intemperate person and therfore feared the iudgment of God for his sinne which he purposed not to forsake Such is the maiestie of Gods word when it is preached that either it boweth or breaketh the wicked in pieces God grant therefore that in steede of ordinarie formes of praiers we may haue preaching in all places The seconde thing that we haue to obserue is this that although we make it the dutie of the Pastour to pray in the name of the whole congregation yet we doe not so meane but that the whole congregatioÌ„ with one heart and with one voyce maye praise God with singing of Psalmes all at once For this custome hath continued in the church from the beginning that the congregation haue praised God with Psalmes singing altogeather And these three partes of a pastors dutie to preach to minister the sacramentes and to praye are so necessarilye requyred of him in the word of God as no man may rightly execute the office of a Pastor but he that performeth al these each one in their due time And to this part of prayer maye be referred the blessing of marriages not of necessitie but of an auncient vse of the Church Furthermore in those thinges that are necessarie partes of the Pastours office the Church hath authoritie to dispose them as touching the circumstaunces for order and comelynesse sake but cheefely for edification As the dayes and times of preaching and administring the Sacramentes the places meet for the same for publique praiers also the form and maner of vsing those thinges so that all things be don comely and agreeably to order but especially that in all things principall regarde be had to edification which S. Paule so often and so precisely vrgeth in the 14. chapiter of the 1. Cor. For therfore ought our assemblies and comminges together to serue that therefore we maye be better that we may be taught that we may be edified 1. Cor. 11. 17. 1. Cor. 14. 23. 24. 25. 26. 31. And therefore we haue great maruell that some are so precise in vrging ceremonies as many thinke much hindering edification but as moste men confesse nothing profiting to edifycation hauing alwayes in their mouth that sentence of Saint Paule 1. Corinth 14. 40. Let all thinges bee done decently and according to an order And doe so little remember that the Apostle in that long Chapiter laboureth altogether to driue al things to edificatioÌ„ or els to driue theÌ„ out of the church As he saith of him that hath the gift of tongues being of it selfe an excellente and comely gifte of the holye ghost and being vsed orderly of one or two by course with an interpreter mighte doe muche good in the Church But if there be none interpreter saith he Let him holde his peace in the congregation 1. Cor. 14. 28. The vncomlinesse that Saint Paule reproueth was that women shold preach in the Church as ver 30. 35. The disorder that those giftes which serued leaste for edifying were preferred before them that serued moste for edifying as tongs before prophecie By which it is euident that S. Paules words are wrested of some clean contrary to his meaning to make him a Patron of idle if not hurtful ceremonies maintained more vpon wil then reason or graunted of Gods worde vnder the colour of order and decency not onely with neglect but also with great hinderance of Gods building by spoyling the Churche of so many learned pastoures There are besides these thinges certaine other matters as confirmation Churching of women buriall of the deade thoughte to belonge to the office of a Byshoppe or Pastour Whereof the firste two are meere deuises of men and ought to haue no place in the Churche of Christe The other albeit it bee to bee retayned with a certayne honestye yet it is not to bee tied to the proper office of a Pastour And as for Confirmation it oughte therefore to be shut oute and haue no place in the church of God as wel because it displaced Catechising and broughte in steede thereof vayne toyes and Childishe ceremonies to the greate hurte of the Churche as for that also it derogateth muche from the dignitye of Baptisme the sacrament of the Lorde and is extolled aboue it being a deuise of man and is pretended to bee a signe to certify the Children of the fauoure and gratious goodnesse of GOD towardes them falsely grounded vpon the example of the Apostles Whereas the ministration of baptisme is permitted to euery hedge-priest minister and Deacon And as for Churching of Women because it sauoureth of the Iewish purification and of Popish institution it ought altogether to bee omitted for it breedeth and nourisheth many superstitious opinions in the simple peoples hearts as that the woman which hath born a child is vncleane or vnholy whereas the Apostle pronounceth that Godlye women are sanctified and saued by bearing of Children 1. Timoth. 2. 15. that it is vnlawfull for her for any necessity to go out of her doores before she bee Churched that this churching is a necessarye part of the Pastors office that shee must weare a white raile ouer her head when she goeth to Churche by the Midwife waighted Home with the Parishe Clearke with diuers suche like Bables vvhiche in a vvell refourmed Churche are not to bee suffered As for the buriall of the deade because Sathan tooke occasion vppon Ceremonies appointed therunto to sowe the seede of manye Herisies in the Church as prayers for the dead oblations for the deade Purgatory c. Also many superstitions as hallowing of Churcbyardes distinction of Burialls as some in the Chauncel some in the Churche and some in the Church-yardes some with more pompe as singing ringing c. some with lesse burying towards the East lightes and holy water bestowed vpon the dead c. It is thought good to the best and right reformed churches to burye their deade reuerently without any ceremonies of praying or preaching at them because experience hath taught them what inconuenience may grow therof by exaÌ„ple of that which hath bin before And as they are not to be excused if any for small triâ—â—es only raise vp hâ—t contentions so they haue much to aunswere before God that suffer the people of God to lacke the onelye foode of their souls for such humain constitutions But to conclude it is the duty of euery true Pastor to obserue those thinges that are concluded by the lawfull authoritye of the church concerning ceremonial matters for order and comlinesse sake and for edification and not to controll publique order by his priuate iudgement but vpon great waighty causes Wee haue hitherto intreated of the proper dutye of a Pastour himselfe nowe it followeth that we likewise set foorth his authoritye in common gouernment with the Elders But least any man shoulde mistake that which wee purpose to say of his authority wee haue neede to expresse what wee meane by this worde authoritye For euen those thinges
that wee haue shewed before to bee the duetye of a Pastor may also bee called his authority as to preach and teach wherein is included his authoritye to forgiue and retaine sinnes also his authoritye to minister the Sacramentes and to doe other thinges in the Churche which none may doe but hee But in this place wee vnderstande authority for power of gouernment in the Church Whereof the Apostle speaketh that it is one of the graces and giftes of GOD necessarye 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 fellowe seruauntes and brethren and leaste of all that they ought to haue dominion or Lordship ouer the faith of the Church In all these the man of sinne hath exalted him selfe contrary to the worde of God So that he would be head of all the Church Byshop of all Byshops and haue authoritye to make nevve Articles of Faythe Whose vntollerable presumption as we haue long since banished out of this Lande so we wish that no steppes of such pride and arrogancy might be left behind him namely that no elder or minister of the Church shoulde challendge vnto himselfe or accept it if it were offred vnto him any other authority then that is allowed by the spirit of God but cheefly to beware that hee vsurp no authority which is forbidden by the word of God For wherefore do wee deâ—est the Pope and his vsurped supremacy but bicau â—se he arrogateth the same vnto himself not only with out the warrant of Gods worde but also cleane contrarye to the same Now if the same reasons authorities that haue banished the Pope do serue to condemn all other vsurped authoritye that is practised in the Church Why shoulde not all such vsurped authority be banished as well as the Pope We can alledge against the Pope and rightly that which S. Ioh. Baptist did answere to his disciples No man can take vnto himself any thing except it be giuen him from Heauen Ioh. 3. 27. And that saying of the Apostle to the Hebrewes No man may take vpoÌ„ him any honor in the church of God but he that is called of God as was Aaron Insomuch that Christe himselfe did not giue himselfe to be an high Priest but he that saide vnto him Thou art my Sonne this day I haue begotten thee Hee sayth in another place Thou art a priest for euer after the order of Melchisedec Now seeing these rules are so generall that the Sonne of God him selfe was not exempted from them but shewed foorth the decree wherein he was authorized By what rule caÌ„ any man reteine that authority in the church of god which is not called thereto by the worde of God Likewise we can alledge again against the supremacie of the Pope to proue that Peter was not superiour to the other Apostles that which our sauiour Christ sayeth to his Apostles Luk. 22. 26. and Mat. 20. 25. Mark 10. 42. It shall not be so among you but he that is greatest amongst you shall be as the yongest and he that ruleth as he that serueth And Mat. 23. 8. You haue but one master which is Christ and all you are brethren If these places prooue that the Pope ought not to bee aboue other ministers of the church Why doe they not likewise proue that the Ministers are equal among themselues And for the most part all those arguments and authorities of Scripture that are vsed to confute the vsurped authoritie of the pope are of as great force aganst all other vsurped authorities of one pastor ouer an other Therfore while we intreate of the authoritie of the pastors we must take heede that we open not a window to popish tyrannie in steede of pastorall authoritye that we enlarge not the bounds of authoritye without the boundes of the Scripture Wherefore while wee search the Scripture the onelye rule whereby the Church of God oughte to be gouerned we finde that in regiment gouernaÌ„ce of the church the pastor bishop or elder hath none authority by himself seperated from other For in the Church ther ought to be no monarchy or sole absolute gouernment but that is referred peculiarly to our sauiour Christe only 2. Tim. 6. 7. Iude. 4. And that regimente which hee hath left vnto his Church is a consent of his houshold seruaunts to do all things according to his prescription as he witnesseth Math. 18. 19. If two of you consent vpon earth vppon any matter what soeuer ye shall aske it shall bee graunted to you of my Father which is in Heauen For wheresoeuer two or three bee gathered together in my name there am I in the middest of them Seeing therefore that our Sauiour Christe hath neither authorized nor promised to blesse anye other forme of regiment then that which consisteth of the consent and gathering together of his Seruauntes in his name wee holde vs content with this simplicity and therefore we are bolde to say that the authoritye of a Pastour in publique Regiment or Discipline seperate from others is nothing at all Let vs then see what is his authority ioined with others and first who are so ioyned in Commission with him that without their consent hee can do nothing We say therefore that the authority of Christ is left vnto his whole Church and so to euery church that none may challeÌ„ge Episcopall or Metropoliticall authority as it is with vs at this day ouer other without greate tyrannye and manifest iniury For seeing our Sauiour Christe promised his presence and authority to euery Churche indifferentlye Math. 18. 19. 20 None may challenge any such prerogatiue aâ—ore other but as the Churches are limitted out for order conueniency so is euery one of them of like authority in it self but because they make al but one church one body of Christ therefore there is but one authority in them to determine of matters concerning them all By which ther appeareth to be a double authority of the Pastor one with the seuerall congregation in which he is Pastour the other with the whole Synode or assembly whereof hee is a member and both these authorities wee finde sufficientlye authorized in the Scripture as shall playnâ—lye appeare in the seuerall Discourses of them First therefore wee will speake of his authoritye in his seuerall Churche in which hee maye doe nothing without the consente of the Churche And first let vs examine whether this authority bee so diffused ouer the whole Churche that the hearing trying and determyning of all matters pertayneth to the vvhole multitude or to some speciall chosen persons amongest them meete for that purpose The authoritye is the power of our Lorde Iesus Christe graunted vnto the Church But because the iudgement of the multitude is confuse whereas God is not the authoure of Confusion but of order and that
we finde in the worde of God certayn Officers appoynted for gouernmente vvee are bolde to affirme that that charge belongeth vnto those that are such And that doth S. Paule playnely declare where hee putteth a difference of the seuerall offices of the Church whereof hee nameth Gouernors for one 1. Cor. 28. 29. and Rom. 12. 8. Let him that ruleth doe it with diligence Therefore there ought to be in euery Church a Consistory or segnorye of Elders or gouernors which ought to haue the hearinge examination and determining of all matters pertaining to Discipline and Gouernement of that Congregation which authoritye of theirs neuerthelesse ought to be moderated that their iudgment may be rightly accounted the iudgement of the holy Church Which thing consisteth in these two pointes First that the Elders bee elected and chosen by consent of the whole Congregation men of Godlinesse and Wisedome in whome the whole Churche reposeth such confidence that they commit vnto them their authoritye in hearing determining such matters as without horrible confusion they cānot perform themselues And hereto also may be referred that which is sayde of Election of Pastours that the Apostles Paul and Barnabas did ordain by Election of the congregation Elders vnto many Churches Actes 14. 23. because the name of Elders is common to both to Pastors and Gouernors and is vsed in the Scripture to comprehend both at once as it appeareth manifestly by S. Paul 1. Tim. 5. 7. Those Elders that gouern well are worthy of double honor especially those that labour in the word and doctrine Of which testimonie we learne these three things First that there bee Elders in the Church which meddle not with teaching but are occupied altogether in gouerning Secondly that the Elders which labor in teaching otherwise called Pastors are ioined also in gouernment with them which teach not And thirdlye that the name of Elder comprehendeth both sorts of Elders And especially in the place before alleadged for election ther is great reason to lead vs to think that the elders for gouernment are as wel vnderstood as the other for doctrin because it is writtē in the same place that after they had ordeined them Elders in euery congregation by election as hauing set the Churches in perfect order which could not be except thei had established discipline as wel as doctrine they cōmitted thē to the Lorde in whome they beleeued The second point for moderation of the elders authority in such sorte that their sentēce may be the sentēce of the Church is this that when the cōsistory hath traueled in examining of causes pertaining to Ecclesiasticall Discipline and agreed what iudgement ought to passe vpon the matters they propound it to the whole multitude that it may be confirmed by their consent Wherof S. Paul speaketh touching the execution of Excōmunication because the fact was manifest Whē you are gathered together with my spirit in the name of our Lord Iesus Christ and with the power of our Lord Iesus Christ to deliuer such a one vnto Sathan Nowe therfore to◠prooue that there ought to be a Consistory of elders in euery Church for gouerning of the same It is manifest by the cōmandemēt of our Sauior Christ touching him that despiseth pryuate admonitiō If he hear not them tel the congregation if hee hear not the congregation let him be vnto thee as an heathē publicane Verily I say vnto you whatsoeuer you shall bind vpon earth shall be bound in heauen In which saying of our Sauiour Christ this worde Congregation is not so largely taken as in other places for the whole multitude but for the chosen assembly of elders For our sauiour Christ in that worde alludeth vnto the assembly of elders that was amōg the Iews which they called but corruptlie of a greeke worde Synedrion which signifieth a Counsell or Consistory Sanedrin which had the hearing and determining of all difficult and waightie matters among the Iews the like wherof hee willed to be established in his Churche for administration of gouernment For seeing it was first instituted by God for gouernement of his Church in the olde lawe as hath beene shewed before out of Num. 11. 6. although it was shamefully abused by the wicked Iewes our sauiour Christ trāslateth it into his Church also in the new Testament and the name of Elders doth moste aptlye agree vnto them that bee gouernours in the Church now euen as it did to the ancients of Israel so that the Pastors seme to haue borrowed the name of Elders speciallye in respect of their gouernment The name of this consistory also in the new Testament we finde to be agreable with that of the Iewes whereof our sauiour Christe speaketh when he sayth Tell the congregation or assembly S Paule 1. Tim. 4. 14. Dispise not the gift which was giuen thee thorough prophecie with imposition of handes of the Eldership where the greeke word is Presbyterion the assemblie or Consistorye of the Elders Which worde is vsed also by Saint Luke in his Gospell speaking of the consistory of the Iewish Elders Luke 22. 66. As soone as it was daye the whole Eldership or assemblie of Elders came togeather both chiefe Priestes and Scribes and brought him into their counsell In which saying their counsel Synedrion is called Presbyterion Also Saint Paule Act. 20. 5. that he had beene a persecutor of christians taketh witnesse of the high priest and of the whol consistory of Elders vsing the same word Presbyterion By which it is euident that our sauiour Christ by this word Ecclesia in that place meaneth a consistory or assemblye of Elders whose authoritie he doth ratifie with such power that whatsoeuer is bounde or loosed by them on earth in the feare of God and with heartie prayer the Lord will bring it to passe yea he him selfe will be in the middest of them as President of their counsell to direct their consultations to the glory of God and the profite of his owne Church Therefore in euery Church there ought to be a consistory of Elders or Gouernours which with the Pastor may take charge of Ecclesiasticall discipline and good order to bee obserued in the church to the punishment of vice and the aduauncement of true vertue These if they gouerne well as Saint Paule doth testifie are worthy of double honour both that honour which is due to Godly men and that which is due to good gouernours How necessarye it is that Discipline shoulde be in the Church to keepe men in awe from offending and to bring offenders to repentaunce to auoyde the infection of sinne within the Church and the reproche that groweth by neglecting the punnishment of sinne among them that are without the Church We thinke it needlesse to stande long in proouing the matter of it selfe is so apparaunt and hath such plentifull testimonies in the scripture And especially let the reasons of Saint Paule 1. Cor. 5.
and 2. Cor. 2. where he purposely intreateth of ecclesiasticall Discipline be weighed A little leauen sowreth a whole lumpe of dowe For infection yee are puffed vp where yee should be sad and ashamed For ignominie We deliuer him to Sathan to the destruction of his fleshe that his spirite may be saued in the day of the Lorde For repentance publique reprehension of manye which beeing Godly refuse to eat with such one is profitable both to driue him selfe to repentaunce and to keepe other in order for feare of like punishment Where this Discipline is not no maruell if all wickednesse ouerflowe to the dishonour of God and of his Gospel to the destruction of many corrupting of more to the griefe of the Godly offence of the weake incouragement of the wicked and reioycing of the aduersary Let vs therefore proceede in setting foorth the authoritie of the Pastour with the Elders which is first to punishe offendours and bring them to repentance or else to cut them cleane frō the church as rotten and infected members But heere we haue to enquire for what offences the Church may proceede to so sharpe a punishment For God forbidde that the swoorde of excommunication shold be drawne out to cut off the members of our bodie for euery small disease that is in them but onely when the disease is deadlye and the member rotted thereby For we ought as hardly to be brought to excommunicate anye of our brethren as we woulde haue a legge or an arme cut off from our body Therfore the popish tyrannie is detestable which thundereth out their pretended excommunication for euery trifle yea suche as are no sinnes as non payment of a little mony where it is not deteyned of fraude non apparance where men otherwyse haue necessary impediments as though it were but a smal matter to put men out of the protection of Christ and to deliuer them vnto the tyrannie of Sathan to depriue them of eternall saluation and to cast them into euerlasting damnation Least therefore we should vse such vnreasonable rigour the spirite of God teacheth vs what maner of sinnes deserue excommunication 1. Cor. 5. 11. If any that is called a brother be an whooremonger or a couetous person or an idolater or a slaunderer or a drunckard or an extorcioner with such a one see that yee eat not These offences therefore and such like are to be punnished by excommunication Also an obstinate Heretique that wil not repent by admonition is worthy of this punishment Tit. 3. 10. 2. Tim. 2. 16. 1. Tim. 1. 20. 2. Ioh. 10. 11. And not onely these great and notorious sinnes deserue this correction but also lesser crimes increased with contumacie and contempt of the Churches admonition become worthie of the same castigation Therefore sayth our sauiour Christ of priuate offences Math. 18. 15. 16. c. If thy brother sinne against thee goe and reprooue him betweene him and thee alone if he heare thee thou hast won thy brother but if he heare thee not take with thee one or two that in the mouth of two or three witnesses euerye worde may stande if he disobey them then tell the Church if he disobey the Church then let him be to thee as an heathen or Publicane The Apostle Saint Paule likewise 2. Thes. 3. 6. c. concerning those that were idle and walked disorderlye will haue all-gentle meanes vsed to bring them to labour and good order but if they woulde not be refourmed for anye admonition he commaundeth them to be seperated by excommunication But it may be obiected that hitherto appeareth not so great vse of this Consistorye why it shoulde bee thought necessarye for excommunication Neyther doth Saint Paule make mention of it in all places where he speaketh of excommunication We aunswere that although the simple institution of Christ and approbation of the holy Ghost shoulde suffice vs to thinke it necessarye yet there are many necessary vses thereof to be alleadged For wheras our Sauiour Christ commandeth in priuate offences the matter to be brought before the congregation except you vnderstande thereby the congregation or assemblye of Elders there shall follow horrible confusion and disorder thereby For admit a man might accuse his brother vnto the whole multitude yet how should the whole multitude admonish him and exhort him to repentance Againe of these notorious offences that are worthye of excommunication some are openly knowen so that they neede no tryall as the adultery of that Corinthian 1. Cor. 5. some are in controuersie and are to be examined concerning which Saint Paule warneth Timothie that he admit not any accusation against an Elder but vnder two or three witnesses and chargeth him before GOD and before the Lorde Iesus Christe and his elect Aungelles that he doe nothing thorow rashe or ouer hastie iudgement and that hee doe all thinges without partialitie or affection vnto parties 1. Timothie 5. cap. 19. and twentie one verse We see heere manyfestly a necessarye vse of the Eldership For howe is it possible for the whole Churche to examine and discusse such difficult controuersies Therefore it behooueth the Church to haue such ordinary Delegates as may and ought to applye their diligence vuto such matters Moreouer to ouersee the Church for matters pertaining to order and Discipline How can the multitude ouersee thēselues or the Pastours onelye which haue a principall care of Doctrine to attēd vpon And to the secōd part of the obiection that S. Paul doth make mention of the Eldership or Consistory of Elders in all places where he speaketh of Excommunication wee aunswere that it is not necessary hee should so do For wheras our sauiour Christ hath prescribed a form thereof that hee which obeyeth not the Congregation should be excommunicated and that in other places hee maketh sufficient mention both of the Elders and of the assemblie wee oughte to vnderstande that his purpose is to obserue that forme to the vttermost And although he doe not always make expresse mētion therof yet must we not imagine that he mēt to alter or chaunge the same In the first to the Corinthians the fift verse It is manifest that albeit he◠desired nothing more then that the incestuous Adulterer should bee excommunicated and therefore determined of him for his owne part as absent in body but present in spirite yet hee acknowledgeth that hee could not be excommunicated without the consent of the Congregation being gathered together in the name of our Lorde Iesus Christe 1. Cor. 5. 4. Likewise when he shoulde be receiued againe he was to be pardoned not onelie by him but by them also 2. Cor. 1. 10. And therefore if so high an Apostle could not by his priuate authority excommunicate that Corinthian we must not thinke that by his priuate authority but by consent of the Churche of Ephesus he excommunicated Himmineus Alexander although he do not make expresse mentiō of
the consent of the church in that place 1. Tim. 2. 20. So likewise where he speaketh to Timothie in the singular nuÌ„ber concerning the hearing determining of matters pertaining to Discipline we ought to acknowlege that he teacheth in Timothie his person the duty of elders neuer ment to giue Timothy an absolute or singular authority to be iudge in these matters without consent of the Eldership whereof he maketh mention but a little before To conclude therfore the Pastor with aduise consent of the Elders hath authoritie to heare examine matters pertaining to Ecclesiasticall Discipline and as the cause requireth to excommunicate offenders and vpon their repentance and amendment to receiue them againe into the bosom of the church approued by the word of God Insteede of which Antichrist hath set vp a tyrannicall iurisdiction of one Bishop to be iudge of excommunication which is practized neyther for causes sufficient nor by sufficient authoritie in so much as it hath beene alreadye testified by the scripture that the power of excommunication is in no one man no not in an Apostle but is common to the whole church ought to be executed by lawful delegats of the church also But so much that vsurped authoritie presumeth that the bishop as an absolute owner therof commiteth it ouer to his chancelor or ArchdeacoÌ„ the Archdeacon to his Official he to his register he again to his substitute and his substitute to his seruants man or boy as it happeneth in so much that a learned preacher may be excommunicated by a folish boy If this matter seeme not to requyre speedy reformatioÌ„ god hath blinded our eies that we can not see the clere light of the sun shining in our faces For if we loke to banish the tyrannye of the Pope out of all mens harts we must vtterly remoue al his detestable enormities out of the Realme as it was wont to be sayd in the common prayers of the Church in the time of K. Henry and Edward whereas now by reteining stil all the detestable enormities of his prerogatiue and faculties whole course of his Canon law the papacie is not so much banished in name as translated in deede from the Sea of Rome to the Sea of Caunterbury vnder the shadowe of the Princes supremacie with as heynous iniurie and contumely of the lawful authoritie godly supremacie of the Prince as ioyned with the great dishonour of God and the miserable disorder of the Church But we meane not in this place to prosecute our iust complaintes nor to inueigh againste the abuse of these thinges with such vehemencie of wordes as the worthines of the matters deserueth but onelye in setting foorth the plaine trueth to giue a glimpst by the waye of the contrarye falshoode We must therefore returne to the authoritie of the Pastour which he hath ioyned with the Elders of the Church whereof he is pastour The Church hath alwayes had great care for prouision of the poore by which compassion they shewed that they were liuely members of the body of Christ and auoyded great reproch of them that were without For what shame is it for them that professe to be all sonnes of one father and therfore all brethren yea that be members all of one body to suffer their brethren fellow members to lacke necessaries to sustayne their temporal life as though they that communicate in all spiritual graces and blessinges were not worthye to take part of these worldlye benefites at leastwyse so farre forth as to supply their necessities Therefore our Sauiour Christe alwayes commendeth brotherly loue among his Disciples to teach vs how ready we ought to be to distribute vnto the necessities of our brethren which is a true testimonie of our loue declared by his owne example For although hee were so poore that he liued of the almesse and liberalitie of other men yet of that which was more then serued his owne necessitie he vsed to bestowe vppon the poore as Iohn 13. 29. to teache them whome hee hath blessed with Temporall riches which hee refused to enrich vs with heauenlye treasures that they of their superfluitie woulde be content to giue to the reliefe of their poore bretheren which he did not neglect in his extreame pouerty To teach also them that haue but mean substaunce that they ought not to bee excused but somewhat to contribute vnto the necessitie of their poore bretheren when he that had nothing at all but that which was giuen euen of that bestowed part Therefore the Apostles in the primitiue Church thought it to be expedient for the better prouiding for the poore that certaine men shoulde be appoynted of approoued Godlinesse and diligence which shoulde take the speciall charge of the distribution vnto the poore Act. 6. These men were called Deacons or ministers because they did minister and serue the poore in their necessities and because the occasion of the ordinaunce continueth alwayes as our Sauiour Christ hath sayde we should alwayes haue the poore amongest vs Iohn 12. 8. vvhereby GOD woulde exercise our charitie The office of Deacons also is perpetuall Therefore the Apostle Saint Paule prescribeth what kinde of men are meete for that office 1. Timothie 3. 8. And in euery well constituted Church they were ordayned accordingly as Phillip 1. 1. Also after the ordeyning of the seuen Deacons this office was deuided into diuers partes as necessitie shewed diuers occasions For some were appoynted for the collection and distribution of alâ—esse as Romans 12. 8. and some for attending vppon the sicke and impotent among the poore as in the same place Let him that distributeth doe it with simplicitie and let him that sheweth mercie doe it with cheerefulnesse Which kinde of Deacons 1. Cor. 12. 28. are called helpers and for the seruice of this office were appointed diuers olde poore widowes who as they were mainteined by the church so they serued the church attending vppon the other poore who beeing sicke and impotent had neede not onely of things necessary but also of seruice and attending 1. Timoth. 5. 5. These offices being instituted by the spirit of God for the necessary vse of the Church which vse still continueth ought also to be reteined among vs. For we see for want of these offices what great inconueniences are among vs concerning the poore For although ther be very good politike laws made for prouision of the pore yet smal reliefe commeth thereby to the poore indeed at least wise manie abuse the reliefe which they receiue which commeth of this that there be not in euery church or congregatioÌ„ such Deacons as the holy ghost hath appointed which should take a speciall care employ a great diligence for the prouision of the poore not only some to gather and distribute but also to see it well imployed on the poore and to imploy the poore that liue of the almes of the church to the releefe of their
fellow poore which are more impoteÌ„t theÌ„ they as it was vsed in the Primatiue Church And aboue all thinges to beware of them that walke disorderlye and labour not if they be able Of which kinde of people when there is so greate multitudes in this land that they doe euen ouerflowe the Countryes and haue beene knowne to bee practizers of greate matters agaynste the state It is maruayle that neither by politique nor by ecclesiasticall Lawe they are broughte into order and sette to laboure or else as Saynt Paule prescribeth so that they shoulde not eate vntill they bee willing to labour 2. Thes. 3. 10. But now to return to the Election of Deacons Concerning the form of chusing of Deacons we may reade at large Actes 6. that they were chosen by consente of the vvhole Churche and hadde the approbation of the Apostles And because wee maye not thinke there was anye confusion in that blessed companye wee muste needes confesse that vvhich hath beene before declared that there were euen in that assemblie and firste Churche at Hierusalem certayne elders appoynted which in the name and by the consente of the rest had the disposition of suche matters as appeareth by manie places of the Actes of the Apostles where the Elders are named with the Apostles As Actes 15. 4. 12. c. but especiallye concerning this matter of the distribution vnto the poore we reade that when the Church of Antiochia was so wel disposed as to make a collection to bee sente vnto the poore Brethren that dwelt in Iury they sent vnto the Elders by the handes of Barnabas and Saule Actes 11. 30. By vvhich it appearethe that the Elders had the disposition and appoynting of suche as shoulde destribute it vnto the Congregation which were the Deacons For it is agreeable to reason that hee that should doe any seruice in the name of all should be chosen and approued by the consent of all For the Regiment of the church as it ought to bee furthest of from all Tirannye so ought it to be as farre from Confusion and disorder Tyranny is auoyded when no one man contrarie to the ordinaunce of Christe shall presume to doe anye thing in the Church without the aduise and consent of others that bee Godlye and vvise and authorized by the consent of the Church Confusion is preuented by the graue counsayle and orderlye assemblye of Elders vnto vvhome the Churche hathe committed her authority By this it maye easily appeare vvhat great defaulte there is in our Church where those that are sayde to be ordeined Deacons neuer purpose in their life to execute any part of a Deacons office neither are chosen for that end but only that within a short time after they may bee made Priestes or ministers nothing in the worlde differing from the superstition of Popery where the office of Deacon was conferred onely as a step vnto priesthood As though it were necessarye that euerye one which is ordayned an Elder shoulde first be a Deacon and yet when he is made a Deacon hee is but an Idoll yea scarse an Idoll of a Deacon hauing no resemblaunce at all vnto a Deacon indeed but that he is a man This prophaning of Gods institution God will not alwayes suffer vnpunished especially when it is not maintained of ignoraunce or infirmity but defended against knowledge and vpon wilfulnesse Therefore the Collectors are more like to deacons a great deal then those that the Byshops make Deacons For first they haue after a sort election of the Church whereas the other haue but the approbation of one man And secondly they gather and distribute the common almes vnto the poore which the other neuer think of But yet we may not allow them for lawfull Deacons indeede because they are not alwayes endued with suche qualities as the Apostle requireth 1. Tim. 2. For they ought to bee men of good estimation in the Churche full of the holy Ghost and of wisedome that should be chosen Acts. 6. For as it is an office of good credit so ought the person to bee of good reputation Therefore saith S. Paule that Those Deacons that Minister well doe get them selues a good degree and great liberty in the faith which is in Christ Iesus Insomuch that S. Paule him self doth salute in speciall wordes the Deacons next to the Byshops or ouerseers in the Churche of Philipi Wee reade also what worthye men were chosen to be the first Deacons as Stephen the first Martyr and Philip which afterwarde was an Euangelist when the Churche was dispersed thoroughe the persecution raysed aboute Stephen So that euery ignoraunte contemptible personne is not to bee allowed vnto this office but as Godly wise and vvorshipfull as maye conuenientlye bee founde in the Congregation maye not thinke them selues too good to minister vnto Christe in his members and in the name of the Churche The Election also of oure Collectours is too Prophane for so holye an Office Wee maye reade in the Historye of the Actes Actes 6. with vvhat grauitye reuerence and religiousnesse the Apostles ordayned Deacons vvith Prayer and Imposition of handes For these and suche like causes althoughe the ordinarye Collectors haue some resemblance with the Deaconship of the church yet wee cannot in all poyntes allowe them for Deacons whose office truely consisteth onelye in ministration vnto the poore as wee haue shewed in that they bee Deacons Wee haue declared before that there is a double authority of the Pastour the one ioyned vvith the Elders of the Churche vvhereof hee is Pastour the other vvith the Synode or holy assembly whereof he is a member Of the former wee haue intreated hitherto Nowe it followeth that wee speake of the latter There aryseth oftentimes in the Church diuerse Controuersyes which cannot bee othervvise expressed pertayning to the state of the vvhole Churche then by a generall assemblye of all the Pastoures of that Churche vvhich is called a Synode or generall Counsayle Also there bee diuerse cases vvherein the seuerall Churches are driuen to pray the ayde of the Synode vvhere matters can not bee determined among them selues For this cause the Holye Ghoste hathe ordayned these Holy assembles with promise that they being gathered together in the name of Christe he him selfe will bee among them With the Synode the Pastour hath authority to determine concerning regiment of the Church Wherefore we haue to enquire of what persons a Synode doth consist For which intent wee finde in the history of Act. 15. 6. that when a contâ—ouersie arose concerning the Ceremonies of the Lawe whether they were to bee vsed by those Christians that were conuerted of the Gentiles The Apostles Elders came together to consider of this matter and that the people was not excluded appeareth by the 12. verse the whol multitude being perswaded by the argumentes alleaged by Peter helde their peace and quietly hearde Paule and Barnabas declare what signes wonders God had wrought by them amongest the
Gentiles And least ye should vnderstand 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 chuse certaine men c. By which scripture we learn that the Synode consisteth principally of Pastours Elders Teachers and men of wisdome iudgement and grauitie as it were of necessary regents For although the whole multitude came togeather yet the Apostles and Elders came togeather to enquire and consider of the matter in controuersie the multitude heard and for their better instruction and modestye submitted their consent vnto the determination of the Apostles and Elders All mens reasons were hearde For there was great disputation but the authoritie of Gods worde preuailed good order was obserued So after the matter was throughly discussed by the godly arguments alledged by Peter and Barnabas Paul the controuersie was concluded by the sentence of Iames to whom that prerogatiue was graunted not of singular authoritie but for orders sake And this place doth admonishe vs to intreate some what of the preeminence of one Elder or pastor aboue the rest We confesse that in euery assemblye or company some one of necessitie must haue this prerogatiue to order and dispose the same with reason or els great confusion is like to follow But this preeminence is onely of order and not of authoritie as to propound matters to be decided to gather the reasons and consent of the rest and so to conclude c. As we see in this place Iames did of whom also we reade that he had this preeminence Act. 21. 18 c. And we maye gather the same Gal. 2. 9. 12. Not that Iames had greater authority in his Apostleship then Peter or Paule or Iohn or anye other of the Apostles But because he was chosen of the rest to haue prerogatiue of order which some one must haue in euerye assembly and such was the prerogatiue at the first which was graunted sometime to the bishop of Rome sometime to some other bishops to be president or prolocutor in the generall counsels being chosen therto for the time by consent of the rest as the prolocutor is chosen in our conuocatioÌ„s that are called with parliaments Therfore as it were an absurd thing for our prolocutor in our conuocation to take vppon him to be a controller of the whole synode to challenge that office to him and to his heires for euer so vnreasonable is the authority that the Pope claimeth ouer generall counsels One therfore is to be chosen by consent to be as it were the prolocutor or moderator of order but not of authoritie in euery assembly whose prerogatiue must so be tempered that in al thinges tirannie be auoyded Which we see by experience easely crepeth in vpoÌ„ proud natures to whome if you graunt an inch they wil be ready to take an ell according to the Prouerbe But let vs return to the authority of the sinode which coÌ„sisteth in deciding determining such maters as caÌ„not otherwise in perticular churches be coÌ„cluded either because they coÌ„cerne the coÌ„moÌ„ state of al churches or because they lacke sufficient authoritie in some one church First therefore the lawfull Synode hath to consider if anie controuersie of doctrine do arise that it be determined by the word of God for in the controuersie of binding the Gentiles to the obseruations of the ceremoniall lawe was a matter of faith and doctrine Secondly it hath to determine of the vse of the ceremonies not of will without reason or grounde of scripture but vpon necessary causes of auoiding offence and similitude of superstition of bearing with the weak of order and comelinesse and edification So did the Synode of the Apostles and Elders command for a time abstinencie from meate offered to Idols otherwise lawfull in it selfe for offences sake and for auoyding of all pollution of Idolatrie Act. 6. 20. 29. and forbearing the weaknesse of the Iewes in abstinencie from eating of bloud of strangled which was forbidden by God before Moses time to teach that Childishe age of Gods people to abstaine from cruelty as in Gen. 9. 4. Such ceremoniall constitutions are but temporall and so long are to be reteined as the cause continueth for which they were made So that if weaknes cease or be turned to obstinacie they are no longer to be reteined Also for order and comelinesse and best edification the Synode hath to determine what shall be obserued in particular charges as of the time place and forme of preaching and praying and administring of the sacraments For who shoulde be able to know what order comelines and edification requireth according to Gods worde but they that be Teachers and preachers of the same vnto al others For it is absurde that they shoulde bee taught by such in these small thinges as ought to learne the truth of them in all matters This authoritie therefore cannot be graunted vnto any Ciuill Christian Magistrate that without consent of the learned Pastours and Elders yea against their consent of whom as in some respect hee is a feeling member he maye lawfully make ceremoniall Constitutions whereby the Church muste be gouerned in meere Ecclesiasticall matters It is ouâ—e of all controuersye that before there vvere anye Christian Magistrates for wee will not speake of SERGIVS PAVLVS proconsull of Cyprus because hee was but a Lieuetenaunt of the Romane Emperour this authoritie was proper vnto the Synode Which authoritye vvee knovve to bee graunted to the Church by oure Sauioure CHRISTE practized by his Apostles continued by their successours three hundred yeares before there was anye Christian Emperours for wee receiue not Phillip for a Christian Emperour and long time after there were Christian Emperours euen as long as anye puritie continued in religion vntill both Emperours and Synodes were thrust out of all lawfull authoritie which they ought to haue in the Church by the tyrannie of Antichrist But wee finde not in the Scripture this authoritye graunted by Christe to Ciuill Magistrates which in his and his Apostles tyme were not nor anye promise that when they were the Synode shoulde resigne it vnto them Therefore it remayneth that it bee shewed by them that defende that this absolute authoritie is in the Ciuill Magistrate by what spirite or reuelation or Scripture if there be anye that wee know not For we woulde bee gladde to learne howe this authoritie was translated from the Church in which it was once lawfullye vested vnto the Ciuill Christian Magistrate Therefore vntill this maye bee shewed by sufficient warraunt of GODS holye worde vve holde that the Synode of euerye Prouince hath authority to decree concerning ceremoniall orders of the Church Whereof some may be generall to al congregations some particular to certaine Churches For as it were to be wished that all places might bee brought to one perfection So it is not alwayes necessarye that they be like in all thinges The
wisedome of the Synode therefore ought to haue such regard of all churches that they haue speciall respect to euerye one Wherin we of long time in England haue beene caried away with an vntrue principle that vniformitie must be in all places and thinges a like as though we would feede old men and sucking infants all with one kind of meat or as though we would cloath all ages in a robe of one assize and that which is more absurde compell men of ripe age to sucke the dugge to weare their biggins and to carrye Rattles and other Childish bables Our lande is not yet wholly conuerted to Christe so great hath beene our negligence hitherto therefore there can not bee suche an vniformitye of orders in all places as shall be profitable for all Therefore it were meete that the Ouerseers and Elders of the Churche shoulde come together to consider of this matter what orders were moste meete for diuerse places to bring thē to the obediēce of Christ what for the furtheraunce of them that are newly come and what for the continuance and increase of thē that are very well come on The same doctrine although not the same parts of Doctrine is to bee euery where but ceremonies euen as they be ceremonies do admit variety as time persons and occasions serue to be diuerse Yea Christian liberty in them somtimes is necessary to be testified because there are many so simple that they know not the difference betweene those thinges that are necessarye in the Churche and those that are not of necessitye There be that thinke a Crosse or Font as they call it is as necessary in baptisme as water and that kneeling at the Communion is more necessary then preaching of the Lordes death that a Surplusse in common prayer is more necessary then a deuoute minde and greate occasions offered to the ignoraunt so to thinke vvhen they see them that preache moste diligently pray most feruentlye and minister the Sacramentes moste reuerently according to Christes institution to be displaced of all ministery for a Crosse or a Fonte or a Surplusse or some such other trifle The Synode therefore oughte to bee carefull in ordayning of Ceremonyes not onelye that they bee pure and agreeable to the worde of God but also that they bee expediente for the time and personnes for whose vse they are ordayned And as wilfull contemners of good orders established by publique authoritye are worthy to bee corrected so intangling of mens consciences or tyrannicall coaction in these indifferente matters must alwayes bee auoyded The Synode hathe further authoritye concerninge Discipline to refourme and redresse by Ecclesiasticall Censure all suche defaultes and controuersies as cannot bee determined in the particuler Churches as for example If the Pastour himselfe haue neede to bee seuerelye punished vvhere there is but one Pastour in a Churche or if Elders vvhiche shoulde bee refourmers of others haue notoriouslye misgouerned them selues or if they haue beene ledde by affection to condemne an Innocente or to iustifye the vngodlye in these and suche like cases all Contention is to bee concluded by the authority of the Synode Some example vvee haue thereof Acts. 15. where those contentious Schismatiques that withstoode Paule and Barnabas at Antiochia were constrained to yeelde by authoritye of the Councell and Paul and Barnabas restored to their credite For which causes Synodes ought oftentimes to bee assembled though not general of the whole realme but particular of euery prouince or shire as it may be most conueniently that such thinges as are to be refourmed may bee redressed with speede Last of all forasmuch as the election of Pastors is a great waighty matter which ought not to bee permitted to the iudgement of anye one man but pertaineth to the Church whereunto they shoulde be chosen both for better aduise in chusing of a meete man and for authority in causing him to accept their election it is conuenient that it bee done by iudgement of the particular Sinode That no one man hath authority to ordaine Pastors and to impose them ouer churches hath bene before declared by example of the Apostles Paule and Barnabas who although they were Apostles yet would they not challenge that prerogatiue vnto themselues but by common election they ordained Elders in euery Church Acts. 14. 23. Timothy also receiued his charge although it were through prophecy by imposition of handes of the Eldership 1. Timoth. 4. 14. Therefore as it hath bene euidently declared before the assembly of Elders consisting of graue wise and Godly men ought to enquire when the Pastors place is voyd wher they may finde a man meete to supplie his roome and therein to desire aide of the Synode The man by such Godly aduise so chosen ought to be presented to the Congregation and of them to be allowed and receiued if no man can shew anye reasonable cause to the contrarie This is the right election and ordaining of Pastors grounded vppon the worde of God and practised by the primatiue Church two hundred yeeres after Christ vntil the mistery of iniquity grew to work more openly to the setting vp of the tyrannicall kingdome of Antichrist By this we may plainly see that our presentation of patrons is both prophane and preiudicial our giuing of orders by Byshoppes is presumptuous and full of absurdities Firste because they take vppon them to do that which none of the Apostles durst doe that is without election of Churches to ordayne Elders Secondly that they giue an Office vvithout a charge to make a Pastour and sende him to seeke a Flocke where hee canne finde it which is as vnreasonable a thing as if one were chosen to bee a Church-warden and had neuer a Churche to keepe or made a Constable that had neuer a Towne or place appoynted whereof he should bee Constable For the name of a Pastour Elder or Ouerseer is the name of an office in Act and esse because it is a proper Relatiue and not a Potentiall abilitye in the Cloudes If Byshoppes as they bee nowe were consecrated after the same maner to seeke theire Byshoprickes vvhere they coulde finde them it 〈◊〉 no greater absurdity then it is to ordayne Pastoures and let them proll where they can for their benefices Thirdlye by this wandring we may also say vagabounde ministery shifting from place to place and in all places to bee counted a Minister where he hath no charge it wold grieue a man to thinke what inconueniences doth follow but principally how filthily it stinketh of the olde Popish indelible character frō whēce it hath his ground and neither of any reason or of the worde of God And yet forsooth it is so perfect that it may abide no reformatiō Fourthly if you will see how well the authority which they claime and practize is vsed of them that onelye haue the choyse and admission of Ministers Looke ouer the vvhole Realme of Englande What a multitude of vnfitte Pastours shall you
them by prayer and imposition of hands the visible Graces of the holye Ghoste which Philip did not The same Philip in Act. 21. verse 8. is called an Euangelist So is Timothy 2. Timoth. 4. 5. Such was Titus Silus and many other This office also with the order of the Apostles is expired and hath no place Likewise as wee doe plainly see that the gifts of healing of povvers or myracles and of diuerse tonges haue long since ceassed to be in the Church So the offices of them which were groūded vpon these gifts must also cease and bee determined Therfore the Papists do vainly retain the name office of Exorcists when they cānot cast out diuels extream vnction when they cannot cure disseases and to speak with straunge tonges which they haue not by inspiration that without any interpretation which Saint Paule expresly forbiddeth There remayneth therefore of these before rehearsed onely in the Church these Ecclesiasticall offices instituted of God namely Pastors Doctors Gouernours and Deacons By which the church of God may according to his worde be directed in all matters which are commonly called Ecclesiasticall And therefore as it is vnlawful so it is vnneedeful for men following the deuises of their owne brayne without the warrant of Gods worde to institute and ordayne anye other offices or kindes of ministerye beside these appointed approued by God himself exercised in the Primitiue pure church vntil the mistery of iniquity working a way for Antichristes pride presumption changed Gods ordinance and brought in al kind of false doctrine confusion and now againe restored in al rightly reformed Churches with such daylie increase and glory of the kingdom of Christ and suppression of the tyrannie of Sathan that the onelye experience hereof might bee a sufficient perswasion to vs to leaue this disordered state of ours wherein we haue so long laboured with so little profit and to imbrace that most beautifull order of Ecclesiastical regimēt which God so manifestlye doth blesse and prosper in our neighboures handes But while we speake of Ecclesiasticall gouernment it maye bee thought of some that we shoulde intreat first of the supreame authority of Christian Princes Whereuppon it seemeth that al the regiment of the church dependeth which is such a myst to dazle the eyes of ignoraunt persons that they thinke all thinges in the Ecclesiastical state ought to be disposed by that onelye high authoritye and absolute power of the Ciuil magistrate Others there be with more colour of reason that referre onely indifferent matters to the disposition of Princes but in determining indifferēt matters they shewe themselues not to bee indifferent Iudges For whatsoeuer it shall please the Ciuill Magistrate or themselues to call or count indifferent it must be so holden of all men without anye further enquiry But of the supreame authority of christian princes in Ecclesiasticall causes howe farre it extēdeth by the word of God we shal haue better occasiō to intreat hereafter when we haue described the Ecclesiastical state And that it is neither needefull nor agreeable to good order of teaching to begin first therewith it may be plaine to euerye man by this reason The Church of God was perfect in all her regiment before there was any Christian Prince yea the Churche of God may stande and doth stande at this day in moste blessed estate where the Ciuill Magistrates are not the greatest fauorers By which it is manifest that the regiment and gouernement thereof dependeth not vppon the authority of Princes but vpon the ordinaunce of God who hath most mercifully and wisely so established the same that as with the comfortable ayde of Christian Magistrates it may singulerlie flourish prosper so without it it may continue and against the aduersaries therof preuail For the church craueth help defence of christian Princes to continue go forward more peaceably profitably to the setting vp of the kingdō of Christ but al hir authority she receiueth immediatly of God Let vs therfore return to those offices of Ecclesiasticall regiment which now remain to be exercised in the Church of God being instituted ordained by Christe himselfe which before we haue proued out of the scriptures to be only these Doctors Pastors Gouernors Deacons wherof some appertain to doctrin some to gouernment and discipline The duty of doctors Pastors is chiefly to teach and instruct the people of god in al things that God hath appointed thē to learne The office of Elders Deacons is to prouide that good order and discipline bee obserued in the church These offices being rightly established exercised in the Church are able to make vs meet together in the vnity of faith and knowledge of the sonne of God vnto a perfect man acording to doctrine And both for doctrine and order of gouernement to make vs one body of Christe and members one of another Nowe what shoulde be desired more then this in the church of God or what wisdom of man can espy better then the spirite of God by what means this shold be brought to effect which we do desire what mans wit cā deuise better then the wisdom of god hath expressed Or whē God hath established an order for the administratiō of his own house what presūptiō of man dare change it But what dare not dust ashes presūe to do against his maker that with greatest incōuenience when with best pretences of correcting and reforming that which they do thinke to be vnperfect in his doings Exāple thereof we haue most euident That which is alleaged as the chief defence of this disordered state which now remaineth in our church namely that our fathers of old time were not content with the simple order instituted by Christe and established by his Apostles but for better gouerning of the Church thought good some offices to ad therto some to take away some to alter change and in effect to peruerte and ouerthrow all Christian and Ecclesiastical pollicie which was builded vpon the foundation of the Prophetes and Apostles Iesus Christ being the cheeft corner stone But how vnhappy a successe this good intent as they call it of theirs deserued to haue of God who alwayes abhorreth all good intentes of men that are contrarye to the good pleasure of his will expressed in his holy worde the age before vs alasse hath felt the present time doth plainly see and wee praye God the posterity warned by examples of their auncesters maye take heede of it For where there are specially two thinges propounded in the Churche of God Doctrine and Discipline as if a man woulde say knowledge and practise by which the glory of God is sought and shineth therin In steed of true Doctrine followed all manner of corruptions of the same both in the whole and in euery part thereof as ignorance heresies idolatry superstition c. The Discipline degenerated vnto intollerable tyrannye
Archipresbyter Archiepiscopus Archiepoimen and suche like do properly agree For as the Apostle calleth our Sauiour Christe in this place the chiefe Pastor So in the second Chapiter the 25. vers he calleth him both the Pastor and Byshop of our soules Wherefore as he onelye is oure chiefe Pastour or Archiepoimen so is hee also our onelye Archbyshoppe And that the name of Archipresbyter or chiefe of Elders pertayneth tono mortall man may bee seene by this place where Saint 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 Sunpresbyteros a fellowe Elder no not when hee sought authoritie to him selfe by that name to be bold to exhort the Elders of the Church But least any man shoulde thinke wee staye onely in names and tearmes which are not so greatlye materiall let him consider that Sainte Peter expresly forbiddeth the Elders to exercise Lordship ouer their seuerall congregations how much more ouer their fellowe Elders Which thing also our Sauiour Christ precisely forbiddeth when there was a contention among his Apostles about the prymacie 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 Math. 20. 25. and Mark 10. 41. vpon the ambitious request of the sonnes of Zebedy and the disdaine of the other against them The Princes of the Gentiles exercise Lordship ouer them and they that be great exercise authoritie ouer them but it shall not be so amongst you but who so will be great amongst you let him be your Minister and he that will be first among you let him be your seruaunt The same thing he taught by his example when hee washed his Apostles feet and commanded them to shew the like humilitie one towarde an other which were all brethren which he their Lord and maister shewed towards them Also Math. 23. 8. c. he forbiddeth all ambitious Titles of Rabbi Maister Father c. the reason hee addeth for you are all Brethren For these names agree properly to God Christ. For the greatest dignitie of an Ecclesiasticall person is a ministery and not a lordship S. Ioh. also in his third epistle sharply reprooueth Diotrephes because he was Philoproteuon one that desired the primacie in the Church Howbeit in this case we must take heede that we spoyle not the ministers of the church of al their lawfull authoritie For although these testimonies of scripture directly condemne the authoritie of one Pastour aboue an other yet neither do they set euery pastour at libertie by him selfe to do what they list without controlment nor yet doe take away the lawful authoritie he hath ouer his flocke but that imperious and pompeous dominion which is meet for ciuill magistrates and great Potentates to exercise in worldly affayres otherwise in respect of their lawfull authoritie they are called by the Apostle in his Epistle to the Hebrewes Guides such as are appoynted to ouersee the flocke with authority and vnto them submission and obedience is commaunded in the same Chapiter verse 17. Other names are applied to them in the Scripture but they bee for the moste parte more generall pertaining to all kinde of Teachers in the Church of GOD both in the time of the Lawe and of the Gospell as Seers Prophets VVatchmen Angelles Labourers Builders Stewardes and such like all which with many other serue to expresse some parte of their office as their knowledge their diligence their authority their faithfullnesse their discretion also the necessity of them the commoditie that commeth by them c. But concerning the names of Pastours as they are a speciall office in the Church this maye suffise But for as muche as we haue vndertaken so to describe a Pastour and and his office as all other offices of the Church may be described therewith wee must not staye onelye in the name but set foorth also the whole substaunce of the person For which intent it shall bee necessarye for vs to consider a Pastour or Bishop these two wayes in the proper function of his Ministerye and in gouernement with his Elders By which we shall vnderstande how this Ministerye ought to bee refourmed and restored amongest vs. As touching his office something hath beene sayde before generallye vnder the description of his seuerall names But now more particularlye wee must examine what belongeth to his charge The Pastor must be limitted to one onelye congregation of such competent number as he if hee be but one or if they be two may be sufficient to the instruction of all and euerye member of the same Church And first he may no more lawfully haue charge of two or three churches then he can be possibly in diuerse places No more then a sheephearde of whome he taketh his name may haue the leading of sundrie flockes in diuers places neither maye he be absent from his charge with better reason then a shepheard from his flocke As for substitutes orâ— hyrelinges will not bee allowed in this case for Pastors are substitutes of God and haue an office of credite committed vnto them therefore by no good reason may they make any substitutes in their place or commit their charge vnto an other The law of a man grounded vppon good reason alloweth not substitutes of substitutes nor committing ouer of an office of credite in temporall matters How shall God almighty then take it in good part when the flocke of Christe which he hath purchased with his own bloud shal be so greatly neglected to the endaungering of their euerlasting saluation Therfore the ordinaunce of God is that the Pastor should attend vnto his peculiar flocke That Elders should be ordayned in euery Citie Towne and other places Tit. 1. 5. and Act 14. 23. The Apostles ordeined Elders in â—uery Church of Derbe Lystra Iconiâ—m and Tichia and all the Congregaâ—â—ons about Secondly the office of Pastors is â—ot onely to teach the same truth in â—heir seuerall flockes but also to apâ—ye it to the time and persons of â—home they haue charge with exâ—ortation and reprehension with â—onsolation of the afflicted threat â—ing of the obstinate c. This in â—we wordes is set foorth by S. Paule â—â—eaking of the diuerse Gifts of God 〈◊〉 his Church hee saith Whether it â—â—e hee that teacheth in his Doctrine 〈◊〉 hee that exhorteth in his exhortatiâ—â— The Doctour therefore teacheth â—ithout exhortation The Pastor teaâ—heth and exhorteth withall More 〈◊〉 larg he setteth forth the same offiâ—â— in his exhortation vnto the Pastâ—rs of Ephesus willing them to folow â—â—s example whoe supplied that ofâ—â—ce vntill they were able to succeed 〈◊〉 his Place Also very breifly and yet fully hee describeth the same vnto Timothy shewing first that al his foundation must be out of the scriptures which were sufficient for all parts oâ— his charge
together with the whole multitude Actes 15. And as they are seuered in place so will they bee higher in authoritie So that whatsoeuer is decreed amongest them that must bee called the determynation of the whole Synode So that no manne muste bee suffered to speake anye thinge agaynste it bee it neuer so reasonable or agreeable to the vvorde of GOD yea vvhosoeuer vvill not subscribe to all suche thinges as they decree muste bee excluded out of the Conuocation as vvas practized and threatened in the Conuocation at the foresayde Parliamente vnto diuerse Godlye and learned Preachers that offered to speake agaynste dyuerse grosse and palpable erroures that had escaped the Byshoppes decrees As for the distinction of Canonicall and Apocriphall bookes for explication of the clause in the article of Predestination where it is sayde that the elect may fall from Grace and such like matters If this bee not to practise Lordshippe ouer our faith to set downe decrees of Religion which must bee accepted of all men without eyther reason or testimony of the Scripture to prooue them and no man permitted to shew anye reason or Scripture that inforceth his Conscience to the contrarye but onely to hang vppon the authority of bishops Let some other declare what Paul meaneth 2. Cor. 1. 4. where he denieth that he woulde excercise any Lordship 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 them selues nor to hear or cōfute that which might be alleaged against them by others but for a few lordbishops in comparison of all the conuocation to sit by them selues order all thinges at their pleasures as though the Gospell sprang firste from them or had come vnto them only it sauoreth of nothing so much as of popish tyranny Whereas otherwise it is well knowne they are not al of the best learned nor all of longest study nor all of soundest iudgement nor all of greatest zeale nor all of best example and therfore not meetest to be the onely determiners in Ecclesiasticall matters to the preiudice of the whole synode Wherefore it is greatly to be desired that our synodes also which are so farre out of order maye be refourmed according to the scripture and the example of the primitiue Church that all thinges may be done with such modesty grauitie iudgement as they were by the Apostles and Elders Act. 15. And now that we haue set forth the whole Ecclesiasticall ministerye according to the word of God with all the duties authoritie that pertayneth vnto it the place requyreth that we should also intreat of the authority of the ciuil Magistrate in matters ecclesiastical Of the title of the princes supremacie if it be truly vnderstood we moue no contronersie but that it doth properly apperteine to the ciuil magistrat to be the highest gouernor of al persons within his dominion so that the soueraign Empyre of God be kept whol But herein resteth all the doubt howe this is truely to be vnderstoode that shal we best vnderstand by the contrarie namely by the vsurped tiranny of antichrist For antichrist did challenge vnto himselfe al authority both that which is proper to god that which is cōmon to men Therefore that the pope claimed to be that only head of the church frō which the whol body receiued direction was kept in vnity of faith This was blasphemous against Christ therfore may not be vsurped by any Ciuill magistrate no more thē by the pope Likewise wher hee challengeth authoritye to alter change dispence with the cōmandement of god to make new articles of faith to ordain new sacramēts c. this is also blasphemous and ought not to be vsurped of any ciuil prince On the other side where he challengeth authority ouer all princes so ouer al the clergy that he did exempt them from the ciuil iurisdiction this is contumelious iniurious against al christian kings And therfore euery prince in his own dominiō ought to cast off the yoke of his subiection and to bring al ecclesiastical persons vnto his obedience and iurisdiction Here haue we the first part of the title of supreame gouernment ouer al persons In matter or causes ecclesiastical likewise the pope doth not only presume against god as we said before but also against the lawfull authority giuen by God vnto men For he forbiddeth princes to medle with reformation of Ecclesiasticall matters or to make anye lawes pertayning to causes of religion answering them that those things do appertain onlye to him the general counsel But when he cōmeth to debate anye thing with his clergy then al laws knowledge are enclosed in the closet of his brest When any generall counsel must be holden all that they doe receiueth authoritie from him For except he doe allowe it is nothing And he is so wyse that neyther with the councell nor without the counsell he can erre or thinke amisse in matters Ecclesiasticall wheras it is not onely lawful but also necessary for Princesse if they will doe their dutie to looke to the reformation of religion and to make lawes of matters Ecclesiasticall but so that we confounde not the offices of the Prince and the Pastour Eor as it is not lawfull for the Prince to preach nor administer the Sacramentes no more is it lawfull for him to make lawes in Ecclesiastical causes contrarie to the knowledge of his learned Pastors For as these three partes of a pastors dutie are graunted to him by God preaching ministring of sacraments and Ecclesiasticall gouernment he maye no more take from a Pastor the third then he may the two first By this it appeareth how farre it is lawful for Princes to intermedle with causes Ecclesiasticall namelye that it is the chiefest poynt of their dutie to haue especiall regarde that God may be glorified in their dominion and therefore they ought to make ciuill lawes to binde the people vnto the confession of true faith and the right administring and receiuing of the sacramentes and to all ecclesiastical orders that they beeing instructed by the worde of God thorow the ministerie of the preaching of the same shall vnderstande to bee profitable for edifying of the church of Christe and the aduauncement of the glory of God If any shall offende against the laws whether he be preacher or hearer beside the ecclesiasticall censure which he shoulde not escape he is also to be punished in bodye by the ciuill magistrate This we see that all christian Emperours obserued that when anye controuersie arose either of doctrine or of order and ceremonies they commaunded the Cleargie to consult determine thereof according to the scripture who assembling togeather incounsel obeyed their commandement Their conclusion then by authoritie of the Emperour was commaunded euerye where to be obserued and those that impugned it to be punished the same order we
¶ A BRIEFE and plaine declaration concerning the desires of all those faithfull Ministers that haue and do seeke for the Discipline and reformation of the Church of Englande Which may serue for a iust Apologie against the false accusations and slaunders of their aduersaries GOD IS MY DEFENDER AT LONDON Printed by Robert Walde-graue 1584. A praeface to the Christian Reader THE holy Prophets hauing oftentymes * but searched vvhen and at vvhat time the foreseeing spirit of God declared vnto them the manifold afflictions and troubles of the church to come haue therevpon entered into great lamentations for the same And haue not onely vvept and fasted them selues * but haue compiled for the church vvhole bookes of lamentations therein instructing them what vvay to take for appeasing the fierce wrath of God breaking out against them VVhich dutie in semblable maner should novv long agoe haue beene done of vs did not the hope vvee conceiue in the middest of manye tempestes confirme vs in such expectation of her maiestie and her most honourable counsell as that according to their clemencie tovvardes the poore ministers and their families but most especially according to their holye and zealous care vvhich ought to abound for the cleane driuing out of the Cananites and planting hedging pruning and continuall preseruing of the Lord his vineyard from Foxes yea little Foxes this ciuill vvar as a man may say of the church vvherein so much of that bloud * vvherof Paule speaketh is powred to the grounde shoulde by their holie and iuste authoritie fully bee ended Now vvhen as vve at this time are subiect almoste vnto all the afflictions vvhich can come vnto a church blessed of God vvith such a christian and happie regiment as to the prophane scoffing of the * Hammonits at the buylding of the church as at a vval vvhich a Fox should destroy to the conspiracies of the Arrabies and those of Ashod to the false * charges of sedition contempt of all good lavves and proceedinges like to that of Sanballat yea to the * prophetes them selues vndermining nay reuiling displacing and grieuouslye afflicting the Godly and learned ministerie so consequently plaging the Church vvith that plague vvherby * the priestes may mourne because there is no offering and the people perishe euen the yong men vvith the famine of hearing the vvorde of God preached when I say we are subiect to al these vvee can thinke of no vvaye for reconciling the brethren at variance after a most sure holy vnion of both their forces for a couragious setting vpon the common aduersary then the certaine peaceable and reasonable vvay following VVhich is that vvhereas both by bookes alreadie written and by treatizes latelye and novv published it may appeare vve seeke that vvhich at the least in the iudgement of all true Christians hath no small probabilitie as vve iudge necessitie of trueth out of the scriptures it maye please her most excellent maiestie and their honours to appoynt on both sides the best learned most Godly moderate men to debate all differences of vvaight betweene them and vs. So that first vpon sufficient consideration the questions to be debated be vvithout all ambiguitie set downe the reasons of both sides vvithout all out-goynges shortly and plainely deliuered in vvriting each to other that after vpon sufficient examination the reasons of both be continuallye confirmed and resolued till eyther by the euidence of truth one part yeeld vnto the other or the folly and madnes of those vvhich gaynesay it do in equall iudgement become manifest in regarde of the contradictions and absurdities vvhereto they shall bee dryuen by the force of Gods vvorde VVhich vvay though it shoulde come naked vnto vs can not well be refused but beeing richly attyred vvith all robes and ornaments vvhich the scripture giueth vnto the Synodicall assemblyes for such conferences as namely that there bee * much searching of the trueth by sufficient reasoning vvithout all by matters quarrels euasions and colours vvhatsoeuer that there be much * order vvhen the spirite of euerye prophet shall be subiect vnto the spirits of the other prophets the iudgement of al shalbe sufficiently heard vvithout stopping of free sufficient answere without Lordly carrying away of the matter with no substāce of reason vvhere no authoritie pregnancie of vvit plausible perswasion of mans vvisedome shall turn the truth aside but al shal stand in the * euident demonstration of Gods spirite lastly that there be * peace without all bitternes reuilinges suspicions chargings of men dead aliue wherby affections are mooued iudgement blinded and men driuen as vvith a mighty streame from the loue of the truth vvhen it commeth thus adorned vve thinke that vvhich we labor to procure to be so honorable * not only before God but also before men that none can iudge othervvise of it then vve doe For if any shall obiect that the graue authoritie of Archbishops Bishoppes shall receiue a checke whilest they are brought to deale with those whome they iudge fewe young vnlearned and not comparable to them selues or that it is a challenge not much vnlike the Papistes or lastly that it shall be preiudiciall to the estate of gouerment established It maye please their wisedomes vvho are to bee iudges to consider what vvee haue to aunsvvere vnto these things which if they haue the truth of God his word containe the safest best way in such cases tend to the full quieting of all and the remoouing of the plagues vvhich are vppon vs and are like dayly further to come euen from the cōmon aduersary VVe may boldly yet most humbly vppon our knees requyre them before God and all his elect Angels no◠to cast it away VVherfore for the first let vs grant the great difference vvhich they make of yeares and learning yet the speech of Elihu giueth them sufficient answere that this vnderstanding is not tyed to such outvvard respectes but to the * reuelation of Gods spirit and to accept in such cases the persons of men or to giue titles is but to prouoke God to destroy vs. Yea let the memorable examples of * Ezechias and the priestes of the Apostles in their counsels of * Paule in his Epistles and euen of * Peter in yeelding to the challenge of some not so well instructed mooue them vvho not onely not refused the Leuites Elders but accepted the people in some maner to be heard to speake and to authorize their determinations and writings at least let their own opinion that in interpreting the scriptures and deliuerye of doctrine we are equall vvith them persvvade them not to refuse those vvho if they coulde straine their consciences to subscribe to the Archbish. articles they would gladly receiue them to be the Ambassadors of Iesus Christ. As for the fevvnes it may bee if the ignorant ministers the varietie of other
as it appeareth by many places both of the old and new Testament but chiefly in Numb 11. 16. Where God ordayned seuenty ancientes to assist Moses in his gouernment who were also endued at the same time with the spirite of prophecie from which time it became an ordinarie office and name of Gouernours in Israell Wherein we haue to note against the papistes that the ministers of the Church are neuer called in the new Testament by the name of sacrificing Priestes which were vnder the lawe but often are called Elders of the similitude of those ancientesâ— that gouerned the people of God Whereas if they had beene appoynted of God to be sacrificers the similitude name of sacrificing priestes would a great deale better haue agreed vnto them But whereas both these names were vsuall amongst the Iewes Iereus and Presbyteroi the one signifiyng sacrificers and the other Elders The spirit of God doth often call the ministers Elders but euermore preciselye auoydeth to name them sacrificers or priestes as we vse the terme yea though they succeed them in one principall part of their office that is to saye in teaching as it â—s written The lippes of the priest shoulde preserue knowledge and men shal seeke the law at his mouth The cause whereof is euident to bee this that the sacrificing priesthoode of Aaron is wholly translated vnto Christ in whom onely it resteth and passeth from him to none other But by the name of Elders the Pastors are called Act. 14. 23 Where Paule and Barnabas ordained Elders by election in euerye congregation And Act. 20. 17. Paule sent for the Elders of Ephesus to MiletuÌ„ Also â—he affirmeth those Elders especially which labour in preaching and doctrine to be worthy of double honor Which place also testifieth of an other kind of Elders of whom we shal â—haue occasion to speake more hereafter whose office consisteth only in gouernement and not in publique teaching Moreouer he sheweth that he appoynted Titus to ordaine Eldersin euery Citie and afterwarde describeth what maner of men hee woulde haue to bee chosen into the office Also Saint Iames in Cap. 5. 14. willeth that if anye bee sicke they shoulde call for the Elders of the Churche who being indewed with the gifte of healinge at that time should pray for the diseased and annoint him with oyl and he should be restored to his health Finally Saint Peter as a fellowe Elder exhorteth the Elders to employe all their diligence to the feeding of the flocke of God An other name they haue in the scripture which is Superintendents or Ouerseers because they ought to be vigilant and watchfull to ouersee the flocke and euery member thereof Which name is neuer vsed in the scripture for such Bishops as clayme and exercise dominion and authoritie ouer whole regions all the Pastours of the same but only for those that bee Pastours of euery seuerall congregation hauing no superiority â—uer their fellow Pastors but be al of equall dignity and authoritie So are â—hey named Act. 20. where S. Luke in â—he 17. vers calleth them Elders of the Church of Ephesus S. Paule in the 28. â—erse calleth the same ouerseers sayâ—ng Take heede to your selues and to the â—hole flocke ouer which the holy Ghoste â—ath made you ouerseers to feede or goâ—erne the Church of God which he hath â—â—rchased with his owne bloud In this â—lace all the three appellations conâ—urre namely of ouerseers plaineâ—e and Pastoures inclusiuely in the â—orde flocke and in the worde Potâ—ainan which signifieth to feede or gouern as a Pastor doeth his sheepe Where is to bee noted that Byshoppes or ouerseers of one Citye were manye which plainelye arguâ—th that they were none such as now a days are commonly called bishops which can be but one in one whole Diocesse much lesse many in one citie The same thing is to be obserued in the name of Bishoppes vsed by S. Paule Phillip 1. 1 where he 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 else would he not haue saluted in special words the Deacons which were in inferiour office and omitted the Elders which were of more excellent calling In the same maner of speaking he describeth the qualities of those which were to be chosen into the office of the bishops and Deacons Likewise vnto Titus 1. 5. He calleth them Elders and immediatly after discribing the qualities of such as were meet to be ordained Elders he calleth them bishops saying For this cause did I leaue thee in Creta that thou shouldest continue to redresse the thinges that remaine and that thou shouldest ordayne Elders in euery Citie if anie be vnreproueable the husband of one wife hauing faithfull Children which are not accused of riot nor are disobedient For a Bishop or ouer seer must be vnreprooueable as the Steward of God not froward c. Finally S. Peter chapter 5. 1. the place before alleadged comprehendeth al the three names of Elders Pastours Bishops The Elders saith he which are among you I beseech The name of Pastor is vnderstanded by relation of the names of feeding and the flocke which he vseth also by the name of ArchipoymeÌ„ which signifieth the chief of Pastours which is our Sauiour Christ. The name of bishops or ouerseers is included in the worde Episcopountes which signifieth them which do carefully exercise the office of bishops or ouerseers His exhortation is this The Elders which are amongst you I beseech which am also a fellow Elder and a witnesse of the sufferinges of Christ and also a partaker of the glory that shalbe reuealed Feede the flocke of God which is committed vnto you so much as in you lieth carefully ouerseeing not by constraint but willingly not for filthy lucre but of a readie minde not as exercising Lordshippe ouer the heritage but that you may be examples to the flocke and when the chiefe Pastor shall appeare you shal receiue an incorruptible Crowne of glory S. Peter in this place reprooueth three notable vices which doe great hurt among the ministers of the Church if they bee not taken heede of slouthfulnes in teaching couetousnes of lucre ambitious desire of exercising Lordship exhorting them to painfull diligence because they were Byshops or Ouerseers to a ready care because they were Pastoures and therefore should labour for loue of the flock and not for lucre like hirelinges to modest humility because their cheef dignity in that they were Elders was to excell in Godlinesse that they might be an ensample to the flock which cannot bee except they submit themselues and their liues to the common rule of other men which most excellente vertues if they imbrace they shoulde bee sure to bee plentifullye rewarded by him who onelye deserueth to bee called the cheefe of all Elders Pastors and Byshops to whome onely these honorable names of
by other good means reforming vniuer sities by erecting of doctors teachers in as many places as may be by coÌ„pelling the vnlearned ministers in whome is any towardnes to become schollers in diuinity with some allow aunce of liuing if they bee willing to study or else to sende theÌ„ froÌ„ whence they came to get their liuinges with sweate of their brows and especially coÌ„sidering the gretnes of the haruest fewnes of the laborers by praying earnestly the Lord of the haruest in this great necessity of ours to thrust foorth labourers into his Haruest And in the meane time till God shal blesse vs with a sufficient number of learned pastors to take some extraordinarie and temporall order for ouerseeing the Churches that although they can not bee all sufficientlie instructed and gouerned yet so many shall not be altogether destitute of al knowledge and spiritual gouernment as ther are now in this most corrupt state of the Church in which we haue hitherto continued If any man thinke this is ouer harde to be brought to passe let him consider that there was neuer worke of more difficulty then to build vp the Church of God so that the necessity and commodity of the work should cause vs to stay nothing at the difficultie thereof For with our faithfull endeuor we shall not want the mighty assistance of God who will blesse our Godly labours with greater successe then we can looke for If God therefore will graunt that these and such like meanes may take place by the high authority of our dread soueraigne the Queenes Maiesty and continue this comfortable peace which we enioy vnder her most gratious gouernment wee dare ieopard oure liues that in lesse then halfe the time that is already prosperously passed of her Maiesties moste honourable and glorious reigne the necessity of learned pastors shall bee so well supplied as wee shall haue no great cause to complaine for lacke of them if we may vse like diligence to continue them if not we wil speÌ„d the rest of oure life in mourning expectation of the heauy vengeance of God which must needes fall vpon vs for this manifest contempt of his expresse commaundement aud neglect of increasing the glorious kingdome of our Sauiour Christe In the meane time we may boldly say with the Apostle Act. 20. We testify vnto you this day that we are cleane from the bloud of you all for we haue not failed to shew you the whole Counsell of God concerning the regiment of his Church Hitherto wee haue somewhat at large set foorth the principall parte of a Pastors office which is to preach the word of God and to instruct the people committed to his charge in the same Here followeth now in the second part of his duety which consisteth in right administration of the Sacramentes of God For seeing it hath pleased God to adde such outwarde signes to be helpes of our infirmitie as seales for confirmation of his promises vttered by his worde Rom. 4. 11. He hath appoynted ministers of the same to deliuer them vnto his people Math. 28. 19. Luke 22. 19. For no man may take vppon him any office in the Church but he that is called of God as was Aaron Heb. 3. 4. Seeing therefore that God hath giuen some to bee Pastours in his Church Ephes. 4. 11. And it is the duetie of Pastours to feede the flocke of God committed to their charge with all maner of spirituall pasture of their soules appoynted by God 1. Cor. 4. 1. And that the Sacramentes are a part of this spiritual food it is manifest that it belongeth to the dutie of Pastors to administer the holy Sacramentes and that the Sacramentes appertaine to the doctrine and worde of God it is euident that whome God hath instituted to be minister of the worde him also hath he made to be minister of the Sacramentes and as the Sacramentes are compared by the holye Ghost vnto seales and the worde or promise of God vnto writinges so it appertaineth to him to deliuer the seale which deliuereth the writings For as the seale hath alwayes relation vnto the writinges so haue the Sacramentes vnto the word of God By this it appeareth that as it is the duetie of euerye Pastour to administer the Sacramentes of Christe so this office appertayneth to none but to those which are ministers of the worde Our Sauiour Christ authorizing his Apostles to Baptize all Nations sayeth Goe yee foorth and teache all Nations baptizing them in the name of the father the sonne and the Ghoste teaching them to obserue all thinges that I haue commaunded you Likewise to the same effect Goe yee foorth into the whole worlde and preache the Gospell to euery creature he that shall beleeue and is baptized shall be saued c. Also instituting his holy supper hee sayde Doe this in remembraunce of me Which remembrance Saint Paul declareth that it ought to bee celebrated by preaching of the Lords death So often saith he as you shall eate of tbis Bread and drinke of this Cup you shal shew foorth the Lords death vntill he come By these testimonies it is euideÌ„t that the administratioÌ„ of the sacrameÌ„ts ought to bee committed to none but vnto such as are Preachers of the worde that are able to teach them that they baptise that are able to preache the mystery of Christs death to them to whom they doe deliuer the outward signe thereof Howe intollerable an abuse then is it of the sacraments of the Lord to commit the administration of them to those men that are not able to expounde the mystery of them And seeing the elementes of the worlde of which the outwarde â—art of the sacramentes is taken bee leade and beggerly of themselues except they bee animated and entiâ—hed with the promise and worde of God which is the life of the Sacramentes what can it bee better then â—acriledge to seperate the ministratition of preaching of the worde from the sacramentes And forasmuch as the spirite of God compareth the Sacraments to seales that are added for confirmation of writinges wee knowe well that a worde or writing may be auailable without a seale but â—euer a seale without a writing Therefore in this behalfe we haue â—ad greate defaulte so long time to â—ommit the administration of the Sacramentes to those men who not onely haue beene knowne to be vnable but also haue beene forbidden to preach the word And that which is more strange to be suffered in this cleare light of the Gospel to permit the ministration of baptisme not only to ignorante men but also to women which haue no voyce to speake in the congregation 1. Cor. 14. 34. 1. Tim. 2. 11. and that in priuate places but in case they say of necessity as though there were such necessity of the outward signe when it cannot bee ministred according to the institution of Christ which is nothing els but to
finde in euery place So that Ieroboam neuer made worse Priestes of the refuse of the people to serue his Golden Calues then they haue ordayned Ministers to feede the Flocke of Christe which hee hathe purchased with his owne bloude This complaint we confesse is greeuous but the indignity of the matter inforceth it We know that vaine excuses shall not be wanting of necessity c. But if necessity compelled thē to take such at the first what necessity compelleth them to suffer them to bee such still For if they woulde needes admit ignoraunt persons to that charge yet should they haue enforced them to study as wel as to other thinges they haue inforced them vnto that in time they might haue growne to be meete for their calling Which if they had done in 10. 12. or 13. yeeres space a great many might haue proued excellētly well learned and able to serue in the Church with great fruit and profit and the rest according to proportion of their time might haue come to some mediocrity in knowledg wheras nowe as ignoraunt and as vnfit as they were the first day so are they still for the moste parte and will so continue to theire liues ende if they may be suffered in idlenesse as they haue beene hitherto Then it is a torment to thinke what ambitious suing what enuious labouring what vnseemelie flattering what prodigall bribing is vsed to attayne to greate dignities in the Church to farre vnmeete for the modesty and grauitye that shoulde be in Christian preachers And as for the inferior benefices from the fattest Parsonadge to the poorest Vicaradge almoste if it bee worth 40. pounds by the year what Symonicall bargains of leases Annuities Reseruations exhibitions yea notwithstanding the Act of Parliament Anno. 13. by Antedates and other subtil conueyances what christian heart can think of them without detestation of such horrible abuses Shall we speak here any thing of the popish priesthood the greatest blasphemy that euer was how long was it allowed for a lawfull ministery vntill by the Godlye meaning of the sayde Parliament some brandmarke of shame was set vppon it But howe pitifullye that authority was abused which was by the same statute committed to the bishops in allowing of priests that came to doe their penance by negligence of the bishops bribery of their Officers the country crieth out of it and the state of the church is little amended by it Old Sir Iohn Lacklatin that had not seen some of his benefices a dosē yeare before was carried aboute on his Mare and sometimes on a Cart First to the bishop whom he chose if he might for his purpose such one as had bene a priest of his owne order and cared leaste what ministers serue in his Diocesse and then from Shire to Shire one distant an hundred mile from another mumbling vp his Articles in his morowmasse voice in euery Church where hee had liuing and returned as very a beaste as hee came But this and all other inconueniences before rehearsed shoulde vtterlye bee auoyded if wee mighte once establish the lawfull election of Pastours according to the word of God It were also greatly to bee wished that it might bee broughte to passe that in euery Congregation there shoulde be two pastors at the least both because the charge is great and also for supplying the lack of the one if the other were sicke or absent vppon necessity or any such like case Which thing were both agreeable to the example of the Apostolike Churche and also verye profitable for the Congregation Wee doe not meane this in euerye Parish as they bee nowe distinguished but in euery Congregation as they may be disposed both for best edifying and also for sufficient liuing for the Pastors 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 answere they shall not so soone nor so easily nor so many abuses creepe in as nowe at wide Windowes yea great port-gates doe throng in But if as many or more abuses if more coulde bee were crept in yet were the case better then it is now for we shoulde be sure that God approoueth our order though he condemn the abuses because it is grounded vpon Gods worde whereas now he abhorreth both But of the authority that Pastors haue as members of the Synode we haue spoken hitherto sufficiently By which it is euidēt how all things haue beene corrupted in Poperye which had at the first any good institution which corruptions we also retaine at this day without desiring of any refourmation For to begin first with our particuler Synodes good lord what a mockery they are of law ful synodes beeing holden for no other ende almoste but to gather vp fees both ordinary extraordinary with dayly newe deuises to poll the poore Priestes of their mony which they extort for seeing the Letters of orders for Dynners and suche like matters And yet a newe inuented pyllage vvhereby they compell men to buy Bookes of them for 4. pence or 6. pence which are to deare of a peny or two pence and not onelye suche small Ware but also greate bookes beeing such as euerie parish is appointed to buy must be bought of them for two or three Shyllinges in a Booke dearer then it may bee bought in Paules Church-yarde yea otherwhiles though the Parish bee furnished of them alreadye they are not authenticall except they be boughte at Master Chauncellers and Officiall at Master Regesters hands As for refourmation of any thing in the Churche there are indeede many presentments and men sworn to presente matters but little or none amendmente at all doth followe So that it is a common saying in the Countrie when the presentment is once receyued they shal neuer heare more of it Soone after the Visitation or Synode the petitbribing Sumner rideth foorth laden with Excommunications which hee scattereth abroad in the Country as thicke as Haileshot against this parson and that Vicar this Church warden and that Side-man whome hee himselfe when he came to summon him to the Synode for a Cheeze or a Gammon of Bacon had vndertaken to excuse for none apparaunce But when he is once Excommunicated there is no remedy but hee must trudge to the Chauncelour or Officiall for absolution who after hee hath once absolued his Purse of a fewe Groates giueth him his blessing and sendeth him away And this is the image of our litle or particuler Synode Our generall Conuocations haue a more shevve of good order but in effect little better For firste they are stuffed full of Popish and prophane Chauncelloures and other Lawyers which beeing meere laye men and vnlearned in Diuinitie by their owne Lawe ought to be no members of the Synode And yet these will beare the greatest sway in all thinges The Byshops as though they were greater then the Apostles must haue their seuerall couuenticle wheras the Apostles and elders came
reade also to bee obserued by the christian kinges of Fraunce Spaine yea and of this our Brittany also in gouerning their Ecclesiastical state by the aduise of the Cleargie of their dominion But it will perhaps be sayd that for Princes to subscribe to the determination of priestes as they call them is no supremacie but a subiection We answer it is no subiection vnto men but to God his worde to doe nothing in these matters but by the faithfull aduise of theÌ„ that know his will are bounde to teach it vnto all men No more then it is to be counted a subiection for a Prince in ciuill affayres to follow the aduise of wise and faithfull Counsellers Whereby we see that if Gods ordinaunce were not plaine in the scriptures yet reason it self wold conclude that if in Temporal matters a wise prince wil doe nothing of weight without the counsell of wise men how much more in Gods busines which are of greatest importaÌ„ce shold they not decree any thing with out the aduise of them that be learned in those matters And if all princes by heathen wise mens iudgments are so rulers that they are seruaunts of the laws of the coÌ„mon wealth why should it be accounted for anye dishonour vnto princes to be obedient to the lawes of God their father and to serue to the commoditie of the church their mother It is a greater honor to be the son of God and the child of the church then to be a monarch of al the earth Of this honourable subiection to GOD and his church Esay prophesieth Chapiter 49. 23. Kinges shall be thy nursing Fathers and Queenes shall bee thy Nurses They shall worship thee with their faces towardes the earth and licke the dust of thy feete and thou shalt know that I am the Lord. The prophet meaneth that Kinges and Queenes shal be so careful for the preseruatioÌ„ of the church that they shall thinke no seruice too base for them so they maye profite the Church of Christ withal Vnto this honourable subiection the holy Ghost exhorteth princes in the second psalme after that they haue tryed that they preuayle nothing in stryuing againste the kingdome of Christ Be now therefore wise O yee Kinges be learned that iudge the earth serue the Lord with feare and reioyce vnto him with trembling Declaring that it is a ioyfull seruice to bee obedient to Christ yea to serue GOD is indeede to reigne And especiallye it is to be noted where Saint Paule commaundeth prayers and supplications to bee made for the conuersion of Kinges vnto the knowledge of the truth and their own saluation that he alleadgeeth this reason That we may lead a quiet and peaceable life in all Godlinesse and honestie vnder their protection A godly and honest life wee may liue vnder enemies of the Churche and persecutors but a peaceable and quiet life in all godlinesse and honesty only vnder a christian Prince This thing therefore the Church most humbly desireth of the prince for this end the Church continually prayeth to GOD for the Prince in this respect the Churche most obediently submitteth her self vnto the Prince as a Childe to his nurce that both prince and people may honour God in this life and after this life reigne with Christe euerlastingly Thus haue we breefely set foorth a form of reformation touching matters ecclesiastical as we are throughly perswaded agreeable to the word of God and as we are able to proue consenting with the example of the primitiue Church building only vppon the most sure foundation of the canonicall scriptures but intending more at large if occasion shall serue hereafter to set foorth the practize and consent of the Godly fathers in their Actes Counsels and writinges following the same rule interpretation of the scripture that we haue done Therfore we protest before the liuing God and his holy Angels and before the Lord Iesus Christ that shal come to iudge the quicke and the dead and before the Queenes maiestie our most gratious Soueraigne the whole assemblie of all estates of this Realme that as the whol world may plainly see we seeke hereby not our owne profite ease nor aduancement but onely the glorye of God and the profite of his Church so by this present writing wee discharge our conscience according to our dutie which is to shew vnto all men the true waye of reformation and to mooue them that haue authoritie to put it in practize and to seeke by all lawfull and ordinarye meanes that it may take place that if it may please God to giue it good successe at this time to be imbraced we maye fulfill the rest of our course with ioy But if our sinnes be the let that this or the like grouÌ„ded vpon Gods worde may not now be receiued yet the present age may see iudge what is the vttermost of our desire concerning reformation which hitherto for lacke of such a publike testimoniall hath been subiect to infinite slaunders deuised by the aduersaries of Gods truth hinderance of Godly procedings vnto reformatioÌ„ And that the posterity may know that the truth in this time was not generallye vnknowen nor vntestified concerning the right regiment of the church of god nor this disordered forme of ecclesiasticall gouernement which we haue receiued for the most part of popery deliuered to our Children without contradictioÌ„ that our example shold not be preiudicial vnto them as the exaÌ„ple of our Godly fathers which in this poynt neglected their duetie hath beene preiudiciall vnto vs. The Lorde graunt for Christes sake that we beeing so farre from perfection God may open al our eyes to see the same and bend our heartes earnestly to labour to attaine therevnto and in the mean time so farre as we haue attained that we may proceede al by one rule that we may be like affectioned to seeke the glory of God and to build vp the ruynes of his temple that with one hearte and with one voyce we maye praise the Father of our Lorde Iesus Christ in his holye Temple which is the congregation of saints in the holy ghost to whom be al honor Dominion for euermore Amen FINIS 1. Pet. 9. 10. Lamen 1. 2 3. 4. Ioel. 2. Act. 20. 26. Neh. 4. 2. 3. 4 Neh. 4. 7. Neh. 6. 5. 6. Neh. 10. 11. 12 Ioel. 1. 9. Amos. 8. 11. 12. 13. Act. 15. 7. 1. Cor. 14. 13. 32. 1. Cor. 2. 4. 1. Cor. 14. 33 Act. 14. 16. Iob. 32. 7. 8. Iob. 32. 21. 22. 2. Chro. 30. 1 5. 23. ver Actes 15. 23. Gal. 1. 1. Act. 11. 1. 2. 3 4. c. D. VVhitgifts booke page 389. Tim. 3. 15. The definition of the Church 2. Tim. 3. 17. VVhat ministers are appointed in the church Ephes. 4. 11. 1. Cor. 12. 28. Act. 14. 23. Titus 1. 5. Rom. 12. 6. 1. Cor. 12. 28 Ephes. 4. 11. Math. 28. 19. Mark 16. 25. Act. 1. 15. Act. 12. 2. Act. 13. 2. 1. Cor. 12. Ephes. 4. 11. Acts. 11. 28 21. 10. Acts. 20. 23 Acts. 8. 5. Act. 8. 14. Acts. 21. 8. 2. Tim. 2. 5. 5 1. Corin. 14. VVhat offices remaine in the Church Doctors Ephes. 4. 13. 1. Cor. 12. 27. Ephes. 2. 20. 2. Thes. 2. 1â— Prou. 29. 18. The office of a Doctor Ephes. 4. 11. Rom. 12. 7. Rom. 12. 8. Acts. 11. 26. Acts. 18. 28. Pastors and their Titles Acts. 20. 28. 1. Pet. 5. 2. Num. 11. 16. Mala. 2. 7. Heb. 7. 12. 24 Act. 14 23. Act. 20. 17. 1. Tim. 5. 17. Tit. 1. 5. Iam. 5. 14. Pet. 5. 2. Act. 20. 17. Phillip 1. 1. 1. Tim. 3. 2. 8. Tit. 1. 5. 6. 7. 1. Pet. 5. 1. 1. Pet. 5. 1. 2. 3 4. Pet. 2. 25. Luk. 22. 25. Mat. 20 25. Mark 10. 41. Iohn 13. 13. Mat. 23. 8. 3. Iohn 9. Heb. 13. 7. 1. Pet. 5. Tit. 1. 5. Tit. 1. 5. Actes 14. 23 Rom. 12. 7. 8. Acts. 20. 2. Tim. 3. 16. 17. 2. Tim. 4. 1. 2 1. Tim. 3. 2. Tit. 2. 9. Rom. 10. 14. Math. 21. 22. Mark 11. 15. John 2. 14. Gal. 6. 6. 1. Cor. 9. 7. Gal. 6. 6. 7. Esai 56. 10. 11. 12. Eze. 34. 2. 3. 4 Zac. 15. 16. 16 1. Pet. 1. 8. Math. 15. 14. Math. 5. 13. Acts. 20. 18. 19. 20. Acts. 20. 26. Acts. 20. 31. Math. 9. 38. Actes 20. 26. 27. Rom. 4. 11. Math. 28. 19. Luke 22. 19. Heb. 3. 4. Ephes. 4. 11. 1. Cor. 4. 1. Math. 28. 19. Mark 16. 15. Luke 2â— 19. 1. Cor. 24. 1. Cor. 14. 34. Tim. 2. 11. 1. Cor. 1. 17. Act. 16. 16. Acts. 6. 4. Tim. 2. 1. 1. Cor. 14. 16. 1. Cor. 14 40. 1. Cor. 14. 16 1. Cor. 14. 28. 1. Cor. 14. 15 1 Cor. 14. 15 26. 1. Cor. 11. 17. 1. Cor. 14. 23. 24. 25. 26. 31. 1. Cor. 14. 40 1. Cor. 14. 28. 1. Tim. 2. 15. Acts. 28. 29. 1. Cor. 12. 28. 1. Pet. 5. 3. Luke 23. 26. 2. Cor. 1. 14. Hierarchia Iohn 3. 27. Heb. 5. 4. Philip. 2. 6. Luke 22. 26. Math. 20. 25 Mark 10. 42. Math. 23. 8. 2. Tim. 6. 15. Math. 18. 19. Math. 18. 19. 20. 1. Cor. 28. 29 Rom. â—2 8. Acts. 14. 23. 1. Tim. 5. 7. Acts. 14. 23. â— Cor. 5. 4. Math. 18. 17. Num. 11. 6. Mat. 18. 1. Tim. 4. 14. Luke 22. 66. Acts. 20. 5. The ende of Discipline 1. Cor. 5. 2. Cor. 2. 1. Cor. 5. 11. Tit. 3. 10. 2. Tim. 2. 16. 1. Tim 1. 20. 2. Ioh. 10. 11. Math. 18. 15. 16. c. â— Thes. 3. 6. 1. Cor. â— 1. Tim. 5. 19 21. 1. Cor. 5. 4. 2. Cor. 1. 10. 1. Tim. 2. 20. 1. Tim. 2. 20. Ioh. 13. 29. Actes 6. Ioh. 12. 8. 1. Tim. 3. 8. Phil. â— 1. Rom. 12. 8. 1. Cor. 12. 28. 1. Tim. 5. 5. Act. 11. 30. 1. Tim. â— 1. Tim. 3. 13. Phillip 1. 1. Act. 6. Act. 21. 18. â—al 2. 9. 12. Act. 6. 20. 29 Genes 9. 4. Act. 15. Actes 14. 23. 1. Tim. 4. 14. Chusing of Clearkes of the ConuocatioÌ„ house Actes 15. 2. Cor. 1. 14. Actes 15. Esay 49. 23. Psal. 2. 10. 11 1. Tim. 2. 2.