This rule therefore that because it is first in time before another it is in order to bee first treated vpon before an other or because other as yet were not therefore that which was before made a perfect regiment is no perfect nor good argument Which argument being grounded on so vncertaine and weakâ foundation all that is built thereon is easily shattered The Papistes for the traditions of the Church which they call the vnwritten worde or veritie vnwritten vse the like argument against the authoritie of Gods written word and veritie of the Scripture The word was deliuered by tradition of preaching before it was deliuered by writing therefore traditions are of no lesse authoritie nor lesse to be beleeued then the written worde and holie scripture yea the Churches authoritie is aboue the scriptures and is the iudge thereof Thus doe the Papistes encroche from the time to the authoritie as our brethren heere doe Nowe as this reason faileth both for the Senioritie of time and forestalling the order of place and much more for claiming any prioritie in dignitie and most of all for inferring any such honour as perfection of regiment so for the truthe of this proposition that The Church of God was perfect in all her regiment before there was any Christian Prince I can not yet sée howe directly it can be iustified For if this were true then there neede no regiment of Christian Princes at all And howe then haue the Christian Princes anie authoritie at all in Eccl. causes Or âf they haue anie howe came they by it if the Churches regiment were perfect or the Church perfect in all her regiment before there were anie Christian Prince Or whereto serueth the Christian Princes supream authoritie in Ecclesiasticall causes if not to make the regiment of the Church in better estate For otherwise the Church were as good without it if she be no better in her Regiment by it then she was before shée had it But it is not so both the church and her regiment is bettered by it Which your selues are faine in part to confesse euen heere in the conclussion of your argument saying of God who hath most mercifully and wisely so established the same to wit the churches regiment that as with the comfortable aide of christian Magistrates it may singulerlie prosper and flourish c. And againe for the church craueth helpe defence of christian Princes to continue and go fore-ward more peaceablye and profiâablye to the setting vp of the kingdome of Christ. Although héere ye will affoorde no more but this yet if there were no more this is inough to ouerthrow your saying that the church of God was perfect in all her Regiment before there was any christian prince For if this comfortable aide helpe and defence to continue and goe forewarde in so great matters as more peaceably and profitably to the setting vp of the kingdome of Christe were taken awaie then the church of God though I graunt it may continue and against the aduersaries thereof preuaile Yet should she not be perfect in al her Regiment needing this comfortable ayde help and defence of christian Princes And the setting vp of the kingdome of Christe shoulde with more trouble and lesse profit go fore-warde yea rather it should go back-warde and he hindered though it continue and not so singulerly flourish and prosper but decay And is this so smal a matter in your eyes brethren as that it nothing appertained to the Regiment of the church but that crauing all this of christian princes and so without them wanting the same ye dare so boldly auouch that she is perfect in all her Regiment without it Doth she craue that she wanteth not Then is she a wanton Doeth she want it then is she not perfect in all her Regiment Or doeth it not greatly pertaine vnto her Regiment Or doe yee thinke that this shall salue the matter because the churche may continue and againste the aduersaries thereof preuaile without it Our question nowe is not of the substance and beeing of the church but of the Regiment of it Neither yet simply of the Regiment but whether she were perfect in all her Regiment before any christian princes were or no The church I graunt was then and shall continue euer and she had euen then a Regiment also Yea and that Regiment in soone respectes might be called perfecte for that time while there were not such open professed christian princes to be foster fathers and noursing moothers of the church as God bee praysed now there are For concerning the Rectors of the church then as they were then more perfect and singuler persons so had they more perfect and singuler extra-ordinary offices and withall more excellent giftes to be able to gouerne it the better But this argueth so little the churches perfection then in al her Regiment vnderstanding the same of all her ordinary externall Regiment whereupon our question is which Regiment shee was not then so perfectly come vnto that rather their extra-ordinary gifts and offices of Apostles Euangelistes Prophetes c. were added for that time to supplye furnish that part of the Regiment thereof that was afterward to be made more perfect concerning the ordinary state by the accesse of the Christian Princes following Except therefore our Brethren intende vtterlie to shake off all Christian Princes and account their supreame authority in Church causes if not now to be nought yet to be nought worth and altogether vnnecessary to the perfection of the Churches Regiment how can this be any good argument to infirme it now because admitting this also were true there were no ChristiaÌ Princes theÌ what do they inferre here-upoÌ that there is no more néede héerein of Christian Princes now then there was then presupposing that then héerein there was no néede at all of them that were a very suspitious and perrilous conclusion For although theÌ there were the lesse néede of them because that néede was then other-wise supplied yet those supplies not continuing and malice increasing both of aduersaries without and of Hipocrites within and the giftes also that remaine decreasing there is now farre more neede of the Christian Princes supreame gouernment to the perfecting of the Churches Regiment And so the state of the time for the regiment of the church differing the argument of the Regiment from the time then to the time now is defectiue But if they néeded then héerein the helpe of christian Princes as they do nowe then was not the church perfect in all her Regiment otherwise than as it was extraordinarylie supplied before the christian Princes helpe and comfortable aide was added Before which time those temporary supplies comming to the church as the Manna and other extraordinary helpes made the Iewes estate to flourish prosper and goe fore-ward in the Desertes though they ceased when they came to the land of promise So the church might bee
that the Church is kept by order and lost ãâã ãâã ãâã ãâã ãâã by lacke of order For which cause he hath instituted many also and diuerse orders of ministers not onely in times past in Israell but also after-wardes in the Church gathered together of the Iewes and of the Gentiles and also for the same cause hee hath left it free vnto the Churches that they might adde moe orders or not adde them so that the same may be done to aedification Whereas therefore when all the Ministers of the worde were called equally both Pastors and also Bishops also Priests or Elders and whereas they were of equall authoritie one afterwarde beganne to be preferred aboue all his Colleagues howbeit not as their Lorde but as the Rector in the vniuersitie aboue his other Colleagues to this man in principall the care of the whole Church was coÌmitted whereupon and by a certaine kinde of Excellencie hee alone was accustomed to be called by the name of bishop and Pastor the residue of his fellow Ministers being contented with the name of Priests or Elders in so much that in euery City there began to be one onely Bishop and many Priestes or Elders This thing we iudge cannot be dissalowed Of which matter the declaration and the sentence of Ierome both otherwhere and also in the epistle to Euagrius and in the commentaries of the Epistle to Titus chap. 1. is of vs approued Who saith all this came rather of custome than of the verity of the Lordes disposing that the plants of dissensions of schismes might be taken away Verily by this reason those things also that were ordeyned concerning Arch-bishops yea and of the 4. Patriarkes euen before the Nicene Councell it selfe wee thinke may be excused and defended although that all thinges in successe of time afterwardes were drawen awaye vnto the greatest tyrannie and ambition which is the cause why that the neerer wee approche in those orders to the Apostolicall simplicitie so muche the more is it also of vs allowed And we iudge that euery where they should endeuour to approch thereto Nowe when Zanchius hath added certaine other Aphorismes concerning the Church and the lawfull Ministers thereof he setteth downe Aphorism 20. their authoritie saying We beleeue also that great authoritie is of Christe giuen vnto the lawfull Ministers to wit to performe those thinges whereunto also they are called to preach the Gospell to interprete the holy scriptures according to the analogie of the faith to catechise to teach the people what is the will of God to reprooue and rebuke as well the great as the small to remitte or reteyne sinnes ministerially to binde the impenitent and to loose the repentant to administer also the Sacraments which Christ instituted and according to his manner deliuered to exercise Discipline after the prescription of Christe and also by the expounding of the Apostles to conclude to all those things also which though they be not expressed in the holy scriptures notwithstanding do appertaine to order and to comlinesse and make to edification but not to destruction according to the generall rule deliuered of the Apostle That all thinges ought to be doone in order decently and to aedification For neither doe we beleeue that any authoritie is giuen to the ministers that ought to be stretched beyonde the boundes of Gods worde or vnto anie other ende than to the aedification of the Church And therefore we vtterly deny that any Bishop yea or that all of them together haue authoritie of ordeyning any thing contrarie to the scriptures of adding any thing vnto them or of takeing any thing from them of making newe articles of the faith of instituting new Sacramentes of bringing into the Church new worships of setting forth lawes that should bind the consciences and that should be made equall in authoritie to the lawe of God or of hauing dominion in the Church and consciences of the faithfull of forbidding those thinges that God hath graunted and would haue to bee free Or finally of commanding any thing that is without the worde of God as though it were necessarie to saluation sithe that it can not truely be sayde that indeede the whole Church hath not this authoritie Hauing thus in euery particuler set downe and limited the authoritie of the lawefull Ministers of the Church according to the worde of God he procéedeth Aphorisme 21. vnto this that the politike authoritie of Bishops which also are Princes is not to be denied for any thing before restrayned In the meane season we denie not that Bishops which with-all are also Princes besides the authoritie Ecclesiasticall should also haue their lawes politike and powers seculer yea euen as the rest of Princes haue the right of the commaunding seculer thinges the right of the sworde some of them the right of Electing and confirming kinges and Emperours and of ordeyning and administring other politike thinges and of compelling the people subiecte vnto them to yeelde them obedience and there-upon we confesse that vnto their politike commaundementes which with-out the transgression of Gods lawe may be kept their subiectes ought to obey not onely for feare but also for conscience For we knowe that all power is of God and who-so-euer resisteth resisteth the ordinance of God And that moreouer kinges are to be honored and we ought to be subiect to Princes and Lords in all feare not onely to those that are courteous and modest but also to the froward and wicked To conclude when he commeth to Ecclesiast Discipline which Aphorisme 36. he deuideth into popular and clericall in the 3. part of the clericall discipline Aphorisme 38. he saith The third is that they should promise peculiar obedience in things that are honest vnto their Bishop and to the Metropolitane of the Bishops Nowe although by all these Aphorismes of this excellent Learned man and great light of our age Zanchius it is most apparant what his Iudgement is of the superioritie of Bishops and with what reasons he prooueth and confirmeth the same to be in all pointes agréeable to Gods worde Yet for the further confirmation of these thinges and to satisfie all suche as shoulde or did mislike anie thing conteyned in them let vs also not thinke it tedious to peruse certaine other obseruations that he hath lastly adioyned to these Aphorismes in the foresaid confession of the faith with the preface of his reasons for the same The obseruations of the same Zanchius vpon his confession Neither fewe nor light are the causes with the which I was drawen that I had leauer adde these obseruations to my confession apart by theÌ selues than to alter any thing therein There are not a fewe vnto whom it is knowen on what occasion at what time by whose commaundement in whose name and to what ends I being indeede vnwilling and compelled wrote the summe of the Christian Religion But although ech man seeth that this
Zuinglius that saith a Bishop and a Priest or Elder were once all one yet in his booke de Ratione Officio Concionandi or Ecclesiastes The Preacher he saith Againe Act. 21. Luke writeth thus The next day wee that were with Paule came to Caesarea and entring into the house of Philip the Euangelist which was one of the seuen we aboade with him This man had fowre daughters Virgines prophecying In which place first we haue to note that thing that this Philip of the Church of Caesarea the Euangelist was a Bishop or a Pastor Neither is he of Luke called an Apostle Howbeit he was one of the seuen which were ordeyned Deacons as the same partie shewed before cap. 6. That thing also withall ought to be noted that they layde downe the name of the Apostles so soone as being fixed to any one Church they had the continuall cure thereof that is to wit when as either being hindred by age or else afflicted with diseases with the troubles of peregrinations and with dangers they were not able to suffice any longer For then were they not any longer named Apostles but Bishops But we may bring foorth S. Iames whom for his age we call Iames the lesse an example or rather a witnesse of this thing For Hierome and withall all the auncient Fathers doe name this man Bishop of Ierusalem for no other cause than that hee had placed his seate fixed in that Citie For when as before as also the other Apostles being giuen to peregrinations he had taught the faith ech where all ouer the countryes hee was at the length by the Apostles themseles ordeyned to be the partie that as a certaine diligent watchman shoulde take vpon him the cure of the Churche of Ierusalem The same thing we may say of Iohn the Euangelist and Disciple of Christ. For when as he hauing beene cast forth to diuerse dangers had long time administred the function Apostolicall at length being made the Bishop of the Ephesians he departed out of this life in that âitie in the 68. yeare after the ascention of the Lorde Nowe then some of the Apostles being on this wise Bishops in suche places and so as our Brethren call them Pastors shall wee thinke that the other Pastors in those Cities did not stil acknowledge a Superiour dignitie vnto them and that for a longer time than for the occasion of some present action or assemblie Yea haue all the Pastors alike euen and as full authoritie equall in Geneua it selfe as that most excellent instrument of God Master Caluine or the most woorthie Master Beza yet liuing Indéede I can not precisely tell but I thinke not so nor it séemeth so and in my simple opinion be it spoken with due honour reserued to euery godly and Learned minister there be they neuer so equall and all one in respect of the same function and Ministerie it were not méete it shoulde so bee Or if it be so yet were it not so good no not for them as if that I speake of Beza in Geneua or some other excellent man were appointed to haue a continuing and standing moderate office ouer all the residue of his fellowe brethren there in the ministerie to ouer-see and gouerne them assigned vnto him and to exercise the same with painefull care readie diligence and modest humilitie so long as he is able to discharge the same And so indéede it should drawe néerer to the order and custome of the Apostles And yet if their order and custome had admitted such a temporarie superior among them as had serued only the tournes but of temporarie occasions yet thereby also for that time and occasion one Pastor had had the authoritie ouer another yea ouer all the other in the companie And how then do our Brethren here affirme that these testimonies of scripture directly condemne the authoritie of one Pastor aboue another As for the testimonies that Beza alleageth euen of the very first of them concerning the election of Matthias Act. 1. Caluine vppon these wordes ver 16. The scripture must haue beene fulfilled sayth Because Peter maketh the speeche the Papistes make him the head of the whole Church As though none may speake in the assembly of the godly but forth-with he must be made a Pope We graunt indeede that as it is necessarie some one in euery assembly must holde the Primacie or be the chiefe so the Apostles yeelded this honour vnto Peter But what is this to a Popedome So that here though that horrible tyrannie of the Pope be not inferred which the Papistes on euery inkling gréedily gather yet Caluine not onely confesseth plainely both in Peter a certaine honour of Primacie yeelded vnto him but also confesseth it necessarie for euerie assembly of the faithfull to haue such a Primate The like he sayth of the other example Act. 6. Of the sending of Simon and Iohn vnto Samaria Concerning that Luke sayth he declareth that Peter was sent of the residue hereupon it may be gatherad that he exercised not an Empire ouer his Colleagues but did so excel among them that notwithstanding he was vnder the bodie and obeyed it So that his authoâitie excelled any and euery one of his fellowes in particular but in respect of the whole bodie and corporation of them he was not so much as fellow but inferiour As for the last testimonie cited héere by Beza Act. 15. what Caluine hath sayd alreadie thereon euen for the standing Bishoprike of Iames at Ierusalem and how therein he excelled the residue of the Apostles wée haue at large heard before Now where our Brethren adde that yet they take not away the lawefull authoritie he hath ouer his flocke but that Imperious and Pompeous dominion which is meete for ciuile Magistrates and great Potentates to exercise in worldly affaires euen as Beza said it was not of any kingly Empire or royall commaundement and yet was it a reuerence giuen of dutie and as Caluine saide it was not a Papacie nor Empire ouer his Colleagues and yet he did excell among them and heâd a Primacie ouer them and the other yeelded an honour to him so these our Brethrens sayings may be well allowed And I thinke no Bishoppe or Arch-bishop in Englande doth desire any other then such limited authoritie of their office as may well agrée with these moderations and rather stande with humilitie modestie and diligent ouersight of good order than to aspire to any such royall Empire or to exercise anie Imperious and Pompeous Dominion And saue for the name sake of Lorde that for a litle more reuerence God wotte they are honoured with all if I should not rather say for some others a great deale more enuied for that they haue not our Bishops haue béene méetely well shriuen for such matters This Pompeous Imperious dominion being thus exemted otherwise say our Brethren in respect of their lawefull authoritie they are called by the Apostle
named but loose that name which God forbid God graunt that you may so rule your Realme of Brytannie that with him whose Vicar you are you may raigne euerlastingly Whereby it appeareth both that there were ciuill Christian Magistrates before Constantine and also what authoritie in making Ecclesiasticall lawes and constitutions with the consent of the Pastors was theÌ attributed vnto them in so much that Socrates sayth in his Preface to his first booke of the Ecclesiasticall Histories that after the Emperours beganne to embrace the Christian religion the Ecclesiasticall matters depended much on them yea the chiefest councels haue bene and are called together appointed by theÌ But now had there béen no Christian Prince all that time of three hundred yeres had this béen any debarre to their authoritie if there had béene any Nay rather how doe not our Brethrens owne wordes confute themselues And long time say they after there were Christian Emperours euen as long as any puritie continued in religion vntill both Emperors and Synodes were thrust out of all lawfull authoritie which they ought to haue in the Church by the tyrannie of Antichrist Ah ha go to then after the Emperours were become Christians they had authoritie and it was a lawfull authoritie and they ought to haue it in the Church And how were they thrust out of it if they had it not If they meane not this of their authoritie in Church matters how then do they say they were by the tyrannie of Antichrist thrust out of all lawful authoritie which they ought to haue in the Church Sith they are not yet by the tyrannie of Antichrist thrust out of all lawefull authoritie but chiefely of that which they ought with the synode and in some thinges aboue the synode to haue in Churche matters And if their authoritie had continued in possession and practise so long as heere they say anie puritie had continued in religion then had not the Emperours and other Christian Princes béene yet thrust out For thankes be to God among so many pollutions errors Idolatries superstitions ignorances and other infinite abhominations of Antichrist yet still some puritie continued in religion and euer shall do against which the gates of hell shall not preuaile Or else neither the Church of God and kingdome of Christe nor the inuincible truth of his Gospell were eternall All these spéeches therfore are too inconsiderate for so Learned a discourse as is pretended But we finde not in the scripture this authoritie graunted by Christ to ciuill Magistrates which in his and his Apostles time were not nor any promise that when they were the Synode shoulde resigne it vnto them We finde in the scripture so much authoritie graunted to ciuill Magistrates as we ascribe vnto them or as her Maiestie claimeth Example Moses Iosue Samuel Dauid Salomon Asa Iosaphat Iosias Ezechias c. But they except it was not graunted by Christ. I aunswere this is the common exception of the aduersaries and also of the Anabaptistes both of them drawing it from the Donatistes as we haue séene But it is most vntrue For vnderstande by the name of Christe the eternall Deitie of the sonne of God and his regiment in the Church before he ioyned our humane nature to his diuine nature as Saint Paule sayth 1. Cor. 10.4 They dranke of the spirituall rocke that followed them and the rocke was Christ so was this authoritie euen then graunted by Christe vnto those Christian ciuill Magistrates in his Church They reply again as they did before against the christian Magistrates that yet they were not in his and his Apostles time And I aunswere againe they were in his time that is in the time of that regiment of his Churche before that fulnesse of time wherein God sent his sonne made of woman as Saint Paule speaketh Gal. 4. ver 4. Christe had his day and a day is a time euen in the time of Abraham and in all times And yet if at any time there were not in his Church ciuill Christian Magistrates as at manie times we grant there were not both before the time of his comming in the fleshe and after yet is this right of so strong interest that time can not plead prescription against it And sith we can prooue that the ciuill Magistrate in the Church of Christe had and had lawefully this authoritie in Ecclesiasticall matters before the time of Christes taking our nature on him let them shewe that it ceased vtterly or was lost or is abridged by Christes comming and then they shall say some what to the purpose Which if they can not doe then the want of furnishing the place for a time disanulleth not the right for euer And therefore this is but a mere babbling sauing Brotherly reuerence and losse of time if it be not much worse to vse and thus still to beate vppon these cauilling false and sophisticall argumentes of the olde Scismaticall Donatistes of the newe libertine Anabaptistes and of the Romane Antichristian aduersaries which they make in their trecherous books against the supreme gouernement of Christian Princes And yet we haue sufficiently shewed before especially out of Gellius that there were ciuill christian Magistrates euen in the Apostles times Yea how those also whom our Brethren misconceaue to haue béen Eccl. Gouerning and not teaching Elders Gualter thinketh them to haue béen in those times of persecutions their ciuill christian Magistrates Iudges and Gouernors that they chose among theÌselues till the higher Magistrates Princes Monarkes receaued the publike profession and maintenance of Christianitie But they say besides there is not any promise made in the scripture that when they were become christians the Synode should resigne it vnto them What talke they of the Synodes resigning to the ciuill christian Magistrate the authoritie that in the right of his office is due vnto him As though the Magistrate had it by their resignation or as though they before had vsurped the Magistrates authoritie No doubt but that those persons in the synode which exercised in defect of the Magistrates any part of that authoritie that is competent vnto them when their higher powers and soueraigne Magistrates became Christians yéelded all due authoritie vnto them without the synode resigning from them selues that authoritie which properly appertayneth to the synode And foÌr this authoritie that we acknowledge to belong to the ciuill Christian Magistrate there was and is extant in the scripture fayre recorde euen of promise for it Which as we haue seene before out of S. Augustine so because they presse still on the same argument that the Donatistes did it may suffice to represse them with Saint Augustines aunswere and his prooues of the promise for the same out of the scripture who sayth Epist. 50. ad Bânif quod enim dicunt c. For when as they that would not haue iust lawes to be constituted against their impieties do say
Who sayth hereon Lib. 4. Instit. cap. 10. sect 29. in these wordes Of the former kind that is to say of those ceremoniall constitutions that are for comelines Paule hath examples as that no prophane banquetes be mixed together with the holy supper of the Lord. That women except they couer their heads come not forth into a publike place and many other thinges are had in ãâã vse That wee pray kneeling and bare headed that wee administer the Sacramentes of the Lorde not vncleanely but with some dignitie that in burying the dead wee giue thereto a certaine honestie and such other thinges as pertayne thereto In the other kinde that is to say for order there are houres designed to the publike prayers to the sermons and to the mysticall actions In the sermons themselues there is quiet and silence and places appoynted thereunto the tunes or singing together of the hymnes and daies prefixed for celebrating of the L. supper that which Paule forbiddeth that women teach not in the Church and if there be any such like thinges But chiefely those that conserue discipline as the Catechizing the Eccl. Censures excommunication fastes the thinges that may be referred to that cataloge Thus may we referre all the Eccl. constitutions which we receaue for good and wholesome vnto two heads for the one sort of them haue respect to rites and ceremonies the other to discipline and peace Howebeit because here is daunger least of the one parte the false Bishops shoulde snatch a pretence hereupon to excuse their wicked and tyrannicall lawes he speaketh of those Popish Bishops whome he before described and on the other part least there should be anie too much fearefull which being warned by the former euils would leaue no place at all to lawes bee they neuer so holy it is a thing woorth the labour here to testifie that to conclude I doe allowe those humane constitutions which are founded on the authoritie of God and which are taken out of the scripture and so are wholly diuine Let the example be in the kneeling which is made while the solemne praiers are had The question is whether it be an humane tradition that is lawefull for euerie one to refuse or neglect I saye it is suche an humane tradition as that with all it is a diuine tradition It is of God in respect it is a part of that comelinesse the care and conseruation whereof is commended vnto vs by the Apostle But it is of man in respect that it designeth out in specialtie that which generally was ordeined rather than expounded By this one example wee may esteeme what wee ought to thinke of this whole kinde to witte because the Lorde hath faythfully comprehended with his holie eyes and clearely declared both the whole summe of true righteousnesse and all the partes of the worship of his godhead and whatsoeuer was necessarie to saluation in these he onely is our Master that must be heard but because in externall Discipline and Ceremonies he would not particularly prescribe what we should followe neither iudged he one forme to be conuenient for all ages of the worlde we must here flee vnto the generall rules that he gaue that what thinges so euer the necessitie of the Churche shal require to be commaunded for order and comelinesse may be driuen to them Thus among other these ceremoniall constitutions writeth Caluine of kneeling at the times of solemne prayers which are then most requisite while wee are participating the heauenly mysteries of the Lordes supper And therefore kneeling though it be not necessarie with any simple necessitie in it selfe yet as it is a reuerent and diuine ceremonie it is necessarie as conuenient at the times of solemne prayer and thankesgiuing and of consequence at the communion both for order and comelinesse of the bodies gesture and for testification and edification also of the mindes deuotion But least a surplusse here should be left out that a surplusse say they in common prayer is more necessarie than a deuoute minde I do not thinke that any man is or euer was of that opinion For were he neuer so blinde a Papist yet till he chiefely stoode on his blinde deuotion And I appeale euen to our Brethrens consciences whether they thinke indéede as I beleeue they doe not that any man is of that minde But what shall the reader and and all the people thinke of this that the surplusse being here one of the ceremonies brought in for instance to admitte varietie as times persons and occasions serue to bee diuerse and so of consequence may well be vsed yea and by the correlation of this rule should be vsed ordinarily though it admitte sometimes such occasion of leauing it off And this also is become one of the desires in this Learned Discourse of all the faithfull ministers that seeke the reformation of the Church of Englande that the surplusse may be accounted but as a ceremonie that admitteth such varietie And yet we sée there are many amongst them so deuoted against a surplusse that rather than they will weare it at any time they will forsake all the ministerie and make great sturre and trouble about it notwithstanding the iudgement of all the reuerende and learned men that haue testified as euen heere their selues also are faine to doe the indifference of it and of the vse thereof But our Brethren not thinking of this contradiction betwéene their owne writing and their doing but thinking if at least wise they so thinke indeed that there be but what number they tell not that thinke these ceremonies are more necessarie than they be let vs nowe see what reason moueth our Brethren to thinke that there be such as do thinke so And great occasion say they offered to the ignorant so to thinke when they see them that preach most diligently praye most feruently and minister the Sacraments most reuerently according to Christes institution to bee displaced of all ministerie for a crosse or a font or a surplusse or some such other trifle Euery thing here that misliketh our Brethr. is but a trifle with them And thus they pretende vnto the world that they be displaced but for trifles But what soeuer these are is all the communion booke and publike prescribed forme of diuine seruice but a trifle too And is the ciuill Christian Magistrates authoritie and so the Queenes Maiesties supreme gouernement in all Ecclesiasticall causes so well as temporall and of consequence in all these and other causes in controuersie betweene vs but a trifle with our Brethren too and is all the superior authoritie of the Bishops all the controuersies about Discipline and the Ecclesiasticall Regiment of their tetrarchie for Doctors Pastors Gouernors and Deacons offices which they contende for and all the other particular matters in question both in this Learned Discourse and in all their other treatises which they still set foorth nothing but trifles For these
to vs to leaue this disordered state of ours wherein wee haue so long laboured with so little profit and to embrace that moste bewtifull order of Ecclesiastical regiment which God so manifestlie nifestlie doth blesse and prosper in our neighbours hands It is an olde saying faire words make fooles faine and heere are very faire words of our neighbours state though as fowle of our owne If nowe for these faire and foule wordes of our brethren we will become such fooles to mislike and leaue our owne and embrace an others Tââ goodly shewe of a fayrer bone perswaded Aesops Dog to leaue the goââ bone that he had alreadie in his mouth and to leape into the water after the shadowe of another I praie GOD our brethren allure vs not with the like bayte of some faire shadow to leaue the good state wee haue of gouernment established They entice vs héere with maruelous goodlie thinges as right reformation daily encrease and glory of the kingdome of Christ they wilt vs to embrace that moste bewtifull order of Ecclesiasticall regiment which God so manifestlie doth blesse and prosper in our neighboures handes This beawtie were inough to enamoure a man this prosperitie and blessing to set his téeth an edge and to enflambe the harte of anye zealous and godly meaning man in the spiritual loue of God for the encrease and glory of his kingdome and the desire to haue him blesse and prosper our estate But is all this true in our neighbours and is our owne state so disordred and so laboursome with so little profit For otherwise as our brethren in their Preface likned our Prelates and ministers to foxes and little foxes so I remember that once I reade a tale of a Foxe that had lost his taile and because other had tayles and hee had none he went about to perswade all his brethren to leaue their tailes for they were but an vnnecessary clogge and hinderance vnto them trayling in the myre which if it were away O how light and nimble should they bee And for example to perswade them the better he shewed them the experience not in his neighbour but in him-selfe But one that knowe before on what necessity he had lost it cried out vnto him Brother Foxe brother Foxe leaue your faire perswasion You haue lost your owne and therefore you would haue vs to leaue ours to beare you company But what do ye tel vs héere will our brethren say a foolish flim flam tale of a foxe taile to dallie out so waighty and so holie a matter while we are earnest in perswading to leaue this disordered state of ours wherein we haue so long laboured with so little profit and to embrace that moste bewtiful order of Ecclesiasticall regiment which God so manifesttie doeth blesse and prosper in our neighbours handes Indéed brethren if this were as true as you héere go about to perswade it I would yéeld gladly and be soons perswaded But if this be the méere following the deuises of your own braine and nothing so neither in vs nor in our neighbours as you would perswade vs why may not a fained fable applyed to truth aunswere a feyned perswasion grounded on falsehoode If yee bee so perswaded your selues and thinke as ye say it may bee ye thinke so Fortis imaginatio in a mans owne brayne may worke wonders but to perswade an-other by anothers example by such an example as is neither necessary nor fitte nor sufficient nor true I may well shake off this fonde perswasion neither comparing our brethren to Dogs or Foxes as they in bitternes compare vs though I may chaunce get a flappe with a Foxe tayle if not worse for my labour But I pray you brethren doe yee meane indéede good earneste as yee say when ye tell vs that the order of Ecclesiasticall Gouernment in the Primitiue Church is restored for if it bee then haue wee newe Apostles Prophetes Euangelistes c. come againe Yea but say you those offices were temporall and are expyred and therefore are not to bee restored Yea but say I they were the chiefest offices then when the order of the Ecclesiasticall gouernment in the Primitiue Church was most bewtifull and therefore if they bee not restored in whome the bewtie most consisted then that state of Ecclesiasticall regiment yea the most bewtifull state thereof is not nor is to be restored Yea but saye you we restraine moste bewtifull to the Offices that were perpetuall to remaine for euer Yea but say I how proue yee then your Seniour Gouernours to be such and to haue more Priuiledge of perpetuity theÌ those better higher and more bewtifull offices had and if they were to remaine for euer why did they not so for euer remaine but rather for euer till now of late so ceased to be in the Church expired and had no place that they are now at length euen at the laste caste of the worlde to be restored If ye say the truth of the Gospell was hidden also and the true professors of it I graunt it was so and yet it was alwayes and remayned still for euer and wee can fetche and bring foorth againste the Gospels and our common aduersaries witnesses more or fewer yet some in all ages And the like also we can doe for Pastors teachers and Deacons good and bad in all ages since the first institution of them And can you brethren do the like for this your pretended gouerning and not teaching Seniory if ye can plead perpetuitie if ye cannot admitting that it once had bene why crake ye of in others or secke among vs the restoring of that which so many hundreth yeares hath vtterly ceased to be in the Church is expired and hath had no place Ceased say you de facto but not de Iure Proue you Ius and wee will quicklie let fall our pleay de facto But till you can fynde either the righte or the practise of them or if they were once where they haue beene hidden or banished al this whyle Or if they dyed and were buried till with the gifte of of working wonders ye shall reuine and so restore them what say you to those offices that were then also euen when Apostles Prophetes and Euangelists c. were aliue and were ordeyned of the Apostles and were offices distinguished in dignity from Pastors and Teachers from Deacons or anie other gouerning Seniors hauing authority ouer them in the cities or regions limited vnto them and these offices haue continued euer since If now therefore the regiment of the Primitiue church be rightly reformed to the originall beawtie then muste Bishops and Arch-bishops stande for they stoode then what difference soeuer our brethren finde of standing now And yet finde what difference they can they shal finde that if those Seniors imagining there were such as they pretende be restored both all they and the Doctors and Pastors and Deacons and all other Ecclesiastical officers are al to
to the Prince in both estates and how euen from the beginning of the world alwayes the Magistrates authoritie was to sée that the Lawe of God be in all points maintayned which authority is not diminished by Christe no not one iote pag. 562 After the proues of all this hee concludeth thus in the 565. page Non ergo noua c. Therefore there is no new and diuerse doctrine deliuered of Christ but the doctrine of either Testament is one and the same agreeing with the Lawe of nature engrauen in Adam euen in his creatioÌ and at length set forth in the Tables of the tenne commaundementes Yea let the aduersaries shewe that Christ hath taught any thing which is not extant either in expresse wordes or in consequence of the Scripture in the old Testament not in respect of all things done but as pertayning to this controuersie and to the rule of life and we will yeeld The extra-ordinarye examples of Moyses Elias c. and other peculier doings of God as was that also of Peter Act. 5. and the chaunge of the circumstances of the policy of Moyses do not preiudice the general law of God There is therefore no difference betweene the faithful of the olde and new testament so farre forth as appertayneth to the reason of iustifying and of living saue that certaine in these last daies beeing louers of them-selues glorious and prowde 2. Tim. 3. Dispise Abraham and other godlie men in respect of them-selues as though to saye no worse of them they were but rude children And so Gellius knits vp all this point out of S. Paule 1. Cor. 10. from the examples of punishment then to be admonitions to vs nowe saying Thou seest heere Gentle Reader that either the punishment of the euill is not together with the policye of Moyses abrogated but abideth perpetuallie Or else these examples of punishmentes for our admonition are of Paule naughtily applied especiallye when the same were not immediatlie of God inflicted vpon the Israelites but by Moses as ech-one of them are read of in their places To the which purpose are to be applyed the examples of Gods vengeaunce against Ananias and Sapphyra Act. 5. and Elymas the sorcerer Act. 14. which although they be extra-ordinary yet they teach that God also in the newe Testament would haue sinnes punished with bodily punishment Thus doth Gellius shew that as the state of the Magistrate âtill remayned one in all times before the comming of Christ and after perpetually so euen at that time when the Apostles liued they extraordinarily did exercise an extraordinary supply of the Magistrats authority for punishing And S. Paule brought in the examples of the Israelites punishments inflicted by Moses extraordinarily to the Corinthians in those dayes when the chiefe and ordinary Magistrates ouer them were not Christian princes Héere upon Gellius proceeding to especiall arguments among other commeth to the Anabaptistes obiection of this selfe-same reason that our brethren in this Learned discourse doe vrge That the Church of God was perfect in all her regiment before there was any Christian prince saying pag. 568. But they obiect that in the time of Christe and of Paule there was no Christian Magistrate Ergo c. I aunswere The authoritie of the Magistrate is not therefore weakened albeit in the time of Christe and of Paule Emperours and Kings set in high estate were aliens from the faith For the higher power tooke not then her beginning from the vnbeleeuing Gentiles vnder the newe Testament or in the time of Paule but euen from the verie beginning of the worlde it was ordained of God himselfe and approued of Christ and his Apostles as appeareth by that aboue declared Yea indeed where Paule doth say the powers are ordeyned of GOD hee not onelie respecteth the Magistrates of the Gentiles in his tyme as most of all the first institutioÌ of God in the Church of the Patriarks and the Israelites expresly signifying that one and the same ordinance is yet ratified vnder the newe Testament and that God is aswel the Lord of the Gentiles as of the Iewes Neither yet to this daye are the people of all the worlde lesse gouerned of him than in times paste Israel was For the foundation of the ordinaunce of God beeing layde Rom. 13. the vse of the same is withall established Moreouer heere lurketh a fallacion whereby vnder pretence of part the whole is denied For it is false that no godly persons or such as feared God did execute the office of a Magistrate in the new testament as by the example of the Centurion c. wee may heereafter perceaue Besides this the aduersaries heere do stumble at that fallacie whereby they snatch at the causes which are accidentall for those that are necessarie and whereby for the vices of men seruing the Prince of darknesse in the time of Paule they condemne the thing ordeyned which is good and holie Might not by the same reason all honest kindes of life be condemned yea the Magistracie in the Church of Israell for certaine wicked Kings whom God would haue reign to punish the sinnes of his people might be improued in the godlye Kings that followed We must therefore of necessity distinguishe the matter it selfe from the persons Norsubtilly confounde the good ordinaunce of God with the infidel men that executed the office of the Magistrat in Paules time The power both of the old new Testament is one and the same which as it dependeth not on the dignity of men but on the highest Sap. 6. v. 4. Rom. 13. so it is not vitiated by their indignity or by circumstances of time and places Moreouer those things that are separated in time are not by and by in the matter it selfe and in the nature of their definition diuerse Many things may be done agreable to Gods word whereof no examples in Paules time are extant Otherwise the credit and authoritye of the New Test. should be weakened because the new Test. was not yet set downe in writing in Paules time Yea it had not bene lawful to haue translated the scripture in the mother tongue Besides that Paule according to the letter maketh no expresse meÌtion of Schooles c. Also the common aduersaries do not yet baptise the infants of the faithfull And manie that yet are louers of them-selues but without charity notregarders of their bounden dutie wil not keepe the night watch with the residue of the Citizens who will therefore auowe that they ought not to do these things we must distinguish the Law it selfe from the factes of meÌ neither is iudgement made of the whole vnder preteÌce of the part If againe they demaunde how the wicked Magistrate such a one as in the old time Nabuchadnezar was and as there was at Rome in the time of Paule may be called the good ordinaunce and minister of God Or how the giftes of the holie Ghoste as the care of Peace of
seemeth for it is manifest Whereas indéed not onelie it seemeth but is manifest to be a manifest violent and extorted conclusion Yea a manifest iniurie both to God to his churche and to all the authoritie of all godlie Christian Princes and most manifest wrong vnto her Maiestie Dooth her Maiestie in claiming the supreame authoritie in Ecclesiasticall causes in that portion of the churche of God committed to her Maiesties gouernement or in not yéelding to this your desired regiment claime this that the regiment and gouernement of the churche dependeth vpon her authoritie And if ye say ye meane not her Maiestie but speake still vpon Princes at large though ye mend not the matter but make it worse yet would to God ye would once name soone to put the matter out of all suspition and let them beare the blame that claime such highe authoritie and absolute power that all the regiment of the Churche dependeth thereon No I am sure ye can name no godlie Prince that dooth so And yet sée not onelie how ye make this a manifest conclusion but how to aggrauate the matter and make it more odious ye conclude it also with an opposition betwéene the Princes authoritie and Gods ordinance saying by which it is manifest that the regiment and gouernement thereof dependeth not vpon the authoritie of Princes but vpon the ordinance of God As though the Princes authoritie were not also the ordinance of God As the Apostle expresselie saith Rom. 13. Let euerie soule be subiect to the higher powers for there is no power but of God And the powers that be are ordeined of God Whosoeuer therefore resisteth resisteth the ordinance of God And shall we now make an opposition betwixt the authoritie of Princes especiallie speaking of Christian Princes and Gods ordinance How could the verie enimies of vs both either the Papists or the Anabaptists haue roughe hewen a sharper conclusion against Christian Princes authoritie than this is Notwithstanding least Christian Princes should take iust offence not onelie to haue their authoritie thus cleane cut off but cast out of the doores also of the Churche of God with such a contumelie as an authoritie opposite to Gods ordinance and yet claiming all the Churches regiment to depend thereon This conclusion shall bee afterward smoothed with gentler termes and Christian Princes shall haue somewhat graunted to appease them And what in this conclusion is that authoritie that shall be now yéelded vnto Christian Princes Forsooth that God hath most mercifullie and wiselie so established the same that as with the comfortable aide of christian Magistrates it may singulerlie florish and prosper so without it it may coÌtinue and against all the aduersaries thereof preuaile For the Churche craueth helpe and defence of Christian princes to go forward more peaceablie and profitablie to the setting vp of the kingdome of Christe but all hir authoritie she receaueth immediatlie of God Whye what againe is this to thâ supreame or to any authoritie of Christian Princes in ecclesiasticall causes Héere is some-what indéede for the Churches authoritie but we speake not now of the Churches authoritie so much as of the princes authoritie in the Churche except they will héere make a double oppositioÌ not onelie betwéene the princes authoritie and Gods ordinance but also betwéene the prince and the Churche and either of their authorities the princes and the churches and so enter into a new question which of these is greater But this is another great iniurie offered to christian Princes who are by this meanes as it were thrust out not onlie of their authoritie in the Churche but as being either none at all of the Churche saue as an opposite part thervnto or if a parte of the Churche yet a contentious parte for authoritie striuing with the Churche of the which them-selues are a principall parte and member For what else meane they by these wordes the Churche craueth helpe and defence of Christian Princes but that they seperate the Christian Prince and the Church And whom meane they then by the name of the Churche the whole oâ particuler bodie thereof But all the people deale not with the gouernement of them-selues nor are their owne Gouernours which would bréed a great confusion in their gouernement and quickelie come to no gouernement at all If they meane these foure Tetrarches as it séemes they doo they likewise be but partes to the Churche as are the Princes and inferior parts of the Prince also except they will contend for superioritie aboue the Prince But inferior or superior they be but partes and cannot claime to them-selues any more the name of the Churche being but the Churches Ministers if all be so then the Prince or the people may Nor so much neither the Prince representing the head and the people being the bodie And if they say they bee Christes ministers so is the Prince also no lesse in his function then anye of them in theirs And let them looke to it thus vnder the name of the Churche to part all the churches authoritie among them and so oppose their authoritie as the churches to the Princes authoritie For thus played euen the verie popish Priests the common enemies to vs bothe And vnder pretence of the churches authoritie and that they were the churche the Ecclesiasticall persons and the churche men and that the Prince and the people were but méere laye and ciuill persons seperate from the churche they not onelie kept the people downe but also wroong all authoritie in Ecclesiasticall causes from the Prince And vsed euen the same tearmes of the churche and the Ciuill Magistrate that héere these our brethren vse Yea and the same reason and giue the christian Princes as much yea the selfe-same titles that héere our brethren doo While thus betwéene them bothe the christian Princes are spoiled of all their authoritie in Ecclesiasticall causes For what is all that is giuen to christian Princes héere but to be onelie aiders helpers and defendors of the churche And doo not the Papists vse the same tearmes And giue as goodlie titles as these to christian Princes Yes and more and better too But what is this vnto regiment gouernement and authoritie No héere is nothing mentioned but the regiment and gouernement thereof Wherof Of the Prince No of the churche And the churche craueth helpe and defence of christian Princes but all her authoritie is immediatlie of God So that of the Prince she receiueth no authoritie at all For if sâée receiue all immediatlie of God then shée receaueth none immediatlie nor mediatlie of the Prince And if the receaue none from the Prince but all of God immediatlie without anye authoritie of the Prince then is she exempted from all the authoritie of the Prince and all her authoritie is aboue all the authoritie of the Prince Yea the prince hath no authoritie at all ouer her And so not onelie the Prince for anye not supreame but any authoritie
at all ouer the churche in Ecclesiasticall causes maye goe séeke it else-where for the churche is sped alreadie of all her authoritie from God immediatlie with-out any from the Prince but also the prince hazardeth his ciuill authoritie too For if the churche finger any of that also it is as good as a Mort-maine against the Prince For why the prince may helpe her make her flourish and prosper but all hir authoritie is immediatlie of God Haue not Christian princes héere a faire supreame authoritie in Ecclesiasticall causes left them If the churche deale thus with christian Princes is that churche woorthie of the comfortable aide of christian Magistrates and to haue it when it craueth helpe and defence of Christian princes that will acknowledge her selfe to receaue no authoritie at all of christian princes If shée saith shée will acknowledge that shée receaueth that is to say comfortable aide of christian Magistrates with the which it may singularlie flourish and prosper and that shée acknowledgeth the helpe and defence that shée craueth of Christian princes to continue and go forward more peaceablie and profitablie to the setting vp of the kingdome of Christe This is yet some-what more then before was graunted So that the churche hath néede of Christian princes comfortable aide helpe and defence And then with-out them shée is not so perfect in all her regiment nor in moste blessed nor so much blessed estate but that I perceaue shée is more blessed with them and where the princes are fauoures of the churche and Gospell and kingdome of Christe there it may flourish and prosper and that singulerly which is some-what more yet by one ace then where the princes are not the greatest fauorers But where they are fauorers there the church that belike stood still before or went backeward or went forward more difficultlye may goe forward not onlie more peaceablie but also more profitablie to the setting vp of the kingdome of Christe This is much more then was before graunted Yea but say they as it may haue all these benefits by the princes helpe so without it it may continue and against the aduersaries thereof preuaile GOD forbid else But dooth it nota great deale better preuaile with it Yes but what is all this vnto anye gouernement regiment or authoritye in the Prince ouer the Churche My fréende maye helpe me that hath no authoritie ouer me yea so may my seruants that are vnder my gouernement and with their comfortable aide helpe and defence when I craue it I may singulerlie flourish and prosper Yea the prince himselfe be he neuer so high and mightie may craue comfortable aide helpe and defence of an other prince or of his owne subiects wherby he may both singularlie flourish and prosper And also continue and go forward more peaceablie and profitablie not onelie to the maintenance of his owne estate but also to the setting vp of the kingdome of Christe what shall we conclude héereon that such persons therefore haue any authoritie ouer him And this is all that is héere affoorded to anye Christian prince ouer the churche of God And how much is this Forsoothe for any authoritie more or lesse when it comes all to all none at all And why so For the churche receiueth all hir authoritie immediatlie of God What and nothing mediatelie of man No Not of the Apostles Nor by all or by any of these foure estates Or are they onelie the churche and haue all the authoritie Yea are they God himselfe if they onelie be not the churche Or dooth God giue them still that power that they haue or pretend to haue of him immediatelie and by his owne selfe without any mediation and that in all the authoritie not onelie of preaching the word and ministring the Sacraments and binding and losing but also of electing imposition of handes and ordeining ministers and of calling Councels and of making anye ordinances and constitutions concerning any Ecclesiasticall matters What if some of these be of God but yet mediatelie of God by Gods Ministers And what if some of them be of God also but mediatelie from the Christian Prince Yea what if the Christian princes authoritie be of God also as much immediatlie as the churches authoritie Yea and more immediatlie then can be prooued for all these foure estates But be the princes authoritie of God immediatlie or mediatlie of God by man hath not the Christian prince as much authoritie now since Christes and his Apostles time héere in earth as it had ordinarilie before Or did the churche of Christe begin onelie then and not rather from the beginning of the worlde as Gellius prooueth against the Anabaptists that the churche still not onelie in substance of the mysticall bodie and of doctrine but also of the authoritie of gouernment was euen from the beginning of the world one and the same Adam Abraham Moses Iosue the Iudges Dauid Salomon Asa Iosaphat Iosias Ezechias Zorobabell c were all christian princes Had all of them authoritie from God either immediatlie or mediatelie and haue christian princes no more authoritie then is héere allowed Or howe and when where haue they since lost it When we reason against the papists that still pretend the churches Authoritie meaning thereby their popish Hierarchie that they might bereaue all christian princes of their supreame authoritie in Ecclesiast causes we bring foorth the examples of Moses Iosue Dauid Salomon Iosaphat c. If they had not béene in substance grounds of one the same faith with vs Chri. Princes then though not so called as well as these that are called Christian Princes now or if ChristiaÌ Princes haue not as much authoritie now as the Princes in and ouer the Churche of God had then then are these examples and the arguments drawne from them nothing to the purpose but the Papists and the Anabaptists will deride them Yea as Saint Paule saithe of the Resurrection of Christe 1. Corin. 15. If Christe bee not risen then is our preaching vaine and your faithe is also vaine and wee are found false witnesses of GOD. So if these arguments for the Princes authoritie from the Olde Testament to the New are not substanciall and good arguments then our preaching and alleadging of them against the Papists and against the Anabaptists is in vaine c. But these arguments of their examples are firme and good standing vpon one and the same perpetuall rule of the Princes charge and gouernement in bothe Testaments so confute bothe the Papists and the Anabaptists Christiân Princes therefore according to the examples of Adam Moses Iosue Dauid c. Haue as much authoritie both mediate and immediate from God as the Ministers of the Churche or the Churche it selfe hath to be Gouernours in the Churche and ouer the Churche of God also or ouer any other of Gods Ministers Not to haue the Ecclesiasticall Ministers peculiar offices and Ecclesiasticall authoritie or to execute the actions
and doctrine c. Against an Elder receaue no accusation but vnder two or three witnesses Them that sinne rebuke openly that the rest also may feare And here our Geneua Bible noteth On them that sinne chiefely the ministers and so all others I charge thee saith Paule before God and the Lorde Iesus Christ that thou obserue these thinges without preferring one before an-other And do nothing partially Lay hands suddenly on no man And here againe saith the Geneua note in admitting none without tryall Here Timothie being himselfe a Pastor of Ephesus so with you a Bishop of Ephesus hath a verie precise and speciall charge aboue all other in the Church of Ephesus concerning all degrées of persons that shoulde haue anie office in the Church especially these Pastorall Elders whome ye call Bishops to admit them into this ministerie to rebuke to sée that they haue maintenance of liuing and to sée them that rule well and take paines in preaching the word of God to haue a double honour in comparison of other and that the preferring of men to this function pertayned to him and that he must take héede he preferre none of partialitie and to admitte no accuser of the Pastor but such and such c. Doth not all this inferre that he had a superiour authoritie ouer them vsing it rightly and not wrongfully to doe these thinges For if they being Bishops and Pastors were all equall by such a flatte and perpetuall rule as is pretended then were euerie one of theÌ equall herein to him And though Paule would haue written to him for loue and acquaintance rather than to them yet if all the Pastors then were Bishops in all dignitie and iurisdiction alike S. Paule could no more haue attributed these thinges ouer them vnto him then vnto all or euerie one of theÌ ouer him Yea euen Beza himselfe on the 16. verse confesseth that as he speaketh of such Elders as were Doctors so saith he we must moreouer note out of this place Timothie to haue bin in the Presbyterie of Ephesus both ãâã ãâã ãâã ãâã ãâã id est antistitem that is the Prelate or chiefe Bishop or one that ruled and guided the other as Iustine calles him Not as one that should doe all thinges after his owne fancie but one that according to his godlinesse and prudence should moderate all things that in the assemblie should be done rightly and in order Whereby it appeareth plainely that as by Caluine he is called their Pastor which ye call Bishop and by Beza a chiefe Bishop in Presbyterie Presbyterie or consistorie of Elders Which accordeth to the foresaid subscription of the later Epistle to Timothie where he is called the first or chiefest Bishop It sufficiently I hope doth argue that not all Pastors nor Bishops were alwayes euen then in the Apostles time of equall dignitie and authoritie no not in the verie Church of Ephesus that is héere alleaged Neither can all the shiftes in the worlde that hee was bidden also to doe the woorke of an Euangelist that he was a Prophet that he was a man indewed with so manie and so great giftes that by the Apostles authoritie he was appointed there for a time that he did nothing by his own selfe alone but by the consent of his fellow Bishops or Pastors and a number of such euasions be able to elude this plaine example of Timothy but that either he was an Arch-bishop ouer Bishops or at least wise a Bishop ouer Pastorall Elders The same thing is to be obserued in the name of Bishops vsed by S. Paul Phil. 1.1 where he and Timothie sende salutations vnto the Bishops and Deacons of the Church which was in the Citie of Philippi which Bishops were the Elders or Pastors els would he not haue saluted in speciall wordes the Deacons which were in inferiour office and omitted the Elders which were of more excellent calling This example tendeth to the coÌfirmation of the former that in the name of Bishops was signified Pastors and that there were moe such Pastors called Bishops than one in a Citie All this wee haue sufficiently séene in the former example Act. 20. But will this inferre anie more then did the other that all Bishops euer after must be or there and then were a-like and equall in dignitie and authoritie Or is this argument that is annexed héere to strengthen this example of force sufficient to conclude this equalitie He that saluteth in speciall wordes those which are in inferiour office will not omitte them which are of more excellent calling But S. Paule saluted the Deacons which were in inferiour office in speciall wordes Ergo hee would not omitte the Elders which were of more excellent calling If this be the argument of this our Brethrens Learned discourse for it is the best argument that my simple learning can bring it vnto it standeth God wotte on too féeble supporters of probabilitie to beare the peise of anie firme and necessarie consequence Paule saluteth in speciall woordes and proper names in this Epistle to the Philippians diuerse women and yet in speciall woordes and proper names hee saluteth not one man among them But because the argument though weake carrieth a likelihoode that although there bee no speciall woordes of Elders so well as of Bishops and Deacons yet that they bée not omitted but included I will gladly graunt them that Pastorall Elders are not héere omitted but included in the name of Bishoppes What nowe are they the nearer to this equalitie Is this reason that they séeme héere to encroche thereon a sufficient reason In the name of Bishoppes Paule comprehendeth Pastors Ergo Bishoppes and Pastors are all one and all alike equall If this argument be good then In the name of Bishoppes Actes 1. Peter comprehendeth Apostles Ergo Bishops and Apostles are all one and alike equall Yea Beza himselfe and that on this selfe same place Phil. 1. doth saye Hee vnderstandeth those to be Bishops whosoeuer are set ouer the worde and the gouernment As Pastors Doctors and Elders ãâã ãâã ãâã ãâã ãâã on the woorde to ouer-see because they must as watch-men inquire on the doctrine and the manners of the flocke committed to them as Act. 20 verse 28. whom sometimes by generall name hee calleth Elders as in that place verse 17. And 1. Tim. 5.17 And the like doeth Beza 1. Tim. 3.1 Upon the worde Bishoprike So he calleth the office both of teaching and of gouerning in the Church as we haue sayde Phil. 1. a 1. And the quotation of the Geneua Bible followes Beza in both places On the Phil. 1. By Bishops he meaneth them that had charge of the woorde and gouerning as Pastors Doctors and Elders And againe on the worde the office of a Bishop 1. Tim. 3. whether he be Pastor or Elder saith the quotation of our Geneua Testament Nowe then by your argument and their interpretation we must reason thus by the name of
notwithstanding for the time haue a superioritie ouer all the residue of the same function that hee him selfe is of Yes but say you this is done but for the time Well then if this may be doone with a safe conscience and without iniurie to other of the same function for the time of such an assemblie of Synode or Councell which howe shorte or long it may holde is vncertaine can it not then bée longer Yea can it not then become ordinarie and standing If it be iniurious and contrarie to the nature of the office it is not time long or short that marres or makes it Continuance may make it a continuall iniurie and the longer time the longer iniurie if of it selfe it be an iniurieâ for then at no time or by any meanes of man it can bee lawefull béeing not compatible at all with the nature and substance of the office But if it be compatible and may well inough agrée therewith then as vppon occasion the office may receaue accesse of further dignitie and superioritie for a time so the occasion longer or still continuing why may not the accessorie dignitie and superioritie longer also and as néede requireth still continue without any preiudice of the equalitie in the essence and substance of the office Substantia non dicitur secundum magis minus Peter Iames and Iohn were in the verie function of the Apostleship which was all one in euerie one of them all but equall fellowe and fellowe like with all the residue of the Apostles And yet these wordes of Paule Galat. 2. verse 6.7.8 and 9. are not so lightlie to be shaken off where hee saieth And of them which seemed to be greate what they were in times past it makes no matter to mee God accepteth no mans person Neuerthelesse they that are the chiefe did communicate nothing with mee But contrariwise when they sawe that the Gospell of the vncircumcision was committed vnto me as the Gospell ouer the circumcision was vnto Peter for hee that was mightie by Peter in the Apostleship ouer the circumcision was mightie by me towardes the Gentiles and when Iames and Cephas and Iohn knewe of the grace that was giuen vnto me which are counted to be the pillers they gaue to me and Barnabas the right hande of felloweship that we should preach vnto the Gentiles and they vnto the circumcision Here is fellowship which carieth some equalitie with it and that in the Apostleship But is there no superioritie at all in this fellowship and equalitie of Apostleship What meane these wordes Great and chiefe among them Or were they so in times past and did they not so continue And what meane these words that Iames and Cephas Iohn seemed pillers more than the residue Did they but seeme so and were not so indéede And what meaneth this that the Gospel ouer the circumcision that is to say ouer the Iewes was committed to Peter and that God was mightie by Peter in the Apostleship ouer them Was it not commited as well to the residue of his fellowe Apostles Or had he no superioritie ouer the Iewes in this Apostleship more then his fellowes had Or was hee or any of his fellowe Apostles equall to Paule in the authorite of the like Apostleship ouer the Gentiles Or did this superiority of both their Apostleships thâ one ouer the Iewes the other ouer the Gentiles more than their fellowes come and go by starts and sittes of times and actions and was not still restant in them after it was committed to them Well what concludeth Caluine hereupon Now saith he on the 9. ver I haue before declared that this Iames was the sonne of Alpheus For he could not be the brother of Iohn whome a little before Herode had killed And to haue beene one of the Disciples which so much excelled aboue the Apostles were in my iudgement verie absurde But that he was the chiefe among the Apostles Luke also sheweth who attributeth the peroration vnto him and the defining of the cause in the councell Act. 15. c. 13. and 21. c. 18. Hee telleth that all the Elders of the Church of IerusaleÌ were gathered together vnto him As for that they seemed pillers he speaketh it not by contempt but citeth the common opinion because that followeth there-vpon which could not rashly bee refused Here where as the question is of dignitie it is maruel that Iames is preferred before Peraduenture it was doone Quòd Hierosolymitanae Ecclesiae erat praefectus For because he was set ouer the Church of Ierusalem or he was prefect or to speake plaine as the auncient Ecclesiasticalâ writers doe the Bishop of Ierusalem And yet were the Apostles then resiant there besides other Pastorall Elders As for that that appertayneth to the name of piller we know that so fareth the nature of things that those which in witte or prudence or in other giftes doe surmount other men they also are made superiors in authoritie Euen thus goeth the matter in the Church of God that howe much more each one excelleth in grace so much the more honour ought to bee giuen vnto him For it is an vnthankefulnesse yea rather a wickednesse not to worshippe the spirite of God wheresoeuer he appeareth in his giftes Furthermore as the people can-not want a Pastor so euerie assemblie of Pastors require a certaine moderator Howbeit let that alwaies holde that he which is the chiefe or first of all must be as it were the minister In which wordes Caluine plainely alloweth not onely one Pastor to be superiour aboue his Brethren and fellowe Pastors for a small time or present action but for a standing continuance For this assemblie of the Apostles and of the 70. Disciples that were preachers likewise of the woorde and so Pastorall Elders beganne euen from Christes ascention and so continued till the Apostles were dispersed If therefore as Caluine sayth no assemblie of Pastors can be without a Superior and the Apostles and Disciples assemblie at Ierusalem was then standing and continuing howe followeth not withall this standing continuance of Iames his superioritie ouer them especially sithe that when manie of them were afterwarde dispersed yet this standing assemblie of them brake not off ouer whom sayeth Caluine Iames was made the ruler who continued still in this Superiour dignitie both Act. 15. and Act. 21. and Galat. 2. both ouer the Apostles and all other Pastorall Elders at Ierusalem And to prooue this further euen by Caluine himselfe that Iames had this standing and continuing superiority of dignitie among the Apostles and Pastorall Elders at Ierusalem yea so farre that he disalloweth not of the testimonie of Eusebius that he was Bishop of Ierusalem Caluine on the 15. of the Actes verse 13. writeth thus They are greatly deceaued in that they denie him to be one of the twelue Apostles For they are compelled to graunt him to be the same whom Paul so honorably doth celebrate that hee
giueth him the first place among the pillers of the Church Gal. 2.9 verely neuer any of an inferiour order should haue so excelled aboue the Apostles For Paule adorneth him with the title of an Apostle Neither is it worth the hearing that Ierome alleageth that the name is there generall when of purpose the dignitie of the order is treated vpon howe farre foorth Christe preferred the Apostles before the other Doctors of the Church Moreouer out of this place is easie to gather that he was esteemed of no common price sithe that with his sentence he so confirmeth the wordes of Peter that all yeelde vnto his sentence And afterwarde vpon the 21. chap. ver 18. we shall see againe of how much valew his authoritie was The Auncients thinke that to be done because he was Bishop of the place How-beit it is not probable that the faithfull at their will altered the order by Christ set downe Wherefore I doubt not but that hee was the sonne of Alpheus and of Christes consanguinitie in which sense he is called his brother Whether he were Bishop of Ierusalem or no I leaue it indifferent Neither makes it much to purpose saue that clearely hereupon the impudencie of the Papistes is refelled Sithe that the decree of the Councell is established rather by the authoritie of Iames then of Peter And truelie Eusebius in the beginning of the seconde booke doubtes not to call Iames whosoeuer he were the Bishop of the Apostles Let the Romanistes go now and vaunt their Pope is the head of the vniuersall Church because he is the successor of Peter who suffered another to rule him if Eusebius be beleeued And as Iames at Ierusalem so Peter and Iohn were also pillers indéede as they were counted among their fellowe Apostles And Peter and Paul had a higher authoritie and dignitie of Apostleship the one ouer the dispersed Iewes the other ouer the conuerted Gentiles than the residue of the Apostles had though in the verie function of the Apostleship all were equally alike Apostles And Paule might and did preache vnto the âewes also and Peter to the Gentiles and all the residue to either Iewe or Gentile But these two had a more speciall and higher dignitie and GOD their company Which example of the Apostles and Caluines iudgemeÌt thereon if we shall well consider we shall not onely finde that Caluine aunswereth himselfe sufficiently in that place albeit he write very moderatly on the matter but that we and all our brethren may be fully satisfied not onely it may well bee that many in one Ecclesiasticall office and in that respect all equals one to an other may safely notwithstanding haue some superiour in dignity and authority of gouernment amongst them without any preiudice at all to one iote of the equality in the nature and substance of their office but withall that it was so euen among the Apostles them selues yea euen from Christs ascension and so continued and that not onele as a specialtie sproong among them and dying with them but deliuered by them to the ordinary office of Pastorall Eldershipp in the Church as we shewed before in the example of Timothie whom Caluine confesseth to be the Pastor of Ephesus and Beza to be ãâã ãâã ãâã ãâã ãâã the Prouost the principall the Prelate or chiefe gouernour of the Ephesine Pastors And that not onely it was and may be but as Caluine saith it must be and ought not nor can be well otherwise which me thinkes fully and clearely satisfieth al this question Neyther doe I sée but as we safely dissented from Beza before not suffering him héere to apply the name of Bishops to his newe Priestes or Elders that are not Teachers so I sée not how we should approue him in that which he concludes thereon neither with anye necessarye consequence to proue his sayings nor according to the verity of the auncient Recordes Fathers nor agréeing with many the best learned of his owne side nor yet correspondent to his owne assertions For Beza proceeding in his obseruation on this place This therefore saith he was the appellation of Bishops vntill that he which for policies sake was placed in the company ouer the residue of his brethren whome Iustine calleth ãâã ãâã ãâã ãâã ãâã a principall ruler or one beeing in chiefest authority began peculierly to be called Bishop All this hetherto I gladly accorde vnto if Beza agrée on the time wheÌ it was done and shew the reason of it and allow there-of Or else shew some sufficient reason to the contrary For héere he confesseth that beefore the name Bishop became peculier vnto one the matter that the name importeth to be an ouer-seer yea and a greater matter too and a name that is farre higher than the name Bishop is was before the name Bishop became peculier And what maketh it matter for the name if the matter bee graunted Let them yéelde in the matter héere with Beza that one should bee aboue his brethren and we should soone end the strife for the name Yet some name or other he must haue and if we fynde no peculier name then recorded of this Superiority and yet finde the matter then practised might not the Church make a name so it bee a modest name as the church hath done in other thinges where names wanted matter appeared And may it not muche more take the reuerent and modest name it selfe that the Scripture vseth and by all their consentes that had interest before and yet haue in the same yeeld it vnto that man peculierlye that before was their gouernour but that this must bee made so great a matter beeing but the very expresse title that the scripture vseth and nothing so great indeed and significant in matter as is ãâã ãâã ãâã ãâã ãâã a Prefecte or Primate a gouernour ouer them But this name and office say they was not continuing in him but for the assemblye What meane they did it cease when the Assemblie ceased and did they chose a newe Prefect at euerye newe Assemblye and so euery day when they came together a newe was chosen or did they continewe the old still But neyther Pastor nor euer Bishop did or could feede or ouersee continuallee without intermission and yet they continued still those Officers though the exercise of the offices nowe and then âeased And as we haue shewed the Apostles assemblye was daylie which we call continuall And therefore which Caluine also confesseth their Praefecte Iames was their continuall Praefecte And as Caluine rendereth a reason here-of so Beza saith it was for Policie But what policie was it good or bad in hauing such a Praefect ouer them before they gaue him the name of Bishop No doubt if Iames among the Apostles as Caluine saithe and Timothie as Beza saieth were suche ãâã ãâã ãâã ãâã ãâã among the Pastors then could not this Policie be but good yea verye good and necessarie for them els would the one
Priestes or Elders that were teachers of the worde Deacons Secondly and that which they call worthie memorie that alwayes there was but one Bish of one Church and that the placing of Bishops one in euery Churche was the doing of the Apostles while they liued But alwaies in euery Church meaning al the faithful of one Citie there were moe Priestes or pastorall Elders and moe Deacons Ergo These Bishops and these Priests or pastorall Elders were not all one Thirdly that albeit at the first in the Apostles times Ierome testifie they were not distinct degrees some other fathers take the name indifferently of Bish. and Priest as Irenaeus that calleth so many Bish. of Roome Priestes yet this alteration of the name and this setting of him to whom they gaue it in a higher degree was done at the furdest if not in Pauls time yet in the time of Iohn the Euangelist so continued And therfore though these Bish. of Rome are by Irenaeus called priestes as Eusebius reporteth although indéede the words of Irenaeus are not priestes but biâh as is mafest in Irenaeus him-self in the translation that we haue extant Lib. 3. cap. 3. Although in the Chapter before hee generally calleth the Apostles successors priests and in Li. 4. cap. 44. c. yet it followeth not that eyther Eusebius or Irenaeus tooke a bishop and a priest to be al one and of aequal dignity though now and then they vse the name indifferently after this appropriating of the name because the persons which they speak of were both priests and Bishops For though euery priest or pastoral Elder after the name Bishop was made peculier to one was not properly a bishop yet euery Bishop was properlie a priest or pastorall Elder and therefore might be well called by that name And bicause they are now and then vsed one for an other it rather argueth we should not marke so muche the interchaungeable vsing of the name as whether the parties be all alike equall in degree of dignity that many times communicate in like name And then shall we finde that these Bishops were not onelye Superiours in Dignitie aboue pastorall Elders but aboue all the Euangelistes remayning after the Apostles times And that Bishoppe Alexander as we shall afterward sée sent the Euangeliste Pantenus into India to preach the Gospell Fowrthly that this application of this name Bishop to this one placed in higher authority among the Pastorall Elders though it were not somuch done by any diuine institution or ordinaunce of God as by the authority of man as Ierome saith yet these words debarre not but it might be though not somuch yet in some part so done or not cleane reiected from Gods ordinaunce For although no such ordinance appropriating the name Bishop be expressed in the manifest word of God yet the ordinaunce of the matter is plainely expressed as we haue shewed out of Timothie Caluines and Bezaes plaine confession of the same And the name also applyed to Timothie in the subscription of the 2. epist. if that may go for Scripture But let the application of the name be not so much the expresse ordinaunce of God as of godly men and those in the Apost times And now the Apostles aliue being not vnwilling thereunto was this ordinaunce of man good or ill First that it was done to good purposes héere are plaine wordes that it was done for good order aedification and succession yea that very necessity did compell them so to do Could there be any necessitie good order aedification against the institution of Christ It is then apparant not that it is not lawfull bicause Christ gaue to or fro no institution of it but bicause hee gaue none and that there is no institutioÌ of Christ against it which had it bene material to saluation or had it beene of doctrine no doubt had beene expressed and commaunded but being none this ordinaunce of man was a thing that man might do And being done for so good and necessary purposes it was requisite also that man should do And so though it be not expresly so much the ordinaunce of God as of man yet bicause it is not forbidden but allowed of God it is in a sorte euen the ordinaunce of God also and to be conteyned vnder Peters sentence 1. Pet. 2.13.14 For though hee apply it in particuler to Kings and those that are sent of him yet the words are generall ãâã ãâã ãâã ãâã ãâã vnto all or euery humane creature or ordinance so that whatsoeuer good law is made by lawful authoritie of man not contrary to Gods worde we are héere bidden to submit our selues vnto it And therefore either proue this law and ordinaunce of man to make the name Bishop more peculier to one then to all the other among a number of Pastoral Elders to be contrary to Gods lawe or else except this law be as lawfully remoued as it was made I see not how we may lawfully disobey or contemne the same Well may we now and than vse the word indifferentlie as did the fathers but to denie them both the title and the dignity also that none of the fathers that I read of did vntil Aërius came Who holding other more perilous points than this and perceauing him-selfe ouer-matched with a Bish. as ill as himself when he could not haue his owne will be an as a mal-content misââking with the Superioritye of Bishoppes to call this selfe-same matter into question About the yéere of our Lorde 340. And went about vnder pretence of the first acceptation of these names Bishop and Priest vsed at the first indifferently in the Apostles times to reduce them altogether there-unto and in all respect to make them alike and equall euen for all the worlde as now our Brethren would do And although Aërius opinion had it béene maintayned no furder of him then that in the Apostles times they were sometimes vsed for all one and had bene or stâll were in the substance and nature of the office equall and all one had bene no matter worthy such great contention Yet when he did simply condemne this auncient order of superioritie instituted in the Primitiue Church and in the Apostles times forgood order-sake among the Pastors stiffly with all contention maintayned his opinion the question grew from brawling to schisme and not so resting Aërius opinion was at length reiected and condemned for an herisie And so stands for any thing I know to the contrarie Neither was it thus iudged of the Bishops onely them-selues that might be thought partiall to their owne part albeit we may not so iudge of all the holy Fathers that were Bish. in those dayes which vniuersally condemned this opinion that they did it for ambition or partiality or pride or ignorance which were too harde a iudgement of Epiphanius Chrysost. Ambr. August c Whose learning as it was able to reache the depth of this question or else God wot
his sectaries did to the disturbance of the Churches quiet in those dayes For our Brethren do still alleage this sentence of Ierome against Bishops but they still passe ouer all those thinges that should open the grounds the causes the meaning and all the necessary obseruations thereof Now out of this sentence of Ierome first we may plainly sée that although he say Bishops and priestes were at the first all one yet they were not so all one that they had any lawe or institution of God so to remaine all one for then could they neuer haue beene changed And therefore being chaunged by these so holy and so auncient fathers it is apparant that they al iudged it not to be any whitte of the substance of the order and office that they were all one but a méere accessary and changeable thing to be made different as the Church should sée most expedient Secondly that this change was made not onely while the Apostles were aliue but that it drew faste vponthe time after that those factions mencioned by S. P. 1. Cor. 1 3. began to disturbe the Church of Corinth wher it is said Silas was the Bish. it may wel be for it is said of Silas Act. 15.22 that he was one of those that the Apostles appoynted to send to Antioch ãâã ãâã ãâã ãâã ãâã Men that were principall Rulers among the Brethren Whome being left at Beroea Act. 17 14. Paule being at AtheÌs sent for ver 15 Who came vnto him at Corinth where after these factions hapned it is little inough he was made Bishop being commended in the Scripture for such an able man to be a chiefe gouernour among his brethren Neyther is it vnlikelie that he or some such other was ordayned there where Ierome saith the occasion thereof did spring But whosoeuer was there or in other places the first Bishoppe so ordained this change was not very late ere it began in the Apostles times Thirdlye the occasion arising by reason of these factions that sprang in the time while the name Bishoppe was yet indifferent to euerye Priest or Pastorall Elder and while al among them were alike and equal in dignity if that such and so many factions arose so soone at that time while the Apostles liued what would it haue done if this equallity had continued longer What would it haue done if it had continued after the Apostles dayes If it had cântinued in all the ages following especially in these our factious and licentious times When the very beginning to renue this equality by Aërius in the time of these so reuerend fathers did bréede such troubles in the Church of God as scarse Theodoret Epiphanius S. Augustine S. Ambrose Chrysostome Hierome and other holy and learned men could expresse And it is likelie if it were nowe admitted and that all were reduced to that first equallity of name and dignity that we should now be cumbred with no factions When as the very motion of it brings withall in question so many points of question and it is so eagerly vrged and so peremptorily cried vpon as though all discipline were loste all doctrine professed in vaine yea we are no true Church of Christ without it If the beginning to reduce it make vs thus to leaue the battaile of the Lord against the open enimie and fall to byting and defacing thus one an-other that are brethren verily I feare were it set vp againe we should finde farre more perilous factions in these dayes then euer those fathers either felt or feared when they firste made this ordinaunce And as of the occasion so of the ende wherefore I fowrthly note on these words of Ierome that the cause why they did it was good and necessary It was not directed to any tyrannie to any pride to any ambition or to any ill purpose but cleane contrary Especially to pull vp those factions that were bred and to preuent that other shoulde not so easilye spring and spread in the Church of Christ. To which good purposes nothing in very deede is better than to haue one in moderate order without oppression and vsurpation to be ouer and vnder another As wee sée how it was euen at that time in Ierusalem when factions and questions began to arise and that they could not decide them at Antioche and other places where this equallity yet remayned when they came or sent vnto Ierusalem to the Apostles those that were the pillers and chiefe among their fellowe Apostles did call them and all the Elders of the Church together Which they could not haue done had they had before no superiour authority ouer them Neither read we of any giuen them at any time after they were assembled And therefore it plainly argueth though it be not plainely set downe that their superiour authority was standing and continuing in them By the orderly direction and determination wherof all their controuersies and affaires were the spéedilier dispatched and the easilier composed and they afterward continued the fréeer from all suche factions But who did that among them and in what manner we shall sée afterwards Lastly I note vpon these words of Ierome that these considerations and causes didde so moue them that it was liked generally on all sides Neyther any Pastor did refuse in respect of the publike benefite offered to the Church to become an inferiour to leaue their equallity and surrender their title of Bishop vnto one that should be chosen among them and submit them-selues to his superior dignity Yea that it was so well liked that by little and little it was approoued and decreed in all the worlde Which if it were so as why should we not credite these learned fathers affirmation so many hundreth yéeres néerer to the doing of it then wee are then no doubt but as it was in the Apostles times which by many prooues I hope I haue clearely euicted it must néedes be done by the assent and approbation also of the Apostles and may safely be accounted among those things whereof S. Augustine saith Lib. 4. cap. 24. de Baptismo cântra Donatistas That which the vniuersall Church doth holde neither is instituted in the Councels but hath beene holden alwayes is moste rightly beleeued not to haue bene deliuered but by the authority of the Apostles And more at large in his Epistle ad Ianuarium Epist. 118. Which Ianuarius had moued a question vnto Augustine concerning the obseruation of Customes Rites and Ceremonies To whome Augustine aunswereth saying to those things that thou hast demaunded of me c. First therefore I will that thou hold that which is the heade of this disputation that our Lord Iesus Christe euen as he speaketh in the Gospel hath sette vs vnder a gentle yoake and a light burthen Whereupon hee hath bounde together the society of the new people with Sacramentes in number moste few in obseruation most easie in signification moste excellent As is baptisme consecrated in the name of
the Trinity the coÌmunicating of his body and bloud and if there bee anye other thing that is commended in the Canonical Scriptures Those things excepted which burdened the seruitude of the old people according to the congruence of their hart and of the prophetical time and which are redde in the fiue bookes of Moyses But those things that are not written but that being deliuered we keepe which are indeede obserued throughout the whole worlde are giuen to be vnderstoode that they are to bee retayned as either of the Apostles themselues or of plenary or general Counsels whose authority is moste hole-some in the Church they are commended or decreed vpon As that the passion of the Lord and the resurrection and the ascension into heauen and the comming of the holy Ghost from heauen are celebrated And if any suche other thing shall occurre which is kept of the vniuersall Church whither soeuer it spreade abroad it self As for other things which are varied by Coastes of Countries and by regions as is that that other fast on the Satterday and other not other euery day communicate the body and bloude of the Lord other doo receaue but certaine daies somewhere no daye is left of in which there is not an offering made somewhere on the Satterday onele and the Lordes daie somewhere onely on the Lordes day And if any such other like thinge may bee noted this whole kynde of things hath free obseruations Neither any discipline in these thinges is better to a graue and prudent Christian then to do after that sort after which he shall see the Church doe unto the which he shall happen to come For that which is enioyned neyther againste the Faythe nor yet againste good manners is to bee holden indifferentlye and to be kept according to the company of them among whom men liue So that according to this fatherly aduice and sounde iudgement of S. Augustine conferred with these and other circumstances for the vniting of this name Bishop vnto one more peculierly then to other his fellowe brethren it being neither against the faith nor against good manners though there had beene no mention at all thereof or of that whiche might inferre it in the Scripture and though diuerse Countries had one custom of Gouernement and we another yet were not ours to be disobeyed but straungers comming to vs are to conforme themselues as occasion requireth to ours and muche more our selues not to despise the same But nowe it beeing suche an vniuersall order that it hath al-waies continued euen from the Apostles times and all ouer the Churche in euerye place without alteration nor any age or people haue beene knowen or can bee named in al Christendome where this pretended equality since the Apostles times hath beene maintayned but that there haue bene Bishoppes good or bad that haue beene superiors thoughe not in the office of their Order yet in the office of their Dignitye albeit wee could not shewe in the expresse scripture the time the place the manner of the institution beginning thereof yet maye we safely with S. Augustine conclude that it was not nor could be done without the Apostles Especiallye when wee can shew as we haue showed euen in the plain words of the Scripture the verye matter it selfe not among Priestes in the old Lawe among whom they had an highe Priest ouer them and all the Leuites Princes and Rulers of the Leuites as our Bretheren reason from the Prophesie of Esay that God would take of the Gentiles to be Priestes and Leuites to fulfill this Prophesie by proportions of our Pastors and Doctors but wee stande for the originall practise of it on the manifest examples in the newe Testament The Apostles and that not in respect they were Apostles for so they were sent abroad and not resiant in a place but as they were resiant so Pastors had some higher then the residue some that were Pillers and chiefe among them And like-wise had the other brethren ãâã ãâã ãâã ãâã ãâã those that were guides and Rulers among them And Timothie the Pastor of the Churche at Ephesus as Caluine saith was the chiefe Ruler saith Beza of all the Pastors there Yea the verye plaine subscription of the Epistle it selfe calleth him plat and plaine The firste Bishop of Ephesus Sithe therefore both the gift of this superior dignity and the application of the name had such auncient originall in the Apostles times when it began had such vrgent occasions where it sprang had such godly purposes where-to it tended had such plausible allowance and authority of all the worlds decreeing to confirme it among whome I hope at least were some good men And lastly sithe it hath had such vniuersall and continuall practise of it among whom also such a multitude of holy learned fathers haue taken them this peculier title and superiority shall we now yéeld to Beza his procéeding on this example Phil. 1. That this was the chiefe occasion of all the mischiefe following Here-upon saith Beza began the Diuel to lay the first foundation of his tirannie in Gods church as though all the administration of the Churche were together with the name traÌslated vnto one All this and that which followeth in Beza hereupon be it spokeÌ with al dutiful reuereÌce to so worthy a man vnworthy affection with in these matters to be so caried away is vnnecessary collected on the sequele here-of howbeit directly indéed no sequel at all True it is that of any neuer so good a thing the Diuell indirectly may pick occasion to worke mischiefe But that can-not be properly avowed that it commeth from thence For as S. Iames saith doth a fountaine send out at one place sweete water and bitter and directly as Christ saith a good tree bringeth forth good fruits If therfore so good an actioÌ done for so good purposes haue not had so good a sequell it is not to be imputed to the matter but to other ill occasions afterwarde When the good housholder had sowed wheate the enuious man on occasion of the seruaunts sleeping sowed Darnel When God had sent Christe into the worlde to be the corner stone of the building by the occasion of mans malice he was called and was indéede to many the stone of offence and stumbling But what of that shall wée take offence also or conclude that Christe is not the God of peace and loue because warre and discorde followes while Sathan stirres occasions to make sects and diuisions where the Gospell is preached and receaued if that were proued to be the very necessary and proper occasion and those euils following to be the direct natural sequeles it were a good argumit ab effectis otherwise on euery accident you may condemne all thinges But all this runnes on this supposal that the whole administration of the Church together with the name is heereby translated vnto one If this sequele did consequently followe then indéed
to Miletum the Elders of the Ephesians he telleth also the thinges that were spoken to them for sayth saith he looke to your selues and to the whole flocke in which the holie-Ghost hath placed you Bishops to feede the Church of Christe He named the same men both Priests Bishops So also in the Epistle to blessed Titus therefore haue I left thee at Creta that thou shouldest by the Cities ordaine Priestes or Elders as I haue disposed vnto thee And when he had tolde what manner of men they ought to be that are ordayned he addeth vnder it for a B. must be without crime eueÌ as the steward of God Moreouer he sheweth this here also for he ioyneth Deacons vnto Bish. wheÌ as he had made mention of Priestes Otherwise it could not be that manie Bishops should be the Pastors of one Citie Whereupon it comes to passe to wit that they were Priests whoÌ he called Bishops But he called in his Epistle the blessed Epaphroditus their Apostle For your Apostle saith he and the helper of my necessitie Therefore he plainely taught that the Episcopall dispensation was committed vnto him when as he had the appellation of Apostle Thus also plainely saieth Theodorete that although the other Pastorall Elders were called by the name of Bishops yet the matter which he calleth the Episcopall dispensation was commited ouer all the other but to one And with these accordeth Theophilactus saying Hee calleth the Priestes Fellow-bishops for there were not manie Bishops in one Citie for as yet the names were notdistincte but that also Bishoppes were called Deacons and Priestes For writing to Timothie beeing a Bishop fulfill sayth hee thy Deaconship that is thy Ministerie And againe that which was giuen thee by the laying on of the hande of the Eldership that is of the Bishops for priestes or Elders did not ordaine a Bishop Againe Priestes were also called Bishops as those that looke also vpon the people and bore a care of them to cleanse and to lighten those whom it was needefull Thus doth Theophilact with all the other agrée that it was but a partaking of the name improperly as the name of Deacon was vsed till they were more properlie distinguished But all that while the matter and office was not so confounded as one or equall but distincte and one Superiour and inferiour to another And howsoeuer Ambroses iudgement on these wordes is lightlie cast off by some of our Brethren because he taketh these wordes with the Bishops and Deacons not for such Bishops and Deacons as were among the Pphilippians to whom he wrote but for him-selfe and Timorhie and other with them yet is hee plaine also of this opinion with the residue For saith he he wrote to the people for if he had writteÌ to Bishops and Deacons he would haue writteÌ to their persons he should haue writteÌ to the Bishop of that place not to 2. or 3. euen as also he wrote to Titus and to Timothie So that he verely thought there was but one Bishop of that place to whoÌ when he wrote he expounded these words of S. Paules salutation with the Bishops c. to be vnderstoode of ioyning him-selfe and Timothie c. in the participation of the grace and peace that he wished to them Thus do the auncient holy and most learned Fathers agrée all other that I reade of before these from the Apostles times not only such as were Bishoppes their-selues but also all other Pastors and Doctorâ that the name of Bishop was properlie peculier but to one Pastor that had superiour dignitie gouernement and authoritie ouer the residue of the Pastors in the Churches Cities and Diocesses assigned to them And that this was the practise of the primitiue Churche from the Apostles age vniuersally both for times and places the Fathers owne testimonies conferred with the auncient Ecclesiasticall hystories doe sufficiently recorde Which as we haue séene it begunne in the practise among the Apostles and Disciples themselues at the first Metropoliticall or Mother Church of Ierusalem so for confirmation thereof Eusebius lib. 2. cap. 1. citeth Clement of Alexandria to prooue that Iames was Bishop there Euen this selfe same Iames I saye sayth Eusebius which of the auntientes was surnamed the Iuste by the woorthinesse of his vertues and priuilege of his notable life The stories haue declared that he obtayned the first seate or was the first which receaued the seate of the Churche that is at Ierusalem as Clement he speaketh not of Clement Bishop of Rome whose workes are manifestlie forged and fathered in his name but he speaketh of Clement Priest Doctor and Pastor in Alexandria in his 6. booke of Informations affirmeth saying For Peter sayth he and Iames and Iohn after the ascension of our Sauiour although they were preferred before all notwithstanding they claimed not to them-selues the glorie of the Primacie but they ordayne Iames that was called the Iust the Bishop of the Apostles Which wordes of Eusebius liuing within thrée hundred yeares after Christe are yet not so much as this testimonie that hee alleageth out of Clemens Alexandrinus that liued in the verie next age to the Apostles and therefore could not lightly be deceaued in this point Neither doeth he onely ascribe vnto Iames the Episcopall office but he calleth eyther him the first or the seate the first as a Primacie ouer all his fellowe Apostles and Bretheren in that seate Whose Bishoprike is also confirmed by Ierome citinge Egesippus more auntient than Clement thereunto Eusebius reckoneth vp diuerse Bishops of Ierusalem succéeding Iames till he come to Narcissus and Alexander who were both at once Bishops there and it is noted for a rare example and fell out when this Clement came thether Of whom and of this Alexander saith Hiârom in Catalog illustr virorum There is extant an Epistle of Alexander Bishop of Ierusalem who together with Narcissus ruled the Church c. In the ende of which Epistle he setteth downe these writinges My Lordes and Brethren I haue sent ouer vnto you by Clement the blessed Priest or Elder a man renowmed and approued whom ye also knowe and nowe yee shall more fully reacknowledge Who when he came thether according to the prouidence and visitation of God he confirmed and encreased Gods Church Which sheweth that this Clement being Presbyter as also Ierome calleth him a Priest or Pastorall Elder of the Church of Alexandria and yet with all sayth he ãâã ãâã ãâã ãâã ãâã the Doctor of the teaching or Catechising in the Ecclesiasticall schoole of Alexandria it appeareth that those offices which our Bretheren make to be distinguished were not distinguished And these offices that they make not distinguished but all one were distinguished For Clement was a Doctor or teacher and yet withall a Presbyter a Priest or Pastorall Elder And though he were a Pastorall Elder yet was hee no Bishop Neither was his Pastorall Eldership so tyed to
one place or folde but that he trauelled abroade to enstruct and confirme other Churches Neuerthelesse both in other and in his owne though otherwise for learning he was one of greatest authoritie in his age yet liued he in all Ecclesiasticall obedience vnder his Bishop Demetrius who made him Priest or Elder in that Church and also Doctor or publique teacher in that schoole and before him the famous Pantaenus Clementes Master and after him Origene Clementes Scholler were all vnder Demetrius this Bishoppe of Alexandria And to prooue that this Clement flourished vnder Commodus within 80. yeares after the Apostle Saint Iohn not onely Eusebius testifieth Libr. 6. cap. 11 but Clement him-selfe inferreth it Strom. lib. 1. saying This booke is not for ostentation with scripture gathered together artificially but monumentes the helpe of forgetfulnesse are gathered vnto me for mine olde age Verely an image and shadowe of those manifest and liuely speeches which I was vouchsafed to heare of those blessed men that indeede were of highest price and estimation The one of them was in Greece an Ionian the other in Greece the great or Apulia The one was from Coelesyria the other from Aegypt And other there were from the Easte and one of those an Assyrian the other an Hebrue in Palestine of high pedegree But when I light vpon this last albeit in power he was the first I staied in Aegypt hunting after those thinges that were hidden from me euen as a verie Bee of Sycilia sucking the flowers of the Propheticall and Apostolicall meadowe He ingendreth a certaine syncere and incorrupt knowledge in the mindes of them that hearde him but hee was such an other as indeede kept the true deliuerie of the blessed doctrine euen streight from Peter and Iames and Iohn and Paule and the holy Apostles the sonne receauing them of the Father howbeit fewe sonnes are like their Fathers these haue by the will of God come also to vs who will lay vp those Apostolicall seedes that wee haue receaued ceaued of our ancestors Wherein as this auncient Father declareth his synceritie and diligence in following the Apostles so withall howe neare he was to the Apostles times and so notable a scholler picked out such notable Maisters but the Maister whom in the Doctorship hee succéeded was Pantaenus Of which Pantaenus Eusebius saith Lib. 5. cap. 10. to whome also accordeth Ierome when at that time Pantaenus the most Noble man in all learning had the rule of the Ecclesiasticall Schoole and of the office of a Doctor from whence the custome with them from the old time was deliuered as Ierome also sayth according to an auncient custome in Alexandria were Doctors alwayes from Marke the Euangelist it remayneth yet vntill this day that in the Ecclesiast Schoole there are to be had Doctors of diuine Scriptures or as we cal them Doctors of diuinitie most choise men in science and learning Of this office therefore the man of whom before wee spake was counted a certaine author and a chiefetaine verie famous as one that also among those Philosophers which are called the Stoikes had before that time noblie flourished Whose studie towardes God worde and great loue is reported to be so muche that of the feruencie of faith and deuotion he went to preach the Gospell to all the Nations that are hidden in the vttermost corners of the East that he came to the hether India preaching the woorde of God For there were yet in those dayes manie Euangelistes who according to the imitation of the holy Apostles traueling in diuerse partes of the worlde by the grace of God and the vertue of their minde brought the worde of God and the faith of Christe to euerie of those Nations that knewe it not Whereupon say the Centuriographers It hapned that the Indians moued with the renowne of the Church of Alexandria perhaps with the fame of the same Pantaenus did by certain their legates request of Demetrius the Bishop of that Church that he would sende a Doctor fitte and sounde which might more fully instruct them in the true doctrine of the Gospell and winne other vnto Christe that as yet were rude and ignorant of the Gospell What is doone Pantaenus the moderator of the holy schoole in his Church is before all chosen of Demetrius and appointed vnto that vocation Pantaenus heere dooth not drawe backe nor is terrified with the labours and perilles but foorth-with obeyeth this vocation as it were Gods vocation and fetteth on the iourney although it were long and sharp To become after the Apostles the Euangelist of the Indians Thus are these Doctors and Pastorall Elders chosen ordeyned and appointed by their Bishop which in authoritie of learning was farre inferiour to them but in authoritie and dignitie of place farre their superiour yea although they were Euangelistes yet were they subiect to the Bishops And as this Bishop Demetrios had this superiour gouernement ouer all the Doctors and Preachers in his time which was the 11. Bishop of Alexandria euen so had all before him Who are all sayde to rule and gouerne the Churche notwithstanding there were diuerse notable Doctors and Pastors besides the Bishops in Alexandria and had so continued euen from the very Apostles times yea from S. Marke himselfe which was the first planter of the faith of Christe among them both Paule and Peter being yet liuing Hierome calleth Marke the Doctor of Alexandria and saith that Philo Indaeus had friendship with Peter and for this cause did also set foorth with prayses the Church of Marke the disciple of Peter and his followers at Alexandria Among which prayses of Philo Eusebius saith thus He describeth diligently the degrees of them that exercised the ecclesiast functions which excelled the one the other also the ministers of the Deacons And finally the chiefe and principall honour of the Bishops office And as it was thus euen from the Apostles times in the Churche of Alexandria so likewise was it in manie other places Polycarpus saith Hierome in Catalogo scriptorum Eccl. the disciple of Iohn the Apostle being of him ordayned Bishop of Smyrna ãâã ãâã ãâã ãâã ãâã was Princeps which is Ieromes owne woorde the Prince that is the chiefe Prelate or as wee more moderately call it the primate of all Asia For he had many of the Apostles and them that had seene the Lord to be his Maisters and had seene them Eusebius Lib. 3. cap. 36. sayth of Ignatius Moreouer Ignatius notorious in the renowne of fame euen to our times obtayned the Bishoprike of Antiochia by the seconde succession after Peter not that Peter was Bishop there but that Peter beeing there made Euodius the first Bishoppe of Antioche after whome succeeded this Ignatius that calleth him-selfe the Scholler or Disciple of Saint Iohn Which Ignatius going to his Martyrdome writeth thus in his Epistle to the Antiochians Remember the rightlye moste blessed Euodius your Pastor
And verelye he beheaded Paule in the citie of Rome it selfe As for Peter he condemned him to the gybbet of the crosse I thinke it superfluous to seeke abroad other-where the testimonie of these things sithe that notable and most cleere monuments of them remaining euen vntill this daye doo testifie the thing to haue beene doone Notwithstanding a certeine auncient writer Caius writeth of these matters Who with Zephirinus Bishop of Rome disputing against one Proculus a Cataphrygian mencioneth these things of the places of the Apostles This Zephirinus succéeded Victor whome Irenaeus reproued as we shall sée afterwarde I saith he haue the tokens of the Apostles which I will shewe For if yee goe in the Kings high way that leadeth to Vaticanum or in the way that leadeth to Ostia you shall see the tokens pight which being sette on either part the Churche of Rome is established But that they suffered at one time Dyonisius Bishop of Corinthus when he was placed in the Citie and disputed of the Scripture or in writing saith thus But you also hauing had warning of Peter and Paule haue ioyned together the planting of the Romain of the Corinthian church for both of them comming together did teach also in our Churche of Corinthus throughout all Italy teaching together in this Church were together at one and the same time crowned with Martyrdome These thinges haue we rehearsed that the storie which is in the opinion of all men might be more confirmed This Dionisius héere mentioned liued also in the time of this Irenaeus and wrote saith Ierome an Epistle to the Romaines which he wrote to Soter Bishop there next before Eleutherius to whome Irenaeus being but Priest was sent and of whome he saith héere which now hath the Bishopricke in the 12. place from the Apostles Of this Caius also Ierome méncioneth and of his famous disputation And Eusebius also librâ 6. cap. 16. although his woords héere shoulde rather make Caius to bee himselfe the Bishop of Rome next to Victor But I follow héere Ruffinus his translation bicause he was so neare to Eusebius owne time Of which Bishops of Rome Irenaeus himselfe that reckoneth vp the succession of them and flourished in the time of Eleutherius and had séene the race of some of them and had himselfe in his youth béene a scholler vnder Polycarpus the Disciple of S. Iohn as Eusebius lib 5. cap. 20. noteth out of Irenaeus owne wordes in an Epistle that he wrote to Florinus howe hee did freshly remember where Polycarâus satte his gesture his words that he spake of Iohn how he wrote them not in paper but in his hart and layed them vpp c. And how that if Polycarpus had liued till then to haue heard Valentinus haeresies hee woulde haue cryed out O good GOD vnto what times haste thou reserued mee that I should heare suche things Is it now likelie Irenaeus writing thus in a matter so notorious and reckoning vp twelue Bishops neither sparing Victor the 13. that succeeded Eleutherius when Victor abused his authority but reprooued him that if this superiority of one ouer his fellowes and this pecularitye of the name Bishop to that one had bene a new and straunge thing and not so ordeyned in the Apostles times and by the very Apostles them-selues that Policarpus woulde not also haue cryed out against it Or that Irenaeus would haue commended all these Bishoppes or durst haue fathered the ordayning of them on the Apostles Or coulde haue made anye argument at all thereof when in Rome so great a Churche in all these Bishoppes times there were other besides them that were Pastoral Elders as well as they And how then goeth the argument of the succession of one and none of all the rest mentioned if al of them were all one and equall with that one Bishop in the Episcopall dignitie and authority No he could not do this with any reason except this succession which he deriueth from the Apostles be of this peculier title and authoritie of Bishop vnto one and that in superiour dignity of the Churches Gouernment ouer and aboue the residue of his brethren Pastors in that Church I knowe that both Eusebius in his Chronicle and Ierome with others in not throughlie considering these wordes of Irenaeus gather further and vnnecessarily that Peter also him-selfe was Bishop there For so go Ieromes wordes that Clemens was the fowrth Bishop of Rome after Peter for the second was Linus and the third Anacletus But the very words of Irenaeus are otherwise The blessed Apostles therefore founding and instructing the Church deliuered to Linus the Bishopricke of the Church to be administred Of this Linus Paule mencioneth in these Epistles that are to Timothie But vnto him succeeded Anacletus Post eum tertio loâo ab Apostolis Episcopatum sortitur Clemens qui vidit ipsos Apostolos contulit cum eis c. After him in the thirde place from the Apostles Clement enioyeth the Bishop-ricke who also sawe the Apostles and conferred with them In which words he doth not include as Ierome gathereth Peter to haue beene the first Bishop but maketh the reckoning beginning firste with Linus and so to Anacletus and the thirde to be Clemens procéeding till he come to the Bishop in his owne time saying Nunc duodecimo loco Episcopatum ab Apostolis habet Eleutherius Nowe in the twelfth place Eleutherius hath the Bishopricke from the Apostles So that still hee excludeth the Apostles from beeing in the number of these Bishops them-selues but onely maketh them to be the Founders Constitutors and Instructors of that Church And this he saith was knowne to all men So that except we wil vtterly cast of Irenaeus for a notable lyar héerein or that notoriously he erred and all other Bishops And also his Maister Polycarpus I sée not but howe it manifestly falleth out that this name of Bishoppe to bee made peculiar and proper to one more then to all the residue of the pastors and the same one Bishop to haue a superior gouernement and authoritie in that Churche aboue all the other Pastors in the same is not onelie the practise of the Primitiue Churche nexte after the Apostles but the verie founding and ordeining of the Apostles themselues Neither is there any point of poperie or of the popes pretended claime from succéeding Peter héere established And many Churches had Bishops in them before Rome had any And although héere be mentioned that all Churches ought to agree with the Churche of Rome yet he noteth that this agreement must be in this doctrine that is héere set downe Let the Churche of Rome that now is agree in that and then let them call for our agreement with the Churche of Rome But sithe the Churche of Rome that nowe is differeth so notoriouslie and in so manie great points from that yea is cleane contrarie therevnto we must néeds differ from the Churche of
dignitie to his fellow Elders to whom this name Bishop should more properly belong yea and in that Citie the Bishop to haue a superioritie also ouer other Bishops to be the verie order of the Apostles and to be sufficiently testified by Saint Paules Epistle to Timothie the first Bishop there or else Polycrates would neuer haue taken these thinges vpon him nor he could euer euen for shame of all the worlde and the testimonie of his owne conscience haue auouched such precisenesse in his Epistle But sayth Eusebius Victor the Bishop of the Churche of Rome behauing himselfe more frowardly for these thinges goeth about to cutte off from the fellowship of the communion the Churches euerie where of all Asia and of the prouinces adioyning as though they declyned into Heresie and sendeth out letters wherein he separateth all without discretion from the Ecclesiasticall bonde of peace But all the Bishops liked not this but rather on the contrarie writing vnto him they commaunded him that he should doe those things that pertayned to peace and that he should studie for concorde and vnanimitie To conclude their letters also are extant in the which they rebuke Victor more sharplie as one that doth vnprofitablie regarde the benefite of the Churche For Irenaeus also with other Bishops of Fraunce ouer whome hee was chiefe doth in writing indeed confirme that the mysterie of the Lords resurrection should be celebrated on the Lordes day notwithstanding he reprooueth Victor that he had not doone well to cut off from the vnitie of the bodie so many and so great Churches of God who kept the custome deliuered to them of olde Neither onely sayth hee the controuersie is handled of the day of Easter but also of the forme of fasting For some thinke that the faste must be kept one day only some two dayes but other moe daies many also 40. dayes so that they make the day by reckoning the houres of the daye and of the night Which varietie of keeping the faste beganne not first nowe nor in our times but long before vs of those as I thinke who not holding simplie that which was deliuered in the beginning did fall afterwarde into an-other custome eyther by negligence or by lacke of knowledge And yet notwithstanding for all that all these yea though they differed amonge themselues in their obseruation haue alwayes beene and are at peace with vs. Neither hath the discorde of the faste broken the concorde of the Faith And after this he inserteth a certaine storie that for the fitnes therof ought not to be omitted To conclude saith he and all those priestes or Elders before Soter which helde the sacerdotall or sacred priesthood of the Church which you now gouerne I meane Anicetus Pius and Higinus and Telesphorus Sixtus neither did they theÌselues hold it thus neither they that were about them And yet notwithstanding while they obserued it not they had peace alwaies with those Churches which kept this manner of obseruance yea euen when it seemed contrarie vnto them that other did not keepe it also in such like manner as they did Yet were they neuer repulsed from the societie of the Church or such as came from those coastes not receaued Yea rather all the Priests or Elders also that haue beene before you haue solemnely sent the Eucharist which vnder correction I take not héere in this age as manie do to be the mysteries of the holie communion it selfe but rather of an auncient custome of honour and courtesie to sende the bread and the wine as they say vnto them at their comming to the towne and the worde Eucharist may well beare it Comitas gratitudo or as Ierome calleth it gratiositas which we call thankefulnesse or courtesie to all the Priestes or Elders of other Churches not obseruing it as they did When the blessed Polycarpus came to the Citie of Rome vnder Anicetus when as they had some little iarre betweene them in manie other thinges and neuerthelesse ioyned themselues streightwaies togeather in peace they so handled the matter for this question that neither of them defended his opinion with anie obstinate contending for it For neither Anicetus could perswade Polycarpus that hee should not obserue those thinges which he had knowen that Iohn the Disciple of our Lord and the other Apostle with whome hee alwaies had beene did obserue neyther againe Polycarpus perswaded Anicetus to forsake those thinges which he sayde he had kept after the manner of his auncestors And while these thinges were thus betweene them they did communicate together Insomuch that Anicetus graunted to Polycarpus at the onelie contemplation of doing him honour to exercise the function of the sacerdotall ministerie And so in full faith and entire peace and stedfast charitie they parted a-sunder that all Churches whether they keepe the Easterday so or not so notwithstanding shoulde keepe concorde among them These thinges writeth Irenaeus performing the woorke that his name importeth to wit procuring peace to the Churches of God Neither onelie vnto Victor but also in like manner vnto diuerse Gouernours of Churches by his Epistles hee affirmeth that no dissention ought to arise in the Churches of God for this question Thus farre collected by Eusebius out of this auncient father Irenaeus All which verie fitlie serueth also vnto our question For if our question of the manner of the Churches gouernement be of necessitie we sée then howe wee should condemne all these holie Fathers manner of Ecclesiasticall Gouernement which was of one Priest or Pastorall Elder to haue an ordinarie superior gouernement and Iurisdiction ouer his fellowe ministers and the name Bishop to bee more peculier vnto him then to them For we manifestlie heereby doe sée that thus had they not onelie Victor Ierenaeus Polycrates and the Bishoppes of that age but they also that were before them both Anicetus Bishoppe of Rome with his predecessors euen vppe to the Apostles times and also Polycarpus Bishop of Smyrna that knewe Saint Iohn and some of the rest of the Apostles was conuersant with them marked their orders as héere Irenaeus noteth of this Policrates that he would not obserue anie other thing then that hee had marked to be approoued of them And therefore how-soeuer they differed in other thinges as in the obseruation of these Feastes and fasts yet neither of them differed in the superioritie of Eccl. gouernment from the orders which they had both of them receaued from the Apostles Saue that Victor began to abuse his authoritie too rigorously which not only Policrates with the Easterne Bishops being of contrarie opinion but Irenaeus and the Bishops of France also that were of Victors owne opinion doe vtterlie mislike and thus sharpely reproue in him disallow his censure For this superioritie of Victors clergie at Rome stretched not then either Eastward or westward ouer them They mislike therfore not his lawful auncient superioritie but his new insolent ouer-reaching the same So
the Church confessed his sinne and was receaued into the communion or fellowship of the Laitye Yea the people making intercession for thus much But into the place of the other twain that laid their handes vpon Nouatus were other bishoppes ordeyned and sent He therefore that claimed to himselfe the Gospell knew not that in the Catholike Church in the which he saw there were 46. priests and seauen Deacons and seuen subdeacons or inferior Deacons 4â acolytes or wayting seruants Exorcistes and Readers with Dore-keepers 52. Widowes with needy persons 1500. all whom God nourisheth in his Church that there ought to bee one bishoppe or ouerseer of them What can be playner to shewe the difference and superioritie betweene priest or pastorall Elder and bishop then this story I stand not vppon their diuersitie in the offices then whereof I haue spoken before out of Kemnitius against Trident Councell But to the present purpose of these 2. degrees now in questions bishop and priest in that age while the bishop of Rome tooke not vppon him any such supreame authoritye as now he claimeth but onely as bishop of Rome or as chiefe bishop in those parts of Italy about Rome what a number of priestes or Elders he had vnder him how he called them and other bishops and priestes or Elders when this controuersie fell to consult with them vpon the matter how he in the name of his Church and of this Prouinciall Councell sent about to other chiefe Bishoppes in other Prouinces to shewe what they had done not prescribing nor commaunding but brotherly requesting them to do the like in their Prouinces Which sheweth that as he at Rome so all other chiefe or inferiour bishops had likewise authority ouer their priestes or Elders And so long as this order was thus maintained their was neyther tyrannie in this superiority but verye good necessary order nor such schismes errors and heresies nor such Hypocrits as were the broachers of them coulde peepe out but streight they were founde examined and so much as could be were suppressed I graunte they could not vtterlye suppresse them in those dayes wheÌ their-selues were yet suppressed by Heathen Princes And among these bishoppes also that had this superiour dignitie in some places some simple ignorant bishops did creepe in As what age was euer free no not the Apostles times And this Superioritie did tickle some also that had not the feare of God by suche ill practises as heere Nouatus vsed to attaine by newe deuises to this dignitie vnder pretence of reformation of Ecclesiasticall discipline of the puritie and sincere profession of the Gospell and all this geare and that there shoulde bee moe Bishoppes than one in one churche Yea as Nouatus did of whom saithe the former Epistle that in the time of persequution when hee hidde him-selfe in a little cell was by the Deacons according to the maÌner requested to come and helpe at their departure those that were learners of the faith hee fearing to come foorthe denied him-selfe to bee a Prieste And that when hee deuided the Sacramentes vnto the people hee would holde faste the handes of the receauers nor suffer them to take it before that euerye one of them had sworne by those thinges that they held in their hands that they should neuer forsaking him return to Cornelius Though counterfeit Puritanes were then and some suche mnght euen nowe also disturbe the peace of the churche of Christe and good order of gouerning the same and by these practises deceaue many euen such as haue beene moste earnest Confessors of the Gospell in the time of persecution and are most zealous of Gods truth and glory Yet if good Bishops follow Cornelius his steps that at that time was bishop of Rome and was also a most constant Martyr when the time of trial came suffering death for the Gospell and yet retayning with good conscience as nothing against the Gospel his right of his calling in Superiour dignity and iurisdiction ouer all his people and his Cleargie he shall finde out these imagined Bishops made in corners pretending puritie well inough And al the godly zealous that haue beene or bee deceaued by theÌ wil I hope on better aduising of them and of the matter forsake them acknowledge their fault as Maximus Vrbanus Sidonius Celerius here did yea although they had vowed and sworne and receaued the sacrament of the holy Communion thereupon to the contrarie and returne to the due obedience and acknowledgement of their lawefull Bishoppe Although this by the way I must confes that the Bishops then of Rome were worthely punished in this man for hee was made Priest all of affection and beyond all order For Nouatus hauing beene vexed in his you thewith an vncleane spirite when hee had consumed sometime with Exorcists fell into so grieuous a sickenes that his health was past hope and euen for necessity lying in his bed he was baptized he had so long deferred the time of Baptisme But afterwarde recouering when hee was of priuate fauor so loued of the Bishop that hee would make him Priest albeit all the Cleargie and verye manye of the Laitye stopped it saying it is not lawfull for him to bee a Clerke which in extremity receaued grace lying in his bed Yet the bishop besought them of a speciall fauour that this might be graunted vnto him for this man onely So that he whome the Bishop so extraordinarily aduaunced and made so much of he of all other reuolted from him and caused the people also to disobey him And though he differed not from his bishop Cornelius and other true beleeuers in matter and substance of faith and religion yet vnder pretence of reforming discipline and reducing all thinges to the Purity of the Gospell he bredde this faction and schisme in the Church that afterward brake out into foule heresies And therefore let all Magistrats Bishops and all the people that feare God take héede to this matter Wee must not onely abstaine from that which is euill but from all shewe of euill so néere as God shall geue vs grace therto The very God that is the authour of peace sanctifie you throughout that your whole spirit and soule and body may be kept blamelesse vntill the comming of our Lord Iesus Christ. Thus haue I runne through the most part of this Primitiue age from the very Apostles times ere euer the bishop of Rome vsurped any suche supremacie as he now most falsely challengeth saue one ouer rasheexcommunicating which Victor pronounced not for that he claymed anye iurisdiction gouernment or authority ouer those bishops whom he excommunicated but bicause they dissented from his opinion in those matters Wherein we haue séene how all this while in all partes of Christendome at least-wise in the most famous parts at that time this peculier applying of the name and this superiority of bishopps in dignity authority ouer such Presbyters Priestes or
or chiefe of all the Clergie there which was indéede the Bishop or ouer-seer of them all whom Christ here calleth the Angell of the Church of Ephesus And so likewise we haue also to thinke of all the other Churches there named Loe howe this most reuerende and learned man hath him-selfe against himselfe found out in the new Testament a great deale more than one syllable not of gathering the least surmise but manifest euidence that some one yea diuerse some such ones bare this office of Bishoppes as Princes or chiefe in regarde of their fellowe Pastorall Elders and of the whole Clergie as principall watchmen set ouer the other inferiour watchmen in their seuerall greater or lesser Cities and congregations And therefore this Bishop that here is called the Bishop of man is manifestlie brought in by Gods worde cleane contrarie to this ouerbolde assertion of this most reuerent and learned out-landish man who-so-euer sauing his reuerence he be Neitheir can this shift following elude this proofa wherein he saith And Austen calleth the moderator Proestôta yet this moderator of actions of the Church sauing this one thing that he was the first in order in the companie had no authoritie ouer his fellowes neither did he exercise anie higher office I would faine the place had béen quoted where S. Augustine calleth the moderator Proestôta That we might turne vnto it and peruse it whether it be appliable to this question yea or no. I feare me greatly S. Augustin hath no such saying especially meaning it of a Bishop that hee was such a Moderator of actions of the Church sauing this one thing that he was the first in order in the coÌpanie but had no authority ouer his fellowes neither did he exercise anie higher office And what a Moderator call ye that which doth not exercise anie higher office Is his moderatorship no office And how can it be a moderatorship and not higher And how can he moderate his felowes except he haue some authority ouer his felowes Is this no more but this one thing to be the first in order in the companie Or rather is it not to be the last in order and the first in authoritie of higher office For in order the moderator speaketh the last and in all deliberations determineth that is endeth and knitteth vp the matter And the first in order is rather in dignitie and authoritie the lowest and commonly the punie as they terme him to all the companie Wheras if he be the moderator to moderate the sentences of theÌ all his last voice strikes the stroke and hath the first and highest authoritie in the company Yea but he is the moderator of actions of the Church And doth that abbridge his authoritie What should he moderate being a man of the church but actions of the church Graunt this there an end For whether ye meane by the Church all the people of God or onely the Clergie as vsually we take the name if he must moderate all their actions how hath he not in this moderation an authoritie ouer them and an higher office If yée meane by the actions of the Churche the actions of the Clergie assembled in a Synode And is this no action of the Churche to call and assemble the synode together and appoint theÌ time and place and propound matter to them as causes of the said assembly or shall not the moderator the Christian Princes supreme authoritie alwayes preserued moderate these actions of the Church if not name who shall if he shall by what authority and howe then are these actions of the Church to bee vnderstoode onely of moderating the actions of those that are assembled in the synode But if this party whome S. Iohn in the Reuelation séemeth to call the Angell of the Churches be this Proestos this moderator of the Churches actions was there then in euery one of those 7. Churches when S. Ioh. wrote to their Angels that is to their Proestotes and moderators a synode holden at that instant for if there were not theÌ these angels Proestotes moderators were not so called in that respect but in respect of those actions that were vsual continuing among them And indéede such are the matters that Christ there doth commend or discommend them for and not for moderating actions of any Synode then holden or for being president in any such assemblies It followeth therefore that if they be of Christ himselfe called Angelles in the Reuelation and as heere is sayde of Austen Moderators and Proestôtes that is Prouostes or such as had a principall being or cheefe standing among and ouer the Cleargy that the termes were giuen them rather for a continual office of higher authority wherby they should be the presidents moderators of euery assembly when any such should by them be summonced rather than they should be called by these names onely for being presidentes and moderators of them when they were assembled when as there were no such assemblies there at that time to moderate nor Synodes whereof they should be Presidents But saith this most reuerend and learned man Therfore the author of the Epistle to the Hebrues as Hierome noteth doth call the whole companie of the Elders gouernours not any one certain man Where Hierome noteth this is not héere noted and therefore I can not note what Hierome noteth thereon But that the author of the Epistle to the Hebrues calleth the whole company of the Elders Gouernours What hindreth this but that they also might haue a gouernour ouer them and yet their selues be gouernours ouer others and doth S. Paule speake there of any such companie of these gouernours assembled in a Synode as this learned man speaketh of else wherfore is this here alleaged and yet if he spake of such an assemblie of these gouernors if his speech should not admit any some one certaine man to be gouernor also of them how should then one be president in euerie assembly sithe that all thinges ought to be done orderlie in the Lordes house if they be all alike and equall gouernours neither is the example of Peter next alleaged any whit against it but rather for it Such a one saith this learned man was Peter manie times in the very assembly of Apostles of a great authority surely amongst the Apostles who were all otherwise equal and yethe him selfe one of the company of thapostles sent by his companions to Samaria with Iohn Act. 8.14 and in the assembly giuing an account of his ministery to those which were of the circuncision Act. 11.2 If Peter many times were such an one that is to say a President Proestôs and moderator of the assemblies of the Apostles This is not onely to be of a great authoritie among them but also if of any authority at all then this great was greater among the Apostles then the authoritie of others at that time was But did this great or greater authority by
thou reconcilest the places For if this epistle were written after Saint Paules first beeing prisoner at Rome as I haue alreadie prooued it likely inough so to haue haue beene then is all this descant lost and the fathers report may be as certayn as they report it for any thing in the history to the contrary well ynough Yea if it had béene written before why might not Timothy after he was by the Apostle setled and commanded to stay at Ephesus as byshoppe haue come from his Byshopricke at Saint Paules sending for him to doe further good at his returne and another supply his absence at such a time Neither did Paule robbe héerein the Ephesians sending to them another faithull minister to supply his place or if hee came no more agayne vnto them to succéede him And though this chaunge might at the first bee somewhat greeuous to the Ephesians yet knowing the Apostles minde and authority herein no doubt they yéelded their willing assent thereto Of his returne the historie of Luke mencioneth not nor any other part of the Scripture The history of the Magdeburgenses Cent. 1. lib. 2. cap. 10. pag. 614. lin 35. write thus of him When he was requested of Paule to abyde at Ephesus and there instruct the Church of the which matter Paul prescribeth to him certayne preceptes through out the whole former epistle to Timothy he stayed at Ephesus Vpon which occasion Eusebius li. 1. Cap. 14. sayth Sophronius and verie many other haue deliuered foorth that hee was made the first byshop of the Ephesians but that hee was sent beefore to the Corinthians for because also of the ministerye it appeareth out of the former epistle Chapter 16. and that in ioynt laboure with Paule he wrote the later epistle to the Corinthians 2. Cor. 1. beecause it is also coniectured out of the Epistle to the Philippians Chap. 2 that he was with Paule at Rome vnder Nero but howe and howe long he ruled Doctour and gouernour of the Church of Ephesus nothing plaine and certayne is deliuered foorth of any approoued writer Wheruppon neyther canne wee affirme for certayne that at Ephesus because hee comming neere to the Porche of the Temple of Diana reprooued the Idolatry of the Ephesians hee suffered martyrdome being ouerwhelmed with stakes and stones which very manie haue deliuered foorth as Antoninus and Vincentius Lib. 38. Chap. 10. out of Polycrates the Preest or elder Henricus de Erephordia that sayd Timothy suffered vnder Nerua but Nicephorus Lib. 3. chap. 71. vnder Domitian As for the Ephesians requiring him agayn when Paul Act. 20. was at Miletum and foretolde the bishoppes there collected of the great daunger at hande ariseth onely on this learned mans surmise that Timothies being among the Ephesians and his calling away from them was before Paules comming to Miletum Which both wée haue sufficiently improoued neyther can it agrée eyther with the former or especiallye with the later Epistle of Paule to Timothy For how coulde they require him againe of Saint Paul or that he woulde restore Timothy vnto them when in the former Epistle Paule requireth him that as hee left him there so he woulde tary there and in the later Epistle hee writeth for him béeing there to come from thence to Rome to Paule where hee was then prisoner and ready to bee offered vp to death so that all that while he was not from them and this was long after Paules béeing at Miletum and so with all this vnnecessarie coniecture depending héereon is cleane cut off that if another had béene put in his roome Paul would haue made expresse mention thereof or of the others name in that his diuine sermon For neither is it likely that of all thinges then and there done or spoken in that his diuine sermon expresse mention is made but onely of that that was sufficient for Luke to haue expressed to that purpose for the which hee sets downe that his diuine sermon Neyther coulde this sending for of Timothy bee mentioned then which was done in another place and long after in the other Epistle Chapter 5. as this learned man him selfe confesseth and yet euen there Paul plainlye expresseth also whome hee sent to Ephesus euen by name Tichicus when he sent for Timothy to come from them But leaste none of all these shiftes should serue the turne This learned man also hath learned the olde refuge that hee was an Euangelist and then for soothe what authority soeuer he had Yet it neede not seeme straunge to any that the Euangelist Timothy a man indued with so many and so great giftes remaining at Ephesus did gouerne all thinges by his direction as one in degree aboue the Elders and by the Apostles authoritye appoynted there for a time This seemeth somewhat straunge at leaste to mee that this moste reuerende and learned man shoulde deale in this matter in so strange a fashion For that after these arguments of Epiphanius enforcing a superiour authority in Timothy are by him slatlye denied and with these shiftes eluded heere in the end it is now granted that bothe he hadde a superior authoritie ouer the Pastors of Ephesus and that hee remayned there and that he gouerned all thinges by his direction Which withall implieth an higher authority then either Epiphanius vrged or is in question Howbeit here is yet another stale shift This is not graunted him as Byshop but as Euangelist and as a man endued with so manie and great giftes For his giftes they are no hindrance why hee might be no Byshop nor any debarre to any other Bishop but rather the contrary both he was the better byshop and the better example to all other Bishops The gifts of S. Steuen bebarre not but another which hath not so many and so great gifts may be Deacon as well as hee As for Timothies being an Euangelist because Paul bids him doe the worke of an Euangelist If this be ynough to prooue he was an Euangelist then whereas the words in the same sentence 2. Tim. 4. ver 5. Immediately followe ãâã ãâã ãâã ãâã ãâã fulfill thy Deaconship or ministery it should followe he was a Deacon or a Minister iointly with his Euangelistship and so was Titus and those that were ioyned with him as appeareth 2. Co. 7. ver 6.7 6. that Titus fulfilled this worke of a Deacon and gathered the almes and beneuolence of the Corinthians and Paul requested Titus ver 6. that as hée 13. c. 8.1 had begun so he would fulfill this beneuolence And ver 16. he giueth God thankes that he put such carefulnesse for them in Titus his hart and commendeth his promptnesse to trauaile heerein And verse 18. hee sayth But wee haue sent togither with him that brother whose prayse is in the Gospell through all the Churches c. On which wordes sayth Caluine that three are sent it is an argument that a great great expectation was conceiued of the Corinthians whereupon it
behooued them to bee more heedefull vnto their duety leaste they shoulde deceiue the hope of the Churches Moreouer who this seconde was it is vncertayne âaue that some coniecture it was Luke other that it was Barnabas Chrysostome rather thinketh it was Barnabas to whome I assent because it is certayne hee was by the voices of the Churches ioyned a companion with Paule Howbeit because it is receiued by the common consent almoste of all that Luke was one of those that caried his Epistle I mislike not to haue him assigned to the thirde place As for the seconde whosoeuer in conclusion it was he adorneth him with a notable testimony that he was exercised in the gospell with commendation that is hee deserued prayse in promoting the Gospell Gwalter and much better in my opinion thinketh rather that it was Saynt Luke and coulde not bee Barnabas sithe Paule and Barnabas fell at strife about Marke and parted asunder Actes 15. verse 39. before the Corinthians were as yet conuerted to the fayth But were it the one or the other ââthe both here with Titus he did so diligentlie exercise and fulfil the work of a Deacon and Barnabas was a Doctour and Luke an Euangelist and Titus also is called of Caluine an Euangeliste if these offices then without confusion of them might bee thus ioyntlye combined in person person why might not Timothie bee as well a Bishoppe as a Deacon though he were also an Euangelist He could not saieth he be a Bishop No And why so For a Bishop is one that is assigned to a certain place but no man can denie that Timothie was one that accompanied Paule and therefore no Bishop assigned to any certaine place who was sent one while to this place another to that for the establishing of the Churches And hadde not a Deacon a certaine place to although on occasion he might be sent to another But a Bishop must be Bishop of a certaine flocke Timothie was not a Bishop of any certaine flocke This is a méere flocke and not true Did Timothie accompanie Paul from place to place after hee was assigned of Paule to settle himselfe at Ephesus Had he not then a certaine flocke and was assigned to a certaine place And did he not there remain euen by this learned mans own confession till in the later Epistle S. Paule againe sent for him and appointed an-other to supplie his absence And therefore although an Euangelist yet a Bishop And why not an Euangelist and a Bishop as well as an Apostle and a Bishop as S. Iames was Yea if an Euangelist then a Bishoppe Zuinglius in his booke of a preachers office saith on this wise vppon the chiefe place Ephes. 4. so earnestly vrged by all our Brethren Paule in this his distribution of offices mentioneth Euangelistes in the thirde place whome he saith to be no lesse ordeyned of Christe than are those other But the office of an Euangelist differeth no whit at all from that office that is committed to a prophet if so be that we take a Prophet as right nowe was fayde for a watch man which rooteth vp that which is euill and planteth that which is good Neither is also an Euangeliste any other than a Bishop or than he is whom he call a Pastor as we may certainely gather out of S. Paules words in which calling vpon his Timothie he saith But watch thou in all things hardân thy selfe in afflictions doe throughlie the worke of an Euangelist make thy ministerie approoued to the full 2. Tim. 4. But Timothie at that time when Paule wrote these things to him performed the office of a Bishop where-upon it is euident that according to the opinion of Paule the office of a Bishop and of an Euangelist is all one Which thing euery man may easily gather by the words also of Paule going before About the beginning of the same Chapter he writeth thus Preach the word vrge it in season and out of season Reprooue rebuke exhort with all lenitie and doctrine What shal we call this anie thing else than to be the office of a Bishop of a Prophet of a Pastor What can bee plainer than these woordes of Zuinglius Neither are these as Megander in his commentarie on the Ephesians saith vaine friuolous reasons but waightie reasons But had we no other reason than out of Caluine with the assertion of this our Learned brethrens discourse saying a Pastor is all one and the same that is a Bishop yet saye they Timothie had the office of an Elder And Timothie sayth Caluine on 1. Tim. 4. verse 14. was a Pastor yea the holie-Ghost sayth hee had destinated by Oracle Timothie to be chosen into the order of Pastors Ergo Timothie euen by the appointment of the holy Ghost was a Bishop Nowe if Timothie were a Bishop then also by Epiphanius reason out of S. Paule which holdeth for any thing by this most Reuerende and learned man alleaged against his reason he was a Superiour also of other Pastors Yea as Caluine sayth vpon these wordes to Timothie Let no man despise thy youth but be an example of the faithfull in woorde c. as though he sayde see that in grauitie of manners thou gettest to thy selfe so much reuerence that thy youthfull age which otherwise is woont to be subiect to contempt diminishe no-whitte of thy authoritie Where-vpon we acknowledge that Timothie was yet a young man who notwith-standing did farre excell manie Pastors Which excellencie beeing not onely of grauitie in vertue but also of authoritie which both S. Paules wordes giue as Epiphanius reasoneth and this most Reuerende and learned man himselfe liberally confesseth that Timothie being a man indued with so manie and so great giftes remayning at Ephesus did gouerne all thinges by his direction How doth not this neâessarilie followe hereupon that one Pastor and the same a Bishop had a superiour authoritie in the Apostle time and by the Apostles authoritie appointed there for a time ouer other Pastors and euen of the same degree that they were of in respect as Caluine saith of Pastorship which is the point in question and yet in dignitie and authoritie aboue them Neither here sufficeth this poore shift to say he was so appointed there for a time sithe this time is not of anie present assemblie but of a long continuance and whether anie assemble were holden yea or no. Now that this most reuerend and learned man hath held Epiphanius thus short as though he would yéelde somewhat more vnto him of his frée courtesie he saith But let vs graunt Epiphanius more than this that Timothie had the authoritie of the laying on of hands out of these wordes of the Apostle Lay not handes suddenly vpon anie Let vs graunt this too that these duties belonged to the gouernours yet wee denie that Timothie could haue had anie authoritie therefore ouer the Elders of Ephesus except he had beene an Euangelist These grauntes
come in so freshly one on anothers necke as though greater greater matters were graunted then was of fine force before confessed Whereas indéede either lesse and lesse is graunted then was before and much of that pulled backe or else in conclusion commeth all to the former stoppe wiping all away as before with the name and title of Euangelist Before at length he confessed that Timothie gouerned all thinges by his direction as one in degree aboue the Elders And is this nowe more that he had the authoritie of laying on of handes This is but one thing and before we had all thinges gouerned by his direction And how then commeth in this graunt vpon the other But let vs graunt Epiphanius more than this that he did gouerne all thinges by his direction Or rather mought he not much better haue saide Let vs denie that which wee haue graunted him or in all thinges graunt him lesse But more or lesse howe come in these thinges as graunts from this most Reuerende and learned man As though it laye in his frée choise and liberall graunt when it commeth out of these woordes of the Apostle Laye not handes suddenlie vppon anie For if it come not out of these wordes howe dare he graunt it out of them Will he graunt an vntruthe And if the wordes enforce it then gramercie Paules words and not his graunt for he graunteth nothing more then he is driuen vnto But there is here yet another grant that perhaps is more frée woorth the taking at his handes where he saith Let vs graunt this too that these duties belonged to the Gouernours What duties trowe we are those he speketh of For he named but one ceremony of the laying on of hands And who are these gouernours that he saith this belonged vnto For if he meane by gouernours as doe our Brethren the Learned discoursers for the segniorie of Elders being not Pastors then haue we spunne a faire threade and gotten a goodly catch of all these graunts But if he meane by the Gouernors the Pastors that had a superioritie in gouerning their fellowe Bretheren Pastors that the imposition of handes pertayneth onely or chiefely vnto them as he graunteth héere it did to Timothie then I graunte indéede it is a further graunt then was his laste graunt and I taât it thankefully at his handes And though it bee not so much as was the last graunt before graunted that all thinges were gouerned by his direction yet will it be ynough euen by that one thing at least to inferre a superioritie of a Pastor to haue béene then in vse among the Pastors But nowe vpon both these liberall grauntes least they should séeme too prodigall a gift commeth in a restraint Yet we denie that Timothie could haue had anie authoritie therfore ouer the Elders of Ephesus except he had beene an Euangelist Héere is againe our olde exception So that if Timothie were not an Euangelist our grauntes are reuoked and all is dasht then had hee no authoritie ouer the Elders of Ephesus Nay that is more harde againste him hée coulde not haue had anie ouer them except he had beene an Euangelist But hee had it Ergo hee was an Euangelist Or he was an Euangelist Ergo he had it But if nowe all lie vpon this point we haue saide somewhat vnto it alreadie and these wordes of Paul carie some probabilitie that Paule bids him fulfill the worke of an Euangelist But that inferres not anie necessitie that he was an Euangelist We are bidden all of vs in manie places to fulfill the worke of God But euerie kinde of fulfilling the workes that God bids vs doe argueth not that wée be God But were he an Euangelist or were he not howe hanges this exception with these grauntes For if the laying on of handes belong to the Gouernors And Timothie had the authoritie of laying on of hands belonging to him out of these wordes of the Apostle lay not handes suddenly vpon anie how then had not Timothie authoritie of that that belonged to the Gouernours And so in that point he had a superioritie ouer them Except he shall yet replie that they had this superioritie as well as he And what néede had he then herein to be an Euangelist more than they So that it being graunted that hee had so much as the residue had not it followeth of necessitie were he Euangelist or were hee not they must néedes confesse by the vertue of these wordes of Saint Paule laye not handes suddenlie vpon any that he had a superior authoritie and this shift of being Euangelist will not yet beare out the matter But if this will not serue well fare an other For Paule himselfe 1. Tim. 4.14 doth shewe sufficiently that the laying on of the handes was done in the name of the Eldership it selfe not by the authoritie of any superiour True it is that Paule vseth there the name of the Eldership it selfe But doth this impugne that he which was the person that layd his hands on him which was ordeyned Pastor had in that action no superior authoritie ouer him Was not this action a solemne kinde of blessing and the partie laying on his handes not onely presenteth him to God but representeth God signifying that God receaueth him both into his protection and into that especiall function And the minister thereof in so doing pronounceth the blessing of God vpon him and prayeth for him and receyueth him in the name of God and offereth him to God as a minister consecrated to him Which reuerent ceremonie is yet vsed in the ordeyning of ministers And doth not this rule of Paule holde herein Hebr. 7.7 out of doubt that which is lesse is blessed of that which is greater So that if this action pertayned vnto one more than to the residue no doubt it betokened in him a great authoritie in the same But Beza denieth that it was one mans action and saith that the handes were layde on him by the Ephesine Elders And on this worde ãâã ãâã ãâã ãâã ãâã that is the order of the Elders by the which name saith he it is probable that the companie of all those are signified which labored in the worde in the Church of Ephesus Act. 20. d. 17. f. 28. But because Beza héere makes this but probable that there is no necessitie so to thinke we may rather herein followe Caluine Bezaes Maister who sayth on the same place 1. Tim. 4. 14. It was an vsuall and solemne thing to the Apostles to ordaine ministers by laying on of handes And indeede of this custome and of the originall and signification thereof I haue somewhat touched before and the residue we may fetch out of my institution Presbyterium priest-hoode or Eldership They that thinke this name to bee heere collectiue put for the college of Priestes or Elders doe in my iudgement thinke well Howbeit all thinges considered I confesse that the other sense
doth not fitte it amisse that it should be the name of the office He put the ceremonie for the act it selfe of the ordeyning So then the sense is that Timothie when as he was called into the ministerie by the voice of the Prophets and then ordeyned by the solemne custome was withall furnished with the grace of the holie Ghost to execute his function c. But because this is spoken so darkely that we sée not yet on which sense he resolueth and that he referreth vs to his Institutions let vs sée there what he determines on it In his Institutions cap. 8. sect 50. The rite of ordayning doth remaine to the which in the calling we haue giuen the last place It is certaine the Apostles vsed no other ceremonie than the laying on of handes when they admitted anie to the ministerie I suppose this rite or ceremonie flowed from the custome of the Hebrues who by the laying on of handes as it were represented to God the thing that they would haue to be blessed and consecrated So Iacob when hee would blesse Ephraim and Manasses layde his handes vpon their heads which thing our Lorde followed when he prayed vpon the infantes In the same signification as I suppose did the Iewes by the prescription of the lawe lay their handes vppon their sacrifices Wherefore the Apostles by the laying on of handes did signifie that they presented him to God whom they did enter into the ministerie Albeit they vsed it also vpon them to whom they conferred the visible graces of the spirite Howsoeuer it were this was a solemne rite so often as they called anie man into the Ecclesiasticall ministerie Thus did they consecrate Pastors Doctors thus Deacons And although there remaine no certaine commandement concerning laying on of handes yet because we see it was in perpetuall vse with the Apostles that so precise obseruation of them ought to bee vnto vs in steede of a commandement And verely it is profitable that by such a signe both the ministery should be commended to the people and also that he which is ordeyned should be admonished that nowe hee is not his owne man but is addicted into a seruice vnto God and to his Church Moreouer it shall not be a voide signe if it shal be restored into his right originall For if the spirite of God hath ordeyned in the Church nothing in vaine we shall perceaue that this ceremonie sithe that it came from him is not vnprofitable so it bee not turned into a superstitious abuse Lastlie we must holde this that the whole multitude layde not their hands on the ministers but the Pastors alone Not-with-standing it is vncertaine whether moe of them did alwayes laye on their handes yea or no. Verily it is euident that in the Deacons in Paule and Barnabas and in a fewe others that was doone But in an-other place Paule himselfe mentioneth that hee and not other moe layde his handes on Timothie I admonish thee sayth he that thou stirre vppe the grace which is in thee by the laying on of my handes For that which is sayde in the other Epistle of the laying on of handes of the Eldership I doe not so take it as though Paule spake of the colledge of the Elders but by this name I vnderstande the verie ordeyning it selfe as though he should say see that the grace be not frustrate which by the laying on of handes thou hast receaued when I created thee a Priest or Elder And in Caluines commentarie on the saide place 2. Tim. 1. verse 6. his woordes are these There is no doubt but Timothie was wished for with the common wishes of the Churche and not elected by the priuate will or choyse of Paule alone But it is not absurde that Paule ascribeth the election priuately to himselfe of the which he was the chiefest author Although heere he treateth rather of the ordeyning than of the election of him that is to wit of the solemne custome of instituting of him Furthermore it is not clearely apparant whether that when anie was to be consecrated a Minister all were woont to lay their handes vppon his heade or else one onely in the place and name of all but the coniecture enclineth rather to this that there was one onely that layde on his handes Concerning that which appertayneth to the ceremonie the Apostles borowed it of the auncient custome of their Nation or rather retayned it while it was yet in vse For this is a parte of the comelinesse that Paule other where commendeth Although it may be doubted whether this present laying on of handes may be referred to the ordeyning Because at that time the graces of the spirite of which he discourseth Roman 12. 1. Cor. 13. were by laying on of handes giuen also to manie others that were not ordeyned Pastors But I easilie gather out of the former Epistle that Paule heere treateth of the office of a Pastor For this place agreeth with that neglect not the grace which is giuen to thee with the laying on of the handes of the Eldership Thus throughly we sée Caluines iudgement that this laying on of handes was a solemne kinde of ceremonie vsed in the ordeyning of ministers to present them to God and in the name of God to blesse and consecrate them Which action was doone more commonlie by one man onely being a more principall person than all the residue as was Paule and other the Apostles than by the handes of all or manie Pastors ioyned with him al-beit it were by their consentes and voyces and in the name of all the Churche or Elders Not that euerie minister had equall authoritie in the action For although the whole may well bee sayde to haue a greater authoritie than anie peculier parte yet it followeth not but that there may bee difference of authoritie and some higher and some lower in the comparison of the seuerall and particuler partes one with an-other and one minister superiour in dignitie to another As Paule superiour in this action vnto Timothie and Timothie vnto other Pastors And although of Paule it might be sayde hee was an Apostle yet in Timothie here is no other respect had but that hée was a Priest or Pastorall Elder as Caluine expoundes Paules wordes when I created thee a Priest or Elder And this office of Priest-hoode or Eldership and not the Colledge or Consistorie of the Elders draweth néerer to the Apostles meaning And thus much for this most reuerende and learned mans confutation of Epiphanius argumentes out of the Scripture Nowe sayth he the reasons of the same Epiphanius are these Bishops sayth he begette the Fathers of the Churche but Elders the sonnes in as much as Bishops and not Elders ordeyned Bishops But what is this else then to aske to haue that which is in question For it may be and ought to be aunswered that the Bishops tooke that authoritie vpon them without warrant of
the worde of God and that the rule is false which concerning this matter doeth attribute it to the Apostles which may be shewed by the ordeyning of Timothy by the Eldership It séemeth that this Learned man accounteth all the reasons which he hath already alleaged out of Epiphanius to be no reasons Else how saith he here Nowe the reasons of the same Epiphanius are these c. But howe then saide he before that Epiphanius doth bring foorth three reasons two as it were out of Gods worde c. and when he hath alleaged them in the order afore sayde the first place is 1. Tim. 5.1 c. another place is out of the same Epistle c. and traueiled as wee haue heard to confute them then as though all this while he had yet alleaged or confuted no reason he commeth in saying Nowe the reasons of the same Epiphanius are these c. What reason is in this dealing especially of such a most reuerend and learned man But if these following are his onely reasons good reason he should report them right and not make them other than they be Bishops sayth he beget the Fathers of the Church but Elders the sonnes in as much as Bishops and not Elders ordayned Bishops Doth Epiphanius reason thus Or to this purpose His wordes are these To say that a Bishop and a Priest or Elder are equall howe is it possible For the order of Bishops is the begetter of the Fathers for it begetteth the Fathers of the Church But the order of Priestes or Elders is not able to beget the Fathers it begetteth the sonnes of the Church by the regeneration of the washing but not the Fathers or the Doctors And howe was it possible for a Prieste or Elder to obtaine not hauing the laying on of handes to elect Or to say that he is equall with a Bishop The plaine meaning here of Epiphanius is this the Bishops beget that is ordayne Pastors and ministers of the worde and Sacramentes which Pastors or Ministers hee calleth Fathers or Doctors of the Church But these Pastors or Ministers whom he calleth Fathers or Doctors being no Bishops doe not againe beget that is ordaine or make other Fathers or Doctors but doe onely sayth he begette the sonnes of the Church that is the faithfull people by preaching the word and baptizing of them the Bishops therefore hauing a further authoritie to wit of making ministers then haue the ministers whom they make howe iâ the Bishops and the ministers authoritie equall This is indéede the truâ meaning of Epiphanius his reason He that can doe more hath more power than he which onely can doe lesse But the Bishop can do more than the Priest or Elder can doe for the Bishop can make Priests and Elders which the Priestes or Elders can not doe Therefore the bishop hath more power than the Priest oâ Elder that is no Bishop This being in effect the argument of Epiphanius this Learned man tourned all to this that Epiphanius should say Bishops beget the Fathers of the Church but Elders the sonnes in as much as Bishops and not Elders ordayned Bishops As though he spake onely of ordayning Bishops or by Fathers ment onely bishops and by sonnes Priestes or Elders of the Churche Whereas Epiphanius confesseth bishops and Priestes or Elders both of them to be Fathers and Doctors of the Church But in this behalfe of ordayning anie of these Fathers eyther Bishops or Priestes the Bishops had a prerogatiue aboue the Priestes and so their authoritie is notequall This is the verie argument and reason that Epiphanius maketh Nowe what saith our most Reuerende and learned man to this argument But what is this else saith he then to aske to haue that which is in question And why so Epiphanius here asketh nothing The question heere iâ this Whether Bishops and Priestes be in dignitie and authoritie equall and all one Epiphanius proueth they be not by this argument They that be equall and all one in dignitie and authoritie the one can doe in all thinges as much as the other and not one more than the other But the Bishops can make Bishops Priestes which the Priests theÌselues can not doe therefore Bishops Priests are not equall and all one That the B. can or the Priest can not do this which is héere auouched this is not the question but dependes vpon it or else he could make indéede no reason If nowe this assertion be vntrue improue it and neuer say what is this else than to aske to haue that which is in question But go to now What reason hath this Learned man to improue it For it may be and ought to be answered that the Bishops tooke that authoritie vpon them without warrant of the worde of God I thinke it may be indéede thus aunswered of a man that would vnreuerently sclaunder hee cares not whome and aunswere contrarie to all truthe and learning but that it ought to be aunswered so of any man and especially of a most Reuerende and Learned man be it spoken with reuerence I thinke the cleane contrarie Did not this most reuerend and learned man himselfe graunt before but euen on the other side the lease that Timothie had the authoritie of the laying on of hands And what here was that but ordeyning Bishops Pastors Except therefore all those prooues be improoued that inferre Timothie was B. of Ephesus and this of Timothy conferred with Iames and Simeon after him at Ierusalem and Titus in Creta it is apparant that Bishops tooke not that authoritie vpon them without warrant of the worde of God But thiâ that he sayth it may be and ought to be aunswered stayeth not héere for he addeth And that the rule is false which concerning this matter doth attribute it to the Apostles Here is a rule indéede for this matter of ordeyning ministers Did not the Apostles take vpon them the authoritie to ordaine Bishops and Elders Doth not S. Paule confesse that he tooke that authoritie on him The most reuerendes far more vnreuerend deniâng the manifest scripture And is Gods worde it selfe also become a false rule which is the rule of truth that attributeth this matter to the Apostles What could the open aduersaries of the word of God haue spoken worse against the word of God And how now shall this be shewed that the worde of God doth not attribute this to the Apostles Which may be shewed sayth hée by the ordeyning of Timothie by the Eldership And haue we not hearde euen by Caluine the matter clearely and at large shewed that not onely the ordeyning of Timothie was doone by Paule alone but also that it was the common vse to bee doone by Paule alone And that this woorde ãâã ãâã ãâã ãâã ãâã Eldershippe signifieth in that place not the Colledge Consistorie or companie of Elders but the office of the Elders Yea Beza also yéeldeth so
farre therevnto So that the ordeyning of Timothie sheweth not by the Eldership that the rule is false but that the rule is true which coÌcerning this matter that is the ordeyning of Elders by the laying on of handes doth attribute it to the Apostles Sithe nowe none of all these fetches will serue haue we any more shiftes left to helpe the matter Againe for as much as election is the chiefe grounde of Church offices which dependeth of the voyces of the whole companie and not of the laying on of hands which made not Bishops but sent theÌ into their possession after they had made them we may more truely affirme with the Apostle that the holie Ghoste by the voyces of the children themselues made the Fathers and not the Bishops Here is yet one or two deuises more together And first sithe the ordeining of Bishops and Pastors of the Church is so manifest a prerogatiue of the Bishops to eleuate the same and to withdrawe vs from it to the election of them which he calleth the chiefe grounde of Church offices I can not tell what he may gather ofthese wordes the chiefe grounde but I take not election to be the chiefe point to proue the prerogatiue of superiour dignitie and authoritie For as there is a difference betwéene these two as is confessed alâeadie by Caluine so though the election procéede from other groundes as from the causes why the partie is to be elected and so tende more to his commendation that is elected or their profite for whose sake he is elected yet is the ordeyning and giuing him the office that he is elected vnto manie times both the greater dignitie and authoritie to the giuer and the surer state vnto the taker Although no certaine rule can bee made heereof For manie a meane man may giue possession of a thing who not-withstanding hath not the gifte thereof nor anie voyce in electing him thereto And againe manie a one may giue a voice in the election which hath not yet so great dignitie and authoritie as solemnely to inuest the partie elected in the office and possession of the same For if election as héere is sayde dependeth on the voyces of the whole companie as when the people had the election of their Bishoppe and it was sayde Qui praefecturus est omnibus ab omnibus eligatur Hee that must rule all must be elected of all shall wee nowe saye that euerie one among the people that had a voice in election of the Bishop had a superiour or had but an equall dignitie and authoritie with him that consecrated and ordeyned him Bishoppe And is the action of consecrating and ordeyning by laying on of handes being indéede an higher action than giuing a voice in the election yea than is the whole election so farre debased vnder election and election so aduaunced ouer it that it is héerâ sayde it made not Bishops but sent them into their possession after they had made them meaning the people that elected them And is the electing then to be a B. the making of a Bishop And is the ordaining of a B and the laying on of handes vpon him the solemne action which the Apostles vsed wherof Paul gaue such a charge prerogatiue to Tim. to Titus but the sending them into their possession which other had giuen them And did not the Apostles nor Titus nor Timothie but the people make them Did the people then make Bishops And had the Apostles lesse authoritie in making Bishops than had the people And what meane these spéeches that the election dependeth on the voyces of the whole coÌpanie What is héere meant by the company Are not the people of the companie as well as the Clergie And must it néedes be the whole coÌpanie May not maior pars or senior or sanior the greater the senior the sounder part serue but that it must depende on the voices of the whole companie or else it is no election indéed election dependeth not vpon the laying on of handes but rather the laying on of handes vpon election But yet is not this true that is here sayd The laying on of handes which made not Bishops but sent them in to their possession after they had made them For of the twaine rather the laying on of handes doth make them and not sende them but set them in the possession of their office by making of them officers Whereas the election whosoeuer elected them did but electe or chose them before to be afterwards made by laying the hands vpon theÌ But now be the election of neuer so manie and of the whole companie may there not bee suche a difference also of superiour dignitie and authoritie euen in the electors that perhaps a fewe yea some one may carrie a greater stroke than manie among them or than all the residue and haue as they saye a voyce negatiue to counterpeyse all their voyces affirmatiue When Paule had Titus to ordaine or make Priestes or Elders in euerie Citie in Creta Hee seemeth sayth Caluine thereupon to permitte too much vnto Titus while he biddes him make ministers ouer all the Churches For this should be in a manner a regall power And furthemore by this meanes the right of electing is taken away from euerie Church and the iudgement from the colledge of the Pastors But this had beene to prophane all the holy administration of the Church But the aunswere is easie It is not permitted vnto the will of Titus that he alone might do all things put into the Churcher what Bishops it pleased him but onely that he should gouerne the elections as a Moderator according as it is necessarie This kinde of speeche is common inough So the Consull or the Regent in the time of vacancie or the Dictator is sayde to create Consulles For that hee helde the sessions or meetinges in which they were to be chosen So also speaketh Luke of Paul and Barnabas in the Act. 14.13 not that they onelie as at their commaundement set Pastors ouer the Churches neither allowed nor knowe ãâã ââcause they ordeyned fit men which were chosen or desired of the people We earne indeede of this place that there was not theÌ such equality among the ministers of the Church but that some one man was aboue them in authoritie and in Counsell but this was nothing to that tyrannicall and prophane custome of collations which reigneth in the Popedome For the manner of the Apostles was farre different Whereby it is apparant that there was not suche equalitie in the minisâerie in the Apostles dayes and in the primitiue Church as is pretended but that as some one was the principall doer in the making and consecrating of the Pastors and Fathers of the Church so also some one was the principall gouernour euen in the election Which though he vsed no tyrannie force selfe-will nor absolute power therein as the Pope
vsed yet was it comparable to a Consulles to a Regentes yea to a Dictators authoritie in some respectes also in the electing or creating of a Consull But at least he was aboue them both in Counsell and in authoritie And therefore this conclusion which commeth in with the other shift vnder the name of the holie-Ghoste saying We may more truelye affirme with the Apostle that the holie-Ghoste by the voyces of the children themselues made the fathers and not the Bishops Is but a blase to dasell mens eyes withall if not also a daungerous sinne were it wittingly committed as I hope it is not against the worke of the holie Ghoste Besides the iniurie heere offered to the Apostle Paule and to Timothie and Titus that had and vsed this authoritie True it is the Apostle saith Act. 20. ver 28. that the holie-Ghost made them And true it is also that the children may haue and had their voices towards the making of them but doth this followe that Paule made none Or that Timothie Titus being Bishops as is proued made none which is here so peremtorily concluded saying not the Bishops If they made none they brake Paules coÌmandement If they made anie and were Bishops then Bishops made theÌ although the holy Ghost made them to Because they were not made without the holy Ghoste because they were made of the Bishops in suche godlie order as the holie-Ghoste did allowe of and because they were men enspired with the holie Ghost and furnished with his giftes to doe their duties And such men because the godly people wished for as Caluine saith they did wish for Timothy or gaue their assents and voyces of approbation of the Apostles election and ordeyning of Tim. Titus and also approued both Tim. Titus his election ordeining of other godly and learned Pastors ouer them therfore howsoeuer the holy Ghost by the voices of the childreÌ made the fathers the holy Ghost as the principal author the sanctifier of theÌ by his inuisible or if visible miraculous operation in them and the children by wishing and approuing either by voices or holding up their handes at the namâng of them yet since for the outward forme of them the Gouernement of the elections lay in Timothy and Titus and as Caluine saieth in some one man as a moderator as a Consull as a Regent in an interim and as a Dictator though not like a tyrant and a Pope and sith also after the election done the laying on of handes which was the consecrating ordeyning or making belonged also most coÌmonly as Caluine saith to one only as héere to Timothy and Titus Bishops It may well therefore and truely be said and iustified without iniury to the facte of the holy Ghost yea to the glory of the holy Ghost without detrimeÌt to the children or preiudice to the whole company that the B. made the Pastors or Fathers of the Church still may make them for anie thing héere alleaged to the contrary Another of his reasons is saith this most reuerend and learned man against Ephipanius a deprauing of places alleaged out of Paule that the Church being newe borne Bishops could not be so established euery where at the first as it is to be seene in the election of Deacons WhoÌ yet can Epiphanius perswade that it was for want of fit men onely that there were manie Bishops in euerie Church And is there yet behind another of Epiphanius his reasons that of places alleaged out of Paule Then was there more theÌ 3. reasons yea more then two as it were out of the worde of God So trulie this Learned man tolde vs before that Epiphanius did bring foorth 3. reasons to the contrary two as it were out of the worde of God But what places alleaged out of Paule hath Epiph. here depraued Aërius indéede depraued 2. places alleaged out of Paule Whereof Epiph. sayth But his trifling emulation hath deceiued the fore-saide Aërius But he alleageth for his error the error of theÌ that heare him that which the Apostle writeth to the Priests Deacons writeth not to the B. that he saith vnto a B. despise not the gift that is in thee which thou hast receiued by the handes of the Eldership And againe in an other place he writeth to the Bishops Deacons Wherefore saith he a B. and a Priest or Elder is all one And these places here alleaged out of Paule by this Aërius are nowe also for the selfe same purpose alleaged likewise by our Brethren in their Learned discourse as we haue heard at large discussed but what sayth Epiphanius héereunto And he knewe not sayth Epiphanius being ignorant of the consequence of the truthe and had not reade the most profounde histories that the holy Apostle when as the preaching was newe wrote according to the matter sprunge vppe euen as he had it For where Bishops were alreadie ordayned hee wrote to Bishops and to Deacons For the Apostles could not ordeyne all thinges by and by Of Priestes or Elders and Deacons there was neede For by these two the Ecclesiasticall affaires may bee accomplished But where there was not founde anie woorthie of the office of a Bishop the place remayned without a Bishop but where there was need there were men worthie the office of a Bishop there Bishops were ordayned But when there was no multitude there was not founde among them those that should be made Priestes or Elders and they were content with a Bishoppe alone ordeyned in the place But it is not possible for a bishop to bee without a DeacoÌ And the holy Apostle put to this care that there shuld be Deacons to the Bishop for the ministerie Thus did the Churche receaue the fillinges vp of the dispensation thus were the places at that time For euerie thing had not all at the first beginning but in processe of time those thinges were gotten which were requisite for the perfection of thinges necessarie Thus truely and grauely did Epiphanius aunswere these allegations of Aërius And what deprauing of places alleaged out of Paule is héere Was not this apparant in the Deacons which at the first were not anie especiall office till on occasion growing afterwarde And doth not this stande with good reason that the Church beeing as it were newe and gréene among the Gentiles Bishops coulde not euery where at the first be so established And doe wée not reade howe in some Churches sometimes are mentioned onely Apostles and Elders Act. 15. for Ecclesiasticall functions And in Antioche Act. 21. Besides Paule and Barnabas who were also Apostles are mentioned onely Prophetes and Doctors which Paule and Barnabas Act. 14. made also in the Churches onely Priestes or Elders without mention of Deacons So that all were not made in euerie place at once and at the first or at least all are not expressed that were made as Act. 15. and as to Titus in
then possesse the Churches as the lawe commandeth With which confutation when he had stopped his mouth hee sayde that hee maruelled at Apollinaris that so impudently resisted the trueth when as he knewe well enough that the famous Damasus auouched that God the word did take vpon him our whole nature to whome he alwayes taught the contrary For sayth he thou depriuest our mindes of saluation which accusation if it be false then deny thou now this impe of thy newfanglenesse and receiue the doctrine of Damasus and obteine the diuine Churches Thus did the most wise Flauian allay their boldnes by the trueth of his speech But Meletius of all men the mildest sweetely and gentlie calling Paulinus sayde because the Lorde of this flocke hath set me also ouer the custodie of the sheepe and other are committed vnto thee sith there is a community of godlines among the sheepe let vs freendly ioyne our foldes and let go the contention of Mastership and attend in common to the sheepe that go in common in the pastures But if the seate itself doe stoppe the concord I also will endeuour to remooue this contention Let vs set I pray you in the seate the booke of the diuine gospell and let vs either of vs sitte together on eyther side it And if so be that I shall dye before thee be thou O freend alone the Sheepes master But if this shall happen to thee before me then will I to my ability take vpon me the care of the flock When as Paulinus allowed not these his sweete and gentle speeches the Duke deciding the cause commended the Churches to Meletius the great But Paulinus reteyned the mastership or remained bishop of these Sheepe that had long before deuided themselues Here agayne is another notable story of another Meletius where moe in one city tooke vpon them according to their factions to be bishops and what offer was made to appease the strife of two at one time to haue ruled together vntill the decease of the one or the other and how in the end it was determined vnto one Thus much to this most reuerend and learned mans aunsweres to Epiphanius for the superioritie of one bishop in one citie The residue of his argumentes because they are chéefely on the sentences taken from Ierome Chrisostome Theophilact and Theodorete whose sentences we haue before at large perused I will héere for this time passe them ouer saue that which he sayth of Cyprian as yet vntouched And whereas Cyprian sayth he not in one place calleth the bishops successors of the Apostles whose authority is from God and if we take it so as though by the very commaundement of God these Bishops are the same that in time past were the Apostles the thing it self doth confute that seeing there was alwaies a certaine portion assigned to euerye Bishop But the Apostles by the direction of the spirite of God though not confusedlie didde exercise their Ministery throughout the whole world The meaning of Cyprian is plaine without cauiling as the like saying of many other the auncient fathers that bishops are the successors of the Apostles bicause they succéeded both in the places Churches by the Apostles fownded and in the chiefest dignity of the Churches orders as in their times the function of the Apostles was As the MagdeburgeÌses note Cent. 3. cap. 6. tit de ratione gubernandi pag. 150. The firste and cheefest authority belonged to the Bishops whome also Cyprian lib. 3. Epistola 14. calleth Praepositors placed ouer the residue who in gouernment sustayned the chiefest parte of the Ecclesiasticall administration After them the next in dignity belonged to the Priestes or Elders and the third to the Deacons And that Bishoppes were then aboue the Priestes or Pastorall Elders is apparant by Cyprians owne wordes I haue long helde my patience moste deare bretheren as though our bashfull silence should help to quietnesse But when immoderate and abrupt presumption by the rashnes thereof shall attempt to disturbe the honor of the Martyrs and shamefastnesse of the Confessors and tranquillity of the whole people I must no longer hold my peace For what daunger of the offense of the Lord ought we not to feare when as some of the Priestes or Elders neyther mindefull of the Gospell nor of their place no nor thinking of the Lords iudgements to come neither that now the Bishop is placed ouer them do with contumely and contempt of him that is placed ouer them claime the whole to themselues which thing was neuer done at all vnder the auncestors Yea and would to God that casting flatte downe the saluation of our brethren they woulde not challenge all thinges to them selues I can dissemble and beare the reproches of our Bishoprike as I haue still dissembled and borne them But now there is no place of dissembling wheÌ as our brotherhoode is deceaued by some of you who while without meanes of restoring the saluation they desire to be plausible they rather hinder such as are fallen c. Whereby as it plainely appeareth that the Pastorall Elders were inferiour to bishops so euen then there were of the Cleargie some Priests or Elders that enuied and slaundered this their B. Superiority and woulde haue had the dealing as far forth as they in restoring the poenitents and in all thinges equall authority to the bishoppes Which thing by Cyprians iudgement how plausible a shew of reformation soeuer it had was very offensiue vnto God and neuer before attempted of the Ministers And so consequentlie this superioritye of Bish. placed ouer the Priestes or Pastorall Elders had continued euen from the Apostles times And thus might they well of him bee called the successors of the apostles Not that Cyprian ment that there was no difference betwéene the Bishops and the Apostles And therefore this is a manifest mistaking to say If wee take it so as though by the very commaundement of God these Bishops are the same that in times past the Apostles the thing it selfe dooth refute that seeing there was alwaies a certaine portion assigned to euery Bishoppe But the Apostles by the direction of the spirite of God thoughe not confusedlye didde exercise their Ministerye throughout the whole world Although héerein and in other poyntes moe the Apostles were distinguished from and aboue Bishops yet might they also be Bishoppes well inough For as this Learned man saith they did it not confusedlye so their charge to goe into all the world and preache the Gospell vnto all nations was not so that euery one of them shoulde trauell ouer all the world and preach vnto al nations But that by the world being nameâ per fynecdochen the whole for the parts and that among them all some héere and some there by the direction indéed of the spirit of GOD they dispersed themselues at length in diuerse parts of the world And there also diuerse of them did settle themselues so long as they liued
are the bishoppes borne that are at this day throughout all the worlde The Church herselfe calleth them Fathers she her selfe begat them and shee her selfe placed them in the seates of their Fathers Therefore thou thinkest not thy self desolate because thou seest not Peter because thou seest not Paule by whome thou art borne a Fatherhood is growne to thee of thine owne Children In steede of thy Fathers are children born vnto thee whome thou shalt make Princes in all landes What can be playner spoken then these sayings of S. Augustine both that the Apostles were also Bishops and that as Cyprian saide bishops are the successors of the Apostles As for that which is héere added of Hieromes former sentence though I haue sufficientlye and at large discussed the same yet sithe this moste reuerende and Learned man also hath somewhat more to say thereto let vs likewise heare it But wee are saith hee to looke into that also that Ierome mighte seeme to be of the minde that this kind of Bishop began then when as Schismes arose vp in the Church Very true euen so saith Hierome and as we haue noted it followeth thereon that this kind of bishop began euen in the Apostles times And what heere can this moste reuerend and learned man or anie other say to denie this conclusion except he will denie Hieromes saying If he will denie it why doth he bring it for him Well what of that there is no remedie he will denie it flat yea he suspects whether Ierome were of that minde But we are saith he to looke into that also that Ierome might seeme to be of that minde that this kind of Bish. began then when as schismes arose vp in the Churches Nay neuer say for shame he might seeme to bee of that minde For if a mans minde may be knowen by his spéech he speaketh it plaine and nameth what kindes of schismes they were when the people saide I hold of Paule I of Apollo I of Cephas So that hee plainely thought it was in the Apostles times Yea and he plainly so auowched in the sentence also before alleaged out of Ierome by this Learned man himself For at Alexandria saith Hierome from the time of Marke the Euangeliste till the time of Heraclea and Dionisius Bishoppes The Elders placed one in a high degree or place chosen by them-selues whome they called the Bishoppe So that this was the plaine mynde of Ierome sithe that diuerse of the Apostles suruiued Saint Marke that the originall of this kinde of Bishoppes beganne in the Apostles daies That this is not so saith he we may gather out of Paule himself who of purpose writing to the Corinthians about the same matter dooth not only passe ouer this remedie but also as fore-seing such a matter doth in the title of the Epistle ioyne vnto himselfe Sosthenes to teache by his example how carefully this Primacy is to bee auoyded in the Assemblies of the Church who as it is euident were not onely the firste in Order next vnto Christe but also highest in degree did execute their ministery in common Heere Ierome is flatlie challenged for an vntruthe And what proofe against Ierome that this is not so Forsooth wee may gather it And is this all it may be gathered Shall we inferre a necessity on a probability Well what may wee gather out of Paule himselfe Bicause hee wrote of purpose against schismes and passeth ouer this remedy Ergo This was neuer vsed at all for any remedie against schismes in the Apostles times Let vs sée the goodnesse of this argument by the like S. Paule wrote of purpose against our naturall corruption whereby we and our infantes are all borne in sinne Against which the sacrament of our regeneration is a remedie But S. Paule passeth ouer the baptizing of Infantes Ergo it was not a remedy in S. Paules time S. Paule also in the same Epistle that he speaketh of schismes writeth of purpose against whoredome whereof diuorse is a remedy but he passeth ouer the remedy of diuorse in the cause of whoredome Ergo there was then in that case no vse at all thereof Saint Paule writeth of purpose against the abuse of the Lords supper with their drunkennesse surfetting and making no difference of it from other meate whereof it is also a remedy to haue onely the elementes of breade and wine and to remoue all other meate at such times as it is ministred but S. Paule passeth ouer the forbidding of those ãâã ãâã ãâã ãâã ãâã or loue Feasts which were vsed to be made when they came therto Ergo The Lords supper was neuer vsed onely with bread Wine in the Apostles times but alwayes with another supper ioyned thereto On this fashion we might reason of many moe thinges But one for al Saint Paule writing of purpose against the same matter to wit against the Corinthians schismes doth passe ouer this remedy the aequalitye of all pastors in the Church Ergo In S. Paules time the pastors were not all equall If it be replyed But yet these thinges are written of in other places either by S. Paule or by some other so that those remedies notwithstanding remaine entier although they be not there touched And doth not this fully aunswere this most reuerende and Learned man if this superiority among pastors be shewed in other places as in 2. Gal. and in the Epistles to Timothie and Titus c. Yea what if in the self same place the Apostle writing of purpose to the Corinthians aboute the same matter doe sufficiently and plainely gather the superiority among the pastors Doth not S. Paule name himselfe besides Apollo and Cephas on whose names the Corinthians preâended their schismes And were not all these three Elders for all ãâã were Apostles Were not Paule and Apollo of the same function that was Peter Who as this Learned man by and by his selfe confesseth called himselfe fellow Elder Ergo an Elder And was this S. Paules purpose in writing of purpose against this schisme that where the Corinthians thought too muche of these three Pastors and made schismes about their affections to them that for remedye hereof they should so abase their estimation of them that they shoulde count them but aequall to al other and all other pastors set aside their Apostleship to be aequall and all one in dignitye and authority with them No howsoeuer the order and function of the Apostleship was all one and aequall in all the Apostles and the Elder-shippe among the Elders yet neither as Apostles nor yet as Elders the persons were of like giftes nor of like dignitye and authoritie in all places and respectes among them Which superiour degrées and estimation Saint Paule appproueth and alloweth and neyther to the Corinthians nor anie where else directly nor indirectly dooth improue the same But saith this our reuerend and Learned man that S. Paule fore-seing such a matter
doeth in the title of the Epistle ioyne to him-selfe Sosthenes And did Saint Paule and Sosthenes execute their Ministery in common as aequals because he ioyned him to himself in the title of his Epystle and in his salutations He ioyned Timothie vnto himselfe in his other Epistle to the Corinthians and besides Timothie Siluanus in both his Epistles to the Thessalonians Doeth hee therefore execute his ministery with them in common and as his aequals and how then dooth this Learned man himself euen heere confesse of the Apostles who it is euident were not onely the firste in order next vnto Christe but also highest in degree if these men whome in these salutations S. Paule ioyneth vnto himselfe did execute their Ministerye in common and therein were aequall vnto him These thinges hang not together Whatsoeuer S. Paule in ioyning Sosthenes vnto himselfe in his salutations did sore-see this Learned man fore-sawe not no nor after-saw his apparant contradictions to him selfe and much lesse sawe he what S. Paule fore-sawe héerein cleane different from that that he imagineth Wherefore saith hee no not the same Paule alone woulde excommunicate the incestuous persons by his Apostolicall authoritye but by the authoritye of the whole Eldershippe Neyther dooth Peter doubt to call himselfe fellow Elder Neyther doeth this debarre but that still euen in excommunication S. Paule had a superior authority ouer the whole Eldershippe euen as Caluine himselfe confesseth on that place 1. Cor. 5 4. Wee muste note saith he that Paule though he were an Apostle doeth not excommunicate after his own lust alone but participate counsel with the church that the matter may be done by a common authoritye hee verilye goeth before them and sheweth the way but in that hee ioyneth associates with him hee signifieth inough that it is not the priuate power of one man To the which Marlorate addeth and that as out of Caluine also firste vpon these wordes I haue already decreed for I haue also saith he already iudged and pronounced the sentence which you ought to follow And againe as out of Martyr Verily the Apostle goeth before other in iudging which also it beseemeth those that in the Church are the greater to the intent that the vnskilfuller people may be in iudgement directed by their voice going before And furder as out of Caluine hee saith The auncient Church had an order of Priesthood or Eldershippe whereof the Apostle mentioneth 1. Tim. 5. c. 17. and these Priests or Elders were of two sorts For certaine of them both taught and administred the Sacramentes yea rather together with the Bishop did gouern the Church because the Bishop was of the same order that they were of Neyther behaued he himselfe otherwise towardes them than the Consul of Rome towards the Senators Whereby it plainely appeareth that the Apostle whether he ioyned vnto him after he had fore-iudged and decreed the same the whole Church of Corinth or the Seniory of what sort of Elders soeuer they vnderstande it to denounce in their assembly the sentence already decreed of excommunication yet notwithstanding was Paule their farre superior Yea that euery Bishop in his Diocese ioyning with his seignorye being of such Priestes or Elders as are of the order that the Bishop himselfe is of neuerthelesse still hee remayneth their superior not onelie in other poyntes of dignitye but euen in the voyces that they all ioyntlie assembled giue in denouncing the partye to bee excommunicate with their assents whome the Bishop before hath pronounced iudged and decreed so to be And that he is as a Consull towardes the Senators to witte of a far higher authoritye than anye one or than all his Bretheren in the Senate And that this was the order in the auncient Church of the Eldership whereof the Apostle maketh mention in the 1. to Timothy 5. c. 17. All which if it be true that Marlorate as out of Caluine doth héere avowe then is it plaine that in the Apostles times there were Bishops of the same order that the other Priestes or pastorall elders were who both taught and administred the Sacramentes and though with the Bishop they did gouerne the Church together yet had he a farre superior dignity then anie one or then all they had as a Consull among yet aboue his Senators Which is the very principall poynt in question And how is not then this Bishop that heere in contempt is called the Bishop of Man the Bishop of God also As for excommunication we will referre to his proper place And for Peters calling of himselfe a fellowe Elder because our Brethren the Learned Discoursers discourse better on it I will likewise referre it to their furder calling on the same The residue héere noted by this Learned man for Ieromes sentence is already aunswered saue that he addeth this And whereas hee saieth in the same place that it was decreed throughout all the worde we are to vnderstande it no otherwise than of a priuie custome brought in by little and little Howe priuie it was and by little and little brought in the Reader may vnderstande by that we haue shewed already that it began in the Apostles times the apostles not vnwitting thereof but willing the same yea some of the chiefe apostles themselues parties Open to al the world in the most famous Churches Ierusalem Antioche Alexandria Ephesus Rome and all Creta ouer spread from these places throughout all Christendome begun in the age of the apostles and so continued in the Primitiue Church and held in reuerence among all these auncient reuerend holy and learned fathers confessors and Martyrs before the errors superstitions pride and tyrannie of Antichriste began recorded testified by so many and so credible witnesses confessed and graunted vnto euen by the moste reuerende and best learned men indéede of our owne times yea by these our brethren themselues that do impugne it and yet in effect doo thus confirme it and shall wee now dare to call this a priuye custome brought in by little and little But what dare not this man from beyonde the Seas vnder the name of moste reuerende learned presume to conclude that dare folde vp all this matter thus And whatsoeuer is founde in Ignatius or other auncient Writers when the Bishop of Sathan was not yet found out touching the authority of the Bishops or ouerseers as Iustine speaketh is to bee vnderstood of this kind of Bishop Thus doth this moste reuerende and Learned man shake off all these auncient writers and holy fathers Ignatius heere named immediatlye succeeding the Apostles and liuing in Antiochia before the destruction of Ierusalem not onely in S. Iohns and Simeons dayes but while manye other of the Apostles and Disciples liued as Eusebius in his Chronicle witnesseth Yea though Beza also alow the title and office in Timothie that Iustine ascribeth to bishops What of all this Whatsoeuer Iustine speaketh yea whatsoeuer is found
in Ignatius or other auucient writers whosoeuer they be whatsoeuer they speake or write neuer so-good neuer so holie neuer so true what though it were when the bishop of Sathan was not yet founde out if it once be towching the authority of bishops Ouer-seers it is all to be reiected with this contumelie It is to be vnderstode of this kinde of bishoppe whiche is called The bishoppe of Man that is to say brought into the Church by the alone wisedome of man besides the expresse word of God Thus doth this moste Reuerend and Learned man froÌ beyond the Seas in a round conclusion giue his iudgement of them and so he leaueth them Let vs now therefore leaue him also to returne a Gods blessing beyond the Seas from whence he came and with all due reuerence taking our leaue of him in expectation of other reuerend and learned Fathers Iudgements from beyonde the Seas also Let vs now for the present returne home to our Brethren where we left them in their Learned Discourse of Ecclesiasticall gouernment THE ARGVMENT OF THE FIFT BOOKE PROCEEding still further on the Pastors THis booke treateth specially on the Iudgements of other reuerend and godly learned men from beyonde the seas also in the late reformed Churches concerning this superiour authority dignity of one pastor in a citie or Diocesse or Prouince ouer his brethren and fellow pastors Which one was called in a citie or diocesse bishop in a prouince Archb. To the proofe whereof are alleaged vpon our brethrens allegation of Titus What superiour authoritie he had ouer all the pastors of Creta with the iudgements of Bullinger Caluine Aretius Hemingius Herebrande with the orders of other reformed Churches for their Superintendents speciall and generall The B. and Archb. of the fathers and other canons of the auncient churches regiment approoued by Caluine in Geneua with the approbation of Ieromes sentence and that this order was in the Apost times and not contrary to the Apostolicall Doctrine with Caluines epistles to diuerse B. and Archb. to the King of Polonia approouing this superior authority and his generall rules for all popish B. conuerted to the gospell The iudgement of Zanchius and Bucer for those olde orders specially of bishops Archb. for the old clericall discipline and regimente due vnto them of the obiections to the contrary out of Peter and of the Titles proper to Christe and whether the name Archb. be coÌpetent to any Minist of Peters Title of fellow Elder and of Christs prohibitions of Titles rule of his example of washing his Disc. feet c. and of humility Lordship of bishops holding temporalities royalties of obedieÌce vnto them in the same of Diotrephes with caueats for the Ministers lawful authority and against vnlawfull liberty by aequality lastly of Bezaes iudgement on these matters for the Apostles and the auncient orders of the renuing those orders in the state of Geneua The Learned Discourse IN the same manner of speaking he describeth the qualities of those which were to be chosen Bishops and Deacons Likewise vnto Titus 1.5 Hee calleth them elders and immediately after describing the qualities of such as were meet to be ordeyned elders hee calleth them bishops saying For this cause did I leaue thee in Creta that thou shouldest continue to redresse the thinges that remayne and that thou shouldest ordeyne elders in euery City if any bee vnreprouable the husband of one wife hauing faithfull children which are not accused of riot nor are disobedient For a bishop or ouerseer must be vnreprouable as the steward of God not froward c. COncerning the communicating of these names Pastors Priestes or elders and byshops indifferently or the being of the office all one and the same vntill furder order in the Apostles times were taken we haue at large before declared But as for the matter that among these Pastors Elders or bishops some one Pastor elder or bishop had a superior gouernment ouer many of the residue in the same order as wee haue plainly prooued it by Saint Paule through-out all the same his Epistle to Timothy héere alleaged and also out of the other Epistle vnto him so for this Epistle likewise vnto Titus 1.5 Which Epistle appeareth to be so late written by Saint Paule that there is no such iourney or aboade in any such place mentioned in all those iourneyes which Saint Luke so diligently in the Actes recordeth therfore it should rather séeme to be written after that time Bullinger in his Preface on this Epistle to Titus sayth when it was written eyther before or after the Apostle was taken it is not euident ynough Theophilacte thinketh it written before his bondes and before the later to Timothie were published Certainely hee that wil search it more diligently shall not want coniectures whereby it may be gathered that it was written after that by the sentence of Caesar hee was at Rome acquitted But were it written then or after or before or as Chytreus also in his Onomastichon gathereth yet maketh it no lesse if not much more vnto this purpose that euen at that time while the name of Preest or Elder and Bishop was yet vsed in common notwithstanding there was yea and that no small difference among these Preestes or elders and Bishops in the degree of superiour gouernment which is apparant by the text it selfe wherein Saint Paule giueth Titus beeing a priest or elder or pastor or Bishop a greate deale more authority and superior dignitie then ordinarilye appertayned to euery Preest or elder or Pastor or Bishoppe or by what name soeuer they were tearmed Which Caluine himselfe vpon these wordes For this cause haue I lâft thee in Creta c. doth note saying This beginning doth clearely shewe that Titus is not so muche admonished for his owne sake as commended vnto others leaste any shoulde hinder him the Apostle committeth vnto him his owne turnes Wherefore it behooueth that hee bee acknowledged of all men for the Apostles Vicar and bee reuerentlye receyued For sithe that no certayne station was assigned to the Apostles but an office enioyned to them of spreading the Gospell through-out all the worlde whereas therefore they trauayled out of one city into another they vsed to substitute fitte men in their place by whose labour that which they beganne shoulde be finished So Paule boasteth that he founded the Church of Corinth but other were the master workman which ought to builde therupon that is to further the building This indeede belongeth to all Pastors âor the Churches shall alwayes haue neede of encreasinges and of furderaunce so long as the worlde endureth But beyonde the ordinary office of pastors a care of ordeyning the Churche was committed to Titus for pastors are wont to bee placed ouer Churches that bee already ordeyned and formed in a certayne manner But Titus susteyned a certayne burden more that it is witte
to giue a fourme to churches not yet orderly framed that he might establishe a certaine manner of pollicie together with Discipline Thus hath Titus beeing an Eâder or pastor or bishop a Superior authority giuen him aboue other Elders pastours or bishoppes were they then distinguished or all one As for the office of Titus it is deuided sayth Aretius in two partes the one is parted into correcting the other into ordeyning These two wee haue in the Apostles proposition That thou mightest correct the other thinges and Towne by Towne ordeyne Elders That therefore shoulde bee ãâã ãâã ãâã ãâã ãâã Correction but this ãâã ãâã ãâã ãâã ãâã Ordination Correction conteyneth all that that is vicious in the manners of men and ought to bee and may bee amended according to the rule of Gods Lawe In which part the Apostle hadde in-deede corrected many thinges but not all nor the whole Hereupon was the precept of the amendment of the residue c Whereby wee are admonished that alwayes and euery where we haue neede of amending Moreouer that there canne bee no vigilancy so greate of Godlye Ministers that can in the hearers correct vices to the full but that still that saying of the Apostle is to bee often repeated Correct the other thinges c. The other office of Titus is to ordeine Preestes or Elders Towne by Towne This is called ãâã ãâã ãâã ãâã ãâã the ordination of Ministers a place moste ample and needefull to bee knowne It is wont heere to bee enquired who oughte to ordeine and then who are to bee ordeyned Concerning the former the Apostle in this place attributeth this to Titus alone for there were no other in Creta that regarded this matter or that coulde haue perfourmed it and all the Magistrates were as yet heathen and Titus was moste rightly enstructed of the Apostle and endued with giftes of the holy ghoste At this day there is another reason wee haue faythfull Magistrates and Christian people And therefore the force of the election pertayneth not to the onely Ministers although heere it appertaine to Titus alone And therefore our Churches He speaketh of the territory belonging to the Lords of Berne in Heluetia doe keepe this manner that the Ministers doe indeed elect notwithstanding they offer theÌ to the Senate as if we should present the election to the Quéenes Maiesty to the CouÌsel Which either alloweth or disaloweth all the election according as they vnderstande the matter Oftentimes also the consent of the whole Church is sought ouer whome the Minister is to bee preferred Thus sayth Aretius not onelye of their order in ordeyning Ministers both different from this example of Titus and from the rules prescribed by these our Learned discoursers but also to shewe that Titus had there and then the whole and onely gouernment of these thinges Neither auayleth that which Caluine aunswereth to his owne obiection which though wee haue noted once before in aunswering the moste reuerende and learned man when hee vrged Election as the cheefe grounde of Churche offices which dependeth on the voyces of the whole company Yet once more if it be pardonable let vs againe consider his obiection and his aunswere But hee seemeth sayth Caluine to permitte too muche to Titus while hee commaundeth him to sette Ministers ouer all the Churches For this were almoste a Kinglike power and moreouer by these meanes is taken away from euery Church the right of electing and the iudgement from the colledge of the Pastors but this were to prophane all the holy administration of the Church But the aunswere sayth Caluine heereunto is easy Not that it is permitted to the will of Titus that hee might doe all things alone and place bishops ouer the Churches whome hee pleased but onely hee commaundeth him to gouern the elections as a moderator euen as it is necessary This is a speeche common ynough so is the Consull or hee that supplieth the place of the King in the vacancy or the dictator sayde to haue created the Consulles because he held the court where they were to bee elected And so saith Luke of Paule and Barnabas in the Actes not that they alone did preferre as at their commaundement the Pastors of the Church eyther tried or known but because they ordeyned fitte men which were elected or desired of the people I omit héere in this matter concerning Titus ordeining Ministers the contradiction of these two so notable learned men Caluine and Aretius the one sayth the ordeining and the election of them pertayned to him alone the other sayth not to him alone the one sayth they were elected or desired of the people the other sayth none regarded this or could do it and yet both of these thus varying excellent men But to reconcile them both as well as we may yea to yéelde to Caluine as the senior and the more renouned and the nerer fauouring these our brethrens Discourses and being him selfe the cheefe Pastor euen in Geneua wherunto they would néerer leuel our Ecclesiasticall gouernment let Caluines owne conclusion aunswere his owne selfe and our brethrens pretended equalitie of their Pastors Indeede sayth Caluine We learne out of this place that there was not then such equality among the Ministers of the Church but that some one was aboue them in authoritye and in counsell Howbeit this is nothing to the tyrannicall and prophane manner of Collations which reigneth in popery for the manner of the apostles was very farre different What can be playner sayde then this conclusion of Caluine that there was not then such equalitye among the ministers of the Church but that some one was aboue them not onely in Counsell but also in authority Neither is this confessed of Titus onely but of the whole state of the Ministery then to wit in the Apostles times and for all the continuance of the Ministery after them that there shoulde not bee among the Ministers of the churches and by Ministers there hée speaketh of Pastors suche an equality as our Brethren héere pretende but that some one both in Counsayle and also in authority should bée a Gouernor and Ruler fet ouer aboue his brethren and fellowe Ministers and by what name could they or can we call him better then a Bishop The auncient Fathers therefore hauing by continuall succession receiued this Title for a Superiour in authority and counsaile among the Ministers of the Church as not equall ãâã ãâã ãâã ãâã ãâã by a kinde of prehemito call him a Byshop and finding Titus to haue such Superiority committed vnto him ouer a whole Isle hauing an hundreth Cities or good Towns therein do call him Bishop of Creta Titus sayth Hierome the Bishop of Creta In which Isle and the Islandes lying thereaboutes hee preached the Gospell of Christe and there died Hemingius a famous and yet liuing learned man writing vpon this Epistle of Paule to Titus in the summe of the first Chapter saith on this wise The summe of
in their seuerall writings with so many vniuersall consents euen in the best allowed both generall and provinciall Counsels vpon so grounded reasons to so good necessary purposes in such lawfull cases but yet with such conditions bowndes as is aforesaid did ordaine receaue continue the same and since that also such notable Protestants of our owne age in the Churches reformed Luther Melancthon Zuinglius Oecolampadius Bullinger Peter Martyr Gualter Hemingius Zanchius yea and Caluine himselfe as wee haue heard alloweth the institution and practise thereof I sée not how our learned brethren discoursers can rightly finde any at all of these vices that Peter héere reproueth as doing great hurte among the Ministers of the Church to be directly conteyned in this honorable name of Archb. but that it may be well vsed with paineful diligence ready care and with modest humility to the greate benefite among the Ministers of the Churche to the suppressing of all these foresaid three notable many other as notable vices factions and schisines disorders consusions errors heresies when any such begin to spring and breake out among the ministers of the Church to suppresse them by the godly industry and necessary authoritye of the Bish. and Archb. iurisdictions But our brethren héere do make these reasons first for Archbishop For as the Apostle calleth our Sauiour Christ in this place the chief pastor so in the 2. chap. v. 25. âe calleth him both the Pastor Bishop of our soules Wherfore as he only is our chiefe Pastor or Archipoimen so is he also our onely Archbishop This argument were to some purpose if we simply denied Christ to be our Archbishop or to be our onelye Archbishop in that sense that is equiualent there to Arch-pastor For as our brethren heere theirselues confesse it is to be vnderstod of him who only deserueth to be called the chiefe of all Elders pastors and Bishops In whech sense we not only acknowledge him to be the only Archpastor but to be the onely Arch-elder if we may so tearme him because he is our elder brother or rather Archpriest betokening the chiefe dignity of that his office and also to be the onely Archbishop But sith we nor any good Protestant nor anye of the auncient Fathers vnderstande Archbishop in that sense Therefore this argument a comparatiâ and of the similitude of the one tearme to the other is disparatum and much vnlike The one is a plaine tearme expresly ascribed in the Scripture vnto Christe and not the other and therefore if our brethrens arguments from the expresse scriptures be good then haue we better liberty to deny their reasons goodnesse for this tearme Yea if this reason be of good consequence as the Apostle calleth our Sauiour Christ in this place the chiefe Pastor so in the 2. chap. the 25. verse hee calleth him both the Pastor and Bishop of our soules If these places follow thus as the one so the other why may we not better conclude thus But these honourable names the Pastor and Bishop of our soules are not so absolutely in all senses proper onely vnto Christe but that vnder Christe in some good and true senses they are also competible to other men Therefore these tearmes of Pastor but more especially of Archbishop which in no place is ascribed to Christe are not so absolutely in all senses proper onely vnto Christ but that vnder Christ in some good and true senses they are also competible to other meÌ So that if we consider their owne argument better it maketh not so muche with them as against them Now as they reason thus on these two tearmes Arch-pastor Archbishop so againe for the thirde tearme Archipresbyter they like wise say And that the name Archipresbyter or chiefe of Elders pertayneth to no mortall man may be seene by this place where S. Peter that excellent and high Apostle who if anye man coulde might as-well as anye haue challenged that name durste not call him-selfe other then ãâã ãâã ãâã ãâã ãâã a fellowe Elder no not when hee sought authoritye to him-selfe by that name to bee bolde to exhorte the Elders of the Church No man as I said before among vs in Englande hath anye suche name as Archipresbyter Archpriest or chiefe of Elders and therefore it is needelesse to challenge the discipline of the Church of Englande for that which all Englande séeeth we haue not But if our brethren think with an awke stroake through the sides of this title of Arch-prieste to wounde the title of Archbishop inferring thus If the name of Archbishop bee allowable which is the higher title then muche more is the name of Arche-presbyter allowable whiche is the lower But that it is not allowable therefore muche lesse the greater of Archbishop The Maior of this argument being distinguished the defect therof foorthwith appeareth True it is that where they vse the title of Archprieste they vse it as inferiour both to Arch-bishop and to Bishop because they take it onelye as a chiefe or principall person among a number of those that are but méere Priestes or Elders without any Episcopal superiority And so likewise Arch-deacon as a chiefe or principall person among a number of other Deacons And thus also vse we the honorable name of Archb for a chiefe or principal person among the Bishops that is to wit one to whome among some other of the same order and Ministery a certaine superior dignity aboue some the residue of his fellowes is attributed In which sense also this name Arch-priest or Arch-elder though we vse it not might of others as is aforesaid be vsed wel inough But bicaus the name Prieste or pastorall Elder hath a néerer reference to the office which is al one and the same both in the him and in Bi. and Archbish. And the name of Bish. signifieth not a seuerall office of the Ministery but a superior degree of dignity and authority in the selfesame order of the Ministery that the Priest or pastoral Elder is in as S. Aug. to 4. in his questions ex vtroque mixtim quaest 101. saith Quid est enim Episcopus nisi primus Presbyter hoc est summus sacerdos For what is a Bishoppe but the chiefe Priest or Elder that is to say the highest sacred Minister this he speaketh euen of that place of S. Paul â Tim. 3. where the priest or Elder is called a Bishop so that the bishop yea and the Archbishop are still but Priestes or Elders in respecte of the order and office of the Ministerie Although therfore the name of Bishop being an honorable name howbeit but a name of degree in the office of dignity and auth therby may aswell admit the name of a superiour among themselues as also ouer the residue of the Ministers yet sith the name of Pastor Priest or Pastoral elder continueth still both in the Bishop and in the arch-bishop
being not so apt to admit such a superior title of dignity among the Pastors priests or pastoral Elders which are titles common to them al signifting rather the substance of the office than any quality of degree therein and substantia non dicitur secundum magis minus Which reason though it sufficeth vs to vse the title of the one not of the other because Arch-priest which indéed is lesser in respect of degeee is the greater or at leaste in both is al one in respect of the office or order of the Ministery and therefore wee vse it not yet for any thing héere alleaged by our brethren not only wée might vse it but euen the Papists might still vse the title of Archprieste as they do vnderstanding not the name Prieste for sacrificer For where our brethren say that the name of Archipresbyter or chiefe of Elders parteyneth to no mortall man neither they nor anie other except the Pope himselfe who said also he was the B. of Bishops did so vse the âearme Archipresbyter in this sense thus indefinitely and in generall spoken as chiefe of Elders but as a chiefe person in some subalternall respectes among a certaine number and appointed companie of his brethren Priestes or Elders And so it may well appertaine to a mortall man yea to a man framed after our brethrens owne deuising to be a chiefe man among his brethren Elders for a time or for an action in the assemblie of them Yea in this restrainte they admit the name of Archbishoppe also And if as they say Episcopus and Presbyter bee all one then in that sense admitting Archbishop how far will they differ from admitting also the title of Archipresbyter but nowe let vs sée their argument against this title that is héere alleaged out of Peter The argument is this If any man coulde S. Peter that excellent and high Apostle might as well as any haue challenged that name Arch-elder But S. Peter durst not call himselfe other than ãâã ãâã ãâã ãâã ãâã a fellowe Elder no not when he sought authority to himselfe by that name to be bolde to exhorte the Elders of the Church Ergo No mortall man that is an Elder can or ought to dare to challenge that name Archipresbyter or to call himselfe other then ãâã ãâã ãâã ãâã ãâã Concerning héere our brethrens Maior in this argument wee gladlye allow it both that S. Peter was so excellent and high an Apostle and also that if any méere mortall man could he might as wel as any haue challenged that name But by the way because of these words more than I looked for had S. Peter in any respecte any superiority aboue his fellow Apostles Did he then excell the residue in any dignity or were not the residue as high as he but that he by an excellencie is heere saide to bee high more than all they Were not our brethren afrayed least by these speeches they might seeme to confirme the Papists opinion that S. Peter was the head of the Apostles yea diuerse of the Fathers cal S. Peter the Prince of the Apostles as doth Origen in his 17. homily vpon Luke and Cyprian lib. 1. Epist. 3. lib. 4. Epist. 9. that Peter was the foundation of the church and yet doth neither Origene allowe anie primacy of the B. of Rome or of the church of Rome from Peter And Cyprian De simplicitate Praelatorum saith The Lorde speaketh vnto Peter I saith he saie vnto thee that thou art Peter and vpon this rocke I will build my Church and the gates of Hel shall not ouercome it I will giue to thee the keyes of the kingdome of heauen and the thinges that thou shalt binde vppon the earth shal be bounde also in heauen And to the same party after his resurrection he saith Feede my sheepe And although after his resurrection he gaue his power alike euen or aequall to all the Apostles and say As the Father sent mee so send I you also receaue ye the holy Ghoste If ye shall remit sins vnto anie they shal be remitted vnto him if you shall holde them they shal be holden Notwithstanding that he might make vnity manifest he by his authority did dispose the originall of the same vnity beginning from one Certeinlye this were the other Apostles also that Peter was endewed with like consorte both of honour and power but the beginning commeth from vnitie that the Churche mighte bee declared to bee one So then though the honor and power in respect of their office of Apostleship were aequall in them all and of like consort yet in this respect that in all numbers and orders there muste euer bee a beginning from one therein was Peter in the Apostles company the firste and cheefest And so is he called of the Euangelist Mat. 10.1 by the name of first Neither is he set down first for order only but also for some other preeminence depeÌdant thereon And therfore we may safely gather that Christ made a speciall choise of these 3. Apostles Peter Iames Iohn more than of al the residue Whereupon it should séeme that these 3. were as S. Paule noteth Gal. 2. esteemed as pillers seemed great among theÌ And though Iames had the prerogatiue of being made the B. of Ierusalem not Peter yet as it is very well said here by our brethren in respect of the felowship of the Ap. Peter not Iames was that excellent and high Apostle that excelled and surmounted all his fellowes as ring-leader and though not as head yet oftentimes as mouth of all the residue And could there be these differeÌces degrees of excellency height and greatnes in this one fellowship of the Apostles the honor and power of like consort in the office of the Apostleship still remayning may there not be so among the Elders yet one to be B. and among the Bishops yet one be Archb. without the impeachement of the honor and of the power of like consort in the office of Eldership Bishoprike If one among them notwithstanding the equality of their Apostleship was and might be rightly called that excellent high Apostle why may not one likewise amoÌg the Elders not withstaÌding the equality of their Eldership be indéede so be called that excellent and high Elder one B. among the B. that excelleÌt high Bishop But let this go as a scape by the way yea let S. Peter be neuer so excellent and high an Apostle yet say our brethren he durst not call himselfe other than ãâã ãâã ãâã ãâã ãâã fellow Elder No durst hâ not so how then durst he euen at the first dashe and the very firste wordes of his Epistle call him selfe Peter the Apostle of Iesus Christ. lo héere he called himselfe other then ãâã ãâã ãâã ãâã ãâã a fellow Elder Yea but say they he durst not when he sought authority to himselfe by that name to be bold to
exhorte the Elders of the Church euen then durst he not call himself other than ãâã ãâã ãâã ãâã ãâã What did S. Peter then seeke authority to himselfe or if he did it did he seek it by that name was not the name of the Apostle of more antiquity than Praesbyter was or then ãâã ãâã ãâã ãâã ãâã was yea or then ãâã ãâã ãâã ãâã ãâã had ben if he had vsed it or did he not rather then sette aside his authority and set aside the name of apostle and descende down to their owne name order vnto whome he wrote being but in respect of their Ministers Priests or Elders and abasing him selfe to insinuate and perswade them the rather as though that excellent and high apost had béene but their fellow in that office of Priesthoode or Eldership though in his apostleship far aboue them And therefore be it spoken vnder correction this seemeth not to be so well auouched of our brethren that S. Peter durste not call himselfe other than ãâã ãâã ãâã ãâã ãâã a fellowe Elder no not when he sought authority to himselfe by that name to be bold to exhorte the Elders of the Church For S. Peter could durst if he would haue done it And he did it when he would vse his authority But héere it shoulde séeme he vsed or soughte it not but set it aside and vsed this lower tearme in his modest humility to the which he exhorted them And yet this no white hindred his superior dignity office of apostleship far aboue them But wherefore is this word fellow Elder héere so vrged that S. Peter where he sought authority to himself durst vse no other name doth this word fellow Elder inferre that all that are fellowes euen in the very Eldership must be in all respects fellow fellow like and all of such equality that no superior dignity may be admitted in this felowship S. Paul also calleth diuerse persons his fellow labourers in the Gospel his fellow seruaunts yea he mencioneth his yoake-fellowe which is of diuerse expounded for his wife yea he calleth all the sonnes of God fellow heires with Christe and is there no difference of dignities in these fellowships In the Courte the best noble man in Englande wil many times cal those that are of far inferior offices yet her Maiesties sworne men in her most honorable houshold their fellowes shall we say they durst not call themselues other than their fellowes or that they are all alike aequall But if this fellowship that Peter speaketh of be in the Eldership then by the way we haue héere to note that S. Peter was both an apostle an elder But our bretherân say an elder is all one with a B. therefore the name office of a B. was not so separated but that euen the Apostles also both might be and were their selues Bishops But least say our Brethren any man should thinke we stay only in names and tearmes which are not so greatly materiall let him consider that Saint Peter expresly forbiddeth the Elders to exercise Lordship ouer theirseueral coÌgregatioÌs how much more ouer their fellow Elders If our brethren woulde not that any man shoulde thinke they stay only in names and tearmes and if names and tearmes are not so greatly materiall I maruell they make so much adoo about them or rather as it seemeth for any thing héere alleaged stay if not onely yet moste vppon them the thing indéede that S. Peter héere expresly forbiddeth is to exer-Lordship So that Saint Peters forbidding is not for any name or tearme but for exercise of Lordship Neither do we deny but that which the Apostle Saint peter forbibdeth thâ Elders should be still forbidden them And with our brethren allowing Caluines Bezaes interpretation sith from Caluine they séeme to haue taken all these their obseruations on the foresaid place of Peter though somewhat altering both Caluines words sense héerein that the word Cleargie signifieth not the whole order of the Ministers but the particular Churches and the vniuersal body of the Ch. that is al the congregation being the L. inheritaunce allotment as well as the Ministers Doth S. Peter then forbid that any one Elder should haue exercise any superior gouernmeÌt ouer the cleargy vnderstanding the cleargy in this sense If he doth not but alloweth it his self practised it then howsoeuer the name both of gouerning of clergy may be abused the matter is cleare that one Priest or Elder amoÌg the residue may haue a lawfull superior auth gouernmeÌt ouer the cleargy that is ouer all the vniuersal body of the Church in euery particular or seueral cogregation so not only ouer the people but also ouer the whole order of Minist For the matter that is héere forbidden the Elders is not to be ãâã ãâã ãâã ãâã ãâã which simply is gouerning and exercising a lawful authority but rather manifestly he doth inferre it saying ãâã ãâã ãâã ãâã ãâã neither as misruling of the cleargy On which word saith Caluine Because with the Grecians the proposition ãâã ãâã ãâã ãâã ãâã for the most part is taken in euil part Peter heere reproueth a preposterous Lordship such as theirs who not coÌsidering with theÌselus that they are the Minist of Christ of the church do couet somewhat more Erasmus noteth on it NoÌ dominaÌtes more Regum Not ruling after the maÌner of Kings or Non Dominio prementes Not pressing theÌ with DominioÌ or Lordship so that here is nothing at al spokeÌ against any vnlawful superiority that any elders may exercise ouer the cleargy For otherwise he should permit no gouernment at all vnto them ouer the congregatioÌ or of one at anie time in a synode And therfore these wordes of Saint Peter must needs be vnderstood either of too excelling or of too tyrannicall gouernment and so Caluine concludes thus For God deliuereth not a kingdome to the Pastors but onelie enioyenth them a care so that theright in the mean time remaines entier to himself and so saith Beza he sheweth that not a kingdome but a care is committed to them So that this Lordship that Saint Peter expreslie forbiddeth is only against their exercise of a kinglike or of a tyrannicall Lordship and not against anie moderate Lordship and superior authority ouer the cleargie But to proue this further and better as they thinke our brethren ascend from Saint Peter vnto Christ saying Which thing also our Sauiour Christ precisely forbiddeth when there was a contention among his apo about the primacy The Kings of the nations haue dominion ouer them and they that beare rule ouer them are called gratious Lordes or beneficiall but you shall not be so Also Mat. 20.25 and Mar. 10.41 Vpon the ambitious request of the sonnes of Zebedy the disdain of the other against theÌ The princes of the Gentiles exercise lordship ouer them and they that bee great exercise authority
the same chap. verse 11. Whether these testimonies of scripture that haue bin alleaged directly condemne the authority one pastor aboue another yea or no I refer it to the better taking heede of al these testimonies on that which hath on either side bin saide thereon Direct condemnation shold haue bin vttered in some expresse words But as yet there hath passed no such direct sentence nor direct implication of any condemnation thereof at al but rathen the clean contrary But our brethren presupposing this condemnation yet again doubting the obiection of another no lesse inconuenience thaÌ the spoyle of all the lawful authority thinking to preuent this also do say Yet neither do they set euery pastor at liberty by himselfe to do what they list without controlment How far off must we imagine wold they be set froÌ such a liberty euery pastor by himselfe to do what they list without controlmeÌt when as no one among theÌ hath any authority ouer another but euery one of theÌ is equal in al respects fellow fellow like vnto another hayl fellow well met without any one among them any whit superior ouer them are they not then the néerer to do euen what they list at least may they not doe so for any one among them that can let them who although hee doe controule them hath hee any authority to controul them And except they haue the greater grace of God so to stay themselues that as it is said 1. Tim. 1. There is no lawe giuen to the righteous they néede no lawe nor gouernour ouer them But if the apostles as we haue heard Caluines confessioÌ were not with out one of their company to be a superior among them may we not wel think that other pastors haue as much and farre more néede to haue one pastor also among them to be their superior Yea and it were but as Beza saith in his confession cap 5. De eccl vpon this article 29. That there ought to bee some order appointed in the college of the Pastors Although saith he the authority of the pastors among themselues be equall as it is one function Notwithstanding it is necessary that al companies should be gouerned in some certain order Therefore wee see that at Hierusalem in the college of the Apostles Peter went before the residue Howbeit it comes not to passe heereupon which some striue for to wit that the apostleship of Pâter is to be distinguished from the office of his colleagues as though he had bin a prince ouer the apostles or as the head of the church For he weÌt before his colleagues only for because of order and that in the common assemblie so often as need required And that it was so it is manifest of that that being before the Church repreheÌded by those that were of the circumcision he yeelds a reason of his legacy that he had trauelled in and is at Antioch openly by Paul reproued Neither shall any no not the lightest testimony in all that whole history be found out of which this primacy may be gathered But on the contrary the whole order of the history conuinceth that the vocation of the Apostles was euen and the function equall Here BâZa maketh among the Apostles all Pastors both an equality an inequality In respect of the function apostleship or pastorship al are euen equal Peters apostleship is not distinguished or different from the apostleship of the residue as thogh he were their prince or head this Primacy or any the lightest testimony thereof is not to be found Yea in this respect he suffers himselfe to be reproued both of his equals and inferiors But in respect of order they are again vnequall the same Peter so much superior that he goeth before theÌ al. And hereupon he setteth down for all pastors a generall rule that although in respect of the function or office of the pastorship al pastors beeuen equal yet in respect of their company of some certain order it is necessary that they shold all of them bee gouerned and so some one or few among them must of very necessity be their superiours But let Bezâ procéede Therefore we acknowledge that it is necessarie that there should be some one among the Breth which shuld assemble together the college which should shew theÌ of the businesses which should send his colleges to gather the voices to conclude which should when need shal be write speak in the colleges name Such an one was he in the ancient church whoÌ Iustine calleth ãâã ãâã ãâã ãâã ãâã that is the bishop they cal him now in some places the deane of the companie which hath a yearely office to wit where the Chuches are distributed into companies otherwhere they call him a Super-intendent to auoyde I suppose the enuie of the Episcopall tyranny But we are not ignorant howe many thinges were ordeyned by the auncientes concerning the seates of Bishops of Metropolitanes and of Patriarks and that of the best zeale and that with the limites of ech one determined and hauing a certaine authority attributed to them Yet neuerthelesse because that horrible tyrannie which springing from these beginnings as Hierome rightly iudged and is manifest by all the whole hystorie of those times did vndoo or leese the vniuersall Church and almost that alone hindreth at this day the renewing thereof we rest our selues in the order and custome of the Apostles whom it appeareth sufficiently to haue chosen by their common consent in the procuring of their businesses them that they iudged to bee most fitte according as necessitie did require and euen in such sorte that the power of those men should be temporarie or continuing but for a time and should be defined or bounded and that the Churches among themselues should yeelde reuerence one to another of dutie but not of a certaine royall Empire to wit when as they sought this onely thing that they might mutually one helpe an other in the encreasing of the glorie of God So farre is it off that it should be lawefull for anie man to attempt aught of his owne will or that any should saye that he ought to be iudged of no man although hee drewe all men hedlong into hell as that Romane Antichrist not onely sayd but also left it written that a perpetuall monument of the Romaine Apostacie might remaine And that these thinges were thus practised of the Apostles may to euery man be manifest out of the hystorie of Matthias and the Deacons election also out of that that Simon Iohn are sent of the residue of the Apostles vnto Samaria and Barnabas Iudas and Silas vnto Antioche yea and that out of all the Synode holden at Hierusalem and out of those things which in many places are written of Paule If there were no more graunted but this that here Beza yéeldeth vnto it were inough sufficiently and directly to condemne the assertion
Studentes to see the rewardes of Learning as commonly bestowed vpon the ignoraunt as vpon the learned It is a good hearing that they are so carefull for the matter but it is a shrewde suspition that if they bée not so well bestowed nowe if it came to some of their bestowing they shoulde forsooth bée fayre and well bestowed If any that take no payne liue in wealth and ease which I thinke be verye fewe among the Ministers in these our dayes and therefore maye be of Students beholden with lesse discouragement or any enuious eyes and that such escape without punishment of their negligence to the encouragement vnto Idlenesse slouthfulnes in them that bee already in that vocation what are these personal defaultes of them which bee in that vocation to the vocation it selfe yea rather doe not these quarelles picked at their negligence Idlenesse and slouthfulnesse while there are other that are not negligent Idle nor slouthfull and yet no learned preachers but trauell in their vocation bestowing that one small talent that God hath lent them to the vttermoste extent thereof and to the Lordes aduantage confirm and the more approoue that vocation And may not those that are negligent idle and slouthfull be punished well ynough and that more orderly punished and made to take paines the state of the Ecclesiasticall gouernment standing as it doth is there no punishment with our brethren but either hanging vp or turning out yea and cleane ouerturning too of all that vocation and of all the Ecclesiasticall gouernment But here againe say our brethren it will be obiected because there are not liuings able to maintaine al learned Pastors we must be enforced to admit many ignorant Ministers But againe we answere it is our part no onely to prouide learned pastors but also liuings sufficient to maintaine them vpon the necessity of Gods commaundement Let him that is enstructed in the worde sayth S. Paule minister to him that doth instruct him in all good things Be not deceiued for God is not mocked By which saying the Apostle confuteth all vaine excuses which many are wont to alleage why they woulde contribute nothing to the maintainance of their pastors All which he affirmeth to be vayne because they haue to doe with God and not with men onely For heere is not regarded the liuing of a man but howe much they esteem Christe and the gospell of God Therefore except we will mocke God to his face let vs obiect nothing to testify such shamefull ingratitude that we woulde doubt how they shoulde be prouided of bodily foode of whome we receiue the foode of our soules As though we could not aforde them an earthly recoÌpence of whome we receiue heauenly benefits If nothing had bin before time allotted towards the liuing of the pastors yet were we bound in paine of damnation to prouide sufficient for them and now there is somwhat towardes a liuing where there is least and in al places sufficient if it were well disposed why should wee obiect necessitie through lacke of liuings to retaine Idols in stead of true Pastors How true this obiection is considering not onelie the employing vnto other prophane vses the liuing that hath bene dedicated there-vnto but also the verie pouertie of many Parishes themselues to finde such maintenance in euerie Church or seuerall Congregation throughout the Realm as might encourage students learned Pastors may plainlie to any that indifferentlie wold weigh these considerations be soone apparaÌt Neither yet followeth it herevpon that we must be inforced to admit many or anie ignorant Ministers though some not so learned Ministers as might deserue the greater rewards of learning Our brethren answere herevnto It is our part not onlie to prouide learned Pastors but also liuings to maintaine theÌ vpon the necessity of Gods coÌmandement This is true where sufficient liuings are not alreadie prouided for them there it is our part so far forth to prouide for them as we conuenientlie are able Saint Paule wrote to them that had Pastors and were of good abilitie to maintain them And it is likelie as Caluine noteth thereon froÌ whence our brethren seeme to take this obseruation that the Doctors and Ministers of the word were euen then neglected when there was yet no certaine portions allotted vnto them but the Pastors liued on the peoples beneuolence and contributions If this deuotion waxed so cold then that S. Paul was fayne to call vpon them and commaund them in the primitiue age and prime of the Church the Apostles yet liuing howe much more had wee néede in this last and corrupt age when so many are giuen to the spoyle of all things allotted to the Ministery by these newe fangled deuices and by ouerthrowing the authority and taking a way the liuinges of the bishops and other the best learned preachers in the Ministery to take héede leaste while we would séeme to pleade for the maintainance of the Ministers liuing wee giue no occasion to the quite ouerthrowe and spoyling of them And if any as indéed many testifie such shamefull ingratitude by their vain excuses such as Hierome on this precept of thapostle reckoneth vp as our brethren rightly say thereon they doe but mocke God to his face Euen such are many of those although there bee also many other better disposed that crye out so fast of vnlearned Ministers and haue alreadye licked vp a good portion of the liuings that were dedicated to the maintainance of the best learned and cheefest in the Ministery And by these our Brethrens deuises and exclamations doe euen gape for the swallowing of the residue But sith as it is confessed here such prouision hath bin allotted for the liuing of the pastors and yet after al that is already gone there is somewhat remaining towardes a liuing where there is least and in all places sufficient if it were well disposed Why shoulde wee not rather séeke godly and lawfull meanes that suche a sufficiency might bee well disposed than to ouerthrowe all that is already well disposed vnder pretence that wee retayne certayne Idolles in steede of true pastors as though none coulde bee true pastors but learned men and all pastors that are not learned nay though neuer so well learned if not learned preachers exxhorters and Confuters of the gayn-sayers are but Idolles and vntrue pastors This Discourse of our Brethren may perhaps because they woulde so séeme to fauour learned men bee called learned in their owne opinions but wee haue not so learned Christe thus to condemne our poore brethren Ministers onely for lacke of learning if otherwise being not ignoraunt of their office they be diligent and faithfull to their ability O that our learned brethren woulde remember well this saying Scientia inflat charitas aedificat And that while they speake against these Mockers of God they woulde bethink themselues what God and man may think of this their straunge dealing to pretend men are bound vpon
nothing can be spoken more absurd But farre greater errours haue sprong out of the same fountaine First that by those authors it was beleeued that the Salike lawe did appertaine to the publik right of a Citie and Empire or gouernmeÌt of the hereditarie successioÌ of a kingdoÌe For the Tables of the Salike law were found and brought forth to light not many yeres hence By the inscription of which it is knowen that they were first written and set out about the age of Pharamund But in those ther is extant this one Chapter Title 62. No portion of the inheritance of the Salike land passeth to a woman but this the mans sexe doth obtaine that is the sonnes succeede in the same inheritance But where among the nephues their children after long time contention is raised De allode terrae of the own-ship or right of the land Non per stirpes sed per capita diuidatur Let it bee diuided not by the stockes for issues but by the polles The like Lawe is extant apud Ripnaries Tit. 58. and also apud Angliâs Tit. 7. Where it is so far off froÌ that that it was ordained of the inheritances of kingdoÌes that those laws appertain not so much to the successions of fees but onlie of ownships or the things that are ones owne although indeed a dowrie was assigned vnto the woman out of those ownships Thus saith Hottoman of this Salike lawe whereof the French erre so foulie and make such a boasting As for that he addeth Howsoeuer it be first this is euident that although there be extant neither anie Chapter of the lawe Salike nor yet of the French lawe by which women are put backe from the inheritance of the kingdome notwithstanding the institutions and manners of the nation kept with such a consent of ages holde the force of a lawe written This is vltimum refugium and the strongest string that Hottoman when all is done can finde to vphold all that controuersie withall âut sith that string hath bene so often crackt as we haue seene alreadie by the French owne Chronicles both Hottoman and Bodinus may be now dismissed in good peace for that matter and likewise Danaeus with all due reuerence By whole Caluines Questions about womens gouernment we have discoursed out thus far from our Brethrens Learned discourse upon occasion to answere our Brethren for that they note of S. Paules reprouing the vncomly disorder of womens speaking in the Church of the Corinthians By the which searching after my plaine and ordinarie manner what Caluine Beza and Danaeus said on this matter and at the first chop méeting with such their foresaid arguments I thought it verie necessarie albeit Impar congressus Achilli Troilus yet thus farre forth to oppose my selfe euen to so famous men in these matters Which I haue the rather hazarded my selfe vnto onely least anie scruples of these inuectiues against Womens gouernment might sticke in anie of our Brethr. mindes by mistaking the Apostles words through ouermuch credit of these most famous writers I meane speciallie Caluine Beza and Danaeus If our Brethren shall saie that all this was the more néedlesse sith they which make this Learned discourse doe acknowledge her Maiesties publike and supreame gouernment in the Church of England Would God they did so as they ought to do Then indéed we should not néed these questions but ioyne together in al dutiful obedience vnder God to her Maiesties lawes in these matters But to our grief we sée yea to our shame al the world cries out theron it is not so It is but nice daliance We grant a forme of wordes as we saw both in Caluine a Danaeus we impugne the matter Nowbeit because to our greater griefe we shall yet sée this more more throughout all this Learned Discourse Let vs now returne heare agains our Brethren the Learned Discourses The argument of the 10. Booke THe 10. Booke concerning the Ceremonies of our Church for the fruitfulnesse vse and vrging of them Wether confirmation of children by the Bishop and the churching or solemne thankesgiuing of women after child-birth be vtterlie to be reiected Whether the dead should be buried without anie ceremonie forme of seruice or sermon or presence of the Pastor c. For hot contentions in small matters of a true pastors dutie about the Churches constitutions Of the Pastors authoritie in common with the elders Of the power of order and iurisdiction Of Timothies authoritie of the gouerning Elders authoritie How vnnecessarie and daungerous to the state and magistrates the erecting of these supposed Seniors would be Of the remouing all vsurped authoritie What kind of mastership and office of being greatest Christ allowed and of tyrannizing in the Church Whether all the rules of gouernment and pollicy be set downe and prescribed in Gods worde as the dostrine of faith and precepts of morall life are Whether a Bishop haue any separate authoritie froÌ others or the Apostles had any such authoritie and whether Paul deliuered anie such to Timothie Whether his rules to Timothie be generall rules to all Bishops of their authoritie and manner of ordaining Ministers iudging of them Of Paul and Barnabas elections and ordeinings Whether separate authoritie inferre sole and absolute Monarchicall authoritie What regiment Christ left to his church and of his sentence Matth. 18. ver 15. for the consent of the household seruants and whether we should consent vnto our Breth or our brethren to vs in these ceremonies Whether all that consent haue authority that equal Of the difference of the churches and of the Persons authorities in them BY which it is euident that Saint Paules wordes are wreasted of some cleane contrarie to his meaning to make him a patrone of idle if not hurtfull ceremonies maintained more vpon will than reason or graunted of Gods word vnder the coulour of order and decencie not onelie with neglect but also with great hinderance of Gods building by spoiling the Church of so many learned pastors TO applie Saint Paules sentence Let all things bee done according to order to the patronage of hurtfull or of idle ceremonies I graunt were an euident wreasting of his wordes But this would be proued and not sayd onelie that we so doe Wlée haue seene and proued too euidentlie howe our Brethren are ouerbolde to wreast Saint Paules wordes otherwise than either he spake or meant As for vs we maintaine no idle Ceremonies much lesse hurtful If anie such shall be shewed we are as readie as anie our Brethren in all humble and dutiful manner to desire the abolishing of them But wée hope all suth are by law and order alreadie remoued Would God our Br. would remeÌber by whose indeauour they are taken awaie and in thankfulnesse be contented For what ceremonies can they proue are by anie authoritie commaunded to be vsed that are idle and hurtfull Haue we anie at al
great and waightie causes will be a sufficient starting hole to saue all vpright themselues froÌ pronouncing the definitiue sentence against themselues that their doing is not the dutie of true Pastors No that will not helpe them For these matters beeing but ceremoniall matters as they call them and so not great and waightie what great waightie causes should moue a true Pastor by his priuate iudgement to controll publike order in those thinges that are concluded by lawefull authoritie of the Church concerning ceremonial matters for order and comlines sake for aedification Shal any priuate man thinke if he think them to be indéede the Church of God that the Churches concluding of those thinges by lawefull authoritie proceeded not of greater and waightier causes than his controllment And therefore except men shall make so litle light account of the true Church of God and of her conclusions and orders by lawefull authoritie as to preferre euerie priuate mans or Pastors priuate iudgement before hers our Brethren by this their owne conclusion must either néedes yéeld to the Church of Englandes publike conclusion and lawfull authoritie concerning these ceremoniall matters that they are to be obserued for order and comelines sake and for aedification as the Church of England hath decréed them and not to controll publike order by priuate iudgement or else let our Brethr. herken to their owne conclusiue sentence and determination that they do not the dutie of true Pastors And thus much also for these ceremonies We haue hetherto intreated of the proper dutie of a Pastor himselfe now it followeth that we likewise set foorth his authoritie in common gouernement with the Elders But least any man should mistake that which we purpose to say of his authoritie we haue need to expresse what we meane by this worde authoritie For euen those things that we haue shewed before to be the dutie of a Pastor may also be called his authoritie as to preach and teach wherein is included his authoritie to forgiue and reteine sinnes Also his authoritie to minister the sacraments and to doe other thinges in the Church which none may doe but he But in this place we vnderstande authoritie for power of gouernement in the Church Whereof the Apostle speaketh that it is one of the graces and giftes of God necessarie for the building of his Church This authority of regiment we haue declared that it ought not to be a Lordly ruling neither ouer their flocke nor yet ouer their fellow seruants and brethren and least of all that they ought to haue dominion or Lordship ouer the faith of the Church Our Brethren here promise to sette foorth that part of the Pastors authoritie which they say he hath not of the proper dutie of a Pastor himselfe but in common gouernement with the Elders But because these wordes as they are grounded on the presupposall of that Eldershippe which they make one part of their Ecclesiasticall Tetrarchie not dealing with the woorde so promising âo treate of the authoritie of the Pastor in common gouernement they séeme their selues to doubt that except they should expounde what they meane thereby it might easily bee mistaken what they meant Neither doubt they this mistaking without a cause which of purpose shunne the plaine and vsuall approoued distinction of the authoritie or power of the order and of the iurisdiction But what-so-euer authoritie of the Pastor they will nowe sette foorth and make playne what they meane thereby when as they faye For euen those thinges which wee haue shewed before to be the dutie of a Pastor may also bee called his authoritie as to preache and teach wherein is included his authoritie to forgiue and retaine sinnes if this authoritie of the Pastor to forgiue and retayne sinnes bee included in his authoritie of preachinge and teaching and withall this bee a thing appertaining to the proper dutie of a Pastor himselfe as also is his authoritie to minister the Sacramentes and to doe other thinges in the Churche which none may doe but hee then haue not the Elders to deale in the authoritie of forgiuing and retayning sinnes For if they shoulde they shoulde intermeddle with the worde For this is included in preaching and teaching But our Brethren exclude the gouerning Elders from preaching and teaching therefore withall they exclude them from the authoritie of forgiuing and retayning sinnes And this by the way is not vnnecessarie to bee héere obserued because afterwarde they giue authoritie of forgiuing and retayning sinnes vnto the gouerning Elders which they confesse are not Teachers nor Preachers nor dealers at all with the worde But doeth not this authoritie of the Pastor belong to iurisdiction And therefore not onely the authoritie of his order to which properly preaching and teaching and ministring the Sacramentes doe appertayne but the authoritie also of iurisdiction to which the power of forgiuing and retayning sinnes appertayneth is the proper dutie of the Pastor himselfe which none may doe but he and is an authoritie separate from that his authoritie which is in common gouernment with the Elders or with any other which are not Pastors in the Church And as for that power of gouernment in the Church whereof the Apostle speaketh 1. Cor. 12.28 That it is one of the graces and gifte of God necessarie for the building of his Church S. Paule maketh not all the graces and giftes of God which there he speaketh of necessarie for the building of his Church if we speake of such perpetuall necessitie as that the Church can neuer be without them For S. Paul reckoneth vp there great offices graces and giftes of God that are not necessarie in that sense As euen the first office that he beginneth there withall of Apostles besides the giftes of healinges the giftes of powers or of working mightie myracles and the gifts of diuerse kinds of languages All which are not now so necessary in our dayes nor many hundreth yeres sithence to the building of Gods Church Neither is it agréeed vppon by the best interpreters what manner of grace and gift of God this power of gouernment in the Church was which S. Paule in that place speaketh of For albeit Beza say he declareth the order of Elders that were keepers of the Discipline and policie Ecclesiasticall yet sayth Aretius it is a politicall facultie of administring the common weale and of ruling others commodiouslie and of conseruing them in order which gift is necessarie in Magistrates And while the Churche wanted a politique Magistracie certaine choosen Elders gouerned the assemblyes of the faithfull as it were an ordinarie Magistracie Héere in déede hée sayeth this gifte is necessarie but he addeth in whome to witte in Magistrates and yet he specifieth in what kinde of Magistrates to witte politicall and in the administring of the common wealth not the Ecclesiastical discipline And withall he limiteth a time how long this gift of
gouernmeÌt in these Elders continued in the Church to wit while the Church wanted a politike Magistracie As who say the gift of this gouernement in the Elders is ceased long since and not now necessarie the Church hauing a politike Magistracie in whom the gift of gouernment is still necessarie and not in such Elders And in this sense I denie not Caluines interpretation Gouernours I interprete Seniors which were the Presidentes of Discipline For the first Church had her Senate that helde the people in the honestie of maners which thing Paule declareth otherwhere wheÌ as he setteth downe a double order of Elders the gouernment therfore consisted of Elders which excelled others in grauitie experience and authoritie So that although Caluine distinguish the order of these Elders into two sortes as doe our Brethren which yet no necessitie doth enforce neuerthelesse he both restrayneth this their gift of gouernment to the honestie of maners not to any Ecclesiasticall orders and he maketh this office and Senate not to be perpetuall but as a thing that ceased he sayth prima Ecclesia habuit the first Churche had her Senate as who say it went no further And so wee may say The first Churche had Apostles Prophets Euangelistes and diuerse giftes of healinges miracles tongues c. The ordinarie offices of which giftes haue long since ceased And therefore we can nowe make no ordinarie nor necessarie plea vppon them nor the gouerning Ecclesiasticall Elders that our Brethren would erect are suche Elders To the larger and better manifestation whereof Gualter expounding this worde Gouernmentes sayth The seuenth place in this order setteth downe gouernmentes by whom is comprehended politicall men which in matters of this world helped any bodie and tooke intelligence of their causes if any shoulde arise among the Christians For as it is sayde in the sixt chapter the Apostles would not that those which professed Christe should contende for their goods or for other matters pertayning to this life before the tribunall seates of the Ethnikes Prudent men therefore and exercised in the vse of matters were appointed to the ouersight of such causes By whose authoritie and Councell the contentions were decided The same also were publikly present with the Church if any thing were to be done before the Proconsuls or the presidentes Which thing there is no doubt but that it hapned oftentimes To conclude they with their Counsels and prudence euen as it were certaine shipmasters gouerned the Churches being then tossed among the diuerse daungers of matters At this day there is not in publike such neede of such persons sith that as we haue aboue-sayd the Magistrates are Christian by whose authoritie all these thinges may more happily be dispatched And we ought to acknowledge the singular benefite of God which in these last dayes vouchsafeth to giue vnto his Church both politike and Eccl. Gouernours euen as in the olde time hee promised by Esaias Let none therefore lightly disturbe the order instituted of God that trampling downe the authority of Princes and of Magistrates he shoulde institute a newe senate that shoulde challenge to themselues a right and Empire or authority of commaunding ouer them This thing in the olde time did certaine Bishopâ perhaps of a good zeale Howbeit that matter turned at the length into a Pontificall tyranny for the ambition of a fewe did vtterly ouerturne the Christian state Let the Princes knowe againe that they are the members not the Lords of the Church And therefore let them vse their Empire to the defence thereof and direct all their counsailes to this scope that the order and safety thereof may be preserued Thus euen where Gwalter speaketh against the abuses of Princes of the Popish Bishops yet doth hée acknowledge both their lawfull authorities and sheweth what the authority of this seniory was to wit a méere publike gouernment all in seculer and not in ecclesiasticall matters and how long it continued how vnnecessary nowe it is howe it is not the order instituted by God for vs but the very disturbance of it and that this senate can not be nowe brought in a new without the trampling downe of the very Princes Magistrates authority To conclude these gouernmentes that S. Paule héere nameth are nothing that grace gift or office which our Brethren héere pretende for their senate of gouerning Elders Which Gwalter rather likeneth vnto the gift of powers which S. Paule before in that place did mention In the fourth place saith Gwalter proceeding these gifts are reckoned vp powers for those that exercise lawfull power in the Church These were seniors which beeinge set ouer the Discipline corrected them that had done any thing contrary to the duty of a Christian man As for the wicked and obstinat they corrected them with a greater power of the spirite For they were armed with a singuler gift that they might also deliuer vnto the deuill to be afflicted those that coulde not with admonitions and reproouinges bee corrected Examples of this power were shewed from Elias and Elizeus in the olde time Of whome he to witte Elias burned vp with flames sent downe from heauen the souldiers that were sent to take him But this man to witte Elizeus called foorth the Beares which tore in peeces the Children that more saucily mocked him By the same vertue or power Peter slue Ananias and Saphira which presumed to lye vnto the holy Ghoste He deliuered also Simon Magus to destruction Paule also vsed this power against Elimas the sorceror whome he depriued of his sight for that he proceeded to deceiue the proconsul of Cyprus with his lies The same Paule writeth that he deliuered to Sathan Himeneus and Alexander that being striken with some punishment they might learne from thence forth not to blaspheme And hereto also ought to bee referred that which in threatning manner he sayth to certaine obstinate persons in the second Epistle to the Corinthians but if I shall come again I wil not spare you sithe that ye seeke the experiment of Christe speaking in me For in these wordes hee insinuateth not obscurely that with his wordes hee had a vertue ioyned of perfourming that which hee spake and of correcting his contemners And in the olde time there was altogether neede of this faculty of the spirite when as the Churches had not a Magistrate therefore could not vse the right of the sworde There is no necessity to require the same at this day when as the gift of this spirite hath ceased And the Princes and Magistrates are Christians who with lawes and publike authority restraine any whosoeuer in their office and as for the stubborne and frowarde they punish them Some in-deede there are which after the example of the auncient and primitiue Churche will institute seniors or a Senate Ecclesiasticall which may haue Empire or commaundement euen also ouer the Magistrates them-selues if they at any time shall
scriptures which are able to make thee skilfull concerning the saluation by the fayth which is in Christe Iesu. The whole scripture inspired from God is profitable to Doctrine to reprehension to correction to institution which is in righteousnesse that the man of God may bee perfect being perfectly enstructed to euery good worke 2. Tim. 3. And this wee confesse against the aduersaries of the scripture and with our Brethren that the diuine and Canonicall scripture as the onely rule that conteineth all thinges perfectly concerning fayth and the saluation which is in Iesus Christ to make the man of God perfect vnto all good workes but that the holy scripture is the onely rule whereby the Churche of God ought to bee gouerned vnderstanding by these wordes that the scripture hath set downe a perpetuall and generall rule of all the onely order of the Churches forme of externall gouernment as well as it hath of faith and of the morall part of mans actions and conuersation if we search the scrpture neuer so much neitheir we nor our brethreÌ shal euer find it For the church of God may safely admit according to the diuersities of the states thereof diuers formes and orders whereby it may be gouerned So that nothing be withall admitted preiudiciall to the Law to the Gospel that is to say neither against faith nor good manners as S. Austen termeth it Neither is all the Gouernment of the Church in the gouernment or authority of the pastor Bishop or Elder For the Christian Prince and ciuill Magistrate hath a gouernment of the Churche of God also and there be diuers approoued formes whereby princes and Magistrates gouerne the Church of God in the diuers parts and states thereof besides the ecclesiasticall gouernment of pastors And as for that heere our Brethren say the pastor Bishop or Elder hath no authority by himself separated from other These spéeches are spoken ambiguously It is true in one sense that neither pastor nor yet Bishop for I distinguish these tearmes that here are confusedly clapped together hath any authority by him selfe separated from other in the regiment of the Church but that he hath the same in common with all other in the church that bée of his calling and not like a pope as an A-per-se as though none other shoulde haue it but hee onely and all other from him Neither hath any pastor or Bishop or Elder any such authority by himselfe that can properly be sayd to be seperated from other For if it be seperated from other theÌ it hath no gouernment of theÌ nor dealing with theÌ Yea we graunt that whatsoeuer authority and Pastor or B. or elder hath it is the Churches authority because it is giuen vnto them that are the partes and members of the whole Church and to the Churches vse and profite As S. Paule sheweth Ephes. 4.11 c. Hee therefore gaue some to be Apostles other prophets other Euangelistes other pastors and Doctors to the growing together of the saints to the worke of the Ministery to the edification of the body of Christe And the Apostle 1. Cor. 12. after he hath shewed how the spirite of God giueth seperately his spirituall giftes saying vers 11. But all these worketh one and the self same spirite distributing priuately euen as hee will he addeth for as the body is one and hath many members but all the members of one body wheÌ as they are many are one body so also Christe For by one spirite we are al baptised into one body whether Iewes or Grecians whether seruants or free and all haue drunke one drinke into one spirite For the body is not one member but many If the foote say I am not the hande I am not of the body is it therefore not of the body and if the eare saie I am not the eye I am not of the body is it therfore not of the body If the whole body were an eye where were the hearing If the whole were hearing where were the smelling But nowe hath God placed the members euery one separately in the body euen as he would But if all were one member where were the body but nowe there are many members and yet but one body Thus doth S. Paule reason from the resemblance and proportion of the naturall body and the regiment thereof to the misticall So that although what gift facultie power or gouernment soeuer they haue it is not so seperated from other by themselues that it hath no Community with the other nor is pertaining to them For it pertaineth to the whole in common as we say also in the schooles of the soule or life of man anima est tota in toto in qualibet parte The soule or life is whole in the whole body and in euery part But yet euery faculty and power of the soule and life is not in the whole body nor in euery part therof but in the member onely that is the proper organe to the same And so hath euery Bishop or pastorall Elder some authority by him-selfe in the regiment gouernment of the Church so separated from other that other which haue not the same office haue not the same authority So that the community in respect of the benefite barres not the separation in respect of the exercise of the authority and therefore faith S. Paule 1. Cor. 12.27 You are all of the body of Christe and members in part And some hath God ordeined in the Church first Apostles theÌ Prophetes thirdly Doctors then powers then the giftes of healing helpings gouernmentes kindes of tongues Are all Apostles are all prophets are all Doctors are all powers haue all the giftes of healing Doe all speake with tongs doe all interpret So that as in the first and second degrées heere mencioned the Apostles and Prophets had some power and authoritie in the regiment and gouernance of the Church by themselues separated from other so may we safelie conclude of the Doctors heere mencioned also by which name our Brethren doe here comprehend both Bishops and Pastors that they had some power and authoritie of regiment and gouernaunce in the Church by themselues separated from other in lyke manner And this manifestlie appeareth in their practise The Apostle Saint Paule by his Apostolicall authoritie in the Ecclesiasticall regiment and gouernance of the Church setteth downe in diuerse places diuerse rules some temporarie some perpetuall concerning orders rites and ceremonies of the Churches without anie ioynture of those Churches authorities to whom he inioyned them Yea without so much as asking anie counsel of them or deliberating with them And 1. Cor. 11.34 he saith in generall other things well I set in order when I come Hee saith not you and I together in ioynt authoritie and yet no doubt he had the ioynt consent compromitted to him before and declared after of all good men in al those ordinances that he had made or should make amongest
them But the authoritie was his not theirs by himselfe separated from other he exercised the same I not wee saith he will dispâse them If our Brethren saie that Paule was an Apostle and they alleage this rule not for Apostles but that in the regiment and gouernance of the Church the Pastor Bishop or Elder hath none authoritie by himself separated from other although we haue shewed alreadie that Saint Paule exercised sometimes the office of a pastorall Elder which hee did also in Corinthus yet sith our Brethren annexe this reason For in the Church there ought to bee no Monarchie or sole absolute gouernment but that is referred peculiarly to our Sauiour Christ onelie Howe doth not this reason cut off Saint Paule euen as an Apostle and all the Apostle and all other besides our Sauiour Christ onely Did they take vpon them the Monarchy or sole absolute gouernement that is referred peculiarly to our Sauiour Christ onely And what though no ordinarie Bishoppes Pastors nor Elders haue in all things like authoritie as the Apostles had Yet to take vppon them this monarchy and sole absolute gouernement peculiar to Christe onely they and all the Angelles in heauen were as much debarred as anie other So then by this our Brethrens reason the Apostles might haue none authoritie by themselues separated from other in the regiment gouernment of the Church But we sée how they had such separate authoritie neither may we thinke they inuaded Christs monarchie or sole absolute gouernment and therefore Christs monarchie or sole absolute gouernment may stand intier yet may some other Ecclesiasticall person haue from Christ some authority by himselfe separated from other in the regiment and gouernance of the Church For he that hath some parte of the Monarkes authoritie and that not of himselfe but representing the Monarke committed to him and that to him by himselfe separated from other doth not forth with take the Monarchie on him or that sole absolute gouernment that is referred peculiarly to our Sauior Christ only but the Apostles had and exercised so farre forth some authoritie in the regiment of the Church by themselues separated from other that they appointed other also to take such authoritie vpon them and giue them rules of the same And as we haue shewed out of our Brethren themselues that Timothy whose example they would elude vnder pretence that hee was an Euangelist was the Pastor of Ephesus and the chiefe Pastor there ãâã ãâã ãâã ãâã ãâã Antistes Bishop and that their first or Archbishop so Saint Paule that had it and vsed it by himselfe giueth Timothie likewise authoritie by himselfe separated in respect of the authoritie from other and that not onelie in the function of teaching but also in the Ecclesiasticall and publike gouernment of the Church For teaching he saith 1. Tim. 1.3 As I besought thee to abide still in Ephesus when I departed into Macedonia that thou shouldest command some not to teach other doctrine And in the 4. Chap. verse 11. c. These things command and teach Let no man despise thy youth but bee vnto them that beleeue an example in word in conuersation in loue in spirit in faith in purenesse till I come giue attendance to reading to exhortation and to doctrine Despise not the gift that is in thee which was giuen thee by prophesie with the laying on of handes of the Presbiterie or Eldership These things exercise thou in these things be thou that they profiting may be manifest among all Take heedâ to thy self to thy doctrine coÌtinue these things For doing the same thou shalt saue thy self and the hearers of thee Al which authoritie as it is peculiar to the proper dutie of thepastorall office and in coÌmon to Saint Paule to the Apostles Euangelists Bishops Pastors to all Elders Ministers of the word by theÌselues separate from other in which part neither anie of them nor all they nor al the Angels in heauen can make nor teach anie other Gospel so for that which followeth in the next Chapter consisting all or most of that authoritie which our Brethren saie they now vnderstand for power of gouernment in the Church the Apostle ascribeth also many parts and those the chiefe and principall partes of that authoritie to the rule and gouernance of Timothie by himselfe separated from others in that authoritie euen as he did before in the doctrine And in this respect with much better reason that in these things both Paule and Timothie had and the Bishoppes pastors haue more authoritie as in matters that men might make and some of them also alterable As for example Rebuke not an Elder sayth Saint Paule to Timothie 1. Tim. 5.1 but exhorte him as a Father The rebuking therefore of an Elder appertained to his authoritie in the gouernment of the Church But hee might rebuke him by himselfe and separated from other that is as well by his owne pastorall authoritie separated from others authoritie as priuatlie by himselfe or separating the Elders from other Moreouer saith Paule to Timothie verse 11. reiect the younger widowes The reiecting therefore of the widowes to whome Beza ascribes an Ecclesiasticall office appertained also vnto Timothie And verse 19. Against an Elder admit no accusation except vnder 2. or 3. witnesses Not onelie therefore the hearing and all the chiefe processe in iudgement but the verie admitting oâ the accusation appertained particularly to his authoritie by himselfe separated from other though not so separated that they might not sit with him but that in the admitting and determining such accusations euen in the Consistorie against an Elder and the Elder a Pastor also the authoritie of the negatiue voice is ascribed here to him and in his person to a Bishop This may also be referred saith Hemingius vnto the honour of Priests or Elders that the Bishop should not giue care to the slanderers of the life and fame of them except they were conuicted before by lawful witnesses For if he would hearken to tale tellers without euident knowledge of the cause it cannot bee but that oftentimes hee shoulde giue ouer hastie iudgement and shoulde bee carried rashly against the innocent Wherein he plainlie ascribeth the authoritie of iudgement ouer a Pastor accused to the Bishop The proposition of this place is saith Aretius that a Bishop must endeuour himselfe that the Ecclesiasticall iudgements may most hoââlie be administred He appointeth the partes from the diuision For sinne either is hidden and therefore by witnesses to bee conuinced or is notorious neither hath the sinner neede of witnesse because the sinne is euident or else also hee doth confesse it Of either of this kinde hee brieflie treateth but he beginneth with that that is hidden As it is wont in great men such as are the Praesidents of the Common weale and of the Church whose sinne is not euident for because of their authoritie These if they bee complained vppon
inquirie must bee made by witnesses Signifieng that the complainers must not easilie bee beleeued Moreouer that the fame and name of those that are good must bee fauoured that they bee not openlie defaced with euerie small rumour First heere I take Priest or Elder by office and age that is the Ministers must not bee condemned except diligent inquisition be had Neiâher onely the Ministers but all persons of graue yeeres For vnto whome God hath giuen a good name and grauitie of age it behoueth to worshippe them in the place of parents Therefore diligent heede is to be had that the defamers bee not rashlye beleeued against such persons Moreouer because such Priests or Elders were Iudges and Senatours Ecclesiasticall that corrected other for their sinne according to the reason of their fault it is credible that they incurred the offence of many insomuch that they shoulde not want backbiters It was therefore a matter worthy of admonition that nothing shoulde rashly bee credited against them Neither followeth it therevpon that witnesses shoulde bee had onely in these and in other they must proceede without witnesses yea rather because in these grauitie is required he teacheth that the same must be had in euery Ecclesiasticall iudgement In the meane time there are many light and childish matters in which neither the integritie of the fame nor name is touched wherein there is no neede of like rigour Let vs therefore establish this for a common rule that in all Ecclesiastical iudgement the president or gouernour must haue care that in a godly and holy sorte inquisition may be made of mens sinnes Thus doth likewise Aretius drawe this precept of Paule to Timothie to a generall rule that in the consistorie in criminall causes euen agaynst a Minister whome he calleth also a Praesident ouer the people the hearing that the Bishop is a higher Praesident aboue him and hath the admittance and his iudging of the matter And what differeth Beza herein from these Against an Elder sayth he ãâã ãâã ãâã ãâã ãâã The Greekes referre this to men of more auncient yeeres which to mee seemeth verie absurde For although somewhat ought to be giuen to the hoare head yet I see no cause why in this point the condition ought not to be alike But in a Priest there is a farre other reason because it is certaine that Sathan layeth his snare chieflie against this sort of men And for that cause none are so much thrall to slaunders and backbitings In hearing therefore the accusations of them there is most neede of great heedfulnesse But thou wilt saie what is that Heere mee thinkes some haue stumbled while they thinke that nothing is heere praescribed of Paule which in all iudgements is to bee obserued And therefore they sweate much in vntying this knotte and doo manifestlie wreast the wordes of the Apostle insomuch verily that some which thing Erasmus out of a certayne Epistle written by Saint Ierome to Marcella rehearseth doo cleane blotte out all that member following and then expounde it receiue not that is receiue not easilie Howbeit I doo not suppose anie difficultie to bee heere for it is one thing to admit the accusation and anotherthing to absolue or condemne the accused But this is the office of a iudge to heare anie that will accuse whom afterward if they shall not throughly proue him guiltie he may chastise according to their deserts But for all this when as a Priest is accused the Apostle would haue a certaine peculiar thing to be obserued that no man shoulde bee admitted no not so much as to accuse him except before hand afore two or three witnesses he shall cause his accusation that is to come to bee beleeued So that the Priest be not straight waie condemned or the cause heard in his absence But that after it shal appare that it wil not be a friuolous accusatioÌ That then at the length the guiltie partie shall be called and that it shall bee lawfullie determined on the whole matter But I finde the cause of this Apostolicall constitution to be two folde to wit because as I said right now none are alike thrall vnto slaunder as are godly Doctors And then because in a manner no priuate iudgement can bee ordained against a Priest sith that it must needes bee ioyned with the publike offence of the whole Church Insomuch that although hee bee absolued notwithstanding some imfamie therevpon shall redound to the whole Church and that there should bee neede of great caution not onelie in iudging him but also in admitting his accuser Moreouer we must note out of this place that Timothie in the Ephesine Presbiterie was then ãâã ãâã ãâã ãâã ãâã that is Antistes the Bishop as Iustine calleth him not that he should doe all things as he listed but that for his godlinesse and wisedome hee shoulde moderate all things that all things in the assemblie should bee well done and in order Thus doth euen Beza also not onelie acknowledge Tymothie to haue bene the Bishop of the Church of Ephesus but also that both he had and euerie Bishop by this rule ought to haue this authoritie of moderation whether anie accusation and how farre forth shoulde be admitted against a Pastoral Elder and in hearing and determining the cause to be his iudge Which authoritie in so great a Consistorie as then and there was beeing singled and separated out from other vnto him how had other anie parte with him of the same And as it was thus in triall of matters pleaded before him so if anie Pastors were found to haue openly offended Timothie againe in the next verse and in Timothie euerie Bishop hath authoritie giuen him ouer anie such pastors openly to reproue them And the reason is aâded by the Apostle That the other also speaking especiallie of the otheâ Pastors may haue feare From hence saith Aretius is this noble argument drawen Feare in the church is to be confirmed therfore Ecclesiastical iudgemeÌts are grauely to be administred so that sith the Bishops authoritie should be such as shoulde strike feare in the other pastors it is apparant they had not the same nor equall authoritie with him And so Hyperius referreth all this in generall to the authoritie of Bishops though the matter be brought before the Church and that the Bishops should seeme to fauour their sinnes if he dealt not thus And hée concludes in these wordes But of what matter the Priests or Elders may be accused and reproued before the Bishop it were long to dispute And the next verse declares yet further his separate authoritie I charge thee before God and the Lord Iesus Christ and the elect Angels that thou obserue these things without preferring one before another and do nothing partially This contestation saith Hemingius wherwith as it were with an oathe Paul bindeth Timothie declareth howe harde the office of a Bishop is And it containeth a verie serious admonition least that in
And yet therein Paule and Barnabas had a seuerall higher authoritie by themselues than anie other had ioyntly with them As for the decree in the Councell of Laodicia which was holden about the yéere of our Lord 360. the words and meaning are plaine Chap. 13. That it must not be permitted vnto the people to make election of them that were to be promoted vnto Priesthood What tumultes they had found therein I remit to the Ecclesiasticall histories So that we cannot as Caluine doth vnderstand the words of the Councell so as that they onelie take awaie the moderation of the voices from the people for that they neuer had so much as to bee moderators of their owne voices But the Councels meaning is most apparant that the people should no longer haue anie voices at all to elect the pastor And therefore that auncient Councell in making this decree declareth that they tooke not the peoples election to be anie necessarie and materiall part of creating ordaining or consecrating of a Pastor But whatsoeuer authoritie our Brethren would renue vnto the people concerning election What is that to the ordaining of him The election maketh him but ordinable or capable to be ordained As for that example which Beza addeth Act. 4. mencioneth indéede Imposition of hands of the presbiterie or eldership Which word if we shoulde heere vnderstand for a number of Elders that laide their hands on him which Caluine saith we néede not do and we haue shewed the contrarie yet neither followeth it of necessitie that they were anie Elders that dealt in the gouernment of the Church and not in the word as Beza himself confesseth neither that this imposition of hands on him was at his first creating minister of the word or pastor but on some other occasion and therefore saith Beza ãâã ãâã ãâã ãâã ãâã id est ãâã ãâã ãâã ãâã ãâã of Prophesie that is to prophesie or in prophesie as Rom. 4. b. 11. or by prophesie that is the holie Ghost by the mouth of the Prophets so commending as is aboue sayde Chap. 1. d. 18. howbeit because mencion is made of the gifte bestowed vpon him I prefer the former interpretation For it is more probable when as he had alreadie an excellent gift of prophesie that hee was chosen for a while to wit vntill he were of the Lorde called to some other place for he was an Euangelist Which laying on of hands out of doubt did confirme the grace of God in him as 2. Tim. 1. b. 6. But of Prophets what was their function hath often bene declared of vs. Of the presbiterie ãâã ãâã ãâã ãâã ãâã that is of the order of the Priestes or Elders In the which name it is probable that the companie is signified of all them which laboured in the word in the Church of Ephesus as Act. 20. d. 27. and f. 28. For sometimes these names of Bishops and Priests yea and of Deacons also are generall See Phil. 1. a. 1. a certaine fellowe translateth it the Senate as in another place for the Church hee sayde the common weale Thus writeth Beza of the imposition of hands and of the presbiterie both counting the name Senate too prophane a name of the presbiterie and ascribing the imposition of handes to those onelie that were labourers in the word and that Timothie was a minister of the word before this imposition of their hands But if now we shall vnderstand that in this place 1. Tim. 4.14 by laying on of hands vpon Timothie was also meant the ordaining or creating of him a minister of the word as Saint Paule meaneth it in his precept to Timothie 1 Tim. 5.22 and as Caluine taketh it let vs sée againe what Caluine saith thereon He saith that grace was giuen vnto him by prophesie How To wit because as we sayde before the holy Ghost by Oracle appointed Timothie that hee shoulde bee chosen into the order of pastours For he was not chosen onelie by the iudgement of man as is wont to be done but the calling of the spirite went before He saith it was giuen him with the imposition of handes Wherein hee signifieth that together with the ministery he was also indued with necessary gifts It was vsuall and solemne to the Apostles to ordaine Ministers by the imposition of handes And veriây of this custome and of the originall and signification thereof I haue touched somewhat before and the residue may be gathered out of my Institution The Presbiterie they which thinke this worde is collectiue put for the Colledge of the Priests or Elders doe in my iudgement thinke well Notwithstanding all thinges weighed I graunt that the other sense dooth not ill agree âhereto that it should be the name of the office c. And because Beza referreth the expounding of this place to the 2. Tim. 1.6 on these wordes VVherefore I warne thee that thou stirre vp the gifte of God which is in thee by the imposition of my handes Let vs sée againe withall what Caluine saith thereon There is no doubt but that Timothie was wished for with the common desire of the Church and not elected by the priuate will of Paule alone But it is not absurde that Paule shoulde ascribe the election priuatlie to himselfe whereof hee was the chiefest author Although here he rather treateth of the ordeining of him than of the electing that is of the solemne custome of his being instituted Moreouer it dooth not cleerelie appeare whether that when any was to be consecrated all were wont to lay their hande vpon his head or one onelie in the place and name of all My coniecture rather inclineth vnto this that there was one onelie which layde his handes vpon him Howbeit it may bee doubted whether this present imposition of handes bee referred to his ordaining because at that time the graces of the spirite whereof Saint Paule treateth to the Romanes Chap. 12. and 1. Corin. 13 were conferred by imposition of handes vnto many also which were not instituted Pastors But I easilie gather of the former Epistle that Paule treateth heere of the Pastors office For this place agreeth with that Neglect not the grace which is giuen to thee with the imposition of the handes of the Presbiterie Whereby it appeareth that the handes of the Presbiterie in the ordaining and consecrating a pastor might bee well inough not the handes of many but of one alone that had principall authoritie aboue the other in that action And as Paule testifâeth thus of his owne manner of ordaining Timothie so hee procéedeth in his precept to Timothie 1. Tim. 5.23 Laie handes lightlie on no man Whereon sayth Caluine There is no doubt but that hee woulde put awaie enuie from Timothie and meete with many complaintes that oftentimes arise against the godly seruauntes of Christe which refuse to obey the ambitious praiers of anie whosoeuer For some accuse them of roughnesse some of enuie some crie out that they bee cruell
thus indefinitlie and in generall that the authoritie of Christ is lefte vnto his whole Church and so to euerie Church But that certayne partes of the authoritie of Christe is lefte and that in a certain legantine and ministeriall manner vnto his whole Church and so to euerie Church And yet not so that euerie Church that is euerie particular congregation hath as full authoritie of that part as the whole Church hath but that the whole or to euerie Church it is so lefte that none maie chalenge Episcopall or Metropoliticall authoritie as it is with vs at this day ouer other without great tyrannie and manifest iniurie This indéed is a méere we saie it not we proue it Against this our Brethrens we saie as though all laie on their bare saying and that whatsoeuer they saie we must holde it by and by for an oracle or for such a principle as the Pythagoreans did the saying of their Maister ãâã ãâã ãâã ãâã ãâã he said it Wee haue heard at large what Saint Paule hath said to Timothie and what a number of most excellent men in the primitiue Church and some immediatlie after the Apostles times by the cléere testimonies of the vnsuspected histories and auucientest fathers and by the graunt of the best late writers in the reformed Churches haue had both Episcopall and also Metropolitical authoritie as it is with vs at this daie ouer other without anie tyrannie great or little without anie iniurie manifest or hidden at all And if they might haue it they might chalenge it Yea to chalenge them for it much more to take it from them were rather not onelie the greater tyrannie and more manifest iniurie of the twain but to saie the authoritie of Christ is left vnto his whole church so to euery church that none in the church hath anie power or exercise thereof ouer other is the greatest and most manifest confusion that can be For by this rule we must not saie as our Br. héere doe Let vs then see what is his authoritie ioyned with others first who are so ioyned in commission with him that without their consent he can doe nothing but we must rather saie Let vs then see what is his authoritie ioyned with others and first who are not so ioyned in commission with him that without their consent he can doo nothing if the authoritie of Christ be left vnto his whole Church so to euery church that none may chalenge it ouer other So that now there shuld not only be no Metropolitical authority ouer Bishops nor Episcopal ouer Pastors but also no pastorall authoritie ouer the people For the people are some bodie as I take it both in the whole Church and in euerie Church also Yea if these words which our Brethren so generally saie we saie therefore that the authoritie of the Church is left vnto his whole Church and so to euerie Church be not restrained to that parte of his authoritie that consisteth onelie in the Ecclesiasticall regiment of his Church it will as much indanger all Magistrates ciuill estates that they haue no authoritie neither ouer other For they hold that also of Iesus Christ and it is a part of his authoritie ouer his Church But howsoeuer that may stande or fall héereby the Princes supreame authoritie in Ecclesiasticall causes ouer all persons Ecclesiasticall and ciuill in their dominions is cleane taken awaie from them euen as wel as the Metropolicall ouer the Bishops or the Bishops authoritie ouer the Pastors Nowe although this moste absurd and moste daungerous confusion of all authorityes Ecclesiasticall and ciuill might ensewe heereon Yet our Brethren hauing promised héerein that they woulde be bolde to say these sayings and hauing hethereto though boldly yet but barely saide them they will nowe bée bolde as good reason is they shoulde to assay to proue them For seeing our Sauiour Christe promised his presence and authority to euery Churche indifferently Mathewe 18.19.20 None may challenge any such prerogatiue afore other but as the churches are limitted out for order and conueniency so is euery one of them of like authority in it selfe but because they make all but one Church and one body of Christe therefore there is but one authority in them to determine of matters concerning them all This argument still relying on this former cited sentence Mathew 18.19.20 which properly treateth of the efficacy of prayer where the faithfull although they be in neuer so small a number assembled to make their petitions in Christes name are promised that God the Father will graunt their requestes and that Christ also will bée present among them neither comprehendeth all the authority that Christe hath left vnto his whole Church or to any especiall persons in the same neither if it bée drawn to matters of gouernment and authority is any debarre against any particular auth of any Pastor more thaÌ of any Christian Prince or magistrate For how followeth this Christ will be present where 2. or 3. are gathered together in his name therfore wher but one maketh his praiyers alone vnto him he will not be present except our bre can bring this exclusiue only or at the least into this promise of Christ that where 2. or 3. only or two or three at the least are gathered together in his name hee will bee present with them If then this followe not in prayer wherof this sentence properly is spoken howe much lesse doth it holde if wée stretch this promise of Christe to matters of gouernment in the church as I graunt it reacheth also thereto As to reason thus Christ hath promised that where two or three bee gathered together in his name to consent on the establishment of any authority or gouernment of his Church his presence and authority shall bee among them therefore if the Christian Prince eyther by him-selfe and his supreme authority doe establish any thing in the Church or though hee ioyne other with him yet not in authority but as counsellors or though in authority also yet not as equall in authority with him except hee and they and all gathered together in the name of Christe bee of the like authority in giuing their consents vnto the matter neither Christes presence will bee with them nor his authoritie will ratifie their doing If this reason holde not but bee an vntrue and moste daungerous resolution in these matters that are done of the christian Prince neither yet of him alone but of other in coÌsultation with the prince but the only superior and supreme ouer all other which are all partes of the Church and assembled about matters of the Churches Gouernment doth it holde anye more against Bishops and Pastors How agréeth this euen with their own assertions afterward Pag. 114. of Iames his prerogatiue in the assembly of the Elders at Ierusalem Was not the holy ghost among them because one had this prerogatiue Neither helpeth it that they say this
prerogatiue was only of order not of autority for if it were not of autority it were no orderly prerogatiue but a tyranny But they say he may chalenge no authority If it be orderly giuen him so his due why may he not chaleÌge it but yet they say he may chalenge no episcopal or metropoliticall autority as it is at this day with vs. If it were so with them in tbe auncient and holy Church yea in the Apostles times as in this respect it is at this day with vs euen by Caluines own testimony as he haue heard both for Episcopal autority that Iames his autority was it selfe Episcopall then is this neither any tyranny nor any let to the presence of the holy ghost that one among them hath chaleÌgeth episcopal or metropolitical autority afore the rest as it is with vs this day ouer other Our bre therfore make here a lose conclusion that seeing our sauiour Christ hath promised his presence autority to euery church indiffereÌtly Mat. 18.19.20 Therfore none may chalenge any such prerogatiue afore other meaning such as Bishops and Metropolitanes doe chalenge But since the wordes of Christ are spoken as they say indifferently Why might they not conclude as well any such prerogatiue afore other as Christian Princes also chalenge in the Churches Gouernment In-déede the matter that Christe there promised to ratify with his presence authority he promised the same to euery Church as our Bresay indifferently but he neither promised there or otherwhere his auth to all and to euery one in the Church indifferently nor yet all kinde of authority to euery Church indifferently Sith some Church may haue some such prerogatiue as appertaineth to dignity preheminence afore other Churches Ierusalem being a Metropoliticall Church had a prerogatiue afore many other smaller Churches rounde about it euen in the Apostles time And so it appeareth had Ephesus in Asia Antiochia in Syria c. yea althogh no church might haue any prerogatiue at all afore other churches yet doth not our Br. argumeÌt hold froÌ the churches to the pastors or B. in the Churches Our bre reason thus Seeing our Sauiour Christ promised his presence and authority to euery Church indifferently Mat. 18 19.20 none may chalenge any such prerogatiue afore other What is signified here by this worde none but no person in the church as much more to the purpose then to say none that is to say no Church And if our Brethren would haue none in the Church to haue any such prerogatiue as apperteineth to the auth of Gouernment in or of the Church afore other what else were this than to giue euery person in the church aequal authority whether this wold bréed confusioÌ or no let theÌselues iudge If they say they mean by these words none may chaleÌge any such prerogatiue afore other not no person afore other persons but no churche afore other churches and that they expound their meaning in the wordes following saying but as the churches are limited out for order and conueniency so is euery one of them of like authority in it self although this also be not true for diuerse respects in comparison of churches one with another yet what is this to the Question nowe in hande for the B. or pastors authority in the Gouernment of the church whether he haue any by himselfe seperated from other yea or no Our brethren say hee hath none and we say he hath some They to prooue he hath none haue alleaged the promise of Christe Math. 18. And are come now to sée what is his authority ioyned with others and first who are so ioyned in commission with him that without their consent he can do nothing Vpon whom is all this spoken who is this he so often meÌtioned Is this he turned into a shee that is to say into a Church and is this our Question whether a church hath any autority by her selfe separated from others or whether a B. or pastor hath any authorty by himself separated from others And what ment they by this conclusion We say therfore that the authority of Christ is left vnto his whol church so to euery church that none may chalenge episcopall or metropolical authority as it is with vs at this day ouer other without gret tiraÌny manifest iniury who is here this none that may chalenge no episcopall or metropolitical autority do not B. Archb. as it is with vs at this day chalenge this authority And therefore except they reason of the persons their reasonsare not to the purpose But they name the churches for the persons because they chalenge the autority in the right of their Churches although in this controuersy their chalenge is rather in the right of their office than of their Churches But as the churches are limitted out for order conueniency so is euery one of them of like authority in it selfe but because they make all but one Church and one body of Christ therefore there is but one authority in them to determine of matters concerning them all To speak of the church as the mystical body of Christ I grant it is all but one body but one church Howbeit in yâ respect haue al the parts therof one only the like authority nor al one only the like exercise of functions actions As I shewed before how Paul reasoneth 1. Cor. 12. 17. If all the body were the eye where were the hearing if all were hearing where were the smelling But nowe God hath placed the âembers euery one of them in the body euen as he would But when they say heere the churches are limitted out for order conueniencie in that respect as they make thâm not all one Churche but in a different sense different Churches So is there lesse necessitie that all their authorities shoulde be but one For as in that respect they may differ in regiment concerning many orders and conueniencies among them this Church from that church so may they differ also in preheminences and authorities of the same orders and for determining of such different matters But nowe although there were but one authoritie in the whole and in euery church to detârmine matters concerning them all yet if the same bee not equally distributed among them all in the whole and in euery part alike what letteth but that both some churches and much more some persons in the churches may haue some separate authority by them selues and some more authority than other haue and some prerogatiue also afore other By which there appeareth to be a double authority of the Pastor one with the seuerall congregation in which he is pastor the other with the whole Synode or assembly whereof hee is a member and both these authorities wee finde sufficiently authorized in the Scripture as shall plainely appeare in the seuerall discourses of them First therefore wee will speake of his authority
name of Presbyter Preest or Elder vnderstand in any place such Elders as our Brethren pretend we shall héere more afterward But Caluine alleageth Ambrose and so doth Beza and Daneus for these Elders gouerning the Ecclesiasticall Discipline and not medling with teaching of the worde Caluine hauing alleaged as we haue heard on this testimony 1. Tim. 5.17 that we might gather there was such Elders sayth Ambrose complaineth that this manner was wornâ out of vse through the slouthfulnesse or rather the pride of the Doctors while they onely woulde excell But what is this vnto this place 1. Timothy 5.17 Vpon the which Ambrose hath only these words The Elders that rule well c. The good and faithfull dispensers or stewardes are not onely to be iudged worthy of high honor but also of earthly that they might not be made sad for want of maintenaunce but rather that they might reioyce of their faith and Doctrine For if hee bee not humbled with neede hee will become more earnest and authority will encrease in him when hee seeth him-selfe euen in the present time to enioy the fruyte of his labour Not so that hee shoulde abounde but so that hee shoulde not want And this is all that Ambrose there saith heereon Manifestly acknowledginge in this sentence but one kinde or function of Elders to bée spoken of and those to bée Dispensers of the VVorde And as for other kinde of Elders not Dispensers nor medlers vvith teachinge at all hee medleth not at all in this place with them True it is that on this first verse of the fift Chapter Rebuke not an Elder but exhort him as a Father c. Hée sayth before For the honorablenesse of age hee that is the greater in yeares is to bee prouoked to do well with gentlenesse that hee may take the admonition the more easilie For hee that is warned may bee afrayde leaste hee shoulde afterwarde be rebuked which is vnseemely for a senior For verily among all nations old age is honourable whereuppon also the synagog and afterward the church had Seniors without whose counsel nothing was done in the Church Which thing by what negligence it grewe out of vse I can-not tell except perhaps by the slouthe of the Doctors or rather by their pride while they alone woulde seeme to bee somewhat Thus sayth Ambrose but whether they had no partes at all in medling with the Worde because they laboured not altogether therein as the Doctors did or what their office was if they had any peculier office or onely so reuerenced for their age that their onely counsell was asked or whether they ioined in authority and gouernment in common with the Pastorall and teaching Elders or when they came into the Church or how they began or whether it were but onely a continuaunce or imitation of the Iewes order in the Synagogue or there were any commaundement of them eyther from the Lorde or from the Apostles or whether there were any such in the Apostles times or whether they were in euery congregation or but in some principall and greate Churches or howe long they continued in euery or any Church where they were or when they ceased or grewe out of vse whether al at once or by litle and little none of all these thinges which were very materiall to our consideration of them wee can learne on these wordes of Ambrose But it séemeth sith they were gone so long before S. Abrose time that he confesseth he did not knowe howe they were cleane worne out of vse Whether it were likely or no that they were thought conuenient to remayne it is apparaunt they were not counted so necessary as were the offices of Bishops of Pastors and Teachers and of Deacons For if they had so estéemed of them they would haue continued in the Church as well as the other at leaste wise in some places neither negligence nor slouth nor pride eyther of Doctors or of any other nor of all the Church coulde haue euer so cleane and that so long time before S. Ambrose and so many hundred yeres since haue abolished them But if this yet satisfie not our Brethren for Ambroses Iudgement vpon these other Elders that were not Labourers in the Worde and Doctrine because hée sayth they were such Gouernours as that nothing was done in the Church without them Albeit that also may be lmitted in the vnderstanding of such consent or assistaunce as wherein the Deacons were euer ready at hande atttendaunt on the Bishoppes and Pastors yet why might it not then if wée will not vnderstande it neither of those temporary ciuill officers that were at that time as Magistrates among them such as Brentius Gualter Snecanus and other doe say that then they had bee well ynough vnderstoode euen for suche Elders who though they were not the Bishop or the Especiall Doctours that our Brethren distinguish from Pastors which Doctors laboured moste in the Worde and Doctrine though they ioyned exhortation and application to ther Doctrine as did the Pastors yet these other not so much labouring in that manner sithe there was nothing doone in the Church without them except our Brethren will count teaching nothing it argueth if they dealt more or lesse in all thinges that were to be done in the Church that they were not cleane excluded from all teaching But whatsoeuer office those Elders had that Saint Ambrose saith was growne out of vse it is plaine impossible that he beeing him-selfe an Arch-bishop and approuing so farre foorth as we haue heard the superior separate authoritie of euery Bishop one in a City and reckoning them to succeede in the Apostles places shoulde withall conceiue that they had euer any such office of joint-ioint-authority in all thinges yea in excommunication with the Bishop as our Brethren ascribe vnto them but the contrary thereof we shall see after God willing further in the practise of S. Ambrose him-selfe In the meane time because this Testimonie out of Ambrose doth not yet sufficiently describe vnto vs what kinne officers these were for if by the slouth or by the Pride of the Doctors these Elders decayed then be like they had some kinde of teaching yet leaââe our Brethren hauing no better testimony than these vncertaine wordes of Ambrose shoulde vnder pretence of reuiuing these olde Elders deade and buried long agoe obtrude vnto vs some newe yong Elders missebegotten and fathered in these olde Elders names let vs nowe sée further what other Elder Fathers for these Elder Gouernours that medle not with teaching and yet ioyne in common Gouernment with the Pastors our Brethren alleage also besides Saint Ambrose Beza that sayde in his confession of the christian faith Cap. 5. de eccl artic 32. But that the Elders were chosen by suffrages or at least by the approouing of the whole company as it openly ynough appeareth out of Ambrose complaining that certaine men transferred this righte vnto themselues addeth héereunto and out of
and horror of the sinne saying Theâe is altâgether heard of among you fornication and such fornication as is not among the Gentiles named insomuch that it is for one to haue the wife of his father Which words being weighed conteine manie weightie reasons From the nature of the sinne that it is fornication From the publike same thereof that it is alâogether heard of that is to say a great constant same and not a muttering rumor of an vnknowân or but suspected fact From the persons among whom this fact was done the same diuulged among you that are the Church of God and are called Saintes in Christ. From the degrée and greatnes of this fornication that it was such and is not so much as named or allowed among the verie Heathen From exaggerating the crime mouing them to abhorre the same by specification and laying forth of the fact the manner and circumstances of it insomuch that one shuld haue his fathers wife c. And then coÌmeth in that which our Brethren would haue vs to weigh for their second reason saying Ye are puffed vp where ye sâould be sad ashamed Although by weighing these words better we find them to be other thaÌ are the Apostles words which are these And ye are puffed vp haue not rather had mourning that he which hath done this worke might be remooued from among you perswading them to the detestation of this fact not onelie with the reason of ignominie but with the consideration of their owne grieuous sinne also in being puffed vp either boasting in sinne as doo the wicked or in foolish confidence thinking themselues safe and not considering the horrible sinne vnpunished but rather mainteined amongest them And also from the nature or concomitances of true repentance reproouing them that they mourned not for such a sinne committed in their Church Now when Saint Paule had vsed all these reasons which likewise inferre manie other then he sheweth what he himselfe had done in thiâ matter I verelie beeing absent in bodie but present in spirite haue alreadie aâ present adiudged or condemned him that thus hâth done And héere now since our Brethren will néedes haue vs fall a weighing the reasons of Saint Paule let vs weigh also his wordes and reasons of his dooing in the chastizing of this offender First that he saith he himselfe and none of their Church with him nor of anie other that we reade of tooke vpon him the remedie and correcting of this matter And he vttereth this word Ego I verie emphaticallie as with great and singular authoritie Secondlie how farre did he thus alone procéede héerein To the onely considering misliking and mourning for it or reprehending of this vice or vicious person Nay he goeth further euen to the verie pitche and pithe of the matter for he saith that he iudged or condemned him And the word importeth as solemne a Iudiciall sentence pronounced against him as was requisite in so weightie a matter Neither saith he that he woulde stay from this Iudiciall sentence till they had assembled themselues together and examined the matter and found him guiltie and then giuen their consent or license to the Apostle to procéede to iudgement against him no saith S. Paule I euen I haue of my selfe done it alreadie yea both without your leaue consent or witting of my dooing and also beeing absent both from you too for anie bodilie presence and yet shall my Iudiciall sentence bee as effectuall as if I my selfe hadde bene present with you or as if the offender hadde bene present héere before me Howbeit because it stoode them vpon to take notice both of this mans offence and of their owne fault and also of Saint Paules dooing to obey this Censure of the Apostle to amende their default and to execute the punishment that Saint Paule had inflicted vpon this sinner Saint Paule procéedeth further telling them what nowe he woulde haue them to doo héerein and saith vnto them In the name of our Lord Iesus Christ you beeing gathered together and my spirite with the power of the Lord Iesus to deliuer that manner of man vnto Sathan to the destruction of the flesh that the spirite may be safe in the day of our Lord Iesus Christe These wordes our Brethren make the thirde reason which they call as I take it for repentance I say I take it because if we should follow the Printers poynting of the reasons that they alledge if should indéede haue as they say neither rime nor reason But ascriâing that vnto the Printer not to our Brethren yet their altering againe of the Apostles words is not the Printers but their owne fault Not onely to say In the day of the Lorde whereas the wordes are In the day of our L. Iesus Christe which though it be not to the matter now in question yet to say we deliuer him to Sathan as though they ioyned with the Apostle in pronouncing the sentence of the excommunication that is héere no light fault in our Brethren and materiall to the present purpose if we should exactlie weigh the same Albeit in some respect of the execution I allowe these words we deliuer him to Sathan because though Paule himselfe had alone pronounced the sentence without them neuertheles the same was executed by them assembled in the name of our Lord Iesuâ Christe as he commaunded them and with the power of the Lord Iesus his spirite was present with them at the dooing Now when S. Paule had thus prescribed vnto them what they should doo then he goeth againe vnto his reasons and for that they had not dealt anie thing at all against this offender but rather boasted either of his fact or of their securitie S. Paule reprooueth them saying Your boasting is not good And heere at length he commeth in with that which our Brethren make the first reason for infection A litle leauen sowreth a whole lumpe of dowe Although the Apostle also vttereth the same in an other manner than héere our Brethren doo to wit by way of question Know ye not that a litle leauen sâwreth the whole lumpe And so he proceedeth âo a number of other reasons saying Purge therefore âe olde leauen that ye may be a newe sprinkling as yee are vnlâauened For Christe our Paschall Lambe is offered vp c. Thus if we should fall to weighing the Apostles wordes and reasons we should finde that our Brethren which will them to bee weighed did not their selues weigh the peyse of them so deliberatelie either as they might or as they ought to haue done For then shoulde they haue found that the onlie Censure of the Apostle would haue weighed downe all their light reasons which they concèaue of a Consistorie among the Corinthians of ruling and not teaching Seniors that were ioyned with S. Paule in the authoritie of examining excommunicating this offender Which Seniors had so litle anie especiall authoritie
Br. ouerbolde words of S. Paulâ desire howe he wrot thereof with anguish and teares it appeareth 2. Cor. 2. verse 4. and many other thinges there were which we may well thinke hee desired much more than the giuing of that incestuous adulterer vnto Sathan which he was rather driuen to do than that he had any great desire to do it neuerthelesse to set âââde the desire of S. Paule thereunto how can our Br. iustify this which hââe they conclude saying and therefore determined of him for his owne part as absent in body but present in spirite yet he acknowledgeth that he coulde not be Excommunicated without the consent of the congregation being gathered together in the name of our Lorde Iesus Christe 1. Cor. 5.4 Had not S. Paule pronounced the sentence of that iudgement on him before verse 3 Paules Excom by him-selfe in his absence and this hee had done so farre foorth without their consent that it was also done without their knowledge being absent in body from them though in spirite present with them that is as I take it wishing him-selfe among them And this his Iudgement being absent he accounted as auaylable for the effect of the matter as if hee had beene present with them The wordes are plaine I verily absent in body but present in spirite haue already iudged him that thus hath done euen as if I were present True it is that in this fourth and next verse immediatly following which our Br. cite for the solemne publication anâ execution of this his former sentence he willeth them saying VVhen ye are gaâhered together and my spirite in the name of our Lord Iesus Christe that such a one 1. Cor. 5.4 with the power of the Lorde Iesus Christe bee deliuered tò Sathan to the destruction of the flesh that his spiritâ might bee saued in the day of our Lorde Iesus That is to wit The sense of S. Paules wordes to exclude or pronounce that man excluded out of the Congregation which is the mysticall body of Christe and so to bee vnder the power of Sathan to the entent that hee being thus punished in the flesh by this bodily exclusion it might make him sorowfull to repentance and so redound to the saluation of his soule Nowe to the execution hereof it beeing requisite that they shoulde giue their consent hee willeth thâm to gather themselues together so to do Which thing notwithstanding hee desireth not of them How farre their conseÌt was requisit for the execution of S. Paules âântence that they woulde vouchsafe to do but hee flatly commaundeth them to doe it And therefore hee sayth 2. Cor. 2. For that also haue I written to you that I might know the triall of you whether yee were or no obedient in all thinges So that this is true that Saint Paul coulde not excommunicate him without their consent For although he thus tried them and commaunded them to put his sentence in execution yet had his sentence beene good and effectuall before God though not so reputed of them if they had not obeyed him nor consented vnto him So that in this sence the Church that is The Churches authoritie in the Excom the multitude I graunt hath a dutie of consent to the approbation and execution of the Bishops or Pastors sentence of Excommunication whereby when they perceiââ he hath not abused the authority of the keyes committed vnto him they obey the same or denounce solemne notice thereof vnto the party and so repute him reproue him and auoide him And in this respect where our Brethren say Likewise when hee should be receiued again he was to be pardoned not onely by him but by them also Howe farre foorth their pardon was requisite 2. Cor. ver ver 10. So farre foorth as offence was giuen to them and that they had obeyed and approoued Saint Paules Censure their pardon also of him I graunt was requisite And therefore Saint Paule sayde before 2. Cor. 2. verse 6. c. 2. Cor. 2. vers 6. c. It sufficeth to such an one this rebuking which is made of many insomuch that cântrariwise yee shoulde rather forgiue him and comfort him leaste peraduenture hee that is such a one shoulde be swallowed vp with too much heauinesse VVherefore I pray you that yee confirme your charitie to him The diuerse maner of S. Paules and of their action in the offenders pardon For therefore also I wrot to you that I might knowe the experiment of you whether ye be obedient in all things And heerâ commeth in this sentence that our Brethren note But if yee haue forgiuen any thing and I also For I also if I haue forgiuen ought for you I haue forgiuen it in the person of Christe that wee shoulde not bee circumuented of Sathan So that their pardoning of this man and S. Paules pardoning of him were not concurrent in one respect nor after one manner nor of one matter in the pardon They had not this Ministeriall office of binding and loosing nor the keyes of shutting and opening Hymenaeus Philetus AlexaÌder in the person of Christ which S. Paul had to denounce in Christes name the sinne to be forgiuen him and the man to be reconciled to Gods fauour this pardon in the person of Christe S. Paule gaue and not they What and how S. Paul forgaue They forgaue onely the scandale and offence towards them And this is that S. Paule desireth them to pardon him For it lay in them to doe it both to receiue and comfort him they being members of the body What how they forgaue whereof hee was re-vnited to the head And in this sence I holde well with our Bretârens saying that when he shoulde be receiued againe he was to bee pardoned not onely by him but by them also But what doe they now conclude hereon And therefore if so high an Apostle coulde not by his priuate authoritie excommunicate that Corinthian The learned disc Pag. 97. we must not thinke that by his priuate authority but by consent of the Church of Ephesus he excommunicated Hymenaeus and Alexander although he doe not make expresse mention of the consent of the Church in that place 1. Tim. â 20. Our Brethren conclude not herein indifferently They require of vs to shew some expresse testimonie of Scripture Bridges where the censure of Excommunication was executed by any one person or Minister of the Church Our bretherens eluding of the manifest scirpture by coniecturs of other places we shew it in S. Paules excommunicating Hymenaeus and Alexander Besides the Excommunication of Philetus and this Corinthian Heere they râply We must not thinke that by his priuate authority but by the consent of the church of Ephesus he excommunicated Hymeneus and Alexander although he do not make expresse mention of the consent of the church in that place If this aunswere shall bee counted sufficient what manifest and expresse testimony of the
sâripture may not be thus eluded But why should we not thinke that S Paule did it by his owne authority For as for these captions wordes The captions term of priuate authority his priuate priuate authority I reckon not on them for he did it in the person of God and by his apostolicall and Ministeriall authority which was publike and not priuate notwithstanding proper to him selfe and to such as were of the Apostleship and ministers of the worde as hee was Doth S. Paule make mention any where else of the Churches consent in these mens Excommunication taking consent of the Church How the Churches might consent in the Excommunicâtion of Hymenaeus Alâxandâr âhileâus as our Brethren herein doe that he could not doe it at all except they had consented and giuen their suffrages before hande that he shoulde do it for otherwise wee deny not but that they consented Howbeit their consent came after the thing was done or at the moste it was not the authorising of his dooing but an allowing of it because it was their duty so to do séeing that hee abused not his authority nor erred in the exercise of the same Which if he had done Singular authority then might they iustlie haue disobeyed his doing As they migââ also refuse the doctrine of him that preached any other Gospell And yet it followeth not therupon that in preaching the pure and sincere gospel the Church had ioint authority with the Preacher to preach the same But why would our Brethren haue vs thus to thinke If so high an Apostle could not by his priuate authority excommunicate that Corinthian We must not think that by his priuate authority but by consent of the Church of Ephesus hee Excommunicated Hymenaeus and Alexander although he doe not make expresse mention of the consent of the Church in that place This conclusion runneth vpon their former assumptions Our Br. conclusions on their owne assumptioÌs that S. Paul coulde not by him selfe Excommunicate that Corinthian Whereas that place mencioneth not at all what he coulde or he could not do in that matter but onelie what he did and would haue them to do And if the other place 1. Tim. 2.20 concerning the Excommunication of Hymenaeus and Alexander be to be measured by this place 1. Cor. 4. Then as we haue seene howe both he him selfe coulde and did Excommunicate that Corinthian both in their Churches absence they beeing not made priuie of his doing Our Br. referring the other Excommunication to this 1 Cor. 5 do yetmore confute themselues till he had done it and written to them therof willing them to solemnize and denounce the publike execution of the same which if they woulde not haue done had no whit impayred the bertue of his censure but aggrauated an other offcence in them And therfore in measuring the Excommunication at Ephesus by that at Corinthus our expresse instaunce of S. Paules Excommunicating by him-selfe in the absence of the congregation and the congregations dutie of obedience afterwarde in approouing obeying and consenting to the same is a good instance that neither the whole Congregation nor any Seniory among them had any necessary ioint authority with S. Paule in the inflicting of this censure So likewise where hee speaketh to Timothie in the singular number The learned disc pag. 98. 1. Tim. 2.20 concerning the hearing and determining of matters pertaining to Discipline we ought to acknowledge that hee teacheth in Timothies person the duty of Elders and neuer ment to giue to Timothie an absolute or singular authority to bee Iudge in those matters without consent of the Eldership whereof hee maketh mention but a little before To conclude therefore the Pastor with the aduice and consent of the Elders hath authoritie to heare and examine matters perteining to Ecclesiasticall Discipline and as the case requireth to Excommunicate offenders and vppon their repentaunce and amendment to receyue them agayne into the bosome of the Church approoued by the word of God Those testimonieâ likewise where Saint Paule speaketh to Timothie in the singular number giue vnto Timothie though no absolute yet a singular authoritie Bridges not singular I graunt as though hee shoulde single out him-selfe to doe all thinges alone but singular in préeminence aboue all What single authoritie S. Paul giueth to Timothie which preeminence was allonely in Ephesus singular and proper vnto Timothie And this hath Beza himselfe euen where he speaketh against the vsurpation of the Popish Bishops Pastors confessed saying aâââe haue also heard before on these wordes of the Apostle against an Elder receiue no accusation c. Moreouer we must note out of this placc Bezaes confession of the singular authority of one Timothie in the Ephesine eldership to haue then beene the ãâã ãâã ãâã ãâã ãâã that is the Bishop as Iustine calleth it not that hee did all thinges as he list but which according to his godlinesse and prudence moderated all thinges that all thinges might be well done and in order in the assemblie Neither is this any hindrance hereunto that S. Paule teacheth in Timothies person the duetie of Elders but rather confuteth our Brethrens shift in saying that Timothie had a prerogatiue as an Euangelist and prooueth that such Elders as Timothie was that is to say with Beza and Iustine such Bishops notwithstanding his prerogatiue of Euangelist haue a like singular authoritie as Timothie had concerning the hearing and determining of matters pertaining to Discipline And if as heere they say Saint Paule in Timothies person taught the duety of Elders then shoulde these Elders whose duetie is heere taught in the person of Timothie bee suche as shoulde bee aunswerable to the person of Timothie and not such Gouerning Elders as are no Teachers And so saith Caluine on these wordes 1. Timoth. 5. verse 21. I testify before the Lorde c. This protestation was interposed of Paule not onely as in a matter moste waightie but also for the greate difficultie thereof For there is nothing more harde than to exercise Iudgementes with such equity that neyther thou art moued at any time with fauour nor giuest entry vnto suspition nor art mooued with tales Timothy in his Ecclesiasticâl iudgements represented onely the person of Pastorall Elders nor yet art ouerstraight in rigour nor lookest on anie other thing in all causes than the cause it selfe For from thence shall spring an equall right when the eies are shut vnto the persons But we must remember that vnder the person of Timothie all Pastors are admonished So that this admonition comprehending the dignity and the duety of an ecclesiasticall Iudge the same is here made vnto Timothy and in his person only vnto such gouerning Elders as are Pastorall elders In whome their teaching though it be done publikely All iurisdiction of one is not Antichristian is notwithstanding their singular authority as Saint Paule also gaue vnto Timothy singuler precepts therâof and
after a Bishop he setteth vnder him the ordination of a Deacon Wherefore nisi quia episcopi Presbyteri vna ordinatio est vterque enim sacerdos But because the ordination of the Bishop and of the Presbyter Preeste or Elder is one for eyther of them is a sacerdotall or sacred Preeste But the Bishop is the first that euery Bishop might be a Presbyter Preest or Elder but not euery presbyter Preeste or Elder a Bishop For he is the Bishop which is the first or cheefe among the Presbyters Preestes or Elders To conclude hee signifieth that Timothie was ordeyned a Presbyter Preeste or Elder But because hee had no other before him he was a Bishop Whereupon he sheweth also in what manner he shoulde ordeyne a Bishop for it was not right or lawfull that the inferior might ordeyne the greater For no man giueth that that be hath not receyued c. And anone after he saith Let the Deacons bee the husbandes of one wife gouerning well their children and their owne houses For they that haue ministred well get vnto them selues a good degree and great confidence in the fayth which is in Christe Iesu. Those thinges that he spake of lesse in the ordeining of the deaconship hee hath nowe set them vnder and also sheweth that they ought their selues to bee the Husbandes of one Wife to the ende that they may bee chosen to the Ministerie of God that haue not gone beyonde the constitution of God For God decreed one Wife vnto a man with which wife hee shoulde be blessed For none is blessed with the second Who if they gouerne their children well and their houses that is their seruaunts and domesticalles they may be made worthy of the sacred preesthood I set not downe these wordes of Saint Ambrose that I allowe of his opinion against the second mariage or prohibition from the vse of the first in those that are Deacons But I alleage him to shewe howe hee is heere misse-vnderstoode to make two kindes of Deacons Whereas in very deede heere hee properly rather acknowledgeth but one kinde of Deacon which hee calleth the Minister or attendant on the Preeste or Elder Hee sayth in-deede But nowe there ought to bee seuen Deacons and some fewe Presbyters Preestes or Elders that throughout the Churches there may bee twayne and but one Bishop in a City So that he maketh heere but two distinct kindes of Ecclesiasticall ordeyninges the one of the Presbyters Preestes or Elders the other of the Deacons As for the Bishops hee maketh them to bee of the same ordeyning that are the Presbyters Preestes or Elders but the difference to bee in the dignitie of them That the Bishop is the first or cheefe aboue all the rest and but one Bishop in a Citie whereas the Elders are moe and all in dignity inferiour to the Bishop And these Elders not to bee Gouernours not medling with teaching but sacred or sacerdotall Elders both teaching and ministring the Sacramentes As for the Deacons hee maketh them all and alwayes so attendant on the Ministerie of the Bishops and Sacerdotall Elders and so continually giuen to Prayers that he woulde haue though to be maried yet altogether to absteine from their wiues Which though it were a greate ouershooting in so holy a father and direct contrary to the state of matrimonie and to the law of God and to the examples of all the holie auncient Preestes Prophets and Apostles and of the Bishops and Pastorall Elders as wee haue seene yet it clearely sheweth howe these Deacons were imployed not onely in the ministration vnto the poore but also in the attendaunce on the Bishop and on the Pastorall Elders in the deuine seruice and vpon necessitie or occasion to exercise the same their selueâ also In so much that Hyperius calleth the Pastorall Elders and all vnder thâ Bishops by the name of Deacons though hee distinguished Deacons into two kindes All which Testimonies both of this auncient Father and other so notable late writers duely considered it appeareth that this heere is not truely sayde of our Brethren that truely the Deacons office consisteth onely in ministration vnto the poore in that they be Deacons And this is all that their Learned Discourse discourseth on these Deacons From whome they nowe proceede to another Learned Discourse concerning Synodes The argument of the 14 Booke After all the foure Tretrarches haue all their seuerall ioynt offices and authorities assigned vnto them our Brethren heere enter the treatise of their Synods and assemblies First of the arising and repressing controuersies and of calling the ayde of Synodes there-vnto Of the promise of Christes presence Math. 18. Of the Pastors authoritie with the Synode Of the authoritie of calling and directing Councels and of the authoritie in determining controuersies Of the example in the assembly of the Apostles and Elders Acts. 15. And what the multitude did in that assemblie Of what persons a Synode consisteth of the order in that assemblie obserued Of the preheminence of one aboue the residue and whether this preheminence be of order only and not of authoritie Whether Iames his preheminence continued not but for the time onely of the Synode Of the Presidentes of Councels and of the Prolocutors authoritie Of the seuerall and ioynt-authoritie of Bishops and Arch-bishops Of the supremacie of Christian Princes ouer Counselles Of Bezaes graunt for this supremacie of the Prince and for the superioritie of Arch-bishops Metropolitanes and with what conditions Of the authoritie of Prouinciall councelles and that the matters lawfully decided in them are not to bee reuoked or controlled by inferior persons The rules of determining ceremonies The auoyding offences The Pastors knowledge of comelinesse order and aedification How farre the laity may herein informe the Pastors The Pastors dealing heerein toward the Elders that are not teachers Our Br dealing herein especially against christian Princes The christian Princes authoritie in ceremoniall constitutions Howe the Prince is vnder and ouer the Pastors in these matters How our Brethren reiect the Pince from hauing authoritie in making any Eccl. Constitutions with the Synodes because Synodes were holden before there were any Christian Emperors and of the force of that argument Of the Christian Princes before Christes comming and since his comming but before Constantine the great of the prefiguring their authoritie til they came Of the slaunder for absolutâ authoritie Of Bezaes aunswers to this reason that there were no christian Princes And of the authoritie that Beza alloweth to Princes ouer Synodes The vnitie of ceremoniall constitutions Of our Brethrens reasons against vniformity in ceremonies as feeding and clothing yong and olde alike and as compelling men of ripe age to sucke the dugge to were biggins to carrie rattles and other childish bables Of Caluines rules for vniformitie in ceremoniall constitutions Of our brethrens reason against it that the land is not yet wholy conuerted to Christe Our brethrens assemblies for new orders
three yea their consistorie in their seuerall Churches or assemblies by this their owne confession haue diuers cases among them that I perceiue all they may bee so cumbred withall that they may bee driuen to pray the ayde of the Synode and may not a Synode yea a generall counsell disagree or agree and not conclude in diuerse cases and graunt they bee gathered together in the name of Christe and that hee is among them too Howebeit according to such measure of his grace and knowledge that perhaps they may not haue all cases reuealed vnto them or not agree vpon them And yet are Synodes and Counselles a verie excellent good meanes if they be gathered together in his name indeede and that it please God to open also those cases vnto them But nowe to let vs vnderstande further of whome this Synode shall consist and who shall determine these cases and gouerne the same they proceede and say With the Synode the Pastor hath authoritie to determine concerning the regiment of the Church Wherefore wee haue to inquire of what persons a Synode doth consist for which intent we finde in the historie of Actes 15.6 That when a greate controuersie arose concerning the ceremonies of the Lawe whether they were to bee vsed by those Christians that were conuerted of the Gentiles the Apostles and Elders came together to consider of this matter and that the people was not excluded appeareth by the twelfth verse the whole multitude beeing perswaded by the argumentes alleaged by Peter helde their peace and quietlie heard Paule and Barnabas declare what signes and wonders God had wrought by them amongest the Gentiles And leaste yee should vnderstande the multitude in that place for the multitude of the Apostles it followeth in the 22. verse Then it pleased the Apostles and Elders with the whole Church to choose certain men c. By which scripture we learne that the Synodâ consisteth principally of pastors Elders Teachers and men of Wisedome Iudgement and grauitie as it were of necessarie regents For although the whole multitude came together yet the Apostles Elders came together to inquire and consider of the matter in controuersy the multitude heard and for their better instruction and modestie submitted their consent vnto the determination of the Apostles and Elders All mens reasons were heard For there was greate disputation but the authoritie of Gods worde preuayled good order was obserued So after the matter was throughly discussed by the godlie argumentes alleaged by Peter and Barnabas and Paule the controuersie was concluded by the sentence of Iames to whome that prerogatiue was graunted not of singular authoritie but for orders sake Heere are three points touched by our Brethren First for the Pastors authoritie Secondlie of what persons the Synode consistes and thirdly who hath the prerogatiue therein aboue all the residue And first for authority of the Pastor they say with the Synode the Pastor hath authoritie to determine concerning regiment of the Church They begin heere mee thinkes vnder correction verie preposterously with the authority to determine in the Synode Whereas more orderlie they might haue begun with the beginning of the Synode and who hath authoritie to summon or call the same By authoritie of which summons they ought to assemble and meete together at time and place assigned and to direct them an order to proceede by For if the seuerall Churches and Bishops thereof be as our Brethren say all alike equal in the authoritie of these thinges then hath no one among them any authoritie to prescribe these thinges to any other and much lesse to many other or to all the seuerall Churches and Bishops in a kingdome The godly and auncient Emperors and Kinges had the cheefe partes of this authoritie in their Dominions ouer all Bishops and Churches in the olde time All the foure generall Councelles were summoned and assigned both time and place yea and the reuerende manner of their proceeding voyde of friuolous contentions by the godly Emperours Constantinus Theodosius Martianus c. Besides diuers prouinciall counselles All which is here not expressed but suppressed by our Brethren And I maruaile what they meane hereby Is it to put the Christian Prince out of this authoritie and to take and part it among these tetrarkes or to giue it to some one or fewe among them besides the Prince the Prince hauing so fayre presidents to shewe for it in the foresayd examples yea in the paterne of the olde Testament by Moses Iosue Samuel Dauid Solomon Iosaphat Iosias c. But of this we shall God willing anone see further what they giue or leaue to the Prince when we shall come thereto And since that heere we must skip ouer all the beginning and processe of the synode or councell and come to the determining or ending of it and the controuersies in it Let vs see vpon whome our Brethren will nowe bestowe this authoritie The Pastor say they hath authority to determine Whome meane they heere by the pastor any one pastor alone for that they say the pastor not the pastors or haue the pastors onelie this authoritie No say they but with the synode And hath the synode then the authoritie of determining with the pastor they sayde before that in their seuerall consistories the Elders or Gouernors had both the hearing examining and determining of all matters pertaining to discipline and gouernment of the congregation pag. 84. and the matter heere in hande is also of the authoritie to determine concerning regiment of the Church But what if the doubtfull and diuerse cases bee of doctrine and not onelie of the Regiment of the church shall the Elders or Gouernours that are no Teachers nor pastors determine then those cases as they say heere with the synode the pastor hath authoritie to determine whome meane they by this word synode which heere they doe thus distinguish from the pastor though in this authority they ioyne the one with the other Wherefore say they we haue to inquire of what persons a synode doth consist This indeede is the second point here touched and it is necessarie to be considered For if the synode shoulde consist of such persons as bee pastors then they can-not say the pastor hath authoritie with the synode the pastors them-selues beeing the synode for that were as much as to say a man hath ioint authoritie with him-selfe And did not they their selues confesse before euen on the other side of the leafe that a generall assemblie of all the pastors is called a synode or generall councell is it called so and is not so and if it bee so How is not the assemblie of the pastors themselues the synode it selfe But of whome nowe if not of the pastors doe they make a synode to consist For which intent say they wee finde ãâã Acts. 15. That when a controuersie arose concerning the ceremonies of the Lawe whether they were to bee vsed by those Christians that were
conuerted of the Gentiles the apostles and the Elders came together to consider of this matter Although this comming together of the Apostles and Elders were not such an assembly as vsuallie wee call a Synode or Councell and as our Brethren also vse the same terme for the assemblie or comming together of the Elders of diuerse seuerall Churches but is spoken of the comming together of the Elders of the church of Ierusalem yet I accept of this example and it is very fitte for the office of the persons of whome not onely the assemblies of seuerall churches among themselues but also of Synodes and Counselles doth consist Wherein besides the Apostles is mentioned the comming together of the Elders And although in this example there bee a greate diuersitie of the case betwene matter in controuersy concerning the regiment of the church and concerning the vse of the Lawe which is no smal point of Doctrine yet sith they bring this controuersie arising for Doctrine to be an example for the like determining of the church regiment I am content also to admit it The Apostles say they and Elders came together to consider of this matter True it is But these Elders as wee haue seene by Caluines owne collection on the same were pastorall Elders and therefore the considering of this matter did properlie belong vnto them But had the people anie ioint authoritie with them in the consideration thereof And that the people say they was not excluded appeareth by the twelfe verse the whole multitude being perswaded by the arguments alleaged by Peter helde their peace and quietly heard Paule and Barnabas declare what signes and wonders God had wrought by them amongest the Gentiles Heere appeareth as yet nothing to the present purpose either to proue of what persons the Synode consisteth or that the synode the Pastor haue ioint authoritie in determining of the controuersie And leaste say they yee shoulde vnderstande the multitude in that place for the multitude of the Apostles it followeth in the 22. verse Then it pleased the Apostles and Elders with the whole Church to choose certain men c. This caueat that we shoulde not vnderstand the multitude in that place for the multitude of the Apostles is not materiall For although by the name of the multitude in many places may well bee vnderstoode the people and not the Apostles yet in that place why may not both the Elders and the Apostles be comprehended Yea Peter also that spake before and Iames that spake after and all that were there in presence except onely Paule and Barnabas that declared those signes and wonders When as the text saith after Peters oration Then all the multitude kept silence and heard Barnabas and Paule declâre what signes and wonders God had wrought by them among the Gentiles What is here but hearing and keeping silence while the other speak vpon which wordes sayth Beza But vnderstand by the name of the multitude not the whole Church which as yet was not wholie ioyned to them but the whole assemblie of the Apostles and of the Elders as appeareth aboue out of the sixt verse Whom he distinguisheth from the Church verse 4. and annone after verse 22. So flatte contrary heerein these our Brethren are to Beza Hee sayth that by the name of the multitude in that place the Apostles are comprehended and not the whole Church or people and he commaundeth the reader so to vnderstand the worde Multitude for the Apostles and Elders and they say leaste yee shoulde vnderstand the multitude in that place for the multitude of the Apostles it followeth in the 22. verse c. Which very verse also Beza citeth to his vnderstanding and so they implie two or thrée playne contradictions all at once against Bezaes assertion and his reasons But since Bezaes authoritie can preuaile no further let it go as our Brethren here will haue it and let vs vnderstand the word Multitude in that place not for the Apostles but for the people âhat of this haue the people ioynt authoritie with the Pastors in determining of controuersies they say it followeth in the 22. verse Then it pleased the Apostles Elders with the whol Church to choose certain men c. What is this to the purpose for the authority of determining the controuersy Can they gather hereupon that because afterwards the whole Church liked well of the determination and agréed that those Letters shoulde be sent wherein the matter before determined was comprehended and that to this writing and sending choosing of the meâsengers they also gaue their assent that therefore they had ioynt authority or any interest in determining of the controuersie If our Brethren think they had because not onely the Letter is written in all their names verse 23. The Apostles the Elders and Brethren vnto the Brethren that are at Antiochia c. But also that the decrée it selfe runneth ioyntly in al their names verse 28. It sâeâeth good to the holy Ghoste and to vs that we shoulde not lay any more burthen vpon you besâdes these necessary thinges To this Beza aunswereth in 23. verse On these wordes and Brethren saying The vulgar translation omitteth the copulatiue coniunction and that naughtily For the Apoâtleâ and Elderâ are heere man festly distinguished from the râst of the assemâââe when as notwithstanding the Epistle is written in the common sentence and name of all that is to wit the whol matter is holden for ratified in the common assembly of the whol church after that ãâã ãâã ãâã ãâã ãâã the decree or determination of Apostles and Elders was passed before Caluine likewise vpon these 22. 23 verses sayth The modesty also of the common people is gathered by this because after they had referred the matter to the iudgement of the Apostles and the rest of the Doctors and Teachers they do nowe also subscribe to their decree Here Caluine sayth the Apostles and the rest of the Doctors or Teachers speaking of them whome the text calleth the Elders So that heere the Elders are not gouernors which are no teachers but teaching gouernors which had the Iudging decreeing and determining of this case in controuersie in which authoâitie the people did not intermedle but onely did modestly subscribe thereunto And on the other side saith Caluine the Apostles did shewe some token of their equity in that they set downe nothing concerning the common cause of all the godly without admitting the people For assuredly this tyranny did spring from the pride of the Pastors that those thinges which appertaine to the whole Church are subiect the people being excluded to the will I will not say to the lust of a fewe Heere he worthily reprooueth the pride and tyrannie of the Popish Pastors in vtterly debarring of the people and yet imposing on theââ what decrees they pleased Which thing God be praysed it is euident that we do not but
so farre as this example warranteth doe in like manner admit the people to vnderstande our proceeding and decrees in the Synode or Councell whome also it becommeth not to disobey except they finde the decrees to be against the worde of God but to submitte them-selues in all modesty vnto the authority of the decrees that thâ Pastors for so againe he calleth the Elders whome before he called Doctors or teachers shall haue determined about any controuersies so farre as concerneth the common cause of all the Godly But what do our Brethren gather heereupon By which Scripture say they wee learne that the synode consisteth principallie of Pastors Elders teachers and men of wisedome iudgement and grauitie as it were of necessity regents They are nowe come to the point whereof they sayde before that they had to inquire of what persons a synode doth consist And heere they make it to consist of fowre kindes of persons Pastors Elders Teachers and men of VVisedome Iudgement and grauitie By Pastors we haue seene already what they meane and also by Teachers But what meane they heere by these Elderâ âhat are placed after Pastors and before teachers Whether the Elders not teaching whome they called Gouernors are placed in he thirde place of the Tetrarchie that they tell not But if they meane them by the name of Elders whereas Caluine by Elders vnderstandeth Pastors and teachers then are they very pregnaunt Schollers that by this Scripture can learne that which this scripture euen by Caluines teaching doth not teache them But where are our Deacons heere become what are they shrunke in the wetting or are they excluded out of the Synode which before made vp the full tetrarchie or are they included in this last indefinite sort men of wisedome Iudgement and grauitie But these are not named as any officers at all but generally they are called men and therefore more likely that by this name of men they meane the people or the whole multitude which they sayde before was not excluded But though these men haue no speciall office yet are they here adorned with three excellent qualities Wisedome Iudgement and grauity wherein commonly the common people of the whole multitude doth not excell except some rare and odde persons among them namely in the diuerse cases and controuersies of doctrine or be-it but in these controuersies of Ecclesiasticall Regiment and such like Yea woulde to God the Pastors Elders and Teachers not onely such as are for the most part but also besides that I wishe vnto my selfe woâld God that euen such as these our Brethren that haue compiled this Learned discourse of Ecclesiasticall Gouerment were so well furnished in these three pointes as they and we all shoulde be For I hope when they say thus in generall and euen of wisedome Iudgement and grauitie that they do not so meane the people that they seperate these three vertues from the Pastors and teachers But howe now shall the synode consist of all these foure sortes of persons whether they exclude Deacons or include them forsooth say they the Synode shall consist of these as it were of necessary regentes What and shall all these foure sortes be Regents and necessary regents the whole multitude people and all And that in the authoritie of determining the diuerse cases of the Churches regiment and the diuerse controuersies of religion For such matters were handled in the assembly holden at Ierusalem Actes 15. But both Caluine and Beza haue debarred them of this yea our Brethren when it commeth to the pinch eate this worde againe and conclude cleane contrarie saying For although the whole multitude came together yet the apostles Elders came together to inquire and consider of the matter in controuersie A ha Brethren go to then they came not together all but heere are two kindes ends of their comming together The apostles and Elders came together to inquire and consider of the matter in controuersie What and no further Yes and to giue the determination of the same Yea forsooth this is indeed a Councel-like and authenticall comming together whereupon a Synode doth consist But wherefore then came the multitude together The multitude heard and for their better instruction and modestie submitted their consent vnto the determination of the Apostles and Elders And was this then all that the multitude had to doe heerein what is this to the authority of determining nay it reacheth not heere so far by this their limitaiion as to the authoritie of inquiring or considering of the controuersies But since it is sayde before that with the Synode the Pastor hath authoritie to determine concerning regiment of the Church and the people or multitude haue nothing to doe heerein being not Pastors Elders nor teachers it plainly followeth that the people or multitude are none of those persons of whome a Synode doth consist Which is the thing that our Brethren here woulde proue and yet in discussing the matter cleane confute it selfe But they say all mens reasons are heard And good reason too say I that all their reasons shoulde be hearde that spake and reasoned But who were they any that came not to determine nor yet to consider nor so much as to inquire of the matter but onely to heare to submit their consent is their necessarie regencie come downe to this submission Well say they there was great disputation And who say I disputed Caluine on these wordes and when there was great disputation aunswereth though there were choyse made of graue men and such as were teachers of the Church yet could they not by and by agree But say they the authority of Gods worde preuayled And we graunt so it ought alwayes to do Good order say they was obserued So woulde it not I feare if the orders that our Brethren woulde haue were in practise So say they after the matter was throughly discussed by the Godly arguments alleaged by Peter and Barnabas and Paule the controuersie was concluded by the sentence of Iames. And were any of these discussers of the matter such Elders as withall were not teachers but how was this done that they conclude héere the controuersie was concluded by the sentence of Iames They said before with the Synode the Pastor hath authoritie to determine For although it be good reason that the Pastor should not determine without the Synode yet by their proouing héereof by this example Iames is made the Pastor in this Couâsell and so by their owne consequence that a Pastor and a Byshop are all oâe Iames is also made the Bishop and the controuersie being concluded after all their discussing by his sentence the sentence being the finall resolute and iudiciall determination he hath authoritie therein aboue them all and then of consequence though the Synode ioyne with him in the consent of the matter yet ioyneth it not with him in the authoritie of determining or iudiciall
be refused for the decay of an other except the same also be decayed and so be refused till it be repayred Beza therefore seeing the inualiditie of this as yet too generall a condition draweth neerer to the speciall pointes that he requireth in this condition for the admittance of this olde order and Canons for the authoritie of Metropolitanes But here sayth he we require chiefely two things that is to wit that no tyrannie be againe brought into the Church c. This condition with all our heartes wee againe like of and detest all tyrannie both in Metropolitanes and in all other but as Beza in this condition doth againe acquite the Metropolitanes dignitie in it selfe to be no tyrannie for else to say he thinketh it not to bee refused so that no tyrannie be brought in if he thinke the dignitie it selfe to be tyrannie is but againe another mockerie and elusion and then thinking that of it selfe it is no tyrannie it is againe no sufficient stoppage against the interest of a right for the incroching of a wrong Some will abuse the Pastors Presbyters or priestes office yea it hath beene most blasphemously abused by the Papistes ând the Princes office also by turning it into tyrannie And yet we must not thereuppon except simply against the princes and the priestes offices and lawfull authorities And although the Metropolitanes dignitie and office were but an order of men yet since Beza approues it in it selfe for a lawfull dignitie and office in the Church yea we haue the practise of it approued euen from and in the Apostles times therefore the grounde of the argument is all one in all lawefull vocations authorities powers and dignities omnis potestas est a Deo And therefore remooue or debarre the tyrannie a Gods name but doe not vnder pretence of tyrannie remoue or debarre the office But yet Beza very well therein least he should againe seeme to giue vs the slip with exception of the generall name in the worde tyrannie doth particularize this tyrannie vnto vs. As though saith he the holie Ghost were tied to any certeine Senate or person Indeede this was a foule and most dangerous tyrannie not onelie oppressing the bodie but intangling the conscience and an iniurie to the holie Ghost Vnder which pretence the Pope abused all Princes and Churches But the Bishoppes and Metropolitanes authoritie in our Churche God be praised neither claimeth nor vseth nor admitteth anie such tyrannie nor anie other tyrannie that anie can proue to be indéed tyrannie As for this foule and erronious tyrannie we vtterlie with Beza and our Brethren renounce and accurse it And therefore for anie thing in this exception we may reteine our Metropolitanes with good conscience But there is yet another condition behinde And then saith Beza that all things be referred to edifying If he meane all things that can by reason of this dignitie he saith wel For it is not méete to burden this dignitie and the officers therein with other things and much lesse with all things and therefore to refuse them if all thinges bee not referred to edifying But then as before we may héereby also sée that this office or dignitie it selfe is no hinderance to edification So that if there be anie hinderaunce to edification it commeth rather of this fault that all thinges be not referred thereunto But what is this to the office or dignitie it self of the Metropolitane For if it can by no meanes be referred to edification then how can Beza say he is not the man that dooth refuse it so it be referred to edification Is not this plaine that he meaneth there is a good vse of it which may verie well be referred to edification And so doo wee accept it and not otherwise And if our Brethren will be the men that Beza here saith he and his are let them then acknowledge with him at length that they are not the men that on these conditions do thinke the olde Canons for gathering Synodes together by Metropolitanes is an order to be refused If now they dare say thus with Beza for their parts we for ours will ioyne with them in these conditions And to continue them the more in this opinion of Beza let them turne also to that which Danaeus likewise hath on the same matter in the third part and 3. booke of his Christian Introduction the 38. chapter Wherein after he hath spoken of the calling of generall Councills principallie apperteining vnto Princes descending to Prouinciall he saith But if a Prouinciall Councill onelie bee to be called together in the olde time that matter and care perteined onelie vnto Bishops that were Metropolitanes not vnto the Magistrates themselues although they were godlie At this day because in the reformed Churches there are no Metropolitanes especiallie in the French Churches that cure perteineth to all the Ministers of the Worde of God in euerie of the Prouinces who ãâã letterâ ought to âdmoâish and stirre vp one an other except that by the consent of the brethren that care of calling together a synode be specially coÌmitted to any man of the Church of that region or prouince Here he againe telleth what was the auncient authoritie oâ Metropolitanes or Archbishops And although he do set downe another order among the Pastors howbeit not to be allowed neither but by the godly Magistrate if there be any such ãâ¦ã yet the reason that he alloweth this vnto the Pastors ãâ¦ã is not that he difalloweth the authoritie herein of a Metropolitane Bishop ouer them but that he sayth there are none such in the reformed Churches meaning in their countries and therfore he restrayneth his wordes especially to Fraunce where they are all popish Bishops and as yet aduersaries to the Gospell And in such case hee refuseth also euen the chiefe Magistrate being as he sayth vnfaithfull a wolfe and persecutor of the Church that his commaundement is not to be expected no nor yet their purpose made knowen vnto him of a generall Counsell to be holden among them least he séelâe to destroy them So that he refuseth neither the Princes nor the Metropolitane Bishops authoritie if the persons be faithfull Yea in ââeede and for want of theÌ he sayth that this preheminence of one may be committed to some other person The conclusion that our Brethren inferre Therfore as it were an absurde thing for our prolocutor in our conuocation to take vpon him to be a controller of the whole Synode and to chalenge that office to him and to his heires for euer so vnreasonable is the authoritie that the Pope claimeth ouer generall Counselles All this conclusion wee fréely confesse and also in part the other conclusion that followeth One therefore is to be chosen by consent to be as it were the prolocutor or Moderator of order but not of authoritie in euerie assemblie whose prerogatiue must so be tempered that in
with the weake And this likewise I graunt that no small consideration is to be had in the Synodes determination of bearing with the weake Howbeit we must vnderstande wherein and in what manner they be weake and how farre foorth they are to be borne withall For otherwise they may still pretende weakenesse to couer wilfulnesse May not the Synode determine that it is lawefull to eate so much as an egge on Fryday because some will take offencâ and pretende weakenesse But it is a good hearing that our Brethren are become so carefull to haue offences auoyded and the weake borne withall Would God they would not giue so great offence as herein they doe both to âhe weake and strong with their vnnecessarie striuing for ceremoniall matters against those thinges which our lawfull synodes with the corroboration of the Prince and of the whole Realme haue alreadie determined and concluded Wherein our Brethren do not only offend the synode the realme the Prince in reiecting their lawfull authorities herein but euen for the weake the speciall consideration of whom they here pretende they haue beene through these contentions the greatest occasion that many which were before but weake amongest vs haue now not doubted any more of our ceremonies but of our faith and doctrine Yea where many were more than halfe wonne and metely well come on they are nowe cleane lost and vtterly reuolted from vs when they sée that we will not stande to the determination no not of our owne Churches synodes nor to the authoritie and decrées of our owne Prince Is this our Brethrens consideration of auoyding offences and of bearing with the infirmitie of the weake As for consideration of order and comelinesse and aedification it is neither orderly nor comely in my opinion for any priuate particular Ministers to controll and preindicate the determination of a whole godlie Synode such as I hope ours are that hath alreadie determined and concluded what is order comelines aedification in these things Paphnutius in-deede did gainsay in Priestes mariages and preuayled against all or the moste part of the famous Nicene Councell But that was done in the Councell and in the debating of the matter before any decrée determined and concluded And also though they had neuer so fully determined and concluded it with all the authoritie that they had since it was flat against the worde of God and an error in Doctrine he might and ought to haue spoken against it In which case not onely we but the Papistes them-selues as Gerson Panormitane and others do graunt that we must more beleeue one man neuer so simple yea a lay man more than the Pope or than a generall councell where hee brings the manifest Scripture against them If our Br. can do so against vs and not wrest the Scripture wee yeelde presently But in those ceremoniall matters that are neither of fayth and Doctrine nor are this way or that way commaunded in the Scripture but left to the Churche of Christe to vse with these three cautions of order and comelinesse and aedification when a godly Synode hath alreadie debated determined and concluded what vse of them tendeth best to these three ends and wherein the state of that Church may be best ordered adorned and edified it is not then and in âhose matters sitting with the duetie of anie such lay or ecclesiasticall persons to controll that conclusion of the Synode If our Brethren sayde so late before on the other side of the lease that it were an absurd thing for our prolocutor in our conuocation to take vpon him to be a controller of the whol Synode How much more is it an absurde thing out of the Synode and after the Synode for a meaner person than our Prolocâtor to take vpon him not only to be a controller but a defacer and oppugner of the whole Synode and a canceller of all their authoritie and determination How much better shall it be for our Br. to call to their remembrance their own conclusion where before they speake also of ceremonies page 76. saying there But to conclude it is the duety of euerie true pastor to obserue those thinges that are concluded by the lawfull authority of the Church concerning ceremoniall matters for order and comelinesse sake and for aedification and not to controll publike order by his priuate iudgement except vpon great and waighty causes Although in deede while they be but such ceremoniall matters and they are concluded as they say by the lawfull authority of the Church and if lawfull then haue they not gone beyond their bounds there can no causes bee so great and waighty that shoulde make any true pastor to set vp him-self against this lawfull authoritie of the Churcâ For if hee doe hee doth it vnlawfully and not like a true Pastor When the assembly or Synode of the Apostles and Elders at Ierusalem which our Brethren héere alleage for an example did commaunde for a time abstinencie from meate offered to Idols otherwise lawful in it selfe for offences sake and for auoyding of all pollution and Idolatrie which the Euangelist noteth Actes 6. Luke 15. ver 20.29 Had it then beene lawfull for any particular Minister or Ministers to haue reiected the authoritie of this decree or to haue kept it and broken it at his or their pleasure and if this bee an example to followe though not to compare in like authoritie with this moste holy assembly and decree of the holy ghoste but as all good Synodes may take example from hence Now then is it now lawfull for any priuate ministers to reiect the authoritie of a lawfull Synode and the caeremonies rytes and orders therein decreed by the Princes and the realms authoritie alreadie established They say the Apostles and Elders commaundement was but for a time But coulde their authoritie haue reached to the forbidding that meate for any time which was otherwise lawfull in it selfe during all the time of the Christian libertie and can the authoritie of no Synode nowe restrayne our Br. for any time to forbeare that which otherwise is lawfull in it selfe but that they will needes vse still their libertie in caeremoniall matters or will they be the prescribers of the time for their continuaunce But they say that decree was made for offences sake and for auoyding of all pollution of Idolatrie So it was I graunt But that pollution of Idolatrie was not in the meate it selfe nor the offence so much in the strong as in the weake And yet the strong obeyed this decree onely to auoyde the weakes offence And to this end that the strong in fayth should not abuse their libertie by offending the consciences of the weake Saint Paule hath a notable treatise at large thereof 1. Cor. 10. Admitte therefore that any of those caeremonies being in them-selues otherwise lawfull because they haue beene offensiuelie abused and Idolatrouslie polluted yet the
that the Apostles desired not such thinges of the kinges of the earth they consider not that then it was another time and that all things are to be done in their times For what Emperour did then beleeue in Christ that might serue him in making lawes for pietie against impietie where as yet that propheticall saying was fulfilled why did the Gentiles frette and the people imagine vaine thinges the kinges of the eartâ stoode vppe and the Princes came together against the Lorde and against his Christ. But as yet that was not done âhich in the same Psalme is sayde a little after and now yee kiâges vnderstande bee yee wise that iudge the earth serue the Lorde with feare and reioyce vnto him with trembling Howe then doe kinges serue the Lorde with feare but in forbidding with a religious seueritie and in punishing those thinges that are doone contrarie to the commaundementes of the Lorde For hee serueth otherwise for that he is a man and otherwise for that hee is a king For that he is a man he serueth in liuing faythfully But for that he is also a king he serueth in enacting with a conuenient vigor lawes that commaunde iust thinges and forbid the contrarie Euen as Ezechias serued in destroying the groaues and temples of the Idolles and those high places that were builded contrarie to the commaundements of God Euen as Iosias serued he also dooing the same things Euen as the king of the Niniuits serued in compelling the whole Citie to pacifie God Euen as Darius serued in giuing it vnto Daniel into his power to breake the Idoll and in casting his enemies to the Lyons Euen as Nabuchodonozer serued of whom wee haue alreadi spoken in forbidding by a terrible lawe all that were placed in his kingdome from blaspheming God In this therfore kings do serue the Lord so farre forth as they be kinges when they do those things to serue him that none but kinges can doe Sith kinges therefore did not as yet serue the L. in the Apostles times but as yet did imagine vaine thinges against God and against his Christ that all the foretellings of the Prophets should be fulfilled impieties could not then indeede be forbidden by lawes but rather be exercised For so was the order of the times rowled about that both the Iewes killed the preachers of Christe thinking they did a dutie to God as Christ foretold and the Gentiles fretted against Christ and the Martyrs patience ouercame them all But when thaâ began to bee fulfilled which was written and all the kinges of the earth shall worship him and all Nations shall serue him what man that is sober in his wit can say to kinges Haue not you care in your kingdome of whom the Church of your Lord is holden or is oppugned It perteineth not in your kingdome vnto you who will bee eyther religious or sacrilegious vnto whom it cannot be sayde it pertayneth not vnto you in your kingdome who will be shamefast who will be vnshamefast For when free choyse is giuen of God vnto a man why shoulde adulteries bee punished by lawes and sacrileges be suffered Is it a lighter matter for the soule not to keepe her fayth to God than for a woman not to keepe her faith to her husbande Thus doth Augustine proue that this authoritie of the Christian Magistrates and Monarkes in making constitutions lawes for Eccl. matters as wel as for temporall though it were not accomplished in the Apostles time yet it was prefigured prophecied and promised that it should be afterward fulfilled and in conuenient time it was performed Therefore it remayneth that it be shewed by them that defend that this absolute authoritie is in the ciuill Magistrate by what spirite or reuelation or scripture if there be any that we knowe not for wee would be glad to learne how this authoritie was translated from the Church in which it was once lawfully vested vnto the ciuill Christian Magistrate I knowe none of vs that defendeth that an absolute authoritie is in the ciuill Magistrate And therefore it remayneth not in vs to shewe any thing for that which we defende not If wee defende it let them name the man and shewe the place and let the partie defende himselfe as he can And I would learne of them also by what spirite or reuelation or scripture if there be any that wee knowe not they can so vntruelie burden their so gratious Soueraigne to take vpon her an absolute authoritie Or to sclaunder vs their Brethren that we defend that this absolute authoritie is in the ciuill Magistrate They say they would be glad to learne how this authoritie was translated from the Church in which it was lawfully vested vnto the ciuill Christian Magistrate And can they proue then that the Church was euer lawfully vested with this absolute authoritie For my part I am of contrarie opinion nor euer yet learned for all the Papists harpe much vpon some what the like string that the Churche of God euer had or tooke vpon her any absolute authoritie in any Eccl. matters whatsoeuer and much lesse do I learne that it was translated from the Church vnto the ciuill Christian Magistrates Howbeit I trust they will giue vs leaue to learne thus much as euen Beza himselfe out of the worde of God shall teach vs to be a lawefull authoritie and a needefull of the ciuill Christian Magistrate ioyned with the Synode in these matters Beza in the 5. Chapter of his christian confession in the 15. article afore cited for the Princes calling the generall councels or synodes for making the Presidents or Gouernors of the same first he alleâgeth some obiections to the contrarie that the Princes gouernment is different from the Ministers of the word And that it is for many causes a most perilous thing to throwe the councels vnder the authoritie of Princes For that thereby the ambition of them that would gratifie Princes is so kindled and on the contrarie the simplicitie of many terrified with the vnwonted presence of the Princes not to speak of that which would God were not true that there haue alwayes bene but fewe Princes that haue bin indued with so much both learning and godlinesse as is necessarily required for the moderating of such actions or that thinke they ought seriously to consider of these matters When as rather by a certaine calamitie of the world as it were fatall they vse to be intentiue either to euery bodie or to hearken rather to the euill than to the good Notwithstanding all these obiections to the contrarie Beza sayth but it seemeth not verie difficult to aunswere these arguments First I iudge that heede must be taken that wee so discerne not the Princes of this worlde from the ministers of the worde that wee shoulde also separate them as though they were prophane Which was the first stâppe whereby the
papisticall tyrannie mounted vppe into this toppe from whence it can nowe scarsely be throwen downe But when as no man can denie that Princes ought principally to care that the ministerie of the worde shoulde proceede on his course without offence vnto whome I pray you should it rather appertaine in the greatest tempestes which oftentimes are stirred vp of the Ministers them-selues to call the Churches together and to ouersee that in their assemblie all thinges be done well and orderly and that euen with their presence to confârme the good and terrifie the euill But there were no politique Magistrates that gouerned the assemblie of the Apostles and of the first Churches I graunt it For whom would they haue called Neither doe I thinke that the Church dependeth on their edictes or authoritie but this I say that me thinketh he deserueth worse of the Church that would depriue the Church of the helpe of the present Magistrates so often as it is graunted of God For I confesse that indeede the office of the ciuill Magistrates is one thing and of the Ministers another if yee regarde that that is the proper office of euerie one of them But I saye that this is a commune office of them both that they should studie for the Churches peace and indeede so that they so often as it pleased God to furnishe the Churches with this benefite that they may haue a godly Magistrate should be the chiefest keepers of good order and that these out of the pure worde of God should freely and holily as it were the mouth of the Lorde of which the godlie Magistrate asketh counsell should constitute all thinges whereunto the Princes should afterwarde so subscribe that they shoulde also by their authoritie confirme among their people that which shall be ordeined out of the worde of God and that they commaund it to be straitly obserued If anie require examples whereby it may be confirmed I will aunswere it seemeth to mee that Dauid Salomon Ezechias Iosias did not otherwise with the Elders of the Churche of Israell And it clearely appeareth that all those that were the faythfull auncientes euen euerie one of them did not thinke otherwise concerning the gouerning of the boundes of the ciuill power and of the Ecclesiasticall ministerie I thinke therefore it must bee looked vnto not that the presence of godly Princes bee excluded but bee circumscribed in their boundes that heere they shoulde remember they must doe farre otherwise than if they sate in their throne eyther in hearing ciuill controuersies or in enacting lawes When as they be in the synode not that they should raigne but that they shoulde serue Not that they shoulde enacte lawes but the same beeing expounded out of the worde of God by the mouth of his ministers they should sette them forth to be obserued both of themselues and others But if so be any shall say it is danger least any entrie by this meanes should be made open to ambitious wits I answere that is true indeed As it appeareth by those foule flattering synodall acclamations such as were fitter for the Theaters playes than for a synode but I answere besides that it cannot be that all discommodities can bee prouided for experience it selfe doth shew that an entrie is opened to farre greater offences by the Princes absence than by his presence For what will not ambitious light and rash men dare to doe of which sort too manie haue alwayes beene founde among the ministers themselues except that they bee kept in awe in their ofâice with some reuerence of the Magistrate beeing present so often as that is graunted of the Lorde And how truely this is sayde of me appeareth not onely out of the Actes of the Seleucian and Lampsacen Synodes and that hâuokons synode of Ephesus but also out of the Actes of the first Nicenesynode it selfe Briefely therefore to conclude if a general synode were to be gathered together sith that neither all the Churches do now obey one Prince nor the greatest part of Princes be it spoken by their leaue seeme fitte ynough to gouerne all this action in so great controuersies discords also of mindes neyther yet in the multitude of Presidentes anie thing could be freely inough and quietly ordeyned it should seeme necessarie that all they which are chiefe Gouernours or Princes or Magistrats of free Cities setting aside all ambition on eyther partie shoulde by a common consent in the feare of the Lorde determine of the number of those that should be the collocutors and also of the time and place of the synode and chiefely also of him that should be the Moderator thereof yea and of all the fourme of the action on those conditions that both be agreeable to the word of God are most fit for restoring the concord of the Churches This is the authoritie that Beza alloweth to the ciuill Christian Magistrates and Princes concerning Synodes Wherein although he speake indéede some what too contâmeliouslie of Christian Princes and of the godly auncient Councels and restrayne too much on the other side the Princes authoritie beyond his examples yet for our partes what hath there euer béene established by anie Nationall Synode in this Realme wherein her Maiestie hath taken furder authoritie for Eccl. constitution although the matters were but meere ceremonial than is here set downe and circumscribed by Beza If our Brethren will but graunt thus much to the Prince then as her Maiestie may make lawes to confirme those thinges that in this order haue with vs bin decreed determined and to coÌmand that they be straitly obserued so would I for my poore skill be glad to learne by what spiritie reuelation or scripture if there be any that I knowe not both this authoritie of the Prince as well before the synode is called as ioyntly with the synode assembled and afterward in confirming the synodes acts also the synodes authoritie it selfe and the decrees that they haue in this maner and in these matters alreadie decided determined and concluded may be still by our Brethr. being but priuate Ministers of the same Nationall Church called againe into new question cancelled contemned condemned written against and that without any authoritie either of the Prince or synode of that Nation How our Brethr. can warrant this I would be glad to knowe for my learning and it would satisfie manie mo if our Brethren shal be able to shewe it But they harping on an other string crie vpon vs to shewe that the Prince hath an absolute authoritie and to this purpose they proceede saying Therefore vntill this may be shewed by sufficient warrant of Gods holy word we hold that the Synode of eueây Prouince hath authoritie to decree concerning ceremoniall orders of the Church whereof some may be general to all coÌgregatioÌs some particular to certaine Churches If our Brethren stanâ vpon our shewing by sufficient warrant of Gods holy
perceaue that their good meaning in them doth nothing aunswere to the perilous daunger of them Last of all for as muche as the Election of Pastors is a great and waightye matter whiche ought not to bee permitted to the iudgement of anye one man but perteyneth to the Churche whereunto they should bee chosen both for better aduise in choosing of a meete man and for aucthoritye in causing him to accept their Election it is conuenient that it bee done by the iudgemente of the particular Synode Our brethren heere from the correction returne to the Election of Pastors bicause say they it is a greate and waightye matter They vrge a fresh that it ought not to be permitted to the iudgement of anye one manne but pertayneth to the Churche wherunto they shoulde bee chosen I replye that although in some Churches it may well so bee and hath beene and is that the Church had or hath some voyce inter-est or consent in choosing of their Pastors namelye in choosing of the Byshops as the Pastors of all Cathedrall Churches haue yet some interest in the electing of the Bishops to their Churches whome the Christian Princes by the prerogatiue of their chiefest estate and as Patrons for the temporalties that they haue endowed the Bishoprickes withall and for their chiefe charge that they haue in generall and specially of all the Churches in their Dominions doe commend vnto their elections yet on the other side manye Churches haue beene and are furnished with good Bishops and especially inferiour particular Churches with excellent Pastors by the iudgemente and appointing of one man And we haue good warrant also for the same For not onely Christ himselfe by his owne onelye Iudgemente did first elect and ordaine the Apostles and all the other 72. Disciples but also Sainct Paule elected and ordeyned Timothy and Titus to bee Bishops or rather Archbishops of Ephesus Creta that they mentioning no other ioyned with them in the Authoritye of that action should also ordaine others to be Bishops and Elders in euery Citie of those Prouinces And although they except that Christes doing heerein is aboue all other yet me thinketh that it is the better Example For had it beene absolutely euill to appoint any to be a teacher of the people and to minister the Sacrament vnto them whom the people their selues had not chosen then would Christ being but one man neuer haue so chosen any at all to that office Neyther helpeth it their tourne that they say the Apostles had not certaine places or boundes assigned vnto them wherein to preache and Minister the Sacramentes as Bishops and Pastors haue for neyther the limitation of the places as any preiudice to the matter nor yet the very Apostles and the 72 Disciples were so left at large by these wordes of Christe Marke 16. 15. Goe into all the worlde and preache the Gospell to all Nations c. But that both for a while the places of their Preaching were limited vnto them before this commission ãâã also that afterwarde they did portion out among them selues certaine partes and limites of the worlde wherein they woulde preache and some continued still or moste commonlye at or neere about Ierusalem and Iames had such especiall Resyance and charge in that Church that he is called both of the auncient and late wryters as we haue seene the Bishop thereof But what shall we saye to those Pastors that in euery particular Church of their prouinces were made by the onely Iudgement of Timothie and Titus For the text inferreth no necessity whereon we should gather that they were chosen and ordeyned by the Iudgement and aucthoritye of any other Yea the very wordes of the Apostles charge to ordaine them city by citie or in euerie towne except we shal say he called the Synodes to euery towne plainely argue that the making of theÌ was without Synods But let vs now see how these sayings hang together that the election of Pastors pertaineth to the Church wherunto they should be chosen and yet it is conuenient that it be done by the iudgement of the particular Synode which they called before the Synode of euery prouince or shire For whatsoeuer their reasons are that here they alleage both for better aduice in chosing a meete man and for aucthority in causing him to accept their election yet if the Election pertaine to the church wherunto the parties elected should be chosen then eyther it pertayneth to both or not to the iudgement of the Synod be it either particular or generall For the Synode is not the church whereunto they are chosen except they will call a particular church a particular Synode And though they say they giue not the synod the aucthority in choosing a meete man but onely for better aduice in chosing a meete man aucthority only in causing him to accept their election yet doth not this follow hereupon that it is coÌuenient that the electioÌ it self be done by the Synods iudgement For then hath the iudgement of the Synode authority in the election it selfe and such authority too that if any election of a Pastor in any congregation be made without the iudgement at the least of a particular or shire Synode it is an inconuenient election To auoyde with inconueniencie it must néedes fall out that so often as any Pastorship is vacant in all England by and by there must not onely bee an assemblie made by that particular church but also a Synod be called and assembled of the whole prouince or at least of the whole shire for their iudgemeÌt in the election of euery particular Pastor to be chosen Wherby we should haue if not in euery shire yet in most shires continuall Synodes But in euery assembly or company some one of necessity he a Pastor or Elder must haue this prerogatiue to order and dispose the same with reason or else great confusion is like to followe pag. 114. and how then must it not also followe of necessity that there must bee a continuall prerogatiue of one among and ouer the Pastors But what grosse contradictions these sayings implye and that is more what daylye molestations contentions daungers and inconueniences these their so often continuall assemblies Synods of euery shire eyther with the Princes warrant as Dancus would haue it or without it would breede throughout the whole realme although there were no other daunger by their former too too great authority but only this their aduice iudgement aucthority in the elections of euery newe Pastor that is to be chosen ouer all England I referre it to the further consideration of the indifferent readers iudgement That no one man hath aucthority to ordaine Pastors and to impose them ouer Churches hath bene before declared by the example of the Apostles Paule Barnabas who although they were Apostles yet wold they not chalenge that prerogatiue vnto themselues but by
hearing and determining such matters as without horrible confusion they cannot perfourme themselues and hereto also may bee referred that which is sayde of election of Pastors that the Apostles Paule and Barnabas did ordeyne by election of the congregation Elders vnto many Churches Acts. 14.23 because the name of Elders is common to both to Pastors and Gouernours If then they thinke that the people may passe ouer this authoritie of election from themselues to a fewe other might they not aswell passe it ouer to the Prince and repose as great a confidence in his vpright doing of the same But what if vpon any Conquest made the Prince and the Nobles haue reserued among other things this honor and priuiledge ouer the people conquered or in the partitions of Cities Townes and Parishes to bee kept to themselues or distributed among the chiefest of the Conquerors Or what if for some notable defence and maintenaunce of the people or some benefite done vnto them they haue graunted all such right title and interest vnto the Prince to the Nobles and Gouernours of them Or what if any Prince or other of noble or gentle stemme by erecting founding or giuing some proportion of house land or reuenue to mainteyne the Pastors liuelode the right of presenting the Pastor to that Towne or Village is deuolued to him and to his lawfull heyres and so the Parson descending of that ligne doe claime and hold by that right to be euer after called and to bee indéede the patrone of that Pastorship that is to be not onely the doner of his liuing but the defender of him both in the exercise of his office and in the liberties rights and priuiledges of his Church To which ends and purposes these patrones haue onely and no further the interest of choosing a meete man and then to present that man of whoÌ he hath made choyce vnto the Bishoppe as to the superiour pastor in that Dioceâe that vpon his further triall and examination by the Bishop whether he be meete or no he may be admitted or repelled from that pastorship And if this patrone doe not in sufficient tyme inquire after and prouide a fitter Pastor then the Bishop himselfe is to prouide one Which matters and the reasons of them with all other rââhts and orders perteyning therto are now shewed and sufficiently prouided for in the lawe both for the Pastor and the congregation both for the Patrone and the Bishop or from him to the Archbishop or from him to the Prince And should now all these positiue lawes and lawdable customes growne to the auncient title of any nay of so many and so great persons rights and interests of this presentation be thus defaced as prophane and extorted from them as preiudiciall to the people I defend not nor excuse the corrupt dealings of any patrones but rather hartely lament and vtterly mislike the manifolde abuses of them But they may be remedied by farre better meanes than for the wrongs done by some to ouerthrowe the right due to all and neither to spare Gentlemen Noblemen Bishops Archbishops Prince nor anye but turne all loose to the peoples election And yet to giue them the bobbe also to take it runningly away from the people too and to giue the patronage or right of choosing and presenting the Pastor to an assemblie of a few in the name of the whole And whereto would this come but to reuiue these old broyles in euery Parish for euery Pastor that had wont to be in Cities about the elections of the Bishops And that which is more to summon Synodes and assemble the Pastors and Elders of euery Parish at least in the Shire to intermeddle themselues in this matter which are all or the most of them as much straungers if not more vnto that Parish as perhaps is the Patrone to that Benefice If our presentation of Patrones be prophane and preiudiciall verely this election and ordeyning by their Elders and Synods is farre more daungerous vnto all the state and manifest iniurious vnto many But their conclusion runneth not onely against our presentation of Patrones but also that our giuing of orders by Bishops is presumptuous and full of absurdities Whether our Bretheren presume not ouer much in these presumptuous speeches I referre to other least I should also be counted too presumptuous And yet though I dare not presume to wage anye thing with our Bretheren on this poynt neuerthelesse I dare resume this vpon me that so many absurdities as we haue seene alreadie in the elections and ordeynings of Pastors by the assemblies of their gouerning Elders and Synodes they shall neuer be able to shewe in our giuing of orders by the Bishops But here whether they bee all or they haue more in store they charge ours with fower absurdities and presumptions First say they because they take vpon them to doe that which none of the Apostles durst do that is without election of the Churches to ordeyne Elders Our Bretheren here doe not simply denye but that our Bishops may ordeyne Elders but saye they not without the election of the Churches But this is the poynt we stood on before So that if our Bishoppes may ordeyne Elders then it may suffice for their giuing orders For what is the giuing of orders els but the ordeyning And if they may ordeyne them to be pastorall Elders which is the office it selfe of the Ministerie and so farre more principall than is the electing of the partie to be ordeyned a Minister or Pastor or thaÌ is the electing of him being a Minister to a place or liuing where he may employe and exercise himself in his Ministerie why then may not the Bishops elect also hauing more discretion and skill then most commonly other haue to choose a meete man either to the office or to the liuing But they say none of the Apostles durst so doe And where finde they this in all the Scripture that they durst not or that they had any commandemeÌt not to do it Doth it suffice if they could alleadge any example where the Apostles did ordeyne Pastors with the election of the Churches I thinke that were no sufficient proofe that they durst not doe it otherwise or that alwaies they did so or that they had commaundement so to doe or that their so doing were a rule and prescription for al elections But in very déede they cannot shewe or at least they haue not as yet shewed so much as any one example where they did so All those that they haue shewed the oftner they alleadge them the more they make against them There is not one worde in them that inferreth either the peoples or in their name any consistorie Elders election of the Pastors that the Apostles vsed or prescribed in the ordeyning of Pastors Yea rather both the examples and the preceptes of Saint Paule to Timothie are either playne or seeme to encline to the cleane
meane this in euery parish as they be now distinguished but in euery congregation as they may be desposed both for best edifieng and also for sufficient liuing for the Pastors The inconueniences that they haue obiected and the inconueniences that they haue incurred the election also of Pastors that they would establish for lawfull againste the lawe established and howe they haue not yet prooued it by any example or rule to be according to the word of God all this I remitte to the indifferent readers waighing of that we haue both of vs before spoken As for this other point concerning the number which they say were also greately to be wished that it might be brought to passe that in euerye congregation there shoulde be two Pastors at the leaste it is neither necessary nor in many places can well be brought to passe Not but that we graunt also it may be well and very fitte in some places where the charge is great and if it could be also in all places we mislike it not in many places it is so already where the Pastor hath other inferiour Ministers or Curates which in the propriety of that liuing are inferiour to him as the Vicars vnder the Parsons or as the Curates hauing stipendes vnder eyther of them and yet in the order of the ministerye all are equall But there is no necessary precept nor example of the Apostles that there were or should be no Pastors than one ordeyned in euery congregation And although it might bee in some respeâtes very profitable I graunt for the congregation yet in other respectes not very profitable not onelye for that these two hauing equall authoritye will the hardlyer agree but also euen for the charges and profite of maintenaunces to haue at least too learned Preachers which they also make to bée Bishops besides the Doctor one also at least in euery congregation as they haue sayde pag. 15. that certayne men shoulde bee appointed in euerye congregation whom he hath indewed with giftes meete for the same purpose which shoulde employe them selues eyther wholye or principallye to the studye of the holye Scriptures thereby to learne to auouche the principles of true Religion and to represse and beate downe all false and straunge opinions c. Whose office is onelye to teache true doctrine and to confute all heresies c. Without applying their teaching c. Pag. 17. so that they must not bée anye of these two Episcopall Pastours And besides these there must bée a Seigniour of Ecclesiasticall gouernours that are Elders not teaching and of what number these must bée they sette downe no stinte nor of the Deacons And all these must bée maintayned especiallye and altogeather the doctors and Pastors of the Ecclesiasticall lyuing in that parish or if that will not stretche then eyther the Parrishe muste bée at the charges of their maintenaunce or the Bishops and Cathedrall Churches and Colleges landes wheresoeuer they lye in other congregations must be brought thither for their maintenance But they except that they meane not this in euery Parishe as they bee nowe distinguished but in euery congregation as they maye bee disposed both for the best aedification and also for sufficient lyning for the Pastors What aedification or rather emulation and faction this maye bréede to reduce euery congregation to I holde of this Pastor and I of that Pastor when both the Preachers in a Parrishe must be in all authoritye equall Ierome testifieth as wee haue heard that the Churches in the very apostles tymes did finde the inconuenience But our tymes haue later and freshe examples euen among our owne bretheren in their congregations As for sufficient liuing of the Pastours which héere they remember when they haue remembred their Doctors also and all their other Ecclesiasticall Officers it maye hap to prooue as smale a sufficiencie as he that sayd of the two kindes of enough there was much enough and little enough But which enough shoulde be a sufficient lyuing that is not yet determined No wee cannot yet sée that till the Parishes bée newe disposed What and must all the Parrishes and congregations through out all Englande not bee distinguished as they bee nowe but bée altered and newe disposed for these new deuises and for these newe Episcopall Pastors maintenances They may be say they They may be what a saying is this are they disposed to dally for if all theother things and officers must be thus disposed then must all the parishes be so disposed too for else if the parishes new disposing hath no must be but may be then let them say of the other thinges and officers also that they may be but not they must be yea all thinges considered they must not be for if we stoode but euen vpon this that euery parish should not remaine as it is now distinguished but be newly disposed what a danger might this bréede not onely in titles of inheritancies and other pointes in âawe for this woulde make woorke for lawyers indéede more then did all the altering of Abbey landes but such an vniuersall innouation and altering of all parishes and congregations in the realme might bring such daungers to the whole state as I am afrayd but to thinke on them It will bee obiected when we haue all thinges at our pleasure concerning the election of Pastors yet will there creepe in many abuses Wee aunswere they shall not so soone nor so easily nor so many abuses creepe in as nowe at wyde wyndowes yea great port gates do throongin But if as many or moe abuses if more could be were crept in yet were the case better then it is nowe for wee should be sure that GOD approueth our order though he condemne the abuses bicause it is grounded vppon Gods worde whereas nowe he abhorreth both They terme it right for them selues in saying when we haue all things ar our pleasure for in verye déede set their pleasure a side and all their reasons examples and authorities when they are throughlye considered serue not their tourne Onelye this is the strongest argument that I can perceaue they haue yet made that it is their pleasure thus and thus to haue it But if it will bee obiected as they saye it wil be that when they haue all thinges at their pleasure hath concerning the election of Pastors and their pleasure also in all other thinges besides that they contend for ' yet will there creepe in many abuses what will it please them now to say to this obiection We aunswere say they they shall not so soone nor so easily nor so many abuses creepe in as nowe at wide windowes yea at great portegates doe throong in And we demaund what warrant and assurance of this is there any thing here but their bare answere and meere promise which maye bee as sure for ought that yet we see as sealed with butter and wee may beléeue it if it
once excommunicated there is no remedie but he must trudge to the Chauncelor or Officiall for absolution Neither doth his absolution coÌsist as they to make it odious and contemptible scoffe out the matter in absoluing his purse of a fewe groates It was meruel they raysed it not from fewe to many groates and yet good reason if he be able that he should smart so farre euen by the purse also as to satisfâe the duetie of the fees that are by lawe appoynted to the officers But this is most vntrue that his absolution and releasing from the bonde of excommunication that in mockerie they call the giuing him his blessing which terme they might as well vse if it had bene the action of their whole Seniorie is the absoluing of the purse or consisteth on paying of money Whereas indeede he was neither excommunicated nor is absolued for money but as he was excommunicated for the encreasement of his fault with disobedient contumacie and contempt for the which lesser sinnes deserue this correction as our Bretheren pag. 39. confesse so is he released of the same and restored to his state vpon his humble and penitent submission and serious request Yea if the case so require vpon his publike acknowledgement and declaration of his hartie repentaunce with some demonstrances and notes of humblie susteyning open rebuke and shame in the face of all the congregation With what conscience now can our Bretheren agaynst their owne knowledge in things so manifest knitte vp this matter saying and this is the Image of our little particular Synod and is this the Image also of our great faithfull Bretherens little faithfull and syncere dealing Our generall conuocations hauing a more shewe of good order but in effect little better For first they are stuffed full of Popish prophane Chauncellors and other Lawyers which being meere lay men and vnlearned in diuinitie by their owne law ought to be no members of the Synode and yet these will beare the greatest sway in all things The Bishops as though they were greater than the Apostles must haue their seuerall conuenticle whereas the Apostles and Elders came together with the whole multitude Acts. 15. and as they are seuered in place so will they be higher in authoritie So that whatsoeuer is decreed among them that must be called the determination of the whole Synode So that no man must be suffered to speake any thing agaynst it be it neuer so reasonable or agreeable to the word of God yea whosoeuer will not subscribe to all such things as they decree must be excluded out of the conuocation as was practised and threatned in the conuocation at the foresayd Parliament vnto diuers godly and learned Preachers that offered to speake agaynst diuers grosse and palpable errors that had escaped the Bishops decrees As for the distinctions of Canonical and Apocryphall bookes for explication of the clause in the article of predestination where it is sayd that the elect may fall from grace and such like matters If this be not to practise Lordship ouer our faith to set downe decrees of Religion which must be accepted of all men without either reason or testimonie of the Scripture to proue them and no man permitted to shewe any reason or Scriptures that inforceth his conscience to the contrary but onely to hang vpon the authoritie of Bishops let some other declare what Paule meaneth 2. Cor. 1.4 where he denyeth that hee would exercise any Lordshippe ouer the faith of the Corinthians For although their decrees were neuer so perfect yet it were an example of Tyrannicall dominion neither to giue reasons to satisfie the ignoraunt themselues nor to heare or confute that which might bee alleadged agaynst them by others but for a fewe Lordbishops in comparison of all the Conuocation to sit by themselues and order all thinges at their pleasures as though the Gospell sprang first from them or had come vnto them onely if sauoureth nothing so much as of Popish tyrannie whereas otherwise it is well knowne they are not all of the best learned nor all of the longest studie nor all of the soundest iudgement nor all of greatest zeale nor all of best example and therefore not meetest to be the onely determiners in Ecclesiasticall matters to the preiudice of the whole Synode Wherefore it is greatly to bee desired that our Synodes also which are so farre out of order may bee refourmed according to the Scripture and the example of the Primitiue Church that all thinges maye bee done with such modestie grauitie and iudgement as they were by the Apostles and Elders Acts. 15. From our little or particular Synods our Bretheren come now to our generall conuocations of which they yet confesse that both they haue a more shewe of good order and are in effect though little yet somewhat better And here to prooue this little better they say For first they are stuffed full of Popish and prophane Chauncellors and other Lawyers Is this their little better good order in effect that they spake of If this were true it is much worse than before they made the little Synodes to bee Before we had but trifles here is worse stuffe if the conuocations are stuffed full of Popish and prophane Chauncellors and other Lawyers And if they bee stuffed with them then belike there is some store of them But can they name and prooue any such Chauncellors or Lawyers as bee admitted to bee members of the Synode to bee popish and prophane If they can it had bene very well none that at such tymes as the Conuocations were holden they had by these our Bretherens intimation bene detected and examined that if they had bene so conuinced they might haue bene auoyded remoued or punished If they can name none nor prooue any to be such persons then is this too prophane too vncharitable too vnprotestant-like a sclaunder and the more at randon that these foule speeches are thus cast foorth so much the worse and more suspicious Or is the very name and office of Chauncellor or Lawyer accounted of them to bee prophane and popish Or doe they meane it of Chauncellors onely and not ioyntly of Lawyers And are all Chauncellors then popish and prophane These speeches sauing our Bretherens reuerence are not onely rasâ but daungerous agaynst many worshipfull and right honorable personages that haue the name and office of Chauncellors and are yet neither prophane nor popish but godly sincere religious and very great fauourers of the Gospel As for our Conuocations are so little stuffed full of Chauncellors or Lawyers that wee haue there very fewe of them And if wee haue some of them for their counsell and experience in the lawe I thinke it no such matter of offence but rather expedient they being such as are knowne to be of sound Religion and not popish or infected with any other knowne errour and not prophane but vertuous and holie in life
are disordered But be this and theirs neuer so well ordered mought they not through abuses or corruptions be disordered Or what warrant can they giue vs that this forme which they prescribe should neuer be disordered And would they be content that any shoulde call this their forme a disordered forme onely because of the abuses and corruptions So that admitting this their owne forme had in it selfe no disorder yet this may touch their owne forme so well as ours But they thinke they haue answered that alreadie pag. 132. That although vpon this their forme there crept in as many or mo abuses than now there are yet God though he condemne abuses would approoue their order Because say they it is grounded vpon Gods worde But we could there finde no such ground but only that it is grounded in their méere fancies it is no more grounded on Gods worde nor yet so much grounded by many parts as our forme is grounded And therefore if they may say God approueth our order though he condemne the abuses then may her Maiestie for her supreme authoritie if any vnder her abuse her Maiesties authoritie theÌ may our Bishops for their supreme dignitie iurisdiction then may our Doctors for their exhorting and applying then may our Pastors for their ministerie ordeyning then may our Deacons for their attendance on the ministerie and preparing themselues to be made Pastors then may our Eccl. Presbyters Priests or Elders which are not altogether debarred from teaching though most employed in gouerning much better say for our forme of the Churches gouernement we shall be sure that God approoueth our order in these thinges though he condemne the abuses in any of these thinges because the order is grounded vpon Gods worde And so farre our forme of Eccl. gouernment is not disordered But they say of our forme of Eccl. gouernment it is that which we haue receaued for the most part of Poperie These spéeches are againe verie sclaunderous vntruthes that wee haue receaued the most part or any part of poperie or that we haue receaued this forme of poperie for the most part thereof We haue receiued indéede we do confesse at the handes of the Papistes diserse thinges which our Brethren can not denie to be good thinges Neither is the receiuing of a thing that is good from a man that is ill preiudiciall to the goodnesse of the thing Yea although the good thing were defiled or abused by the ill mans ill handling of it if when we receiue it we reiect the defilinges and abuses and reduce the thing to his originall vse or proper nature We haue receaued manie excellent thinges from the Iewes yea many notable thinges also from the verie Heathen but farre better if not the best of all from the Papistes For from whom could wee haue gotte them else As for their Poperie that is the Popes and Papistes abuses and corruptions Such rie we haue not receaued from them reteyning the Poperie If we haue taken the good and left the badde that ought not as a fault to be vpbrayded vnto vs but rather deserueth commendation But what meane they here in these wordes that we haue receiued for the most part of Poperie Doe they acquitte vs yet of some part And why then doe they thus condemne all the whole Ecclesiasticall Gouernement Do they it because they say it is the most part And yet when it commeth to the tryall they shall finde it so much the lesse part that indéed it is no part at all which we haue receiued of the Papistes wherein anie corruption was that considering the establishment of them by the lawes nowe in force wee haue not altered and corrected So that if nowe there bee other abuses rysing yet properly it is not to be called Poperie except to Papistes that vse it still in their popish manner and so they will doe euen the Sacramentes also and Gospell of Iesus Christe and yet may not these thinges but that kinde of abusing them bee called poperie But from whence haue our Brethren to proue this forme of their eccl Gouernment gotten all these arguments That the Church of God was perfect in al her regiment or euer there was any Christian Prince pag. 9. That the authoritie which their Pastors claime was graunted to the Church by our Sauiour Christ practized by the Apostles continued by their successors three hundred yeres before there was any Christian Emperors pag. 118. That the Christian Princes authoritie reacheth no further than to make ciuill lawes to binde the people to the confession of true sayth and the right administring and receauing of the Sacramentes and to all Ecclesiasticall orders that they beeing instructed by the worde of God through the ministerie of the preaching of the same shall vnderstande to bee profitable for aedifying of the Church of Christ and for the aduauncement of the glorie of God If anie shall offende against the lawes whether he be preacher or hearer besides the Ecclesiasticall censure which he should not escape he is also to be punished in bodie by the ciuill Magistrate pag. 141. And againe why should it be counted for any dishonour to Princes to bee obedient to the lawes of God their Father and to serue to the commoditie of the Church their mother It is a greater honour to bee the sonne of God and the childe of the Church than to be Monarke of all the earth pag. 143. and hereto are alleaged for the Princes seruice and subiection Esa 49. to thinke no seruice too base for them so that they may profite the Church Ps. 2. and 1. Tim. 2. What haue we here Is this Sanders or Stapleton or FecknaÌ or Hosius or some other Papist that speaketh in these voyces and hath all these Popish argumentes Or is it not some Pope himselfe that vseth them against the supreme authoritie of Christian Princes If this bee Iacob may we not say with Isaac Come neere my sonne that I may feele thee whether thou be my sonne Esau or not But what neede we feare that We wish all blessing and good to Iacob and that Esau should serue him Yea we acknowledge no sonne nor brother but Iacob Yea but for all that the voice is Iacobs voice but the handes are the handes of Esau What And haue ye then indeede Brethren got Esaus voice also Or but couered your handes with a beastes rough skinne to get the blessing And doe not those rough handes make the blessing worse Ha Brethren Brethren for shame burden not vs herein if we haue receaued some thing concerning but the forme of the Churches gouernment from the Papistes hauing clensed the same from the roughnesse of it and abuseâ and your selues in so great a matter of the Churches supreme gouernment haue gotten all the fiue fingers yea the whole yea the very rough hande it selfe herein of Esau. Of Esau say I Nay of all these Papistes and of the man of sinne himself that childe of perdition that
great aduersarie both of the King Christ and of all Christian kinges And yet you thinke to vse these argumentes well against all Christian Princes that the Pope vsed against them but ye do verie ill for herein ye take not these reasons and testimonies of the Papistes but ye take of the Poperie of the Papistes Yea euen where ye condemne the Pope there ye both iustifie his doinges and would professe to followe them Doth not your booke of obedience pag. 52. and 53. breake foorth in these wordes Although the Pope for sundrie enormities haue deposed Princes by their vnlawefull authoritie yet the reason that moued them so to doe was honest and iust and meete to bee receaued and executed by the body or state of euerie common-wealth See heere in what a daungerous matter you say the Popes reason is to be receaued yea and his doing to be executed and that by the body of euery common-wealth And thus as the Pope did excommunicate and pronounce Princes to be deposed such excommunications and depositions woulde you pronounce in all kingdoms Is not this a new kind of popery if not far more daungerous Yee say our forme of regiment is translated from Rome to Canterbury But this new Poperie comes directly as we sée eueÌ from Rome would enter into euerie parish would come to our owne doores would enter into the Princes pallace would trample downe her Maiesties most principall and supreme authoritie and turne it out of doores to place these new Parishionall Bishops and their Consistories of vnteaching Priestes or Gouernors But this is no Poperie That was ill I graunt and too bad but God graunt this be not a great deale worse But such is our corrupted nature when we haue wel amended that that was amisse our fingers itch still to be mending it as wee thinke better and better till we haue made it as ill as it was before or quite marde it altogether But our Bretheren are further offended with our forme of Ecclesiasticall gouernment that it is say they deliuered to our children without contradiction And why should it be deliuered with contradiction if the matter deliuered be lawefull and good Doe our Brethren loue contradiction so well that they would haue it vsed in good and lawefull matters And where no necessitie is And to nousell vp our Children also in contradiction S. Paule teacheth vs another rule 1. Cor. 11.16 If any man lust to be contentious we haue no such custome neither the Churches of God Wee shall finde contradiction inough against the aduersaries of Gods truth against wicked liuers and abusers or corrupters of the forme of Ecclesiasticall gouernment establied And yet among the very enemies sayth the Apostle Haue peace with all men so much as in you lyeth So that wee néede not contend one with another so vnbrotherly about these matters if we shal do well saue in the necessarie defence maintenance of the right vse and authoritie of them and least of all ought we to teach and trayne vp our children to vse contradiction against their spirituall fathers in the Ecclesiasticall gouernment that they deliuer vnto them for that were to make them disobedient and rebellious children to their fathers But lesse maruaile it is if they haue herein contradiction with vs that haue so many contradictions in these matters among themselues But our Brethren would haue our forme of Ecclesiasticall gouernement not to be deliuered to our children without contradiction that say they our example should not be preiudiciall vnto them As though it were a preiudice to our children not to be fleshed in contradiction against our forme established of Ecclesiasticall gouernement euen as Hanniball was deuoted in his child-hoode to be a perpetuall deadly enemie to the Romaynes So that these faithfull Ministers doe not thinke they can bee spirituall fathers to their naturall children except they bring them vp in this spitefull contradiction And if they shoulde not shewe their children this example they should bee preiudiciall to them and their children might degenerate and not loue contention as they doe And so they would haue contention growe by inheritance For that will not out of the flesh that is bredde in the bones cat after kinde a good mouse hunt Is not this a godly care of fathers and a godly education of children As the example say they of our godly fathers which in this point neglected their dutie hath beene preiudiciall vnto vs. They complayne of their fathers that they brought not them vp thus nor gaue not them such example of contradiction as they will bring vp their children and giue them better example by their contradiction They accuse their Fathers of negligence herein and yet they call them godly But doe they not herein accuse themselues of many great crimes both in vnthankefull accusing of their fathers for negligence and for neglecting that matter which if they shoulde not haue neglected yea if they should not diligently haue shunned and taken héede of least they should haue giuen them any example they should indéede not haue done the partes and duties of godly fathers to them if they had nousled them vp in these contradictions Which because they did not they were the more godly fathers to them and they the worse children that followe not therein their godlie fathers godly example But are such as vngodly degenerate from them and that is more vngodly giue ill example to their children wherein they neglect their dutie both to the honour of their godly fathers and to the charge of their tender children And as this their ill example to their children may be daungerous both to themselues and to their children so this accusing of their fathers and yet acknowledgement of them to be godly doth conuince and condemne their fathers For if the forme of the Ecclesiasticall regiment which they haue here discoursed vpon so learnedly that they make their boast of it in the toppe of euerie leafe to be a Learned Discourse bee so high so vrgent and so necessarie howe doe they call their and our fathers godly hauing neglected their dutie in so high vrgent and necessarie matters If they may be godly and neuerthelesse neglecte this their forme prescribed of Ecclesiasticall gonernement for which they contende with vs their Brethren then is not the same so important as they would make it to be nor the want or neglect thereof so preiudiciall but that wee their sonnes may be godly also well inough without it as our Fathers were godly fathers notwithstanding they had it not or did neglect the same But this they say is preiudiciall vnto this their forme and vnto them herein that our godly fathers did neglect it Indéede it is not a little preiudiciall thereunto But it sheweth withall that they accounted it not to be of that importance that our Brethren make it nor to be any part of their dutie which if they had being godlie fathers they neither would nor
Ecclesiast matters Difference betweene the Prince and his gov and the 4. Tetrarcks Directing gouârning What our brethren meane by directing The Prince called supr gover in a bare title If the prince be indeed the supreme Gouernour then must our brethreÌ submitte them-selues to the gouernement established The worde Supreame The Princessupreme gov sclan The iniurie offered to the Prince in the last place Our breth captious sclaunder of the Princes supreame gouermeÌt A sclaunderoussurmise of the Christian Prince Things not to be measured by seeming Some regiment of the Church dependeth on the Princes supream gouernement A sclanderous myste The eyes of the ignorant dazeled with this myste The casting foorth of such false suspitions is not wel done The terme of ciuil Magistrate How farre our breth denie or graunt this sclaunder Her Ma. claimeth no such absolute power The learned discourse Page 8. Bridges The Princes auth in indifferent matters Indifferent matters referred to the Princes disposition Princes couÌsellers to giue aduise The Princes authoritie in disposing indifferent matters Our bretherens motion of this point Our breth answere The reasons of their answere The breaking off the further answere till hereafter The weighing of our brethrens answere How far our bretheren grauÌt to the Princes disposing indifferent matters Our brethren grauÌt it and yet finde faulte with them that grauÌt it Who are these not indifferent iudges Mistaking indifferent for not indifferent The Princes right heereby not preiudiced The Prince slandered Her maiest right and dooings vnworthilie defaced The ciuill magistrate The subiects accusatioÌ of the Prince The heighnousnesse of this slander âot to be an indifferent iudge The cheefest pointâ of a Iudges office The dangâr of this accusation The Prince sclandered The Prince directlie accused so wel as others in authoritie The greeuousnesse of our brethoffence in this slander The Prince Slandered Inconsiderate zeale Lessening the cause dooth aggrauate the faulte This accusation reacheth further then we accuse the Pope It helpeth not that heâ Maiestie is not by name accused The Prince with others sclandered Our bretherens accusation of others with the Prince Where in these others are accused The Princes clearing not to dispose these matters all alone Whether the faulte be in these others Rebels practise These otherâ giue the Prince no absolute power c. These others feare God These others intrude not themselues into the office of iudging These others take not the disposing to themselues but giue it to the Prince Both these others and the Prince cleered How indifferentlie these others are thus accused for these indifferent matters The further parts of this accusation Whether things lawfullie determined are not so of the subiects to be holden inuiolablâe How farre they are further to be inquired vpon The calling things determined into further questioâ âhe conclusion of all this accusation How this toucheth all politike matters How daâgerouslie this accusation reacheth from indifferent matters in eccle causes to all politike matters The learned discourse Page 9. and 10. Bridges To beginne with the Princes author needfull VVhether it be needefull to beginne with the Princes authoritie Needefull necessarie conuenienâ Good order of teaching The beginning with the Princes treatise agreeable to good order of teaching The order of our brethren in placing their Tetrarkes The argument to put backe the Princes treatise Our bretherens strife for the first place The argument to put backe the treatise of the Princes authoritie The argument A Learned discourse The hurt of too much affection The argument a priore Our bretherens arg frâ senioritie Our bretherens conclusion not in question The argument à Priore A thing is saide to be before another in diuers senses Former in time inferreth not former in order much lesse in honour Former in time Examples of the later in time former in order Former in honour not alwaies former in order Former in dignitie The Papists argument à pâiore for traditions The propositioÌ vntrue The Churches regiment bettered by Christian princes The Churches regiment c. The healps that Our Bretheren graunt the Churche receyveth by the ChristiaÌ Prince Our bretheren straye from the question by them sâlues propounded The diffeâence of the Churches âârfeââion in regiment The Anabaptistes arguments confuted The state of the time differing the argument faileth for the regimeÌt Difference of peculiar regiment for a special time ordinary regiment to coÌtinue It is not meete our BrethreÌ shoulde vse the same Argum that the Ana-Baptists doâ against Princes Gellius Snecanus de Magistratu The Ciuill Magistrate hath euer from the beginning bin ioyned with the Eccl. ministery The Testimonies Rom 12. 1. Cor. 12. for Rulers serue aswel to the Magist. as to the Eccl. gouernours The ciuill Eccles. power alwaies ioyned in the Church Gellius confutation of our bretherens argumentes Our neighbours state commended before so much by our bretheren see how it is trobled with the Anabaptists Christian Princes froÌ the beginning The state of the old Testament and new all one Of the extraordinary power of punishing where they wanted the ordinary The Anabaptists obiection Christian Princes in the Apost times The vntruth of our brethrens asseâtion that there were no Magist. in Christs his Apostles times One the same ordinaunce in both Testa for Magist. The fallatioÌ and the aunswer the reto Distinction between the ordinance of God the vice of men The necessitie of a Magistâate among Chââstians A Church without magistracy neuer seene The godlye haue neede of the Mag Rather no common-wealth without a christian Magistrate then a Magist excluded c. The Magist. office necessary to the Church Certaine of the Proph. Apostles exercised also the office of the Magistrate Why God distinguished these Offices Pag. 599. The exaÌple of Christian Magistrats in Christs the Apost times Our Bretherens exception of Emperours Christiaâ Princes froÌ the beginning The Magist. lost no authoritie by professing Christianity Actes 25. The Ch. Regim more happy where Christ. Princes are The Churches state Our bretherens harde speeches of Christian Princes Paules wish of Christian Princes The Churches perfection and most blessed state 2. Pat. 2. The Church in better state vnder Christian Princes theÌ c. To great vnthankfulnes towards her Maiestie Her Maiest fauour of the Gospell How her Maiestie vnder pretence of commendation is discommeÌded The primitiue state Good Princes a great blessing c. ill Princeâ a great curse of God Isai. 49.23 How God can turne his curse to a blessing How the Primitiue state was blessed and yet pitifull No such Eccl. Gouernours in the Apostles times as our Brethren pretând What the Gouernourâ were mentioned 1. Cor. 12. 1. Cor. 6. The Corinthians had no ordinarie consistorie of eccle Gouernors among theÌ We hauing Christian Princes are not bound to such Iudges as the Corinth did choose The danger of imitating the Primitiue Churches regiment heere in Caution in mutation CautioÌ in imitating examples or prescribing
Seate The chaire of S. Iames at IerusaleÌ The definition of the B. of man The authentike testimonies of Egesippus and Clement Alex. cited by Eusebius The stile of most reuerend man The triple distinction ouerthroweÌ The most reuerend Bridges Another B. of man defined than we defende If hee bee brought in by the onlie wisdome of man which is follie to God he is the verie B. of the diuel Tâe ouerthrowe of this most reuerend maÌs triple distinction The auncient Bishops were of God There is no B of man but either he is the B. of God or of the deuil VVhether the holy fathers in the primitiue ch set vp the diuels Bisâ The B. that was among these holy fathers was not so besids but that he is included in Gods worde The Bishops power limited As the most reuerende misseth in the partie defined so likewise in the definition The most reuerend confutes himselfe and his owne defition The differenceof the time The most reuerend confesseth superioritie of the power but he differeth for the time The most reuerend Bridges The most râuerâââ The continuing assemblie Bridges The most reuerend Bridges The continuing of the assemblies at Ierusalem wheâ Iames was president Marloraeuâ in Apocal. cap. 2. The Angels of the Churches What office they had that are called in the Reuelation the Angels of the Churches A Moderator The most reuerend Bridges A Moderaâor The moderating the actions of the Church not the actions of the synodes onely The most reuerend Bridges The most reuerend Bridges How Peter Iames and Iohn were greater Caluine in Act. 8.14 Peters giuing accouÌt debârreth not his superiorâtie Caluin in Act. ââ 2 Peter rendring accounts How Peter submitted himselfe How Peters fact confuteth the Popes pride tyranny not any moderate superiority The naming of the superiors The most reuerend Bridges The naming of the superiors The moste reuerends argument on probability and of not naming the persons If the matter be proued it sufficeth The persons are named that had superior authority The most reuerends confession of one going beâore the residue and that in auâhority Epiphanius oppugned and defended This B. of man had his beginning in the apostles times The most reuerendes confutation of the auntieÌt fathers for this B. of man The most reuerend Bridges âpiphanius against the Aerians Aerius Epiphanius contra hâres lib. 3.10.1 Her 75. The originall from whence Aerius conceiued this error against bishops Whome Aerius beguiled Emulation enuy the ground on repulse of promotion Aerius promooted to be master of an hospitall of the poore B. Eustathius flattering sawning on Aerius Aerius vnthankfull false slaundering and backbiting of Eustathius Eustathius error Aerius renouncing his liuing because hee woulde not liue vnder Eustathius Epiphan against Aerius Epiph. coâfutation of Aerius The B the fathers of the pastors the pastors the fathers oâ the people The occasioÌ of diffârence in the apostles writing Defence of Epiph. argument The most reuerend Bridges Epiph. hath more arg then three The most reuerend Bridges Epith. vnderstandeth wel ynough the name of elder Defence of Epiph. argument The most reuerend Bridges The most reuerends il answering Epiph. argument Timothy Byshop of Ephesus The most reuerend Bridges The most reuerend Bridges The Fathers report and that as certayne The history of the Actes refelleth not the fathers report of Tim. to bee B. of Ephes. The most reuerend Bridges The time of Timothy being B. after the hist. of the Acts. Tychicus sent in supply of Timothy The most reuerend Bridges The shift of Timothies Euangelistship The shift of Timothies being an Euangelist How one person the head diuers functions at once Timothie did not accompanie Paule from place to place Zuinglius in Ecclesiast The office of an Euangelist the same that a Bishop Imposition of handes Timothies excelling the other Pastors in Ephesus not only in example of life but in superior dignitie authoritie and that continuing al his abode among them The most reuerend Bridges This most reuerends lieralitie iâ ãâã Imposition of handes Timothieâ superioritie in impositioÌ of handes Still the old shift of Euangelist helpes all The name of eldership His Euangelistship doubtful not necessarie in that matter The most reuerend Bridges Imposition of handes pertained to a superior Laying on of handes Caluine in 1. Tim. 4.14 Caluin Institut cap. 8. sect 50. The auncient custome of laying oâ of handes The force among vs of this auncient ceremonie Laying on of handes The Pastors hands alone Caluine in 2. Tim. 1.6 Caluines iudgement for the laying on of handes by one only against the iudgement of this most reuerend man The laying on of hands was the ordeining The Eldership is the office of the Pastor Epiphanius argument The most reuerend Bridges The most reuerends contradiction to himselfe Epiph words and reasons misreported The wordes of Epiph. The plaine meaning of these words The most reuerends mistaking of Epiphanius wordes Epâph doth not demand but prooue that that is in question The ground of Epiph. argument The most reverendes aunswere The most reuerends vnreuerend vntrue aunswere The most reuerends former graunt ouerthrows this answer The most reuerend Bridges The most reuerend Bridges Ordeyning electing The most reuerend Bridges The most Rev. flees froÌ the ordeining to the electâng The grouÌds causes of the election When the people elected yet were they neither superior nor equall to the Pastors Neither diâ the electioâ depende on the voices of the wholâ companie difference of dignity and authoritie euen in the elections A negatiue voice in election How Titus moderated the electioÌs Interrex Superioritie in the election Caluines cleere coÌfession against the ministers equaliâie in the time of the Apostles A principall gouernour in the elections what authoritie Caluin saith he had Our Breth ioyning with Aerius The most reuerend Bridges Our Breth allegations of the same places against the B. that Aârius alleaged Epiph. reason Epiphanius depraued not the Apostles places All offices of the ministery not at the first in all places The good reason of Epiph. aunswere Ambrose in Ephes. 4. Difference of orders at the first Imbuere lâcti onibus All the orders are in the Bishop The difference of the orders at the first Optionem carcevis Why the Deacons the Cleâkes and the layetie do not now baptize The originals of primacies * ConsignaÌt Ambroses âeasons why the primacies and gouernement were coÌmitted to one The most reuerend Bridges The most reuerends deprauing of Epiph. The most reuerend Bridges Al Churches aswell as Alâxandria had but one B. at once exâept vpon some rare occasion Superiority of Bishops Were the B. moe then one yet had they authority ouer other priestes The moste reuerendes alleaging Meletius sheweth a lamentable paterne of these contentions A schisme and sect made in the church not for religion but for discipline The repentance of theÌ had falne in the persecution desiring to bee receiued into meâcy The scisme of the Meletians
The B. Mel. zeale seueritie in reiecting them The Archb. Pâterâ mercy to admit them The greater part went to Meleâius Peter suffereth martirdome Meletius is exiled Meletius maketh B. priestes and deacons and erects churches against his Archb. What means they made to haue accesse to the Emperor Constantinus Magnus The Meletians coÌpact to ioyne Arius with them that without the Archb. let they might haue their communion by them selues Socrates lib. 1. cap. 5. Meletius Meletius depriued of his bishopricke Flauiaâuâ a priâst and afterward a bâshop Meletius offer to part the bishopricke between them to gouerne togither for a full vnion The most reuerend Cyprian The Bishop ouer the Priestes by the Gospel the Lords iudgement Peter and Paule A plausible shew of reformation but offensiue to God The most reuerend Bridges Ionius referring him seâfe for Iames B of Ierusalem Bishops the Apostles successor The most reuerend Bridges Peter and Paule not B of Rome The most reuerend Bridges Both suâerior gouernment supreame too may be in more then one ouer the residue The most reuerend Bridges It followeth not that because some Apostl were Bishops all Bish. must bee Apost August Tom. de qâest ex nouo Testam questione 97. Aug. tom 8. in Psal. 44. Augustine The Bishop in steed of the Apost The most reuerend Bridges The most reuerend Bridges Ieromes minde is most apparant that the pecullarizing of the name office of B. âas in the apostles time Hierome The most reuerend Bridges Ierome challenged of vntruth The fâiuolousnesse of the moste rev argum Differânce of the persons dignity authority in the aequality both of Apostleship Eldersh The most reuerend Bridges The most reuerând Paule Soâhenes Bridges S. Paules author superiour in excoÌmunic Caluinon 1. Cor. 5. â Marlorate on 1. Cor. 5. If the priests or Elders minist of the word Sacram. did then together with the B. gouern the Ch. then were B distinct from Elders of the word sacrameÌts A priuie custome The most reuerend Bridges The most reuerend Bridges Titus authority Pag. 24. 1. Tim. 3.2.8 Tiâ 1.5.6.7 Bridges The time when the Epistle to Titus was written Chytraeus in Onomasticho Calâin 1. Tiâ Praedicas Aretiuâ in tit Tituâ ordained Elders alone Caluines obiâction and answere for Titus authority in electing ordeining Pastors Inequality of Ministers Caluineâ conclusion that the ministers were not al equal in authority in the Apostles times The ancient fathers acknowledging Titus to be B. of Creta Titus authority Titus a B. and his authority a patern to al other B. The popes superiority not established by this superiority of a bishop Ecclesiasticall promotion Inequality of dâgnity Christ forbiddeth the superiority or the title thereof but the ambition abuse of it Hemingius Syntagma âit or arg Bern. Eccle. The spiâituall iurisdiction all one but the degrees of dignitie not equall The degrees that the reformed churches do acknowledge Herbrandus in comp Theol. lo dâ minist Superintendents special and Superintendents generall ouer Pastors Caluines iudgement of Bishops âaluin Insâit ca. 8. sect 51. The Canons of the auncient B. how little they varied from gods word Caluines confession of the primatiue churches order for superioritie of B. The auncientnesse of this institution from S. Markes time Caluine Limitation of Regions to the cities whence the Priests shold be taken The fathers in coÌposing all this form of gouernement by the only rule of Gods word though it be not expressed therein Eusebius chronicle corrupted not agreing to his eccl hist. The credite of Eusebius report and proofe in his eccl hist. The Apostlâ not improuing but approuing these orders Caluines iudgement of the titles of B. and Archb. and their superiour auth Epist. 295. Caluine acknowledgeth London and diuerse other places to appertain to the Bishoprike of one Caluine still acknowlegdeth the name of L. in a Bishop Caluines reuerend stile Epist. 272. He exhorteth the B. to beâhinke him of hâs place and charge Caluini Epist. 190. ad Regem Poloniae Caluines allowancâ of an Archb. and B. vnder him Epist. 127. The place office of an Archb. enioyned by God The chiefest auth Eccl. in an Archb. Caluines resolutioÌ how B. conuerted to the Gospell should behaue themselues How a conuerted Bish. shall reteine his iurisdiction and superior authoritie Zanchius in confess Christ. relig How farre succession of Bishops holdeth Zanchius Bish auth agreable to the Apostles doctrine Wherein Zanchius fauoreth our Brethrens opinion ApprobatioÌ of orders multiplied Aphorism 11. The originall of one to be superiour and B. The same reason that serued for B. serueth for Archb. Whereto how far the ministers auth stretcheth 1. Cor. 14.40 How farre it is debatted Aphor. 21. That B. may haue also politicall auâhoritie Rom. 13.5 Rom. 13.1.2 1. Pet. 2.17 Obedience to Metropolitane Zanchius coÌfirmation of his confession in these thinges Vpon what occasion Zanchius set out these obseruations A Noble mans letter to Zanchius on this matter The orders not striuing with the scripture Bucers opinion Bucer How the Ecclesiasticall functions are to be multied The manes of the D. reaching D. exhortors and applierâ Readers office Curats Singers of the psalmes Hymnes The pronuÌtiation of the readers Interpreterâ How the B and the priestes also did these thinges How euerye minister according to his gift may do these thinges Magisterio The authority of a B. among the priâstes Metrop B. ouer the other Bish. The bishops peculier iurisdiction Elections of bishops Quae prefatus enim Primats Patriarkes Zanchius The clericall order of gouernmeÌt and obedience broken by Antichr The names of Arch. and Bish. better then Superintendentes Primaâij The authority of arch against Antichristes tyranny The originall of Patriarâes for general couÌsels The name of Hierââchâ The learned discourse Pag. 27 28. 1. Pet. 5.1 1 Peâ 5.1.2.3.4 Titles of Arch-bish c. 1. Peâ 2.25 Bridges S. Peters testimonies of these titles Names included 1. Pet. 2. Apocal. 1. Titles of â Elders Proper and improper names How necessary Bish. superiority is by our Brethrens own collection Slouth Couetousnesse Pride Submissio Neither Peter nor Paul require such submission How these ââtles agree onely to â Christe Titles proper to Chr. How diuerâ of these titles are froÌ Christ communicated to man Archipoimen archpriest ãâã ãâã ãâã ãâã ãâã Thesânameâ offices giuen to the building of the Church Man beeing but the figure called ãâã ãâã ãâã ãâã ãâã Thâ name of ãâã ãâã ãâã ãâã ãâã among the Christian Iewes Archdeacoâ Bishoâ Arch-bish The name office wel vsed according to the obseruatioÌs of S. Peter How far we yeeld to our brethrens argumeÌt for these termes how far wee denie it Archpriest The learned disc Pag. 27 Bridges The name of Archpâ not in vse among vs. Our bretherens argum Our vse of the name Archbishop Why we vse not the name Arch-Priest How the name of Arch Prieste and Archbishop are allowable Peter prince of
ringing at burials Caluine prescribeth an exhortation or sermon at funeralâ Protestantâ bookes of funerall sermons Zanchius of the buriall of the dead Singing Psalmes at burials A sermon after the buriall The learned disc pag. 75. 76. Hote contentions Bridges Hoâ vnexcusable they are that contend for small trifles How farrâ thinges indifferent being authorized are to be contended for Not the defendants but oppugners the raisers of these hote contentions Humane constitutions The vnexcusablenes of our Brethr. in withdrawing altogether of themselues from the ministerie of the word for these constitutions Whether our humane constitutioÌs be such as our Brethr. can not receaue with reteyning their functions ControlmeÌt of the churches conclusions The learned disc Pag. 76. Bridges what things a true Pastor must obserue and not control Our Brethr. their selues and their iudgement priuate Contâmpt of the churches conclusions lawfull authoritie The power of order iurisdiction The learned disc Pag. 76. 1. Cor. 12.28 1. Pet. 5.3 Luke 23.26 2. Cor. 1.14 Bridges The Pastors authoritie in common gouernemeÌt with the Elders How our Brethren beginning to include the Elders in the power of binding and loosing do exclude theÌârom it The Pastors auth in common What that power of gouernment was whereof S. Paule speaketh Cor. 12.28 Aretius in 1. Cor. 12. Elders gouerning till publike Magistrates came Politicall Gouernors Caluine in 1. Cor. 12. Gualter in 1. Cor. 12. No neede of such gouernors in these daies The gifs of powers The abuse of the popish What was the gifts of powers and who had it Elias Elizeas Peter Paule Iurisdiction Why there was need of these offices then not nowe The friuolous imitation of the primitiue Church in the erecting vp of their senate Our brethr confusion by their elder enter-comming in the Pâstors iurisdiction Dominion and Lordship Our brethr disagreemeÌt about the pastors iurisdiction The learned Dis. Pag. 77. vsurped authority Bridges The learned disc pag. 78. Bridges No such authority nor steps therof except in these new deuises The learned Dis. Pag. 78. Iohn 3.27 Heb. 5.4 Phil. 2.6 Bridges Mastershop The learned disc pag. 79. 80. Luke 22.26 Math. 20.25 Mar. 10.42 Math. 23.8 Bridges Luke 22 ââ Math. 32.8 All mastership not forbidden in the ministery nor the title therof Vsurped authority The learned disc Pag. 80. Bridges Our breth good caueat against theÌselues The learned disc pag. 80. 81. Tyrannizing Bridges Gods word the rule of our faith life Gods word hath not set down an only forme of the Churches gouernment The Princes gouernmeÌt of the Churche of God How the authority is not separate from other Separate authority S. Pauls example of the mysticall body compared to the naturall The respects of the community and seperation 1. Cor. 11.34 Our bre reason from Christ debaâreth Apostles and all from anie separate authouritie Timothies authoritie giuen him separate to himselfe both in teaching and gouerning Timothies separatâ authority Hemingius in 1. Tim. 5. Aretius in 1. Tim. 5. The rule giuen to Timothie is generall to all present gouernours and Bishops Beââain 1. Tim. 5. A Iudges office By Priest or Elder he meaneth Doctor or Teacher This authoritie was separate vnto Timothie Aretius How the Bishoppe shoulde doe these things The office of a Iudge A Iudges office is an office separate from all the bench Beza restrayning the Bishops authoritie The electioÌ of Matthias Act. 14 Erasmus Caluine Beza The wordes of the text mâncâoÌ not election Election The worde ãâã ãâã ãâã ãâã ãâã ãâã referred onelie to Paule and Barnabas Paul Barnabas moderaâors of the election The peoples election no necessary or anie materiall part of making pastors Imposition of hands The imposition of hands of the presbiterie Imposition of hands pertained to pastors Separate authoritie The separat authoritie of one in imposition of hands Caluinus in 1. Tim. 5. Sole absolute authoritie The Bishops authority in set out by the authoriritie of Timothie Hemingius Aretius Politicall regiment The learned disc Pag. 81. Math. 18.19 Bridges The wreasting of Christs sentence Mat. 18. The difference of the Churches consent and of the Bishops and Pastors The senteÌce of Christ Mat. 18.19 more confirmeth our consents thaÌ our breth Ioint authoritie The learned Dis. Pag. 81. 82. Bridges The confusion of our bre equality Christes promise The learned disc pag. 82 Math. 18.19.20 Bridges This senteÌce is principally spoken of consent in prayer not is any debââ to the prayer of one alone Our brethr loose conclusion How Christ promised his authority All particuler churches not alike indignity The Churches autority Difference betwene âhe Churches authority and thâ pastors authority in the Churches The learned Dis. Pag. 82. Bridges Al the parts in one church haue not one and like auth The learned Dis. Pag. 82. 83. Bridges The Pastors authority not one but indifferent Sufficient authority Bridges Our Breth diuision positions besides the scripture Diffused authoritie The learned Dis. Pag. 83. Bridges Our Brethr. beginning to examine their former positions Diffused authoritie The learned disc Pag. 83. Bridges The learned disc pag. 83. Bridges Confusion in the multâtudes iudgment How oâr Brethren mocke the multitude What offices are appointed in Gods word for gouernment The multitudes confusion Oâr Brethr. too bolde presupposals The learned disc Pag. 84. Bridges Seueral offices and yet not seuerall officers Rom. 12. Diuers gifts and offices in one officer The Gouernours This place also 1. Cor. 12. sheweth not whether one might not haue âo thaÌ one of these giftes The Apostle includeth the gouernors in the other officers The learned disc Pag. 84. Bridges Our Brethr. bolde conclusion for their Segnorie vpon the Apostles only naming of Gouernors The ouerthrow of all Princes gouernement Both Bish. and Pastors gouernmeÌt excluded Moderating the gouernors How violent the beginning is of this Segnorie The learned disc pag. 84 Bridges The learned disc Pag. 84. Bridges Our Brethr. manner of moderating thâir Segn auth Electing the gouernors How the whole congregation shall choose the Elders The wisdom and godlinesse of the greater part The horrible confusion of the whole congregationâ dealing here in Gouernors The learned disc pag. 85. 86. Act. 4 23. 1. Tim. 5.17 Act. 14.23 Bridges Our Brethr. to prooue what ought to be tell vs what may be Our Brethr. argument for their gouernors The Elders Act. 14. Our Brethr. own prowes that that place Act. 14. is vnderstoode of gouernors that are Pastors What gouernors those Elders were that medled nothing with the word Acts. 14. WhoÌ Calu. vnderstands for Elders Act. 14. The Ciuil officers had not imposition of the Ministers hands The Elders 1. Tim. 5.17 1. Tim. 5.17 Where the name of eldersis common to pastors and gouernors both at once The name of Elders taken generally for gouernors The learned disc pag. 85 Elders Magistrates Bridges We are not bound to learne our Brethr. collections The first thing that our Brethr. say we learn hereon
of Synods Christes presence The suspicious eueÌts of our Br. Synodes The promise of Christ Mat. 18. Hee descendeth to particular assemblies The learned disc pa. 112. 113. Authority in Synodes Bridges The Pastors authoritie with the Synode The superior authority of calling Councelles The auncieÌt Emperors authoritie heerein Determining in Synodes To whomâ the authoritie âo determine doth belong The assemblie of the Elders Actes 15. Matter of doctrine of discipline The Elders Act. 15 were Pastorall What the multitude did at the assemblie Who are ment by the multitude The multitudes dealing Acts. 15. Acts. 15.12 Beza in Act. 15.12 Our Br. flat contrarie to Beza The people dealt not iâ the determining of the controuersy Beza in Act. 15.23 Calu. in Act. 15.22 23. No such Elders gouernors not Teachers as our Br. conceiue Actes 15. The peoples consent and obedience to the Pastors decrees Of whome our Br. make the Synode to consist Foure kind of persons Pastors Elders Teachers men of wisdom c. Necessariâ Regents Whom they meane here by Elders Deacons mentioned in the Synode Who are meant by the men of Wisedome Iudgement and grauity Necessary Regents in the Synode The order of the Synode Wherefore the Pastors wherefore the whole multitude came together How our Br. confute themselues The âearing of all mens reasons The disputation Caluine Gods word preuayled Good order obserued The controuersie concluded by Iames his sentence The authoritie of determining How the Synode ioyneth with the Byshop or chiefe Pastor in the determining The bishops prerogatiue and singular authoritie in determining How the Byshop hath his prerogatiue How the prerogatiue was graunted The good order and disorder of Synodes The learned disc pa. 113.114 115. The preeminance of one Bridges Our Brethrens confession of one Pastors preemineÌce aboue the rest VVhat preeminence it was The points conteined in our Brethrens confession of preeminence 1 One ouer the rest 2 In euery assembly 3 It must be so of necessitie 4 To order and to dispose the companie Reason the limitation of the disposing Confusion if it be not thus How contrary this confession is to our Brethrens former assertions The preeminence restrained The consequence of our Brethrens confession Our Brethren beginning to reuoke their former confession What they meane by preeminence of order How there is no preeminence of order in the pastorall ministerie The superioritie of iurisdiction in the authoritie of dignitie Preminence of order How our Brethren denying the lesse conâesse the greater The example of Iames. Our BrethreÌs prooâ of a continuing preeminence Iames his continuing preemineÌce At the time when Paule acknowledged Iames his preeminence there was no Synode called Caluinus in Gal. 1. No Synod holden at Ierusalem when Iames notwithstanding continued his preeminence The definition of a Synode Dânaeus in Christ. Isagog part 3. lib. 3. cap. 35. The argument following on these examples Continuing preeminence The superioritie of one among the Apostls was not in respect of the Apostleship The prerogatiue of order conteineth a superioritie of dignitie The ordinary assembly in Ierusalem The like standing assemblie at Antiochia The ordinary assembly or companie of many Pastors in some churches The consequence of our BrethreÌs graunt The Presidents and Prolocutors The Presidents of the Counsels The Prolocutor calleth not the Counsell The seueral superiorities of Byshops and Archbyshops The superioritie to call the assemblies was before the assemblies were made The supremacy of the Christian Princes ouer Counselles The Princes supremacie Difference of President Prolocutor Howe the Emperors sate in the Councils The Emperors graunt of the Presidentship in the CouÌcils Beza in cons. Christ. cap. 5. art 12. The chiefe office of thâ Christian Magistrate Beza ibid. art 15. The ancient authoritie of the Emperor ouer the CouÌcil Bezaes graÌt to Chr. Princes more than our Br. ãâã Archb. superiority Bezaes graÌt to Metropolitanes ouer Prouinciall nationall câunsels Bezaes allowance of Archbishops and the conditions thereof to be reuoked or retaiâed If Archb. were simply forbid no conditions would help Archb. lawfull by Bezaes confession Bezaes condicions of allowing Archb. Conditions to the Archb. 1 ConditioÌ of reparing the Churches ruines How this coÌdition is no sufficient debarre against the office of Archb. 2 ConditioÌ that no tyrannie be brought into the Church The accepting Archb. with this condition proueth that the office is not tyrannicall The tyrannicall abuse of the Pastors officÄ The ground of the Metropolitanes is of God Metropolitanes allowed The tyraÌnie in Metropolitanes that Beza excepteth against The tying of the holie Ghost to a or person Bezaes 3. coÌdition of all things referred to edification This againe prooueth that Metropolitanes edification may be ioyned Our Br. are not the meâ thaâ Beza saith he and his are in acknowledging Metâopolitanes Danaeus in Christ. Isag 3. part lib. 3. cap. â8 The calling of Prouincial Councils perteined to Metropolitane B. The cause why the Fr. refoâmed Churches kept not the olde order The tempering this authoritie How Danaeus alloweth or disalloweth herein ether the ciuill Magistrate or Metropolitane Our Brethr. conclusions The preheminence prerogatiue of order is also of authoâitie The tempering of this authoritie The Synods authoritie The incroching of our brethren in âhese things The danger of this incrocking The learned discourse pa. 115. 116. Bridges The Synods authority in deciding coÌtrouersies RenocatioÌ by inferiors Matters lawfullie decided in councels prouinciall not to be reuoked by inferior persons The determinatioÌ by Gods word The obseruations of the ceremoniall lawe were not properlie matters of âaith doctrine The learned disc pa. 116. 117 Determination of ceremonies Bridges The Synods authority in determining ceremonies Necessarie causes Taking offence and mistaking superstition Bearing with the weake Our Brethr. offence that herein they haue giuen Order comlines and aedification The Synods authoritie Paphnutius his gainsaying the whol councell Particular persons or congregations not to coÌtrol herein the Synods decreeâ Our Br. former conclusion Pag. 76 against theÌselues The Churches lawfull authoritie not to bee impugned Our Br. owne example Acts. 15. against themselues The Synods commandement for a time The auoiding offences and pollutions The strongers forbearance for the weakers offence 1. Cor. 10. The Pastors knowledge Gal. 4.3 Our Br. calling of the Apostles times the Churches childish age Difference of temporal constitutions The weaknes ceasing or turned to obstinacie The learned disc pa. 117. Bridges The Prouinciall Councels authoritie to determine The knowledge of the teachers and Preachers in order comlinesse and aedification The knowledge of many that are not publike teachers Preachers The reason that makes our Br. think none can knowe these things but teachers preachers The Pastors may bee to seeke in some small thinges How the lâytie may teach the Cleargie The learned disc pa. 117. 118 Bridges All the drift of our Br. conclusion is beere against the Christian Princes authoritie Our Br. words directly ouertârow
Our Breth Gouernors and Pastors and their elections haue no proofe in Gods word Our Breth vnthankfulnesse to the Byshops Princes making lawes Our Breth prescribing lawes to the Prince Our Breth yeelding to the Prince to make lawes for Ecclesiasticall matters The examples of Princes that made such lawes Our Breth restraining of they graunted before to Princes Restraine of Princes making lawes Laws made contrary to the Pastors knowledge Her Maiesties lawfull making laweâ for Eccl. matters Her Maiesties lawes not made contrarie to the Pastors knowledge Princess lawes in Eccl. matters The Papists vsed the selfe-same reason that our Breeth do against the Princes lawes Her Maiesties lawes against the Papists errors Our Breth dealing against her Maiesties lawes in Ecclesiastical matters On what conditions our brethren will admit her Maiesties supremacie Her Maiesties comfort against these dealings Our Paâtors defence of her Maiesties authoritie and lawes against these new Pastors The learned disc pa. 141. Bridges All our Br. graunt of making lawes of Eccl. matters is turned only to ciuill lawes The auncieÌt Princes intermedling What intermedling in Eccl. matters our Br. allow to Princes The auncient Princes intermedling The Popes and our Brethrens allowance to Princes Our Breth allowance to Princes for bodily punishments The Popes allowance to Christian Princes The auncient Princes lawes Our Brethren incur bodily punishment by their own grauÌt The learned disc pa. 141. 142 Bridges The examples of the auncient Christian Princes authoritie The Princeâ commaunded the Cleargie to consult and determine on the truth of controversies in doctrine and ceremonies The Emperours dealing The Emperours doingâ in the Counâels Socrates lib. 1. cap. 6. The Empeâours Epistle to the Byshop for the keeping of Easter day The Emperours ownâ confession of his dealing in the Nicene Counsell The doingâ of the Emperours deputies iâ the Counsels The Empârour his selfe appointeth the Byshop of Constantinople The Emperour his selfe disputeth with Heretikes in the Counsell The maner of the Emperours approuing the confession of the true beleeuers The Byshops letters desiring the Emperour to ratify their decrees The Emperour ratiâyeth or âeiecteth all the actes of the Counsell The Emperours Deputies doing in the Counsell The Empresse and the Emperour The Emperour requested to coÌmaund the Byshop to examin the controuersies and to haue them referred to him as Iudge The Empresse together with the Emperour summoneth the generall Counsell The Emperours presumption of the proceeding in the Counsell The Emperour and Empresse in thâ Counsell and the cause of their comming thether Iustinian The Emperours dealings Constantinus Pogonatus The Byshop of Romes obedience to the Emperour in the Counsell The Byshop of Romes obedience to the Emperour The Byshop of Romes confession that the Emperour is Christs Vicar in carth c. The Emperour confirmeth the Counsels definition with his total assent The french Kings gouernment of the Ecclesiasticall state Clodoueus in the Counsell at Orleance Guntranus in the Counsell of Matiscone The King had the appointing of the Bishops The Kings decree for annuall Synodes The Kângs within the Churches discipline The french kings dealings The Counsell refer all their Decrees to the amending of the Prince The Edict of Charles the great to the Bishops and Pastors of Churches The Kings commissioners ioined with the Byshops for the Churches discipline The King taking vpon him the correction of Eccl. maâters is no presumption The Christian Kings ought to follow the examples of the good Kings in the old Testament The princes charge for preaching Alcuinus in praefas lib. de Trinitate Of the princes preaching and priestly power Ludonicus pius his authoritie and dealing in Eccl. matters Ludouicus charge to the Bishop The kinges of spaynes dealinges The examples of the Christian Princes authoritie in the kings of Spayne Richaredus in the CouÌcell at Toledo The kinges performing the office of an Apostle The care charge and auth of the Prince for discipline The kinges decree for the peoples confession of their faith at the communion The Spanish kings dealings The dooings of diuerse kinges of Spaine in Councels eccl matter 's The authoritie and dealings of the auncient kinges in this our Britannie Eleutherius acknowlegment of tâe kings authoritie in this Realme The Saxon kings dealinges and lawes The lawes of the Saxon kings in eccl matter 's The lawes of king Inas Cap. 1. of the ministers liues Cap. 2. of Infantes Cap. 3. of working on sunday The lawes of the SaxoÌ Kings Chap. 4. of the first frutâ of the seedes Chap. 5. of the Churcheâ libertie The lawes of Aluredus in eccl matters Act. 15. Aluredes lawes The imposing of pecuniarie mulctes Why a traitors punishment should be capitall King Aluredes owne writing of his sanctions The kings abrogating vnprofitable constitutions The lawes of Edw. the Senior King Alureds collection of the former kings lawes The auth of the other kinges here mentioned The eccl lawes that Aluredus set forth The lawes in eccl mat of Edward the elder of Athelstan king of the east Angles The Princes penall lawes ioyned to the eccl K. Ethel staneslawes 8. and 9. The lawes of Ethelstan in eccl matters The kinges B. Nobles and all the subiectes to pay their iust tithes The lawes of Edmund in eccl matters The Clergies chast life which chastitie was shewed before that it debarred not in B Pastors matrimonie Tythes first fruts almes Reparations of churches Periury and idolatrie The lawes of Edgar in Eccl. âatters Howe farrâ these decreeâ are are not allowable Canutuâ his Lawes of Eccl mâtâers The peace honor of God next after the Princes The Churches orders and digniâies to bee maintained Canutus Lawes for the purgatioÌ of a preeste âccused The Lawes of Canutus Apurgation of a DeacoÌ sclaundered Canuâââ Lawes for degrees of mariâge Receiuing the Communion thrise a yere Fayth life Duties of Lords to tâeir vassâiles Obedience to the Teachers Charge to euerie christiaÌ to learn âhe L. praier the articles of their beleefe None that hath not learned these things to be admittâd to the Communion c. Auoidance of greeuous crimes and repentaunce To flee whoredom The feare of Gods iudgementes The duty of B. Pastors The king tâacheth all estates Eccl. and lay The Clergies aduise to the K. This auth of Princes confuteth our Br. restraint therof The Princes doing all by the Clergies aduise debarreth not their supreme authoritie Her Maiestâes supremacie The learned disc pa. 142. Bridges The K. follouing of aduise It is no subiection to follow Counsaile How the Counsellers determine how not Vnfaithfull Counsellers The learned disc pa. 143. Bridges The K. dealing by aduise Their examples of the Empire Fraunce Spaine and England cleane against them Their conclusion of reason froÌ Counsell aduisement Their reason either against all reason or against themselues The learned disc pa. 143. Bridges Princes seuaunts to the commoÌ weale and Lawes This seruice no debasing of their authoritie Aug. in Epist. 48.
another way of all the Disciples of Christ and Christians Thus saith the renomned Zanchius of these matters And if so worthy and great learned man and moste earnest protestant euen where he forbeareth the disputing of this former question which woulde God he had discussed but as I say on the second question he write thus of so Great estates and principalities being ioyned with the ecclesiastical ministery yea by what right or wrong soeuer they bee ioyned yet that they must be obeyed and that they play the parts of fedicious men that obey them not in thinges not repugnant vnto Godlines May not we that by many degrees commeth nothing neere to such principalities as Zanchias speaketh of iustify the superiority and Lordship of bishops and Archb. among vs which they hold vnder our most gracious souereigne but as Degrees of dignity for order sake and vsing the same with ready care painfull diligence and modest humility and acknowledging also their greatest dignity to be their Ecclesiasticall Ministery and not their externall Lordshippe But for the further conferming thereof our Brethren haue yet one argument more from the apostle S. Iohn saying Saint Iohn also in his thirde Epistle sharplye reprooueth Diotâephes beecause hee was ãâã ãâã ãâã ãâã ãâã one that desired the primacy in the Church This example also of reproouing this ambitious Diotrephes is well alleaged against the inordinate desire of primacy in the Church such as Diotrephes had but is nothing to the question in hande whether any Primacy in any particuler Churches among the Ministers of the worde may bee lawfully exercised yea or no if it bee not desired but imposed on them or desired in a more lawfull manner then this Diotrephes did Our Brethren héere translate it not very precisely but to their aduantage one that desired the primacy of the Church where as the Apostles wordes are ãâã ãâã ãâã ãâã ãâã one louing the primacy of them Expresly noting his ambition that his loue was all set not on them but on the primacy of them If our brethren then conclude that the primacy if it might not be loued must néedes be vnlawful may we not as well conclude thus There is nothing more wicked then to loue mony Eccl. 10. And therefore Mony must néedes be vnlawfull Or rather doth not this proue the more that there is a lawfulnesse of the thing yea and a lawfull loue of it also because the fault was neither in the thing it selfe nor simply in the loue but in the inordinate or immoderate loue thereof Whether this Diotrephes were a Minister of the worde of God or no that is not apparant If he were not it is the further from the Question But if hee were as it is not vnlikely then it argueth that euen in the apostles times there were Degrees of dignity in the Ministery whereby some were Superior to the residue of their fellow-brethren in the Churche and some were chiefe also among them For Ignoti nulla cupido If there had bin no such Primacy there had béene c. But to be in Loue with these dignities and so to desire them ambitiously or to vsurpe them tyrannously as saint Iohn sayth that this Diotrephes did who would not receyue no not S. Iohn him-selfe that was farre in dignity his Superior nor woulde entertaine the Brethren and forbad other that would receiue them and cast them out of the Church this insolency tyranny and ambition condeÌned in him or in any other like him is nothing at all against this lawfull superiority or primacy that is allowed among vs yea rather it confirmeth the same Howbeit it is a good example we confesse for al Prelates of the Church to take héed of the like vices in their Ecclesiasticall gouernment Nowe when with all these testimonies and examples our Brethren haue made this Learned Discourse against this Superiority of Bishops ouer their Brethren Pastors least it might be thought they had too much abased the bishops authority they make exception and say Howbeit in this case we must take heede that we spoyle not the Ministers of the Church of all their lawfull authority This is a good caueat if it had come in time But although we coÌmonly say When the steede is stolne shut the stable dore yet better late then neuer For if all these thinges that our brethren haue auouched were admitted a great part of it though not al their lawfull authority should be spoiled But if wee must take heede heeeunto it is good yet taking heede in time For these reasons haue so forestalled a number of our brethren that it is more than high time it were taken heede vnto And yet if we would take good heede indéede and not bee caried away with shewes and glorious pretences of Zeale and Reformation so farre that we take no heede to discerne betwéene the matter of Religion the forme of Discipline betwene things commanded and commended betwéen Ius factum the fact done and the right of the thing to be done betwéene Rules and examples betwéene thinges expressed thinges inferred betwéen the vse of things and the abuse of them if we wold take heede to the auncient recordes of vnsuspected Chronicles to the graue testimonies of the auncient holy fathers to the continual euen from the apostles times and vniuersall practise of all the whole and all the parts of the Church of Christ vntill our owne age and if now after the general corruptions of the papists we woulde take heede to the sounde and mature iudgement and consent of the best Learned godliest and most reuerende renounned Protestants most of al if we would take heed to the testimonies and examples cited out of Gods most holy word not shuffle them ouer loosely apply them if we would I say take more diligent heede to all these thinges we should neither spoyle the Ministers of the Church of all or of any their lawfull authoritie nor entangle our selues with these vnnecessary troubles and diuisions that we make But our brethren thogh thus late howbeit now at leÌgth willing vs in this case to take heed that wee spoyle not the Ministers of the Church of all their lawfull authority as though they were content we shold take no great heed thogh they were spoiled of some of their lawfull authority doe adde this reason For although these testimonies of scripture directly condemn the authority of one pastor aboue another yet neither do they set euery pastor at libertie by himselfe to do what they list without controlmeÌt nor yet do take away the lawful authority he hath ouer his flock but that imperious and pompeous dominion which is meet for ciuil magistrates and great potentates to exercise in worldly affayes otherwise in respect of their lawful authority they are called by the apostle in his epistle to the Hebr. Guides such as are appointed to ouersee the flocke vnto them submission obedience is commaunded in
in his Epistle to the Hebrewes Guides such as are appointed to ouersee the flocke with authoritie and vnto them submission and obedience is commaunded in the same chapter ver 17. If this name ãâã ãâã ãâã ãâã ãâã vsed in that Chap. by S. Paule which not only signifieth a guide but a Captaine going before all the residue with gouernment principalitie may enclude a lawfull authoritie coÌmandement of submission and obedience without Imperious and Pompeous dominion our Prelates I hope wil desire no more nor so much neither in al lawfull respects as may in this worde ãâã ãâã ãâã ãâã ãâã be well conteyned But if here in the word flocke wherof the B. is guide they include not the whole congregation and so with all the inferiour Ministers and Pastors in the same as well as the other people then is not this alleaged to the purpose whether any one Pastor may haue Superior authoritie ouer another and be ãâã ãâã ãâã ãâã ãâã of the residue and then it is but a flocke here to alleage it But iâ it be vnderstood of the whole particular Church then indéed it is alleaged to the present purpose but it proueth that the Imperious Pompeous dominion excepted one may haue authoritie ouer another Other names are applyed to them in the Scripture but they bee for the most part more generall pertayning to all kinde of teachers in the Church of God both in the time of the lawe of the Gospell as Seers Prophets watchmen Angels Laborers Builders Stewards such like all which with many other serue to expresse some part of their office as their knowledge their diligence their authority their faithfulnes their discretioÌ also the necessitie of theÌ the coÌmoditie that coÌmeth by them Concerning these Titles as not in controuersie I passe them ouer The argument of the 6. Booke THE 6. Booke is of the Pastors or Bishops office For the limiting of him to one only congregation Whether the Pastor may haue Curates or Substitutes vnder him to supply his absence Whether all ministers are to be vtterly expelled be they neuer so Learned or diligent if they haue not the gift of preaching and cannot confute the gaine-sayers Of ministers that are altogether vnskilfull and of their remoouing Whether all be eternally condemned that do not by hearing âf preaching become faithfull Of the lackâ of preaching of the impossibility to furnish euery congregation with preachers Of tââ hindrances hereof the indeuors to helpe it of our Breâârens praeposterous means Of the state of the French Churches âor abundance of Preachers Of pluralities non residencies Of reading a praescribed forme of prayers Psalmes and chapters Of the students discouragement for the ill bestowing of liuings Of the want of lyuings able to maintaine Learned Preachers Of spoiling the ministers maintenance vnder pretence of better prouiding for theÌ of these spoilers mockers of God maÌ Of their maintenaÌce in the freÌch churches without such helps as we haue Of the Prophets seÌteÌces applied to our vnskilful Pastors reading ministers Of the vse of godly learned homilies whether they may be effectual in the hearers Of the Pastors duty What Ministers our Brâimpugne we defend Of our Ministers exercises Of three remedies that our Bretheren set downe to helpe the necessities for lacke of liuinges of restoring the Sacrilege of Abbies of diuiding superfluities of some places and of a 3. namelesse and generall remedie Of the remedies to supply the want of Learned men by eneoragers by ouerseers in the vniuersities by tourning out droanes and vnprofitable heads of colleges by placing newe gouernors by erecting new Doctors in as many places as may be by compulsion and by prayer Of the corruption of our state Of our Brethrens dispensation till all these thinges can be brought to passe Of our Brethrens hope to effect all these thinges and in howe short time and of their incouragement hereunto Of their commending her Maiesties most honorable glorious raigne And of their promise to ieopard their liues for the successe and of their mourning threatning and protestation if all these things according to these their deuised meanes be not speedily ãâã practise BVT concerning the names of Pastors as they are a speciall office in the Church this may suffice But for as much as we haue vndertaken so to describe a Pastor and his office as all other offices of the Churcâ may be described therewith we must not stay onely in the name buâ set forth also the whole substance of the person For which intent it shalâ be necessarie for vs to consider a Pastor or Bishop two wayes in the proper function of his ministerie and in gouernement with his Elders by which we shall vnderstand how this ministerie ought to be reformed and restored among vs. As touching his office something hath beene sayde before generally vnder the description of his seuerall names But now more particulerly we must examine what belongeth to his charge OUr Brethren presupposing they haue in this theiâ Learned Disc. sufficiently prooued that the nameâ of Pastor Bishop must alwaies be taken synonymically as diuerse words signifying but one thing and that there may be no such dignitie accessorie to the office as whereby one Pastor or Bishop may haue authoritie ouer another doe nowe procéeâ to their platforme of prescribing lawes concerning these Pastors and Bishops office and the reformation that they would propose vnto them Whereof I marueile not a little at our Brethrens ouer boldnesse in these things and crauing pardon of my terme least I also be thought ouerbold with them and I would gladly vse a mylder terme for their sakes if the matter could permitte it that they dare take vpon them to sette downe lawes and orders of refourming and restoring these offices of the ministerie imagining they stande nowe deformed yea lost they being as I take them to be for they are namelesse but priuate persons except they alleage that they be ministers but whether authorised or exauthorated yea or no I knowe not If they be exauthorate then are they still as méere priuate being depriued of the publike personage action that they had if they be not then do they contrarie to the state of their owne calling exercising the office of that ministerie which their selues professe to bée deformed and lost And how soeuer the title of their Learned Discourse pretendes in the froont onely a briefe and plaine declaration concerning the desires of all those faithfull Ministers which doe seeke for the Discipline and reformation of the Church of Englande where is pretended nothing but a declaring of the desires that they seeke yet in the seeking they desire it in such a peremptorie fashion that we finde their desires to be a plaine charge and prescription which is both aboue any authoritie that they haue so to doe and were the matters that they woulde haue reformed and restored better than
not mencioned Neither is there any circumstance that should encline to such opinion of them but rather to the cleane contrarie Caluine sayth out of this place we may gather that which we had in the 15. chapter that so often as any waightie businesse was to be treated vppon the Seniors were woont to come together that the consultation might bee the more orderly composed without the multitude We shall afterwarde see in their order that the people were admitted Howbeit after that the Seniors had had their Innermore Counsell Sith therefore these Seniors consultation with the Apostles was not onely about manners and discipline but about principall pointes of the substance of doctrine and withall that Caluine referreth vs to these Seniors or Elders in the counsell holden at Ierusalem Act. 15. where Caluine sayde before as he sayth here that all the Churche was not gathered sed eos qui doctrina iudicio pollebant qui ex ratione officij huius causae legitimi erant iudices but those that excelled in doctrine and iudgement and they that by reason of their office were the lawefull iudges of this cause what likelihoode is there that these Elders meddled not with teaching the doctrine which excelled in the doctrine and in iudgment and by their offices were the lawfull iudges in the decision of the controuersies of doctrine But since the oration that is made vnto Paule Act. 21. is by S. Luke set downe in the name of them all albeit some one among them spake it in their names and they were such as of whom Caluine sayth vpon these their wordes to Paule Thou seest brother how manie thousands c. Moreouer they exhort him that taking vpon him a solemne vowe he should purge himselfe c. There is no doubt but that zeale of the Lawe was faultie and verely the Elders doo sufficiently declare that they liked it not For although they do not openly condemne it neither yet complaine thereon more sharply neuertheles because they separate themselues from their affection secretly they confesse that they doo erre If it had bene a zeale according to knowledge it ought to haue begun from them But they striue not for the Lawe it selfe nor they pretend iust reuerence thereof nor they subscribe vnto them that were zealous of the same as they call them therefore they insinuate that they thinke otherwise that they like not the peoples superstition But this ouerthwarteth it that they say Paule was burdened with a false infamie Furthermore when they exact of him a satisfaction they seeme to nourish that zeale c. And againe Neither verely was the libertie of Paule vnknowen to the Elders when as therefore they knew the matter well onely this they wil that it should be witnessed to the vnskilfull and rude that Paule purposed nothing lesse than that hee should bring the Iewes to the contempt of the lawe Wherefore they looke not vpon the bare matter but knowing what was the peoples iudgement of Paule by reason of the malicious backbitings they desire to remedie it Although I knowe not whether they required this of Paul more importunatlie than was meet But heerevppon it appeareth how preposterous is the credulitie or light beleef of men in taking holde of slaunders and howe stiflie an ill opinion once rashlie conceiued cleaueth fast There is no doubte but that Iames and his colleagues did their indeauor to defende the fame of Paul And againe in the meane season wee see howe modestlie the Seniors behaued themselues in nourishing concorde while in good time they preuent the peoples offence excepte in that they beare peraduenture too much with their weaknesse in exacting a vowe of Paule But this moderation is to bee kept in the Church that the Pastors shoulde indeede excell in authoritie but they shoulde not rule proudelie nor despise the residue of the bodie For the distinction of their orders which is the bonde of peace ought not to bee the cause of discorde What can bee more cleere than this that these Elders which spake these things and tooke this authoritie in these matters vppon them were Pastors As Caluine in plaine wordes applyeth all theyr dooings vnto Pastors And yet this more appeareth in his obseruation of that which followeth on the 23. verse Doe this therefore that wee saie vnto thee wee haue foure men which haue made a vowe c. Although it may bee that these he meaneth the foure men wer as yet nouices that therfore their faith as yet were tender and scarse well framed whervpon the Doctors or teachers suffered them to performe the vow that by ignorance they had rashly vowed In these wordes the Elders that before he called Iames and his collegues and of their doings gathered the rule and authoritie of the Pastors he plainlie heere calleth Doctors and teachers And therefore what kinde of Elders these were vnder Iames and the Apostles at Hierusalem we neede seeke no further it is manifest they were not gouernours that medled not with teaching but with ouersight of doctrine and with correction of manners and discipline onelie for as they were teachers and heere taught though not so wel so their chiefest medling was with teaching And that their selues testifie in the conclusion of their Oration saying For as touching those of the Gentiles that haue beleeued âe haue written decreeing that they should keepe no such thing c. If our Brethren replie that that decree went in the name not onelie of the Apostles and Elders but also of the brethren which in the verse before Act. 15.22 he calleth the whole Church and yet we cannot conclude hereon that therefore the whole Church were teachers Caluine referring vs to that which he noted on that decree saith on the 22. ver Act. 15. Not without the singular grace of God was that tempest ceased that the cause being well discussed all should descend into the consent of the true doctrine The modestie also of the common people is gathered herevpon that after they had permitted the iudgement vnto the Apostles to the residue of the Doctors or teachers then also the people subscribed vnto their decree The Apostles also on the other side gaue a shewe of their equity because they established nothing coÌcerning the common cause of all the godlie but the people beeing admitted thervnto For verilie of the pride of the Pastors this tyrannie hath sprong that those things which pertaine to the common state of the whole Church haue bene subiect the people being thrust out vnto the will that I might not saie vnto the lust of a few men But the Apostles and the Elders did prudentlie decree that Iudas and Silas shoulde bee sent to the end the matter might bee lesse suspected Concerning this complaint we haue alreadie aunswered and let them giue the people no more than the notice and approbation so that the debating and determining be referred to the authoritie of those that succéede the Apostles
and the Elders that are Doctors and Pastors medling only with such matters as are these not with the affaires and authoritie of Princes and we can be content to affoord the people no lesse being such modest and godlie people as these were But our question is now what were these Elders For here are but thrée sorts reckoned vp the Apostles the Elders and the whole Church or the brethren Forsooth still saith Caluine the Doctors and the Pastors And for other kind of Elders gouerning and not teaching among them we heare as yet of none But Danaeus citeth another testimonie out of the Scripture for proofe of these Elders saying For they ought to haue that admonition of Paule alwaies before their cies that if there be anie thing honest right and holie before GOD they should inculcate or often vrge the same vnto the faithfull Phi. 4. verse 8. and it ought to take place in Gods Church This testimonie is so little seruing for these gouerning and not teaching Elders that except they would haue vs thinke the Epistle was onelie or especiallie written vnto such Elders I cannot sée how it is more appliable vnto them than vnto anie others or howe it can bee proued heerevppon that there were anie such Elders in that Church First the Epistle it selfe is written to none such as appeareth by the first verse Paule and Timothie the seruants of Iesus Christe vnto all the Saintes in Christe Iesu which are at Philippus with the Bishoppos and the Deacons Héere is none of these Elders not medling with teaching named For although Beza and the Geneua Bible woulde include them in the name of Bishoppes which is verie harde notwithstanding sith wée haue heard howe Caluine euen where hée taketh all these names confusedlie doth saie in his Institutions Cap. 8. Sec. 42. But as concerning Bishoppes and Elders and Pastors and Ministers in that I haue called them without difference I did it by the vse of the Scripture which confoundeth these tearmes For whosoeuer inioy the ministerie of the worde vnto them it attributeth the title of Bishoppes And heereto he addeth this testimonie for proofe Phil. 1. a. 1. therefore howsoeuer they woulde include Elders heere in the name of Bishoppes yet can they vnderstand no such Elders as Danaeus and our Brethren pleade for but such onelie as inioye the ministerie of the worde But what is there in this testimonie Phil. 4.8 that shoulde bee properlie pertaining to an Elders office That which remaineth Brethren whatsoeuer things are true whatsoeuer are waightie whatsoeuer are righteous whatsoeuer are pure whatsoeuer are honest if there bee anie vertue if there bee anie praise thinke of these things which yee haue learned and haue receiued and haue heard and haue seene in mee Doo these things and the God of peace shall be with you Can anie thing bée gathered out of these wordes that is peculiar to an Ecclesiasticall Elders office Caluine sayth Generall exhortations followe which are stretched to the whole life And yet if they were peculiar to Elders and that they shoulde doe all that which they learned and receiued and heard and sawe in Saint Paule When Caluine sayth By this repetition of wordes he signifieth that hee was continuall in preaching these thinges as though hee shoulde saie this was my doctrine this was my tradition this was my speech among you And on these wordes Yee haue seene in mee but this is the first thing in a preacher that hee shoulde not onelie speake with his mouth but with his life and with his goodnesse of his life get credite to his doctrine Paule therefore worthilie getteth authoritie to his exhortation therevpon that hee was a guide and maister of vertues with his life no lesse than with his mouth And therefore if this bée spoken to Ecclesiasticall Elders and if they should doe the lyke action howe should they not be such Elders as taught not onelie with their liues but with their mouths also exhorting and preaching the doctrine But what neede better testimonie than Danaeus against himselfe When hee sayth These Elders should inculcate this saying of Saint Paule vnto the faithfull For what else is this inculcation but their often teaching of the people the things contained in that sentence But Danaeus belike not perceiuing how he confutes himselfe procéedeth saying But these Elders ought to watch both priâatlie by euerie house and publikelie in the assemblie of the Church Act. 20. verse 20. Augustine there fore in his fiftie Homilies Homilie the 5. anc 7. teacheth that that saying of Esaie Crie cease not pertaineth not onelie to the Bishoppes but also to the Elders For when many mischeifes may be done at home and they that corrupt the faithfull are wont also to enter into houses as Paul saith 2. Tim. 3. ve 6. It is the office of them that watch to looke also house by house least either the good doctrine or the holie manners bee corrupted But of those things that may be done amisse in houses there is example 1. Pet. 3. verse 3. But of those that edifie euill publiklie there is example 1. Cor. 14 verse 34. and 35. Not one of these places mencioneth anie such Elders as are Ecclesiasticall gouernours and not teachers neither can they bée haled but with violence to them The 20. of the Acts we haue seene and séene againe to the full how it is all of such Elders as were teachers of the worde The place in Augustine wée haue likewise séene And that of Esaie is so apparaunt for teachers and preachers of the word that I aâ euen ashamed that so learned a man should of all places alleage that for not teaching Elders which speaketh of such crying out exalting the voice like a trumpet and telling the people of their sinnes As for this 2. Tim. 3. verse 6. wherein Saint Paule hauing described the wicked hypocrites of these later dayes that shoulde trouble the Church of God hée sayth For of these there are that craftilie enter into houses and leade women captiue loden with sinnes the which are lead with diuerse lusts alwayes learning c. Wherevpon saith Caluine You woulde saie that Paule heere of purpose painted out a liuelie pourtraiture of Monkerie But to omitte the name of Monkes the notes themselues with the which Paule setteth out the false and counterfaite Doctors or teachers are open inough Their insinuation or creepings into householdes theyr baites in taking women theyr vnhonest flatterie their leading them about by diuerse superstitions It behoueth vs to marke diligentlie these notes if we desire to discerne betweene the vnprofitable drones and the good ministers of Christ. Héere Caluine woulde haue vs diligentlie to marke the difference betwéene these false and counterfait teachers and the good Ministers of Christ not betwéene them and these Elders that woulde haue Ecclesiasticall gouernment and not meddle with teaching For mée thinkes they rather séeme to resemble those Monkes than anie Elders that