directly according to the preſcript rule of the Goſpel. And to be ſhorte, Chriſt himſelf in the reuelatiō which was made to S. Iohn y^e Apoſtle, doth verie ſharply admoniſh & reprone the Angels, that is to ſay, the miniſters of the Churches. Againe, S. Paule the Apoſtle, ſayeth, Againſt an Elder, receiue 1. Tim. 5.1 Tim 5no accuſation, but vnderunder two or three witneſſes. But thoſe that do offend reproue before the whole congregation, that the other may ſtand in feare. There are extant alſo in the ſcriptures many notable examples of moſt holy Princes, who by their Lawes hauehave reſtrained euen the chiefeſt miniſters of the Churches, and hauehave thruſte downe from their chaires & degrée ſuche as did not wel diſcharge their duties. Yea verie neceſſitie it ſelf and the good eſtate of the people of God requireth, y^t the naughtie miniſters of Churches bee depoſed. And better it were that a fewe euill miniſters were troubled, than ſo many congregations brought into daunger of bodie and ſoule. For the Churches and congregations are vtterly deſtroyed, through the negligence and vngodlines of wicked paſtours. Therefore let them be depoſed with ſpéed. But to the end that Of Synodes.the miniſters of Churches might the better and the more eaſily be kept in their function & calling, the auncient fathers in the old time ſolemnely held conuocations of the Clergie once or twice in a yere, applying the ſame as remedies to the diſeaſes of the miniſters. And that I may not bring any thing here farre fette I wil recite vntounto you (Déerely beloued) what is read in the Imperial conſtitutions of the Emperour Iuſtinian commanding after this maner: The auncient Fathers ſolemnely helde conuocations of the Cleargie twiſe a yeare, in euerie Prouincet, hat ſuch things as are grown vp may there be examined, & amēded by competent correctiō. Which hitherto not being obſerued, it ſeemeth now to beneedful to bring it to the rightway. And for as muche as we our ſelues by reaſon of this negligence hauehave founde many to bee intrapped with ſundrie errours and ſinnes, wee commaunde them all, that in all prouinces euerie yere, either in the moneths of Iulie or September one Synode be holden, & that the prieſts meete together either at the patriarches or the biſhops, and that there matters of faith be handled & alſo of canonical queſtions, & of the adminiſtratiō of Eccleſiaſtical things, or of reproueable life, or other matters which require correctiō. Theſe things beeing thus obſerued, the layitie alſo ſhal reape muche profite concerning the true faith, & honeſt life, & amendment of them ſelues to the better. Immediatly after he addeth theſe words: Moreouer, we commaund the Lieutenants of the prouinces, if they ſeé this to be negligently looked vntounto, that they vrge the Biſhops to aſſemble ſynodes. But if they perceiue them to ſeeke delayes & to be negligent herein, let them certifie vsus there of, that we may proceede with due correction againſt ſuche lingerers. Thus muche hauehave I reported out of y^e Caeſarial decrée. Therfore let biſhops take héede, that in this behalfe there be no faulte committed through their negligence: and if they forget their duetie, let the magiſtrate beware that hee win…e p. 1131not at their ſluggiſhnes to the deſtruction of the whole Churche, and all the miniſters of Chriſt. There créepe in continually many vices, for that the diſpoſitiō of the fleſh is very corrupt. Vnleſſe therfore therebe admonitiō in the Churche, and correction continually put in vſe, thoſe things which we thinke to be moſt firme, ſhall fall to decay & periſh ſooner than we ſuppoſe. Like as the Lord would hauehave y^e tranſgreſſing miniſters of the Churches priuately to be admoniſhed and Eccleſi…ſticall admonition & correctiō.corrected, ſo doth he extend the cōmoditie of the ſame admonition and correction to the whole Churche. And therefore the auncient Churche had an holy Senate of elders, which diligently warned them that tranſgreſſed in the Churche, corrected them ſharply, yea and excluded them out of the Eccleſiaſticall fellowſhip, namely if they perceiued that there was no hope of amendement to be looked for in them. But in the latter times, the Popes and biſhops tyrannically taking that kinde of puniſhment into their handes, and exerciſing it ſacrilegiouſly contrarie to the firſt inſtitutiō, hauehave turned an holſome medicine into an hurtful poiſon, making it abhominable bothe to the good and bad. S. Paule teaching that this kinde of puniſhment was permitted by the Lord to reſtreine the licentiouſnes of many, ſayth, I hauehave decreed, that he which hath committed this offence, 2. Cor. 5.2 Cor 5when you be gathered together in the name of our Lord Ieſus Chriſt & my ſpirite with you, together with the power of our Lord Ieſus Chriſte, bee deliuered to ſathan to the deſtruction of the ſleſh, that the ſpirite may be ſaued in the day of the Lord Ieſus. Loe, this is y^e power & reuengement of the elders of y^e church. The meanes is, y^e deſtruction of the fleſh. The end is, y^e ſafetie of the ſpirit, … the ſauing of a faithful man. For the fame Apoſtle to the Theſſ. hath theſe wordes, If there be any man, ſayth be, that obeyeth not 2. Theſſ. 3.2 Thess 3our words, ſignifie to me of him by an epiſtle, and fee that he hauehave nothing to do with him, that he may be aſhamed: neither wil I you to acoūt him as an enimy, but warne him as a brother. The ſame Apoſtle alſo plainely ſhowing in an other place, who ought to be puniſhed by the Eccleſiaſtical ſword, not ſuche as be offenders throughe weakneſſe of the fleſhe, or good men, beeing adiudged for heretiques of the biſhoppes onelyonly and their companie about them, or poore men for not paying their duetie to their ordinarie or their officiall, but wicked doers, & pernicious men. If any man, ſayth he, that is called a brother, bee a whore-hunter, or a couetous perſon, or an Idolater, or a ſlaunderer, or a drunkard, or a theefe, with ſuch ſee that ye eate not. S. Auguſtine doth admit moderation in giuing puniſhment, and then eſpecially, when throughe puniſhment, not the edifying but the deſtruction of the Churche is to bee feared. Whiche feare might perhappes ſéeme eyther vaine or elſe too muche, if the ſame Apoſtle who commaunded the inceſtuous adulterer to be deliuered to ſathan, had not ſaide in the latter epiſtle to the Corinthians: 2. Cor. 12.2 Cor 12I feare that when I come I ſhall not finde you ſuch ones as I would, & ſhal mourne for many that offended before, and hauehave not repented themſelues of their vncleannes, & of their whoring and wantonneſſe they hauehave vſed, &c. Truly he threateneth them hardly that he will not ſpare them: but becauſe he perceiued that it did rather tende to the vtter deſtruction and ouerthrowe of the Churche, than to the gathering together & increaſe p. 1132thereof, if (as he did the adulterer (he ſhould deliuer them vntounto ſathan, he vſed moderation therin according to Gods commandement, Suffer both of them to grow, leſt that while ye pluck Matth. 13.Matt 13vp the cockle, ye alſo pull vppe the wheate by the rootes. It is neceſſarie therfore that holy indgement be vſed, leſt offence be committed either by too mu…he fauour, or by too muche extremitie. Moreouer let ſpéedie reconciliation be of force among ſuch as be repentaunt. S. Paule faith; It is ſufficient to ſuche a man, that he be thus 1. Cor. 2.1 Cor 2blamed or chidden. Saint Peter who ſhamfully denied the lord, doth heare of women in the day of the reſurrection the goſpell preached by angels.

Moreouer, we hauehave ſhewed y^t there is a magiſtrate in the church, and authoritie to execute the ſword vponupon euil doers, & a magiſtrate which doeth iudge and exerciſe the ſword, and not withſtanding is reckoned vp among the true members of the Church, yea & that a magiſtrate is very neceſſary for the church in reſpect of his office, as it is ſet downe in our 7. and 8. ſermon of the ſecond Decade.

The ſpeciall inſtitutions and ordinaunces which God hathe appointed Of Chriſtian matrimonie.in the Churche, are theſe that followe. And truly amongſt all the ordinaunces of the Churche, wedlocke is not to be accounted leaſt, whiche if it be wel vſed, it bringeth forth a great company of good fruits in the church, but if it be not wel ordred, it bréedeth a number of offences and deadly miſchéefes in the Church. For they iudge vprightly which ſay, that that church is moſte holie, and beſt aſſembled, which is gathered together frō out of many houſes well ordered: againe, out of many wicked houſes, a wicked churche is aſſembled. God therefore in his holy word, doth diligently appoint couples, and garniſheth wedlocke derie beautifully. But it is not our purpoſe at this preſet to ſet forth the praiſe of matrimonie. For it ſufficeth to knowe that God himſelfe is the authour of wedlocke, and that he inſtituted it firſt in Paradiſe: and he did it to this end, that man might liue wel and pleaſantly with a followe: to conclude, he firſt coupled them, man and woman together, and being coupled he bleſſed them: and that y^e moſt holy friends of God, the patriarches, princes, prophetes, kinges, biſhops, wiſemen and prieſtes, liued in this kinde of life. Whereof perhaps S. Paule ſaid, Wedlocke is honourable Hebr. 13.Heb 13amongſt all men, and the bed vndefiled. He in another place, calleth the doctrine that forbiddeth wedlocke, The doctrine of diuels. For it is euidently knowen, that Chriſtes diſciples 1. Tim. 4.1 Tim 4and the Apoſtles were married men, neither did they put away their wiues when they toke vponupon them the office of preaching, though ſome moſt ſhamefully feigne that they did. It is notable that the Apoſtle requireth at 1. Tim. 5. Titus 1.1 Tim 5Titus 1the hands of a biſhop or an elder, to be the huſband of one wife: & that in another 1. Cor. 9.1 Cor 9place he plainly ſaith, y^t it is lawfull to carrie about a Chriſtian wife beeing in the calling of the Apoſtleſhip: and he chalengeth it both to him ſelfe and alſo to Barnabas. What ſhal I ſay moreouer that it was pronoūced in the counſel of Nice, to wit, that to lye with a mans owne wife is chaſtitie. For Saint Paule had ſaid before, Let euerie man hauehave his own wife to auoide fornication. And, 1. Cor. 7. Hebr. 13.1 Cor 7Heb 13The bed of wedlocke is vndefiled. Againe, If a virgin marrie ſhe offendeth not. Wherefore we iudge that Papiſtical doctrine which forbiddeth p. 1133marriage vntounto miniſters, to be ſuche as the bleſſed Apoſtle S. Paule termed to be the doctrine of diuels. The verie papiſtes themſelues, who hauehave not as yet put all ſhamefaſtneſſe away, wil confeſſe it with vsus. For if we iudge the trée by the fruits, I pray you what fruits of ſingle life may we recite? What filthineſſe, what bamderie, what aduiteries, what fornications, what rauiſhings, what inceſts and heynous copulations may we rehearſe? Who at this day liueth more vnchaſte, or diſhoneſt than the rabble of prieſtes and monkes doe? For as they hauehave no care or regarde to obey Gods word and his lawes, and to glorifie GOD with their holy life in chaſte wedlocke: euen ſo hathe God through … deſire of their hartes giuen them vp vntounto all vncleanneſſe, that their bodies may be ſtained with reproche.

But firſt of all, the holie ſcripture diligently teacheth all men to hauehave a Cōtractes of mariage to bee ſoberly made.ſpeciall care that they contracte matrimonie deuoutely, holily, ſoberly, wiſely, lawfully, and in the feare of God, and that no euil diſpoſition of couetouſneſſe, deſire of promotion, or fleſhly luſt may lead and prouoke thē, and that wedlock be not entred into, otherwiſe than either the lawes of man or of God will permit. And in this place we muſt conſider of the degrées of conſanguinitie and affinitie, of publique honeſtie, of the reuerence of bloud, of offence towardes other, and that no man take vntounto wife a heathen woman, or one that is of a contrarne religion. For we are expreſſely forbidden to yoke oureſelues with the vnbeléeuers. Againe, we are taught to enter into the knot of wedlock lawfully, godlily, 2. Cor. 6.2 Cor 6and holily, with prayer & the receipte of Godly bleſſing in the temple of the Lorde, bothe in the ſight, and with the prayer of the whole congregation: and to beware that in any caſe we bee not ſtained in this pointe with all prophanation of the filthie world.

Neither be we ignorant in this caſe alſo, that men of this worlde are commonly wonte to celebrate their weddinges more fitte for the diuell than God, with riotting, pride, ſurfetting, drunkenneſſe, and all kinde of wantonneſſe. Moreouer we are taught to dwell with our wyues according 1. Pet. 3.1 Pet 3to knowledge, moderation, patience, faith, and louelove, and alſo to bring vppe our children vertuouſly and honeſtly, and them alſo to place and beſtowe when time requireth in holy wedlocke. But if for adulterie, Diuorcement.or ſome other matter more heynous than that, neceſſitie forceth to breake wedlocke, yet in this caſe the Church will do nothing vnadui…edly. For ſhe hathe her Iudges, who will iudge in matters and cauſes of matrimonie according to right and equitie, or rather according to Gods lawes, and the rule of honeſtie. The holy Apoſtle woulde not hauehave the faithfull to I. Cor. 6.1 Cor 6contend and ſtande in lawe in the court of the vnfaithfull, wherefore he exhorted them to take vmpiers to make agréements friendly betwixte them that were in contention. But in cauſes and matters of matrimonie there are farre greater matters that forbidde the parties that ſue or be ſued to come before vnbeléeuing iudges: Therefore the Churche of God hath very wel appointed a court to trie matters of matrimonie. But bicauſe we ſpake of wedlocke in the tenth ſermon of the ſecond Decade, & alſo hauehave ſet forth ſomtime a booke p. 1134ſpecially concerning the ſame, I hauehave knit vppe this matter in theſe fewe woords touching chriſtian wedlocke.

The Church of God hath widowes in it, but ſuch, as the Apoſtle of Chriſt Of wi…ower.doth deſcribe in this ſort, ſaying. Shee that is a widowe and a lone woman in deede, truſteth in God, and continueth in prayer and ſupplication night and day. But ſhe that liueth in pleaſures and delightes, is dead thoughe ſhe be aliue. The ſame Paule doeth will the yonger ſort to marrie to gett children, and to gouerne the houſe, neither to giuegive any occaſion at all, for the enimie to ſpeake euill of them: the place is euident in the firſt Epiſtle of S. Paule to Timothie, the fift chapter. The Church alſo hathe virgins. Theſe be careful only for thoſe things Of virginsy^t long vntounto the Lord, & are true virgins without all deceit or hypocriſie. Paule ſaith, A virgin careth for that that belongeth to God, that ſhe may be holy both in bodie & ſpirit. There are many that rule and gouern their bodies, but not their mindes: God requireth bothe, and eſpecially of the minde. It is an eaſie matter to deceiue men, but we cannot by any meanes deceiue God. S. Paul in the firſt epiſtle to the Corinths y^e ſeuenth chapter, ſetteth forth the praiſe of virginitie, and by comparing a virgin to a married wife, he ſheweth how great the goodneſſe of virginitie is. Notwithſtanding it is lawfull for virgines to marrie if they will, whiche thing the ſame Apoſtle plainly ſheweth in the ſelfe ſame place of Scripture. VntoUnto this teſtimonie of God the teſtimonie of man alſo is agréeable. For Cyprian with his fellowe Biſhoppes and Elders, making anſwere to a queſtion demaunded by Pomponius, ſaith. Doeſt thou deſire that we ſhoulde write vntounto thee what we thinke of thoſe virgins, who after that they once determined to continue their ſtate continently and ſtedfaſtly, are found to hauehave lien and continued in the ſame bedde with men? concerning which thing becauſe thou doſt deſire to knowe our iudgement, thou ſhalt vnderſtand, that we do not departe from the traditions and ordinaunces of the Goſpell and the Apoſtles, whereby we ſhould ſo much the leſſe ſtrongly and ſtoutly prouide for our brethren and ſiſters, and that Eccleſiaſticall diſcipline ſhould be kept by all meanes, for their profite and ſafetie. And it followeth, But if thoroughe faith they hauehave vowed vntounto Chriſt, and continue chaſtly & ſhamfaſtly without leaſing, let them ſtedfaſtly and ſtoutely looke for the rewarde of virginitie: But if they will not or can not continue, it is better that they marrie, than to fall into the fire of their delights & pleaſures. And ſo forth. S. Auguſtine diſputing of the wordes of the Apoſtle, Hauing the 2. Tim. 5greater damnation, becauſe they brake their firſt promiſe and faithe, aſcribeth not this damnation to the marriage following, but to the inconſtancie going before. Suche are damned (ſayth he,) not becauſe they entred into the bonde and promiſe of wedlock, but becauſe they brake the firſte promiſe made of continencie and chaſtitie. De bono viduitatis cap. 9.And a litle after that hee addeth theſe wordes, They therefore that ſay ſuche marriages are no marriages in deede, but rather adulteries, it ſeemeth to mee that they ſpeake fooliſhly and without conſideratiō. And thus much he. I vnderſtande that by this worde Condemnation or Iudgment, is men by the Apoſtle Reprehenſion, whiche wee Switzers terme, Ein anſzricte… p. 1135oder nachred. For they be euil ſpoken of by many, for that they hauehave broken their firſte faith, that is to ſay, they hauehave broken the promiſe of continencie. Wherefore the Apoſtle thinketh it much better, for young women to matche themſelues in marriage, then to ſet downe to themſelues ſuche an order of life, from the which, although neceſſitie forceth them thervnto, they cannot depart without reprehenſion of men. But in that place he ſpeaketh not of virgins but of widowes. Saint Cyprian ſpeaketh ſimplie of virgins.

Monkes and Nonnes were altegether vnknowne in the primitiue Of monaſteries and …onkes.churche of Chriſte and the Apoſtles, the latter ages had monkes, but not ſuch as are nowe a dayes, whiche are their owne rule and lawe, whoſe monaſteries abound in all filthineſſe and vncleannes. Which though we ſhould holde our peace, yet to be true, trueth it ſelfe and experience wil ſufficiently declare. And thoſe that ſéeme to bee gouerned by more ſeuere diſcipline, are defiled with hypocriſie, I wil ſay none other thing. Touching the firſte monkes, they dwelt not in cities neyther intermedled them ſelues with worldly affaires. We hauehave declared in another place, howe that a writer of the middle age being made an Abbat, required that he might leaue off from béeing a clerke, for that no man could well be bothe a monke and a clerke, ſince the one is an impediment to the other. Then liued they not of the common reuenues of the Church, but of the trauel of their owne hands as the lay people do.

S. Hierome diſputing of the originall of monkes in the life of Paulus, hath thus written: Among many it hath oftentimes been called into queſtion, who firſt beganne chiefly to dwell in the wildernes of the monkes? Some fetching the matter ſomewhat farre off, beginne to reckon from Helias the holy prophet, and S. Iohn: of whome Helias ſeemeth to vsus to hauehave beene more than a monke: and that S. Iohn began to prophecie before he was borne. But others (in which opinion the moſte part of all people doe commonly agree) affirme that ſaint Anthonie was the firſte beginner of that order: which in part is true. For he was not onelyonly the firſt, but alſo the motioner of all others therevnto. Amathas, & Macarius ſaint Anthonies ſcholars, whereof the firſt buried his maiſters bodie, do nowe affirme that one Paulus Thebius was the firſt beginner of that way: whiche thing we alſo confirme, not only in name, but alſo in opinion. And anon hee addeth, that Paulus forſaking the citie being thereto inforced for feare of torments vnderunder the perſecuters Cecius and Valerianus, departed into the wilderneſſe, where he found a …aue and lay hid therein vntil hee was founde out by S. Anthonie. The Emperours Decius & Valerianus gouerned y^e Empyre about the yeare of our Lord 260. but it is ſaide that S. Anthonie dyed when he was an hundred & fiue yeres olde, in the yeare of our Lord, 360. S. Auguſtine in the 80. epiſtle to Heſychius, who reporteth of his own time howe that he liued in the yeare of our Lorde, foure hundreth and twentie. but Eutropius and Beda reporte howe that he died in the yeare of our Lord, foure hundreth and thirtie, in the thirtie and one chapter, of the maners of the catholique church, reciting the manners and inſtitutions of the monkes in his time, reporteth ſuche p. 1136thinges as are verie farre from the orders & inſtitutions of our Monkes now a dayes. In the time of Iuſtinian the Emperour, who made certeine lawes of Monkes and Monaſteries, there liued one Benet, whom many of the Monkes nowe a dayes do call father, whoſe life I will recite vntounto you out of Trittenheymius, who died aboue fiftie yeares ſince, to the intent you may vnderſtande what power and dignitie they obteyned in proceſſe of time, who at the beginning were contemned & of none authoritie. Benet Abbat of Caſsina, ſayeth he, firſt founder, beginner and gouernour of the monkes in the Weſt, wroate in eloquent ſtyle, and with graue iudgement, the rule for monkes in one booke, whiche beginneth, GiueGive care O my ſonneto my precepts, &c. and it conteineth thrée ſcore and thirtéene Chapters. He died in the yeare of our Lord 542. But Marianus Scotus ſuppoſeth that hée died in the yeare of our Lord, 601. in the laſt yeare of the Emperour Maurice.

He writeth alſo of twentie orders of Monkes that were vnderunder Benets rule. Of S. Benets order there hauehave béene eighttéene Popes in the Sea of Rome. Cardinals aboue two hūdred. Archebiſhops in diuerſe Churches to the number of one thouſand, ſixe hundred. Biſhops almoſt foure thouſand. Famous Abbats, who excelled in life, doctrine, and writings, fiftéene thouſand, ſeuen hundred. Of ſuche as are Canonized, fiftéene thouſand ſixe hundred. And that I may not recite many other orders of monkes, it is knowne, that the mendicant Monkes and Friers, beeing the faithful, diligent, & valiaunt Romane champions of the Pope, and the ſpirituall Monarchie, were confirmed by Honorius about the yeare of our Lorde, one thouſand, two hundred, twentie and two. Hereby I would declare nothing elſe, but onelyonly that all men ſhoulde vnderſtande that Monkerie was deuiſed by mannes inuention, not deliuered vntounto the Churche of Chriſte by the Apoſtles: and that at the firſte it ſémed to be tollerable, but afterward became altogether intollerable.

Howe profitable it is to the common wealth, experience it ſelfe teacheth. And who ſo euer knoweth not that it is quite repugnant to true religion, knoweth nothing. They feigne that it is meritorius before God, and the ſtate of perfection. But who ſéeth not how repugnant it is to Chriſtes merite, and to the ſincere doctrine of the Goſpell? What godlineſſe or neceſſitie is it that moueth vsus, after that we hauehave wholy betaken our ſelues to one God in baptiſme, to betake our ſelues alſo and to make our vowes to Sainctes, and to binde our ſelues by religiō of an othe to the obſeruing of their rules? True religion forbiddeth vsus to vowe our ſelues to Saintes, or by any meanes to depende in way of religion vppon them.

True religion forbiddeth vsus to chooſe vsus any other Fathers or Maiſters. True religion forbiddeth vsus to deuiſe new māners of worſhippings, or new religions, or to receiue them that are deuiſed by others. The example of Ieroboam, and his fellows, maketh vsus affeard. True religion forbiddèth vsus to ſweare by the names of other GODS. Religion referreth vsus to one GOD by faith and obedience. Superſtition breaketh this bande, and admitteth creatures. S. Paul to y^e Corinthians ſaith, Euerie p. 1137one of you ſayeth, I am Paules, 1. Cor. 3.1 Cor 3I am Apollos, I am Cephaes, and I am Chriſtes. Is Chriſt diuided? was Paule crucified for you? Or were you baptiſed in the name of Paule? Beholde Chriſt is our redéemer and our maiſter. The faith of Chriſte hath made vsus one bodie. By baptiſme we are baptiſed into one body that we might be called Chriſtians, not Petrines or Paulines. S. Paule would not ſuffer that Chriſtians ſhoulde take their name of the Apoſtles, how much leſſe would he abide that at this day ſome ſhoulde bee called Benedictines, ſome Franciſcanes, ſome Dominicanes? We are the Lordes inheritance and poſſeſſion: it is not lawfull for vsus to binde our ſelues to the ſeruice of men. But who ſo binde themſelues they teare in ſunder the vnitie of Chriſtes body, they prophane the croſſe and baptiſme of Chriſt. The Apoſtle ſayeth playnly, Is Chriſte diuided? was Paule crucified for you, or wer you baptiſed in the name of Paul? And therefore although they be commonly called Spirituall perſons, yet are they nothing leſſe than ſpirituall. For the Apoſtle ſayth, When one of you ſayeth, I am Paules, and I Apolloes, are ye not carnall? To what end is it, after the receiuing of the goſpel of Chriſte Ieſus and the doctrine of the Apoſtles whiche conteyne and deliuer vntounto vsus all godlineſſe, to inuent newe rules? For truely when they had once founde out certeine peculiar lawes and meanes of liuing, they ſeparated themſelues from the common ſorte of Chriſtians in all outward maner of liuing in their behauiour, and in all their apparell, to the intent that by that meanes they might make euident to all men, that they woulde liue a-part, as it were, from that common, laye, and imperfect Church, to liue more holily, perfectly, and ſpiritually. But how well the ſame hath framed or doth frame with them, the whole world ſpeaketh it at this day. The vowes which they vowe, are moſt fooliſh. They vowe chaſtitie which they hauehave not. Chaſtitie Of monaſ… ical vowesis y^e gift of god, & it is not incident to all men. And S. Paul ſayth, whoſo cānot liue continently, let them marrie. For it is better to marry than to burne. Generally he ſayde to burne, whether it were in a vowe, or out of a vowe. Neither is it lawfull that an humane vow and which was fooliſhly taken in hande and vowed, ſhoulde preiudice the law of God. What maner of pouertie it is whiche is in Abbyes, experience it ſelfe teacheth. They put off pouertie when they put off their cōmon garments, and with their coule they put on great riches. For Monkes, a thing whiche in the old time would hauehave ſemed a ſtrange and monſtruous matter, are made Princes. The common ſort of them liue idely, and eate their bread fréely and for nought, againſt the Apoſtles rule in the 2. Epiſtle to the Theſſalonians, cap. 3: where ſuch be alſo accurſed. They forſake their parentes and kinſfolke, whome by the lawe of GOD they are bound to ſerue and obey, and betake themſelues vntounto ſtraunge men, by whome they are enforced to i…finite ſuperſtitions. And they which are thus fréely ſet at libertie by their parentes, either they are ſet at libertie through ſuperſtition, or to the intent they may hauehave, all the dayes of their life wherewithall to lye and rot in idleneſſe. So that it is euidēt, that ſuch put on the coule for their bellies ſake, not for any religion. What obedience is y^t which is p. 1138quite contrarie to the obedience whiche is reuealed by the worde of God? When the magiſtrate commaunded them to ſuſteine and beare publique burdens with the reſidue of the faithfull, they be euermore frée and exempted. In olde time, miniſters of ſtraunge religions, had vnderunder the Kinges of Iuda, princely priuileges and cuſtomes confirmed by preſcription of long time: but foraſmuche as their miniſterie was not allowed by the worde of God, but was rather repugnant to the woorde of God, they were not vngodlily, neither vniuſtly or ſacrilegiouſly broaken and diſolued by holie kinges.

Who can well abide to heare their excuſe, who being admoniſhed to doe penance for the ſinnes whiche they hauehave committed, make this exception, that by vertue of their othe they are referred to their monkiſh order, ſo that with ſafe conſcience they cannot depart from the ſame? For it is euident that the othe which they pretend is altogether a raſh oth: which is not to be perfourmed, as I hauehave declared in the 3. ſermon of the ſeconde Decade. What, I pray you, can a bond which is made by man without God, yea rather againſt the worde of God, binde one vntounto, ſpecially béeing made vnwiſely or vnaduiſedly? If the croſſe of Chriſt bée of ſo great vertue that it hathe releaſed vsus from the curſe vntounto which we were all ſubiect, how much more ſhal it deliuer vsus frō outward bonds wherewith we were intrapped not by God, but otherwiſe through the follie or wickedneſſe of men, or crafte of the diuell. The Apoſtle Saint Paule crieth out, Yee were bought for a price, become not the ſeruantes of men. But if happily 1. Cor. 7.1 Cor 7through the malice of men, or our owne follie wée become ſeruants, the godly muſte endeuour that through true faith and obedience they may be reſtored to the libertie of the children of God. Verily the Goſpell is preached vntounto vsus, to the intent wée ſhould bée deliuered from all vniuſt captiuitie, and ſerue GOD in ſpirite and trueth.

Moreouer, where ſome obiect that it were good and conuenient that all monaſteries through out the whole worlde were refourmed and brought back to the firſt ſimplicitie: We aunſwere, how that in this our vnhappie age it were in vaine, yea plaine follie to hope for it. They cannot be reduced to the auncient ſimplicitie, neither will the Princes and Monkes ſuffer ſuch reformation to be made: for then they know that they muſt depart not onelyonly with muche of their profites, honoures and pleaſures, but with all together. Howbeit, they had rather that the whole worlde were together by the eares, than they wold deliuer vp to God his kingdome, whiche they hauehave hitherto enioyed. But admit this thing were eaſie enough to accompliſh, who ſhall perſuade vsus that if Abbyes were refourmed according to the auncient inſtitution, that in this our age they ſhoulde bée aſwell or better gouerned than they were in the olde time? We ſée what beginning they had, howe they hauehave gone forward, and howe increaſed. We ſee what hypocriſie, ambition & couetouſneſſe, pleaſure and idleneſſe could doe, and to what point al things are come. Do wée thinke that mens deſires at this day will bée more moderate? Doe wée thinke that diſcipline ſhall nowe be leſſe corrupted by vsus and our poſteritie, than it was by our forefathers? yea we are conſtreined p. 1139not to hope for the better, but to feare the worſe, who eueryevery day do experiment that which is worſe than other. For wée liue in the dregges of the worlde and in the verie latter end of all ages, wherein the dragon of the bottomleſſe pitte through the malice and vngodlineſſe of men, hath gotten to him ſelfe great power and force to diſturbe and corrupte all thinges that are in the whole worlde. Howbeit in ſo great perils, this comforteth vsus not a litle which is written in the word of truth, y^t for the elects ſake thoſe dayes ſhall be ſhortened, and that he ſhalbe looſed for a ſhort time, and then anon be caſte into the lake that burneth with fire and brimſtone. Moreouer, if we will make a iuſt reformation, we muſte néedes goe to the founteines themſelues. But in the Primitiue Church, wée read of nothing ſet down in the doctrine of Chriſt and his Apoſtles concerning Monkerie, and there by wée vnderſtand that it is not neceſſary for the Church: yea we hauehave learned by experience that it is noyſome and hurtefull to the Churche. Wherfore, true reformation perſuadeth vsus altogether to abrogate monkerie: not reiecting or neglectinge in the meane ſeaſon ſuch as do repent whom the wickednes of the time hath made vnprofitable both for themſelues and others, but gently to receiue them into the care & almes of the Church. Thus much hitherto hauehave wée ſayde by occaſion, and as it were by the way, concerning monkerie, which wee hauehave declared to hauehave had no place in the primitiue Churche of Chriſte and his Apoſtles. Let vsus therfore returne to other neceſſary inſtitutions of the Church.

Likewiſe the faithfull Churche of How the Church ſealeth with the ſicke.Chriſte vſeth diſcipline aboute the ſicke, and ſuch as are departing out of this life. There come aboute them neighbours and brethren, and euerie one for his part ſheweth the dueties of louelove and charitie: they relieue the néedie with their goods, and if the ſick be not néedie then do they ſhew other dueties of goodwill. There commeth alſo the miniſter of the Churche, who in comforting the ſicke perſon prepareth him to die by makeing firſte his confeſſion of ſinnes to God: which he pronoūceth out of the word of God to be forgiuen if he doe ſtedfaſtly beléeue.

He requireth of him alſo that he forgiue, and bée in louelove and charitie with all men, and that hée kéepe no olde grudge or malice in his hart. After this, ſōe publique prayer is made to God by the ſicke perſon, & by thoſe that are about the partie that is at the point of death. Hée is alſo admoniſhed of ſundrie thinges, hée is confirmed in the fayth, hée is called to patience, hée is inſtructed according as his goodes, and euerie thing elſe requireth, and he is taught that at his departing out of this worlde, he commend his ſoule into the hands of God the father, according to the doctrine and example of our redéemer, who at the very pointe of death cried aloud, ſaying, Father into thy hands I commend my ſpirite.

This diſcipline hauehave wee learned of the Apoſtles of our LORDE Chriſte. For the Apoſtle Saint Iames ſaieth, If any bee ſicke among you, lette him ſende for the elders of the Church, and let them pray ouer him, anoynting him with oyle in the name Iames. 5.Jas 5of the Lorde. And the prayer whiche is made in fayth, ſhall deliuer the p. 1140ſicke. And the Lorde ſhall rayſe him vp againe.

And if he bee in ſinne, they ſhalbe forgiuen him. Confeſſe your ſinns one of you to another: & pray one for another, that you may bee ſafe, for the heartie prayer of the iuſt is of greate force, &c. This is the Apoſtolique diſcipline. But if you ſay vntounto mée, Annoynting with oyle.Where is the oyle? I anſwere, that in Saint Iames the Apoſtles time, and certeine ages after, there remained yet in the Churche, the miraculous gifte of healing the ſicke. Of this wée reade in Saint Markes Goſpell, And the diſciples going foorth preached the goſpell that they mighte repent, and they caſt out many diuels, & they annoynted many with oyle, that were ſick and healed them. And again in the ſame place, ſaieth, Moreouer, Theſe ſignes ſhal follow them that beleeue. In my name they ſhall caſt out diuels, &c. And anon he ſayth, They ſhall lay their handes vppon the ſicke, and they ſhall be healed. And becauſe this benefite remayned yet in the Church, Saint Iames biddeth vsus vſe oyle, and to vſe it in the name of the Lorde, as the Lorde had commaunded. But ſeing that gift is now ceaſſed in the Churche, and wée finde by experience that oyle doth no good to the ſicke, according to the time, and as our duetie bindeth vsus, we do the beſt we can to aſſuage and cure the diſeaſes of the ſicke by medicines moſt conuenient for the ſicknes, being applied in the name of Chriſt.

I knowe howe by this teſtimonie of the Apoſtle, the Papiſtes go about Laſt annoyling.to ſet out and cōmend their extreame vnction, or laſt annoyling: but they labour in vaine. But to let paſſe that Saint Iames ſpeaketh nothing of the hallowed oyle: and that they do not admit this medicine but in verie extremitie, where S. Iames commaundeth to annoynt eueryevery on that is ſick, how, I pray you, can they defend out of Saint Iames wordes that which the prieſt demaundeth of the ſick perſon, Doeſt thou beleeue that the Lord will heare our prayers for the merites ſake, and prayers of the Saintes? The ſick man anſwering, I do beléeue. He then ſaith, Let vsus therefore pray to God and his Sainctes. Or where, I beſéech you hath Saint Iames or any other Apoſtle of Chriſte taught that which they bring in their annointing? In the name of the Father, and of the ſonne, and of the holy ghoſt, I annoynt thee with holy oile, that by this anointing thou mayeſt receiue full remiſſion of thy ſinnes. What ſcripture, I pray you, teacheth vsus, that full remiſſion of ſinnes is obteined by that anointing? Theſe thinges are done manifeſtly againſt the principall article of our religion, whiche teacheth that we are purged from all our ſinnes onelyonly by the bloud of Chriſt, and that moſt fully. To him onelyonly is the glory due, not to the oyle, nor to any creature in the whole worlde.

Moreouer, the Church of Chriſte Of funerals and buriall.doth not reiect the bodies of the dead, as if it were a deade dogge. For it acknowledgeth that their bodies hauehave béene the Temples of the holy ghoſte, which hath dwelt in them. It acknowledgeth that they are buried in hope of reſurrection and glorie of life euerlaſting, wherefore the Churche doeth in moſte reuerent manner take the bodies, windeth them in a ſhéete, and couereth them verie decently, and béeinge put into the coffine carefully carrieth them vntounto the place of p. 1141buriall, or churchyard, y^• neere friends, neighbours and brethren following after, and accompanying the corſe.

While the bodie is ſet downe and laid in the earth, there are publique prayers made by them that brought the corſe. For they giuegive thankes vntounto God, for that he hath called the partie deceaſed out of this world in the true faithe, and they pray alſo that it may pleaſe the Lorde to take them likewiſe vntounto him ſpéedily, beeing lightened with the true faith. Moreouer, the name of the dead brother or ſiſter is recited in the publique aſſemblie of the Churche with honour, and all the people are put in minde of their own deſtinie, and ſpéedily to prepare them ſelues to die. And after this manner, we read in the ſcriptures, that the ancient fathers buried their dead, yea, the moſte holie of them. We reade nothing of canonizating, of woorſhipping of reliques, of monethes and yeares mindes for the dead, which are offered to the ende the ſoules of the departed ſhoulde be deliuered from the paynes of purgatorie. There be certeine burialles deſcribed vntounto vsus in the olde Teſtament, as the buriall of Abraham, Sara, Iſaac, Iacob, and Ioſeph, Aaron, Marie, Ioſua, Samuel, and Dauid, &c. And in the new Teſtament of Iohn Baptiſte, and Stephan, but they were all ſparing, and without all manner of ſuperſtition.

In that Ioſephes bones were carried forth, they were carried in a myſterie, that the Iſraelites might gather thereof, that they ſhoulde bee brought into the Lande of promiſe. Wherevnto alſo that belongeth, that the Patriarches choſe a buriall in Hebron. Otherwiſe the place auayleth nothing to purchaſe the better or worſe ſpéed to the bodie that is buried in it. We muſt thinke that the place, by reaſon of the bodies of the ſaintes and holy men which are there buried is after a maner ſanctified, or at the leaſt wiſe called holie: not that the bodies do gett any holineſſe or ſafetie by the grounde. Therefore vnleſſe it ſéeme good otherwiſe to y^e diuine prouidence of God, the ſaints would gladly lye with their aunceſtours in the ſelfe ſame place of buriall. But if it pleaſe God otherwiſe, they acknowledge that they are notwithſtanding receiued into the ſame earth, without any exception, and that they are not ſeparated from their aunceſtours by diſtance of place. Wherefore there is no ſuperſtition in the Churche of God about burials and graues. But howe muche there was in the time of Poperie, no man can declare in fewe wordes.

Theſe be the neceſſarie inſtitutions of the Churche of GOD, and are The churche hath …o neede of the leagal inſtruc…ion.by the faithfull religiouſly obſerued without ſuperſtition, to edification: as for other matters which are onelyonly deuiſed by the inuention of man, the godly nothing weighe them. I knowe what thinges may here be obiected, That forſoothe, the auncient people of the olde Teſtament had ſundrie and manifolde rites & ceremonies inſtituted of God by his prophetes, becauſe beeing rude they had néede of ſuch inſtruction. But ſince the common ſorte of Chriſtians are alſo more rude than is to be wiſhed, ſo many ſundrie and diuerſe ceremonies were deuiſed by the auncient fathers not without the motion of y^e ſpirit, which they muſt alſo obey. I anſwer, that this is no true nor ſounde reaſon, whereby the weake in faith may receiue commoditie. For ſurely then would not y^e p. 1142Apoſtles of Chriſt hauehave ſaide nothing therof. Moreouer experience teacheth y^t the ſtate and condition of the weake and ſimple is ſuch, that the more ceremonies are left vntounto them, the more their mindes are diuerſly diſperſed, and are leſſe vnited to Chriſt, to whō alone al things are to be aſcribed. For it pleaſed the father that all fulneſſe ſhould dwell in him, and to heape together in him al things apperteining to our life and ſaluation. Yea, the diuine wiſedome of God hathe taken away y^• whole externall diſcipline & inſtructiō, ſetting a difference betwéen vsus & them. We ſhould therefore procéede to bring againe Iudaiſme, if we ſhuld not leaue of to multiplie & heape together rites & ceremonies, according to the maner of the olde Church.

For in olde time thoſe ceremonies were had in vſe, althoughe they were not infinite, but compriſed within a certein number. At this preſent there is no vſe nor place for thē in y^e church. Neither do we want moſte graue authoritie to proue the ſame. The Apoſtles and elders in a greate aſſemblie Actes. 15.Acts 15méete together at Hieruſalē at a coū ſell, where the Apoſtle Peter plainely telleth them that they tempt the Lord in going about to lay the yoake of the lawe vponupon the frée necks of the Chriſtians. There is alſo a Synodall Epiſtle written, wherin by one conſent they teſtifie that it hath ſéemed good to y^e holy Ghoſt & them, to lay none other burthen … the church of Chriſt, thā y^• which … in few words. To the inten… therby it may be euident, y^t the doctrine of y^e Goſpel is ſufficient for the Church, without y^e c…remonies of the law. If he would … hauehave the rites which in olde time were by God inſtituted, to be ioyned to y^e Goſpell, how much leſſe ought we at this preſent to couple therewith y^e inuentions of men? VntoUnto which moreouer is wickedly aſcribed, either the preparation to the grace, & worſhipping of God, or part of our ſaluation, that we may ſay no leſſe at this day, than S. Paule ſaid long agoe, After that you hauehave knowne God, howe chaunceth it Galath. 4.that ye returne againe to weake and beggerly elements, which you would begin to ſerue a new? Ye obſerue days & moneths, times & yeres. I am a feard leſt I hauehave taken paines aboute you in vaine. VntoUnto all theſe things this is alſo to be added, that this inſtruction of ceremonies, whereof they ſpeake, belongeth to the worſhipping of God. But we are fordidden to deuiſe vntounto ourſelues any ſtrange worſhipping: we are forbidden alſo to put too, or take away any thing from the inſtitution or word of God. Wherfore, the Church of God, neither ordeineth, nor receiueth of other any other ſuch conſtitutions. Of which matter we hauehave alſo ſpoken ſomewhat before, whereas we intreated of the abrogating of the lawe, and of Chriſtian libertie.

I truſt that in theſe fiftie ſermons, I hauehave as ſhortely & conueniently as might be comprehended y^e whole matter of faith, godlineſſe or true religion, & alſo of the Church. That which I do often repeate in al my ſermons, & my books, that do I alſo againe repeat in this place, that the learned may with my goodwill and thankes gather and imbrace better things out o… the ſcriptures. VntoUnto the Lorde our God, the euerlaſting founteine of al goodnes, be praiſe, and glorie, through our Lorde Ieſus Chriſt. Amen.

FINIS.

End of the text · Henrich Bullinger, Fifty Sermons Containing the Chief Points of the Christian Religion (1577)