XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

One of the Sermons upon the II. COMMANDEMENT PREACHED IN THE PARISH Church of S^t. GILES Cripplegate, Ian. IX. AN. DOM. MDXCII.

ACTS CHAP. II. VER. XLII.

And they continued in the APOSTLE'S Doctrine, and Fellowship, and Breaking of Bread & Praiers.

THere had been two sundrie daies before, Sermons concerning the positive outward worship of GOD, out of this Text, consi∣sting of these foure parts:

• 1. The Apostle's Doctrine.
• 2. Their Societie or fellowship.
• 3. Breaking of Bread.
• 4. Prayers.

The effect of this last, was to acquaint the Auditorie with sundrie Imagi∣nations by diverse erected, which many unstable persons do runne after and worship instead of those foure, the Apostle's Doctrine, &c. The order was to beginn with the doctrine first, and so after, through the rest, as they stand.

THat such imaginations there are.* 1.1 Salomon com∣plaineth of Ratiocinia plurima, whereby men were with-drawen from the simplicitie of their creation. And under the Gospell, S. Paul likewise of Venti doctrinarum, whereby Christian people began to be blowen and caryed about from the stedfastnesse of the truth.* 1.2

But especially under the Gospell. For that, as S. Augustine saith (De Civit. 18.) Vi∣deus Diabolus templa Daemonum deseri & in nomen CHRISTI currere genus

〈…〉〈…〉. Seeing idol••••rous images would downe, he bent his 〈◊〉〈◊〉 devise, in place of them to erect and sett up divers imaginations, that the people, instead of the former, might bowe downe to these and w••••ship them. Since which it hath been and is his daily practise, either to broach,* 1.3 Doctrin•••• 〈◊〉〈◊〉 & peregrinas, new imaginations never heard of before: Or to revive the old and new dresse them. And these (for that by themselves they will not utter) to mingle and to card with the Apostle's doctrin••,* 1.4 &c. that at the least yet, he may so vent them.

And this indeed is the disease of our age, and the just complaint we make of it. That there hath beene good riddance made of images: but, for imaginations, they, be daily stamped in great number, and in∣stead of the old Images, sett up, deified, and worshipped, carrying the names and credit of the Apostle's doctrine, government, &c.

Touching these imaginations then, to find some heads of them: They be,* 1.5 in respect of the Devill, who inspireth them, called Doctrinae daemoniorum.* 1.6 In respect of the instruments, by whom he breathes them out, doctrinae hominum: As the doctrine of the Pharisees, The doctrine of the Nicolaitans.

These men were of two sorts, as S. Paul sorteth them, ¹ Wolves which from without entered into the Church. ² Men arising from among them∣selves, teaching perverse things.

* 1.71. Those which from without entered, were Philosophers from the Gentiles: Pharisees from the Iewes. Both which bredd many imaginations in Christian Religion.

* 1.8Against them both, S. Paul giveth a double caveat. Not to be se∣duced by Philosophie (meaning as he sheweth, the vaine deceit of that profession:) that, is the former. ² Nor with the humane traditions and rudiments of the Pharisees:* 1.9 that, is the latter. To avoid oppositions of science falsly so called:* 1.10 there is the first. To avoid Iewish fables & traditions: there is the second.* 1.11 For, from these two forges, came a great part of the ima∣ginations which ensued. Each of these Sects, esteeming his old wine good; and consequently brewing it with the new wine of the GOSPEL.

Imaginations by Philosophie. First, by the course of the Ecclesia∣sticall Historie it appeareth,* 1.12 that Simon Magus (who of a heathen Philo∣sopher became a Christian, and was baptized) after, through the gall of bitternesse wherein he was, fell away againe and proved the first of all haeretiques.* 1.13 He, first: and after, Valentine; and then, Basilides devised ma∣ny strange speculative phansies. And indeed, whosoever they be, that dote about unprofitable curious speculations, from this kind they sprung first.

After these, those two maine heresies, that so mightily troubled the Church: First, that of the Manichee, who brought a necessitie upon all things by meanes of his duo principia: making men secure how they li∣ved,

because it was ordained what should become of them. Secondly, the other of the Pelagian, who ascribed to mans free-will, an abilitie to ••••epe GOD's Lawe; and thereby made void the grace of CHRIST. Both these were but two bastard slips of corrupt Philosophie: The former, an imagination issuing from the Sect of the Stōiques and their fatall destinie: The latter, from the Sect of the Peripatetiques, and their pure naturalls.

Imaginations by Iudaisme.* 1.14 As the curious speculations came from the Philosophers of the Gentiles; So whatsoever superstitious observati∣ons were imagined, came from the Pharisees and sects of the Iewes. As Simon Magus is reckoned, the first haeretique: So Ebion the Iew, is the se∣cond. And from him sprang the opinion of the necessitie of Iewish observances; which was the occasion of the Councell in Acts 15. and the opinion of worshipping Angells as Mediators, as Theodoret testifieth upon Col. 2.18. And for those Caeremonies, as at the first they desired to re∣teine those very same that were Iudaicall: So (when it was withstood by the Apostles) they did after but turne them, and new vernish them over into others like, and with them so clogged the Church, as the Iewe's e∣state was much more tolerable then the Christian's, Saint Augustine's com∣plaint, Ep. 119.

Now from these two sorts of persons proceeded those two severall meanes, whereby (as it were in two moulds) all imaginations have been cast, and the truth of GOD's word ever perverted. 1.* 1.15 From the Pha∣risee, That peecing out the new garment with old raggs of traditions, that is, adding to and eeking out GOD's truth, with mens phansies; with the Phylacteries and fringes of the Pharisees,* 1.16 who tooke upon them to ob∣serve many things beside it. 2. From the Philosopher, that wresting and tentering of the Scriptures (which S. Peter complaineth of) with expo∣sitions and glosses newly coined, to make them speake that,* 1.17 they never meant. Giving such new and strange senses to places of Scripture, as the Church of CHRIST never heard of. And what words are there or can there be, that (being helped out with the Pharisee's addition of a truth unwritten, or tuned with the Philosopher's wrest of a devised sense) may not be made to give colour to a new imagination? Therefore, the anci∣ent Fathers thought it meet, that they that would take upon them to in∣terprete the Apostle's Doctrine, should put in sureties, that their senses, they gave, were no other, then the Church in former time hath acknow∣ledged. It is true, the Apostles indeed spake from the Spirit, and every affection of theirs was an oracle: but, that (I take it) was their pecu∣liar priviledge. But, all that are after them, speake not by revelation, but ••y labouring in the word and learning: are not to utter their owne phan∣••••es, and to desire to be beleeved upon their bare word: (if this be not do∣••inari fidei, to be Lords of their Auditor's faith, I know not what it is:) but onely on condition, that the sense, they now give, be not a feigned

sense (as S. Peter terme••h it) but such a one, as hath been before given b•• our fa••hers and fore-runners in the Christian faith. Say I this of my sel••e (saith the Apostle) saith not the Lawe so too? Give I this sense of mine owne head, ha••h ••ot CHRIST's Church heretofore given the like? Which on•• ••o 〈◊〉〈◊〉 i•• it were streightly holden, would ridd our Church of many s••nd imaginations which now are stamped daily, because every man upon his owne single bond, is trusted to deliver the meaning of any Sc••iptu••e, which is many times nought else, but his owne imagination. This is the disease of our Age. Not the Pharisee's addition (which is well left;) but (as bad as it) the Philosopher's glosse, which too much a∣boundeth. And I see no way but this, to helpe it.

* 1.18Imaginations from the Christians. Secondly, from among the Christi∣ans themselves arose men speaking perverse things, whom S. Paul well cal∣leth fratres subintroductos.* 1.19 Who also by their imaginations, mainly cor∣rupted the Apostle's Doctrine, which we heretofore divided

• into the
  • ...¹ Matter, in which
    • ¹ The Substance, and therein.
      • ¹ the foundation.
      • ² the Building upon it.
    • ² The Caeremonie.
  • ...² M••nner.

Concerning all which, imaginations have risen.

* 1.20 Imaginations touching the foundations. Which are two (so called by the name o•• foundations,a 1.21 first laid by our SAVIOVR CHRIST, and after kept by the Apostles.) Even ¹ Repentance, and ² Faith.

Imaginations touching Repentance. Nicolas one of the seaven, (as Eusebius testifieth) became a man of imaginations, and began the sect of the Nicolai••ans * 1.22 whom GOD hateth. After whom arose Carpocrates in the same; of whom came the sect of the Gnostiques. A Sect that blew up that part of the foundation, which is called Repentance from dead works. For (as Epiphanius testifieth,) they held; that all other things besides faith, were indifferent, Repentance and all. And that, so a man knew and imbraced certaine dictates and positions, they would deliver him; live how he list, he could not choose but be saved. And of these high points of knowledge they entituled themselves Gnostiques, that is, men of know∣ledge. And all other Christians that could not talke like them, Simpli∣ces, good simple soules. Such is the imagination in our daies, of carnall Gospellers; That, so he forgett not his Creed, he cannot miscarrie. These be the Gnostiques of our age.

Imaginations touching faith. On the other side, against the other part of the foundation (faith;) Tatianus a Christian and a great learned man cast his M••ne, of whom was the sect of the Encratites: who offended at the licentious lives of the Gnostiques, fell into the other extreme, that Non est cur andum quid quis{que} credat; id tantùm cur andum est, quid quis{que} faciat: that the Creed might be cancelled well enough; for, an upright and streight course of life, GOD onely regarded: And in every Sect, a man might be saved, that lived well. These, for their sober and temperate kind of life, termed themselves Encratites, that is, strict livers; and all other Christians that lived not in like austerity, Psychicos (that is) carnall men. Such is in our daies the imagination of the Civill Christian; who, so his con∣versation be blamelesse and honest, careth not for Religion and Faith at all, but for the most part lives and dies in brutish ignorance. We may call these the Encratites of our Age.

Imaginations touching the building.b 1.23 A secondary part of the Apostle's Doctrine, and not of like necessity with the former. Epiphanius writeth (Haeresi 61.) There were a sect, a branch of the old Cathari or Puritanes (as he saith) which called themselves Apostolici, propter exactum disciplinae stu∣dium, &c. For an extraordinarie desire they had above other men to have discipline and all things, to the exact patterne of the Apostle's dayes; which is it selfe an imagination.

For, it were cacozelia an apish imitation, to reteine all in use then; see∣ing [unspec 1] diverse things, even then, were but temporaria. For beside their Canon,* 1.24 in matters of knowledge, they had their dogmata or decreta, not of aequall importance; as was that of eating things strangled, and blood;* 1.25 which no man now thinketh himselfe bound to absteine from. And, besides their Epitaxes, commandements in matter of practise, they had their Diataxes, Injunctions, not of aequall regard with the former. Such were their Agapae, love-feasts after the Sacrament:* 1.26 and their celebrating the Sacrament after Supper; which no Church at this day doth imitate. Ther∣fore, to presse all that was in that time is an imagination.

And, as to presse all; so, of these things that remaine, to presse all [unspec 2] alike, or thinke an aequall necessity of them, which was a parcell of the imagination of the Donatists. For, some things the Apostles peremptorily commanded: Some things they had no commandement for,* 1.27 but onely gave counsaile: Some things they commanded and taught: somethings, they taught and exhorted: whereof each was to be esteemed in his owne value and worthinesse: Neither to dispense with the commandement; nor to make a mater of necessitie of the Counsaile. Both which have not a little harmed the Church.

Lastly, to these matters of Counsaile, which for the most part are things indifferent, they also fall upon two imaginations. 1. Some say:

Omnia mihi licent:* 1.28 and, so it be not condemned as unlawfull, make no bones of it:* 1.29 which tendeth to all prophanenesse. Others say, Touch not, Taste not, Handle not; which speak of things indifferent, as meerely unlaw∣full:* 1.30 which imagination ends in superstition. A meane way would be hol∣den betweene them both, that neither a snare be cast on mens conscien∣ces,* 1.31 by turning Non expedit into Non licet: nor our libertie in CHRIST be made an occasion to the flesh, by casting Non expedit out of dores. For the Spirit of CHRIST is the spirit of ingenuitie, which will freely submit it selfe to that which is expedient, even in things of their owne nature lawfull. The not observing whereof with good heed and discretion, hath in old time filled the world with many a superstitious imagination; and in our daies hath healed the imagination and superstition and hypocrisie, with another of riot and licentious libertie, as bad as the former, yea a great deale worse.

* 1.32Imaginations touching the caeremonie. First, I take it to be a phansie, to imagine, there needs none: for, without them, neither comelinesse, nor orderly uniformity,* 1.33 will be in the Church. Women will pray uncove∣red (an uncomely sight) unlesse the Apostle enjoine the contrary: there∣fore,* 1.34 Let every thing be done decently and in order. Now, to advise what is comely and orderly in each Age and Place, is left in the power and dis∣cretion of the Governours of each Church, Visum est Spiritui Sancto & nobis. And the custome of each Church is peaceably to be observed by the members of it. In a matter caeremoniall, touching the veiling of women (after some reasons alleadged, which yet a troublesome body might quarrell with) thus doth S. Paul determine the matter definitively: If any list to be contentious,* 1.35 Nos non habemus talem consuetudinem nec Eccle∣siae Dei. As if he should say: In matters of that quality, each Churche's custome is to over-rule, as from that place S. Hierome (Ep. 28.) and S. Au∣gustine (Ep. 86. & 118.) do both resolve.

It hath been ever thought meet (saith S. Gregorie) that there should be In unitate fidei consuetudo diversa: that is, the diversitie of customes, should be in diverse Churches, all in the unitie of one faith, to shew the Churche's libertie in those matters. And therfore, the eating of things offered to Idoles, wholly restreined the Churches of Syria and Cilicia, seemeth in some sort permitted the Church of Corinth,* 1.36 in case no man did challēge it.

And as for diverse Churches, this hath been judged requisite; so hath it likewise been deemed no lesse requisite, that every person should in∣violably observe the rites and customes of his owne Church. Therefore, those former ordinances, which were not urged upon the Corinthians; upon the Galathians, within the compasse of the Regions where they took place, (as we see) they were urged (as the Fathers interprete those pla∣ces) under the paine of Anathema,* 1.37 which censure is due to all those that trouble the Church: as those doe, who for setting light by the customes

and orders of the Church, are by S. Paul concluded within the number of persons contentious and troublesome.

Imaginations touching the manner of deliverie. For, even in it also,* 1.38 for failing, men must imagine something, that, when they can take no ex∣ception to the matter, yet they may itch after a new manner, and heare it, after such and such a sort delivered, or they will not heare at all, and therefore after their owne liking gett them an heape of Teachers. 1.* 1.39 They must heare no Latine, nor Greeke; no, though it be interpreted. A meere imagination. For, the Apostle writing to the Corinthians, which were Gre∣cians, hath not feared to use termes as strange to them, as Latine or Greeke is to us (Maranatha, Belial, Abba.* 1.40) All which he might easily enough have expressed in their vulgar, but that it liked him to reteine his libertie in this point.

2. Nor none of the Apocrypha cited. Another imagination: For, S. Iude in his Epistle, hath not feared to alleadge, out of the book of Enoch (Iude 14.) which booke hath ever been reckoned Apocrypha. And, by his example all the ancient Writers are full of allegations from them: ever, to these Writings yielding the next place after the Canon of the Scriptures; and preferring them before all forreine Writers whatsoever.

3. Nor any thing alledged out of the Iewe's Thalmud; a third Imagi∣nation. For, from their Records, S. Paul is judged to have sett downe the names of the Sorcerers that withstood MOSES, to be Iannes and Iambres;* 1.41 which in Exodus, or the whole Canon of Scriptures are not named. As many other things in the new Testament, from them receive great light. And the Iewes themselves are therein cleerely confuted.

4. But, especially no heathen example or authority (for, with allega∣tion of the ancient Fathers I have often dealt) a matter which the Primi∣tive Church never imagined unlawfull. For, Clemens Alexandrinus (in Strom. 7.) by allusion to Sara and Agar, teacheth the contrary. So doth Basil, in a sett Treatise, de legendis Ethnicorum scriptis; and Gregorie Nyssen de vita MOSIS, out of the XXI. of Deut. by the rites touching the marrying of heathen women taken captive: and last of all S. Augustine most plainly, De doctrinâ Christianâ. 2.40. And these all reckoned of the contrary, as a very imagination. Which they did the rather, for that, be∣sides divers other places, not so apparant, they find S. Paul, in matter of doctrine, alleaging Aratus a heathen Writer, in his Sermon at Athens.* 1.42 And againe, in matter of life, alleadging Menander, a Writer of Comoe∣dies, in his Epistle: And thirdly,* 1.43 in matter of report onely without any urgent necessity, alleaging Epimenides, or as some think Callimachus.

And surely, if it be lawfull to reason from that which Nature tea∣cheth, as S. Paul doth against mens wearing long hayre;* 1.44 it is not unlaw∣full neither, to reason from the wisest and most pithy sayings of naturall

men. Especially, with th•• ••postle, using them (as in a manner they only are used) thereby to provoke Christian men to emulation, by shewing them their owne blindnesse in matter of knowledge, that see not so much as the heathen did by the light of Nature: or, their slackness, in matter of conversation▪ that cannot be got so farre forward by GOD's Lawe, as the poore P••gan can by his Philosophie. That if Grace will not move, shame may.

* 1.45Imaginations touching the Apostle's fellowship. For, this doctrine re∣ceived, doth incorporate the receivers of it into a fellowship or Society, which is called the fellowship, or corporation of the Gospell: and they, that bring not this doctrine, are no waies to be receiv'd thereto. Which fellowship is not to be forsaken,* 1.46 as the manner of some is (men of imagi∣ntions) in our daies, either because there be haeresies, for oportet esse: Or, for that many at communions, come togither, not for the better, but for the worse,* 1.47 for so did they in Corinthe: Or lastly, for that many and many Christians walke (which S. Paul wrot with teares) as enemies to the Crosse of CHRIST;* 1.48 for so it was in the Church of Philippi.

Now it is plaine, there can no Societie endure without government. And therefore GOD hath appointed in it Governours and Assistants:* 1.49 which seeing they have power from GOD,* 1.50 to reject or receive accusations, and to judge those that are within and of the fellowship; it is an idle imagi∣nation that some have imagined, to hold, the Church hath not her Iudge∣ment-seat,* 1.51 and power to censure her disobedient children. It hath ever been holden good Divinitie, that the Church from CHRIST received power to censure and separate wilfull Offendors. Both, with the Heathen-man's separation, who might not so much as enter into the Church-door (which is the greater censure:) and with the Publican's separation (which is the lesse) who might enter and pray in the Temple,* 1.52 but was avoided in common conversation,* 1.53 and in the fellowship of the private table, and there∣fore much more of the Altar. Of which twaine, the former, the Apostle calleth cutting off, Gal. 5.12. the later absteining from, 2. Thes. 3.6. The Primitive Church calleth the former excommunicatos, the latter absten∣tos. So that, to phansie no government, is an imagination. A Government there is.

Touching the forme of which Government, many imaginations have lately been bredd; in these our daies specially. At the writing of this Verse,* 1.54 it is certaine, that the Government of Christian people consisted in two degrees only.* 1.55 (Of both which our SAVIOVR CHRIST himselfe was the Author) ¹ Of the twelve, ² Of the seaventy: both which were over the People in things pertaining to GOD.

These two, were one superiour to another and not aequall. And, that the ••postles established an aequality in the Clergy, is (I take it) an imagination. No man could perish in the gain-saying of Coreh, under the Gospell (which

S. I••de saith, they may) if there were not a superioritie in the Clergie. For, Core's mutinie was, because he might not be aequall to Aaron, appoin∣ted his superior by GOD, Num. 16.10. Which very humor (observe it who will) hath brought forth most part of the heresies, since the time of the Gospell: that Coreh might not be Aaron's aequall. Now, of these two orders, the Apostles have ever been reckoned the superior to the other, till our times; has having even under our SAVIOVR CHRIST, a power to forbid others, Luc. 9.49. And after, exercising the same power; Silas (one of the seuenty) receiving a commandement (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) from S. Paul an Apostle to come unto him.* 1.56 As the Auditorie had their roome by them∣selves, So, among the persons Ecclesiasticall,* 1.57 the Apostles had a higher seat, as may be gathered; and in the very place it selfe, were distingui∣shed. Now in the place of the Twelve, succeeded Bishops; and in the place of the Seventy, Presbyteri, Priests or Ministers, and that by the judge∣ment of Irenaeus (l. 3. c. 3.) who lived immediatly upon the Apostle's Age: Of Tertullian (de praescript.) Of S. Augustine (in Psal. 44.) And this, till of late, was thought the forme of that fellowship, and never other imagi∣ned.

But, not long since, some have phansied another, that should consist of Lay-elders, Pastors and Doctors, and whither of Deacons too, is not fully agreed yet. Which devise is pressed now upon our Church: not, as a forme of more conveniencie then that, it hath; but, as one absolutely necessary, and of our SAVIOVR CHRIST's own only institution, which maketh it the lesse sufferable. I know, that by vertue of S Peter's wrinch before mentioned, some places may be brought, which may seeme to give it colour: but, that is, if we allow those new glossed sen∣ses. But, if we seeke what senses, the Primitive Church gave of them, not one of them, but will suffer it to fall to the ground. And, finding it a stranger to them, I know not how to terme it, but an i••agination. To touch it briefly in a word.

If we aske Scripture for it, and where we may finde it, they passe by the two most evident places in appearance; 1. Cor. 12.28. Because, there are no Pastors; and Eph. 4.11. because, there are no Lay-elders; and lay it upon, Rom. 12.6, 7, 8. And there, by a strange and un-heard of Expo∣sition, they will find them all foure. But not, except that Exposition be al∣lowed them: Nor, if the ancient Writers may be heard, what the true sense of it is. There is no Epistle on which so many of them have writ∣ten: Sixe only I will name: Origen, Chrysostome, Theodoret, Ambrose, Hie∣rome, Oecumenius; All which, have entreated of it. Let their Commen∣taries be looked on upon that place. Not one of them applieth it to the Church-government (which by any likelihood cannot be imagined, but they would, if it ••ere the maine place for it,) or findeth those offi∣ces in those words, which they in good earnest tell us of: as that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in the seventh verse) is not the Deacon; but, the Distributer (in the

eighth verse) is he: or th••t qui miseretur, is latine for a Widow, or such like.

But, if jointly they find them not; let us see how severally they war∣rant their Offices. of ••lder••, some both preach and governe: some governe only: and there, they imagine they have found their Lay-elder. 1. Tim. 5.17. by implication, that there are Presbyteri, that labour not in preaching. Heare S. Chrysostome on 1. Cor. 1.17. You shall find a farre other sense: Evangeliz are (saith he) perpaucorum est; baptizare autem cu∣juslibet, modo fungatur Sacerdotio. And a little after: Siquidem Presbyteris quidem, qui simpliciores sunt, hoc munus tradimus, ut baptizent; verbum au∣tem ut doceant, non nisi Sapientioribus: hîc sapientia est & labor. Quamobrem & alibi inquit: Qui bene praesunt Presbyteri, duplici honore digni sunt, maximè qui laborant in verbo. Whereby it is plaine, that in S. Chrysostome's time, it was not reckoned meet, that every one that ministred the Sacraments, should also preach. That the meaner sort dealt with the Baptizing, and they only that were of the more wise sort, with the Word. And to prove, it should thus be, he citeth this their Scripture, as if in the Apostle's daies, the like had been thought wisdome. But as for lay-elders, He nor any that writeth on it, can finde in this verse; nor any such in all antiquitie ever understood by the name of Presbyter.

[unspec 2] The Elders Preachers, they divide into Pastors and Doctors: and these they sever in function; limiting the one to his exhortation onely, the o∣ther to point of doctrine onely. An imagination, which none of the Fa∣thers would ever acknowledge, search their writings. S. Chrysostome upon this Verse, Eph. 4.11. taketh them both for one & maketh no difference. So, S. Hierome, in both his Commentaries upon that Epistle: Omnis enim Pastor Doctor est. But, S. Augustine may serve for all, to shew, how un∣knowne this devise was then. Who being purposely written to, by Pau∣linus, to assigne a difference betweene them, thus answereth: PASTO∣RES autem & DOCTORES, quos maxime ut discerneremus voluisti, eosdem puto esse, sicut & tibi visum est, ut non alios PASTORES, alios DOCTORES intelligeremus, &c. Hos enim sicut unum aliquod duobus nominibus complexus est. Aug. Ep. 59. ad Paulinum.

Lastly, for their Deacons too: that they should be men of occupation and trade, to deale with the Church-stocke and care of the poore only, is also (I doubt not) an imagination: seeing all Antiquity hath ever recko∣ned of that Calling, as of a step or degree to the Ministery out of, 1. Tim. 3.13. And, that the Churche's practise hath been alwaies to employ them in other parts and functions besides that, is plaine by Iustine Martyr (who lived in the Apostle's daies) Apol. 2. ad Antonium, namely to distribute the Communion: by Tertullian (de Bap.) to baptize: by Cyprian (Ser. 6. de lapsis) and diverse others. So that, to conclude, these are imaginations tou∣ching the Apostle's fellowship, howsoever, a great number of deceived peo∣pl•• bowe downe to them and worship them.

Imaginations touching the breaking of bread:* 1.58 which is joyned to that fellowship, as the chiefest badge of that fellowship. For, by it is gathered the communion; as may be gathered by conference with Acts 20.7. and as the Syrian Text translateth it. For that, as by the other Sacrament in the Verse immediatly going before, they are receiv'd into the body of the Church; so, by this, they are made to drinke of the spirit (1. Cor. 13.13.) and so, perfected in the highest Mysterie of this Societie.

Concerning which, as the Church of Rome hath her imaginations: First, in that she many times celebrateth this mysterie sine fractione, with∣out any breaking at all. Whereas (as heretofore hath been shewed out of 1. Cor. 10.18) it is of the nature of an Eucharist or Peace-offering: which was never offered but it was eaten, that both there might be a re∣presentation of the memorie of that sacrifice, and togither an application to each person by partaking it. And secondly, in that she hath indeed no breaking of bread at all. For, it being broken (ever) after it is consecrated, there is (with them) no bread remaining to breake: and the bodie of CHRIST is now impassible, and cannot be broken; so that they are faine to say they breake Accidents, and indeed they well know not what. Con∣trarie to Saint Luke heer, who calleth it fractionem panis; and to S. Paul (1. Cor. 10.16.) who saith Panis quem frangimus. As these are their i∣maginations: so we want not ours. For, many among us, phansie only a Sacrament in this action, and look strange at the mention of a Sacrifice: Whereas, we not onely use it, as a nourishment spirituall (as, that, it is too) but as a meane also, to renew a covenant with GOD, by vertue of that Sa∣crifice, as the Psalmist speaketh, Psal. 50.5. So, our SAVIOVR CHRIST in the institution, telleth us, Luc. 22.10. and the Apostle, Heb. 13.10. And the old Writers use no lesse, the word Sacrifice, then Sacrament; Altar, then Table; offer, then eate; but both indifferently, to shew there is both.

And again too, that to a many with us, it is indeed so fractio panis, as it is that onely and nothing beside: Whereas, the bread, which we break is the partaking of CHRIST's true bodie (& not, of a Signe, figure or remem∣brance of it.) 1. Cor. 10 16. For, the Church hath ever beleeved a true fru∣ition of the true body of CHRIST, in that Sacrament.

Further (as heretofore hath been made plaine) it is an imagination, to think, that this breaking of bread can be severed from the other, ver. 46. which is ESAI's breaking of bread to the needie. Whereby,* 1.59 as in the for∣mer, CHRIST communicateth himselfe with us; so we, in this latter, communicate our selves with our poore brethren, that so, there may be a perfect communion. For, both in the Sacrifice, which was the figure of it, it was a matter of Commandement, Deut. 16.10. insomuch, as the poorest were not exempt from GOD's offerings:* 1.60 And our SAVIOVR CHRIST's practise was, at this feast, to command somewhat to be given

to the poore, Iob. 13.29. And last of all, the Agapae or love-feasts of the Christians for reliefe of the poore, doe most plainly expresse that, I meane. In place of which (when they after proved inconvenient) suc∣ceeded the Christian Offe••torie.

And lastly, whereas we continue in the Doctrine and Prayers of the Church, we do many times discontinue this action a whole yeare togi∣ther. These long intermissions (so that, if it be panis annuus, once a yeer receiv'd, we think our duty discharged) are also (no doubt) a second imagination in our common practise. For sure, we should continue also in this part, and the frequenting of it, if not so often as the Primitive Church did (which, either thrise in the weeke, or at the furthest once, did communicate) yet, as often as the Church doth celebrate; which (I thinke) should do better to celebrate more often. And those exceptions which commonly we alleage to disturbe our selves for that action, make us no lesse meet for prayers then for it. For, except a man abandon the purpose of sinne, Psal. 66.18. and except he be in Charitie, Matt. 6.14. he is no more fit to pray, then to communicate; and therefore should ab∣steine from the one as well as from the other: Or, to say the truth, should, by renewing himselfe in both these points, make himselfe meet for both, continuing no lesse in the breaking of bread, than in prayers and doctrine.

* 1.61Imaginations touching prayers. As the former was the most speciall exercise of a Christian, and chiefest in dignitie; So, this is the most ge∣nerall and chiefest in use. Therefore he puts it in the plurall number: as if, both in preaching, censuring, and communicating, it had his use; as indeed it hath. Before all things (1. Tim. 2.1.) In all things (1. Thes. 5.17.) After all things (Eph. 6.18. Num. 6. ver. vlt.) And in this also we want not phansies: In this age especially, wherein, an idle conceit is taken up, that never came into the heads of any of the old haeretiques, though never so brain-sicke once to imagine: Our SAVIOVR CHRIST thus wil∣leth us,* 1.62 When ye pray, say, Our FATHER, &c. A most fond imagina∣tion is start up in our times, never once dreamed of before, that telleth us; in no case we must say Our FATHER &c, with which forme (if Saint Augustine be to be beleeved as a witnesse of antiquitie) the universall Church of CHRIST, hath ever used to begin and end all her prayers, Ep. 5••. as striving indeed by diverse other formes more largely to expresse the sense of that prayer, but not being hable to come neere the high art, and most excellent spirit of perfection in that pattern, they alwaies con∣clude with it; as being sure, howsoever they may for diverse defects not atteine to the depth of it; in and by it, they shall be sure to begge all things necessarie at GOD's hands. This, I named first, because it is ap∣propriate to our times.

Besides, as the Church of Rome hath her imaginations touching Prai∣ers:

first, against Saint Paule's orabo & mente, in setting the people to pray they wote not what; and so making their understanding unfruictfull, 1. Cor. 14.14. And againe, against our Saviour Christ's Caveat (Mat. 6.7.) in setting them to goe over whole Rosaries and Psalters, as if much bab∣ling after the heathen manner, were acceptable to GOD. So likewise, doe others also among us, erre in their imaginations, no lesse and that even a∣gainst the same places First, against Orabo spiritu (1. Cor. 14.15.) in the same verse, by finding fault with a sett Liturgie (which they call stinted prayers) and giving themselves to imagine prayers at the same instant: whereby it is plaine, they so occupie their minds, with devising still what to say next, their spirit is unfruictfull,* 1.63 no lesse then the other's understan∣ding: And both these, ¹ the understanding of the minde, ² and the affection of the spirit are there, necessarily required. And again, that instead of Rosaries and a number of prayers, they bring in the Pharise's imagination of long prayers (that is) a prayer as long as a whole Rosarie. And this they take to be a great part of holynesse; but indeed it is nothing but the for∣mer superstition drawen in backward. In which, who so markes them, shall find, they committ both faults; that of the Pharisee, in taedious length procuring many times nauseam spiritus, a dangerous passion: and the o∣ther of the Heathen, in fond repetitions, tautologies, inconsequences, and all the absurdities that may fall into such manner of speech. Saint Cyprian faith, It was ever in Christ's Church counted an absurd thing (which some count their glorie) ventilari preces inconditis vocibus. The absurditie whereof would better appeare, if (seeing under prayers heere, Psalmes, and spirituall songs are conteined, both being parts of invocation) they would have no stinted Psalmes, but conceive their songs too, upon the present out of the spirit, and so sing them. For to say truth, ther is no more reason for the one, then for the other. But GOD's Church hath ever had, as a forme of doctrine, both of faith in the Creed; and of life, in the Decalogue; so of prayer too. Which, from Acts 13.2. the Fathers in all ages have called a Liturgie, or service of GOD.

These are, of many imaginations, some set up and magnified by some, and by others adored and worshipped, under the names of the ¹ Apostle's Doctrine, ² Governement, ³ Sacraments, and ⁴ Prayers.

Saint Stephen telleth us (out of the fift of Amos) that if we doe thus make to our selves, Tabernacles and figures to worship them, our punish∣ment shalbe to be carryed away beyond Babylon (Acts 7.43.) And good reason, for these idle phansies, are not from Christ's Church, from Sion; but from Babylon they came, and if we delight in them, thither shall we be ca••ryed.

And s••re, we are in a good way thitherward: for of Babel, Saint Au∣gustine faith; Civitas illa confusionis indifferent habuit Philosophos, interje diversa & adversa sentientes. In GOD's citie, it was never so; there was ever correction for Coyners.* 1.64 But, in Babel (the Citie of confusion) every Philosopher might set up; as now, every Sect-master may broach any ima∣gination that taketh him in the head, without punishment. For, in Ba∣bel, it is reckoned but an indifferent matter. Sure the Prophets tell us, that if Babylon's confusion goe thus before, the captivitie of Babylon is not farr behinde. From which, Almightie GOD deliver us, and make us carefull, as to continue the Apostle's doctrine &c So neither to engrave, nor to bow downe and worship any of these ima∣ginations. Amen.

Notes

• * 1.1

  I. Ecc. 7. vlt.
• * 1.2

  Eph. 4.14.
• * 1.3

  Heb. 13.9. Apoc. 2.14.
• * 1.4

  2. Cor 2.10.
• * 1.5

  1. Tim. 4.1.
• * 1.6

  Matt 16.9.12. Apoc. 2.13. Act. 20.29.
• * 1.7

  1. Imaginations from without the Church.
• * 1.8

  Col. 2.8.
• * 1.9

  1. Tim. 6.20.
• * 1.10

  Tit. 1.14.
• * 1.11

  Luc. 5. ult.
• * 1.12

  1. By Philoso∣phie.
• * 1.13

  Act. 8.23.
• * 1.14

  2. By Iudaism••.
• * 1.15

  Matt. 9 17.
• * 1.16

  Mar. 7, 4.
• * 1.17

  2 Pet. 3.16
• * 1.18

  2. From within by Christians.
• * 1.19

  Gal. 2.4.
• * 1.20

  1. In the matter and substance.
• a 1.21

  Touching the foundation. Heb. 6.2. Mar. 1.15. Act. 10.20. 1. Repentance. Act. 6.
• * 1.22

  Apoc. 2.15.
• b 1.23

  Touching the Building.
• * 1.24

  Gal. 6.16.
• * 1.25

  Act 16.4.
• * 1.26

  1. Cor. 11.10. Iud. 12.

  1. Cor. 11 20.
• * 1.27

  1. Cor. 7.10. 1. Cor 7.25. 1. Tim. 4.11.6.2.
• * 1.28

  1. Cor. 10.23.
• * 1.29

  Col. 24.21.
• * 1.30

  1. Cor. 7.35.
• * 1.31

  Gal. 5.13.
• * 1.32

  2. Imaginations in the caere∣monie.
• * 1.33

  1. Co. 11.13.
• * 1.34

  1. Co. 14. vlt.
• * 1.35

  1. Co. 11.16.
• * 1.36

  1. Co. 10.27.
• * 1.37

  Gal. 1.9.
• * 1.38

  2 In t••e 〈◊〉〈◊〉 of deliv••••y.
• * 1.39

  2. Tim. 4.3.
• * 1.40

  1. Co. 16.22. 2 Co 6.15. Rom 8.15.
• * 1.41

  2. Tim 3.8.
• * 1.42

  Act. 17.28.
• * 1.43

  1. Co. 15.33.
• * 1.44

  1. Co 11.14.
• * 1.45

  II. Touching the Apostle's fellow∣sh••p.
• * 1.46

  Ioh. ••.10. Heb 10.25. 1. Cor. 11.19.
• * 1.47

  1. Cor. 11.17.
• * 1.48

  Ph. 3.18:
• * 1.49

  1. Cor. 12.8.
• * 1.50

  1. Tim. 5.19. 1. Cor 8.12.
• * 1.51

  Matt. 18.17.
• * 1.52

  Act 21.28.
• * 1.53

  Luc. 18.10.
• * 1.54

  Act. 2.42.
• * 1.55

  Luc 9.1.10.1.
• * 1.56

  Act. 15 32.17.15.
• * 1.57

  1. Cor. 14.16. Act. 4.49.
• * 1.58

  III. Imaginations touching the breaking of bread.
• * 1.59

  Esa 58.7.
• * 1.60

  Luc. 21.4.
• * 1.61

  IIII. Imaginations touching Prai∣ers.
• * 1.62

  L••c. 11.12.
• * 1.63

  Mat. 23.14.
• * 1.64

  18. de Civit. Dei