which before they had receaued â—s wée haue heard Caluines prescription Epist. 373. and so continued still in the office or ministery thus repurged And therefore since the masse was taken away and all â—he other corruptions of the Ministerie that were vsed in the popish priesthood an other Ministration appointed as is sette downe in our booke of publike prayer by the godly lawes of the realme and Church of England established which was done so soone as conueniently it could be done forthwith after her Maiesties moste happy entrance into this kingdome this is not truly sayd that the popish priesthood being the greatest blasphemie that euer was was alowed for a lawfull Ministerie vntill by the godly meaning of the sayd parliament Anno. 13. some brande-marke of shame was sette vppon it As though the sacrificing Priesthoode had continued with allowance therof for thirteene yere together of the Queenes Maiesties raigne which was as long a time as before they mencioned for the inforcing of the ministers to studie Yea by this rule it continueth still though disallowed or rather as they say but noted onely with a brand-marke of shame set vpon it So that this is not the taking of it awaye but the continuing of it with more shame to the parliament and to all the states of the Realmâ— that haue marked it with a brand-marke of shame and yet shame not to continue it though we disallow it And this withall is but a shamefull and vnreuerent terme that here they vse in calling eyther the statute or the booke of articles agreed vppon by all the clergie of the Churche of England and approued in the high courte of parliament by al the states of the realme and by the statute commaunded to be read a brand-marke of shame But our brethren to mittigate the matter say the parliament had a godly meaning in making that statute for Priestes that had bin made in the tyme of Popery to professe their consent to the true doctrine agreed vpon in the booke of articles by their publike reading of the same booke in their benefices Yea verily the parliament had therein a very godly meaning and it was also as godly an act â—s meaning of the parliament But saye they how pitifullye that authority was abused which by the same statute was committed to the Bishops in allowing of Priestes that came to doe their pennance by negligence of the Bishops and bribery of their officers the country cryeth out of it and the state of the Church is little amended by it There is no such crying out in the country as are these outcries of our brethren If it be but little amended yet little is somewhat But if it bee not greate that is not to be unputed to the good lawe but to the euill and indirect accidents For it was not pitifull that that authority was committed to the Bishops in allowing of Priestes that came not as our brethren here say to doe their pennance or to haue a brand-marke of shame set vpon them but the statute it selfe more reuerently and rightly setteth downe the cause and order of their act saying That the Churches of the Queenes Maiesties dominions maye bee serued with Pastors of sound religion be it enacted by the authority of this present Parliament that euerye person vnder the degree of a Byshop which doth or shall pretende to be a priest or Minister of gods holy worde and Sacramentes by reason of anye other fourme of institution consecration or ordeyning than the forme set foorth by Parliament in the tyme of the late King of most worthye memorye King Edwarde the sixte or now vsed in the raigne of our moste gratious Soueraigne Ladye before the feaste of the Natiuitie nexte following shall in the presence of the Bishop or gardian of the spiritualties of some one diocoese where he hath or shall haue ecclesiasticall liuing declare his assent and subscribe to all the articles of religion which onely concerne the confession of the true Christian Faith and the doctrine of the SacrameÌ„ts comprised in a booke imprinted intituled Articles wherupoÌ„ it was agreed by the Archbish. Bish. of both prouinces the whole Clergy in the Conuocation holden at London in the yeare of our lorâ— God 1562. According to the computation of the Church of england for the auoyding of the diuersities of opinions and for the establishing of consent touching true Religion put forth by the Queenes Authoritye And shall bring from suche B. or gardian of Spiritualties in wryting vnder his Seale authentike and testimoniall of such assent subscription openly on some Sonday in the time of publike seruice afore noone in euery church wher by reasoÌ„ of any Ecc liuing he ought to atteÌ„d reade both the said Testimoniall the said articles vpon paine that euery such persoÌ„ which shal not before the said feast do as is aboue appointed shall be ipso facto depriued al his Eccl. promotions shal be voyd as if he then were naturally dead These are the very words of the statute Wherein what could they better haue prouided than whatsoeuer they should ordeyne for the bringing of those persons to the more sure confession and consent of sound Religion firste to come before the Bishoppe or the Gardian of the â—pirituall iurisdiction in the Bishops vacancie in some one Diocoese where hee had any ecclesiasticall promotion or liuing and there before him declare his consent and also subscribe to all the articles of religion which onelye concerne the confession of the true Christian Faith c. Before whom should he haue done this if he should doe it authentically than before the Bishop or the bishops gardian being the publike officers that haue competent authority ouer him in those matters which withall confuteth our brethrens equall authority of all Pastors If the bishops were negligent or the officers take bribes this was the bishops the officers fault not any default in the lawes Wise men should not doe like WilliaÌ„ Summer strike one for another But if the bishops negligence and the bribery of the officers be so great that the countrye cryeth out of it and the state of the Church is little amended it is then so much the easier to be knowne who are the offenders that so pitifâ—lly abused this godly meaning of the statute that authority committed to them and not they to be thus disorderly cried out vpon and that in this vncharitable maner by inuectiue libelles vnder the tytle of learned discourses to be thus discoursed vpon with taunts slaunders defamed to all the worlde so much as lyes in them If the matter be little amended this is not to amend it more but to make it worse for this is naught worth but to norishe malice suspitioÌ„ sclaunder yet the fault not knowne much lesse ameÌ„ded Let the negligence briberies with true desire of reformation as the title of this learned discourse pretendeth
That I allowe the booke of Articles of religion agreed vpon by the Arch. and Bi. of both prouinces and the whole Cleargy in the conuocation holden at London in the yeere of our L. God 1562. set foorth by her Maiesties authority and do beleeue al the articles therein contained to be agreable to the word of God In witnesse where-of I haue subscribed my name If now these articles be the articles whereof our brethren say If they would straine their consciences to subscribe to the Arch. articles they woulde gladly receaue them to be the Embassadours of Iesus Christe These forée articles indéed the Arch-bishop hath set downe wherof the third comprehendeth the articles set out 1562. But what mattet is there of any of all these 3. articles that our brethren without straining of their consciences may not subscribe vnto First wil they not subscribe vnto the for-most of these 3. articles which is the summe and content of An acte restoring to the crown the auncient iurisdiction ouer the state Eccl. spirituall and abolishing all forrayne power repugnant to the same Anno 1. Eliz. cap. 1. But I thinke our brethren will not deny to subscribe to this article As concerning the second article for the booke of common prayer of ordering Bishops Priestes and Deacons these two pointes are 〈◊〉 wise enacted and authorized by like authority The one in an Acte for the vniformitie of common prayer and seruice in the church and the administration of the Sacraments Anno Eliza. 1. cap. 2. The other An acte declaring the manner of making and consecrating the Arch-bishops Bishops of this realme to be good lawful and perfect compriâ—ing therin also the ordering and consecrating of Priests ministers of Gods holy word and Sacraments and of Deacons Anno Elizab. 8. cap. 1. To all which enactings and authorizings by these our high courts of ParliameÌ„t we being the true church of God and our brethren subiects in our state although they ought to haue no small respect least they straine their coÌ„sciences in refusing to subscribe there-to and with all in renouncing their charge and office of the Embassie of Iesus Christ being so vrgent important a function Yet if they could shewe anie greater or but equivalent reasons whereas héere they shew none at al for their refusall of subscribing to these Articles then might their refusal carry at least some shewe of probability But till they shall so doe I sée not but that while they pretend the straining of their consciences if they should receaue this article they straine their consciences a great deale more if they do it indéede on conscience in that they refuse their subscription Hath the whole corporation of the realme trow ye and al the church of England and all the states thereof no conscience or no knowledge what they did Or did they contrary to their knowledge straine their consciences in the enacting and establishing these things which conteinâ— al that is comprised in this article Yea and all thinges conteined in the third article also concerning the booke of Articles agreed vpon by the Arch-bishops and Bishops of both prouinces and the whole Cleargie in the conuocation holden at London 1562. and set foorth by her Maiesties authoritie and also expresly ratified and commaunded to bee subscribed vnto and openly reade and assented vnto Anno Elizab xiâ— ca. 12. What a preiudice then is this refusall of these our brethren what a slaunder what a touche to the consciences of al these estates and person 〈◊〉 when our brethren refuse that of pretence on conscience to subscribe to all these thinges which vpon so mature deliberation both her Ma. all the estrates of the realme Eccl. Temp. haue lawfully decréeed established and authorised If our brethren haue any parts among these either represented or included I see not how they also haue not so far foorth authorized that which here they refuse to subscribe vnto For if they seclude themselues from being any parts authorising the acts autorized in Parliament conuocation they do not onely seclude them-selues from vs their brethren which I hope are as faithful ministers as they haue as gâ—od consciences also but froÌ„ the whole body of the Realme church of Eng. the haue most cléerly in al these acts aforesaid enacted and authorised all the points coÌ„teyned in these 3. art therfore they may indéed be better called in my opinion the art of the whole church realm of Eng. than the Arch. articles And when such points as are contayned in any of these art were thus by Act of Parlia enacted likewise in the reigne of K. Ed. 6. of blessed memory did the godly reuereÌ„d Preachers ministers refuse to subscribe to that which the whole church realm had so decréed authorised No the forme of their frée plaine subscription is apparant in these words Liber qui nuper c. The booke which is of late set forth by the authority of the King and of the Parl. of the Church of Engl. appointing a manner and forme of praying administring the Sacraments in the church of EnglaÌ„d Likewise also that booke set forth by the same authority of the ordination of the ministers of the church are godly repugne in nothing to the wholsom doctrine of the Gospell but they well agree and they do cheefly furder the same in very many things Therefore they are of al the faithfull members of the Church of Eng. and most of al of the ministers of the word with all readinesse of mindes and thankesgiuing to be receaued to bee approued and to be commended vnto the people of God Thus did the godly learned preachers faithful ministers theÌ„ subscribe more expresly furder then is now required of these our brethren bicause we would beare with our brethren the more sith they pretend such scruple and strayning of their consciences But I aduise them in the feare of God to beware of such preteÌ„ces on coÌ„scieÌ„ce With what coÌ„scieÌ„ce can they now not look back but turn back from the plough of God whereunto they haue bene lawfully called haue already laid to their hand now cast it quyte vp into the hedge and clean forsake it yea disclaime the most honor Embassy of Iesus C. vtterly suppresse the declaring the matter of their message because they cannot be suffered to declare it after their manner And yet crie out of such poore ministers as would faine preach if they could these can wel inough if they would but except they may as they lift they wil not Are these the parts of good faithfull Embas. and especially Embassadors of Iesus Christ Do they not feare to strain their consciences in these dealings and pretend feare of straining their conscience in subscribing to these articles but what strains of coÌ„scieÌ„ce make they to spare no reproches be they neuer so vntrue against their brethreÌ„ no not sparing
or house of God ought to be directed in all thinges according to the order prescribed by the housholder himselfe Which principle is true within the boundes thereof that is to say in all thinges that he hath prescribed But if he haue not prescribed all thinges appertayning to the externall gouernment of his Church or house then are those thinges which are not prescribed by the housholder himselfe not to be so vrged as that they ought necessarily this way or that way to be alwayes directed The Apostle Hebr. 8. verse 5. saith out of Exod. 25. verse 40. Moses was warned by God when he was about to finish the Tabernacle See sayde he that thou make all thinges according to the paterne shewed to thee in the mount But the Apostle proceeding in the ninth Chapter verse 11. applying this first Tabernacle to the second which he calleth a greater and more perfect Tabernacle not made with handes that is not of this building meaning the naturall bodie of Christe referreth not this to the mysticall bodie which is the Church or house of God and much lesse to the externall forme of regiment in all matters ecclesiasticall or belonging to the Churches gouernment No not when before chap. 3. verse 1. c. he speaketh both of Christ himselfe and of his house or Church also Therefore sayeth he holy brethren partakers of the heauenly vocation consider the Apostle and high Priest of our profession Christ Iesus who was faithfull to him that hath appointeâ— him euen as Moses was in all his house For this man was counted woorthie of more glorie thâ—n Moses in asmuch as he that hath builded the house hath more honour than the house For euery house is builded of some man and hee that hath built all thinges is God Nowe Moses verelie was faithfull in all his house as a seruant for a witnesse of the thinges which should be spoken after but Christe is as the sonne ouer his owne house whose house wee are if we holde fast the confidence and the reioysing of the hope vnto the ende Here againe we sée that this faithfulnesse in all his house as Moses was faithful is not to be reckoned as though he went about to shewe vs that all pointes of the externall regiment of the house or Churche of Christe haue a prescribed order by which they ought to bee directed in all thinges but that in the inwarde and spirituall regiment thereof we should acknowledge Iesus Christ the sonne of God to be the Lord and owner of this house and to consider him as the Apostle and high Priest of our profession that is of our Christian faith and religion and to confirme our faith in him that wee are his house or Church if wee holde fast not this or that externall forme of Ecclesiastical gouernment but the confidence and reioysing of hope vnto the ende And thus farre foorth and not furder we admit this second principle or proposition And this is necessarie to be obserued because this principle is here set downe in such captious order as insinuating that Christ had prescribed an order in all thinges in his house or Church according to the prescription whereof all thinges ought to be directed In which sense it is no principle but a question betwéene vs which wâ— denie and our brethren affirme but as yet they haue not prooued it The thirde saye they is a manifest trueth beleeued of all them that acknoweledge the Scripture of God to bee a perpetuall rule of all our life and able to make the man of God perfect prepared to all good workes Here againe another caption is to be taken héede of in this their thirde principle which order is not to bee learned else-where but in his holie woorde For if they meane it of the order that in his holie worde he hath prescribed true it is that order is not to be learned any where else as anie necessarie prescription otherwise then as an exposition of the same order for our more cleare and fuller learning thereof And so alwayes kéeping the foundation the godlie fathers and expositors may builde there-on and the godlie gouernours of the Church may beautifie and adorne the same so that all be doone to Gods glorie and to the true edifying of the Church And so this third proposition is a manifest trueth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it followeth not héere-upon that all generall or particuler orders in the externall gouernement of the Church are not else-where to bee learned but in Gods holie woorde except they meane by Gods holie worde such as are inclusiuely comprehended and not expresselie specified in his holie worde For they their selues haue not all their orders expressely mentioned and in all thinges prescribed in Gods holy worde For example their owne communion booke entituled The forme of Common prayers administration of the Sacramentes c. They dare not auowe that all thinges therein conteyned haue not beene learned else-where but in his holie worde and are there to be founde eyther in plaine woordes or necessarie implication but because they thinke that they are not contrarie they dare auouch thus farre to call them Agreeable to Gods worde And yet as though the agreeablenesse also might be called in question they adde héere-to And the vse of the reformed Churches And as their owne booke of Common prayers vseth all these helpes to saue all vpright for feare they might be chalenged in this poynt euen so this booke which our bretheren commende vnto vs to be A learned discourse of Ecclesiasticall gouernment prooued by the worde of God wee shall finde in the discourse thereof that the learned discoursers learned not all the orders prescribed there-in out of Gods holie worde but somewhat else-where Except they will likewise say it is agreeable or not contrarie to Gods holie worde Wherein also we shall God willing sée how they faile But if that answer may thus serue them I sée not whie it may not as well serue vs if we haue no other gouernement established but such as is agreeable and not contrarie to the holie word of God although it be not in his holie word expresselie prescribed Neither dooth this text of S. Paule 2. Tim. 3.17 anie more infringe euerie order in the churches gouernement that it maye not be learned else-where but in Gods holie worde then it dooth infringe euerie other order in the ciuill policie or administration of euerie mans morall behauiour that their orders also are not to be learned else-where but in Gods holie word Bicause thiâ— is a manifest truth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it sufficeth for such orders as
for that action for a time to be staied and yet that Minister so farre-foorth on some good consideration being forbidden to preach may notwithstanding be not forbidden to continue the other partes of his function both to set foorth the publike form of prayer and to reade the Lessons appointed out of the Scripture and to administer the Sacramentes to the people And this is as true a saying as it is olde Vim sacramenti non tollit vita ministri God forbid that the sacrament which such a Minister doth administer shoulde so depend vpon him or his life or preaching that when he vpon infirmity or default or prohibition or any other occasion ceaseth to preache then the sacrament that he administreth shoulde be thought not to be effectuall Which to affirme is a perillous error and inferreth many dangers and absurdities But nowe besides this quarrel of not being preachers our Brethren draw this matter of the sacramentes to other points and say And that which is more straunge to be suffered in this clear light of the Gospell to permit the ministration of baptizme not onely to ignoraunt men but also to Women which haue no voyce to speake in the Congregation 1. Cor. 14.34 and 1. Tim. 2.11 and that in priuate places but in case they say of necessity as though there were such necessitye of the outwarde signe when it can-not bee ministred according to the institution of Christe which is nothing else but to affirme with the papistes that sacramentes conferre grace of the work wrought and that the sacrament of Baptisme is a sacrament of such necessity that whosoeuer is not dipped in Water must bee eternally condemned Which hereticall opinion as we haue hissed out of our profession and preaching so is it a great shame for vs to maintain by such corrupt vsage of Christs holy sacramentes Concerning the permitting the administration of Baptisme in this light of the Gospell to Women Bee it spoken with the reuerence of our Brethren it is moste vntrue When as it is not onely giuen customably in the open charge of euery visitation whether any such thing be done by them as in the time of the popish darknesse was vsed but also if anye such thing haue hapned and be found out the parties that so haue done are openly punished for the same And how then is not this more strange that our Breth dare say it is suffered permitted vnto women concerning Womens hauing no voyce to speake in the Congregation I hope our Brethren will not stretch it further than saint Paule ment it nor vrge it as Sanders and the papists do which were not onely against the scripture but against the state As for baptising in priuate places though ordinarily the open church and place appointed in the church as is the publike font be the most fit place for such publike actions yet where a sufficiēt cōgregation is present and vpon some extraordinary occasion if the sacraments be orderly administred according to the godly forme by the Church prescribed shall wee say this is not a true sacrament or not to be permitted or corruptly administred receiued if a Christiā be sick and by reason of his infirmity may not or dare not goe abroad may he not be permitted to receiue by the ministration of the minister the holy Communion in his house with some of his family or neighbors participants with him and if this may be done in the Lordes supper may it not be done as well in baptism concerning the substance of the same and also for all pointes of decency thereto belonging hauing a sufficient Congregation present so that the Church be sufficiently certified of the orderly doing thereof What place shall we call that where the Eunuche was baptized by Philip For although it was by the common high way yet in respect of the publike places ordinarily accustomed for such solemne and sacred actions it was but a priuate place And in what place did Saint Peter command Cornelius to be baptized with all the residue on whome the holy ghoste did come is it not most likelie that it was done in his priuate house and likewise Saint Pauls baptizing the keeper of the prison and his family Act. 16. It seemeth it was done either in his house or in the Prison If our Brethren say that there was some necessity or occasion so to doe whereas nowe there is no suche necessity nor occasion wee hauing this cleare light of the Gospell and a publique place appointed for publike actions We praise God for it and acknowledge it withall thankefulnesse that we haue now this clear light of the gospell And hauing this our brethren haue no such cause to grudge and complayne for these other matters as they doe But had not S. Peter and S. Paul the cleare light of the gospell too when thy baptized in priuate places but whatsoeuer particular necessity of circumstance and occasion draue them in that cleare light of the Gospell so to baptise those parties they knew that the difference of the place publike or priuate infringed not the vertue of the action For the action is still of one and the same vertue though vpon an extraordinary occasion it be done for place for time and diuerse other manners of circumstances extraordinarily In which pointes there may be also some ordinary differences of one Church from another without preiudicating one another or any preiudice to the sacraments or to the receiuers of them As for vs who haue a comely and very good ordinary forme prescribed vnto the Church of England we allow not that the sacraments ordinarily and without necessity or conueniency of some important extraordinary occasion should be administred but in the ordinary and publike place and time and maner by the book appointed and by the laws of our Church prescribed and indéede should not otherwise be permitted And much lesse that the breach hereof shold openly besides the priuate practises in priuate houses both in the pulpit and in bookes printed be maintained and defended which is more strange than in this cleare light of the gospell an extraordinary circumstance or occasion to be suffered or permitted to bee done And which is yet more strange that they which do all these things contrary to all Law order would for very shame open their mouths say that baptisme is permitted to be administred in priuate places their-selues both in priuate places and in straunge manners many times administring both these sacraments But our brethen presuppose that in our suffering of baptisme to be nowe and then extraordinarily administred though by a lawfull Minister and by the order appointed yet beeing doone in a priuate place that we permit it onely for the necessity of baptisme Wherein although they threape more kindnes on vs than néede when other occasions may be and are alleaged by vs then onely the necessity of baptisme For although in the book the
till our Brethren haue somewhat more to alleage to debarre it than hetherto they haue brought foorth or till they can infringe those proues that we sée it sufficiently warranted by yea til they can shew with what good reason and authoritie their selues being without authoritie can set out a booke prescribing formes of coÌ„mon prayer yet the whol estate of the church of England can not so do I trust that may suffice for that point which we haue alreadie spoken thereon And as for long prescribed formes of praier they haue as long prescribed formes as our booke prescribeth in any part of the coÌ„mon prayer to be vsed yea by many oddes far longer Haue we any of al our publ prayers prescribed in our communion booke that is but a quarter so long as some of the prayers are that they haue prescribed in their book of coÌ„mon prayer being some of them aboue 200. lines a péece And howe can our Breth then for very shame find fault with our long prescribed forme of prayer Neither is this true that preaching is kept out by long prescribed formes of prayer All the formes of prayer that are prescribed in any part of our ordinarie diuine seruice may be soberly and with decent pawses vttered foorth either for the ministers or for the peoples part in the space of little more than one houre yea the lessons and all the rest of the diuine seruice within one houre a halfe eueÌ„ where the seruice is longest in saying though also much and solemne â—inging doe protract it And yet are prouisions of purpose made for contracting some partes therof at the ministers discretion for the longer continuance of the sermons or of the reading of the Homilies so that this is but a picked quarell and yet not true They coÌ„plaine further that these prayers are so pronounced by the minister that a great nuÌ„ber some not the worst disposed people thinke it pertaineth not to theÌ„ to giue eare or consent of mind vnto theÌ„ What kind of pronouncing this so pronouÌ„ced shuld be our Breth pronounce it not And therfore till the abuse be playner pronounced of our Breth we can neither denownce what fault it is nor finde in whom it lies whether in the pronouncer or in the hearer nor howe to helpe it that wee might renounce it till we knowe better what they meane If they mean that the mâ—nister so pronounceth the prayers that they can not bee vnderstoode â—hey make that to be another fault seuered and excepted from this saying afterwarde wee speake not heere of such insensible readers whose voyce eyther cannot be heard or else can non be vnderstoode But then the fault is in the pronouncer of the prayers not in the prayers so pronounced And if the minister do not his diligence so to pronounce them as he ought to do yet must they do their diligence so to marke them as well as they may For howsoeuer he pronounce them yet cannot they rightly thinke that the prayers pertaine not to them Which if they do though our Brethren say they be some not of the worst disposed in which words whoÌ„ they aime at is as darkly pronounced as the other I am sure they be not of the best disposed and indéede too badde disposed that so thinke And not onely the ministers that so pronounce but also those not of the worst disposed that so think the one for his pronouncing if hee pronounce not well that which is good and the other for his lewde opinion in thinking those good prayers pertaine not to him are both faultie and punishable And I pray God none of our Brethren their selues being I graunt not of the worste disposed thinke it pertayneth not to them to giue eare or consent vnto them For what can wee thinke that they thinke better of them that thus write against them and would haue theÌ„ cleane taken away Though here for fashion sake they finde such fault that they are not so pronounced as they should be which is indéede to allowe them if they were well pronounced Wheras their drift is quite contrarie that they should neither so nor so be pronounced at all Their next complaint is this We will not here speake of such insensible readers whose voyce eyther can not be heard or else cannot be vnderstood whereof there be great numbers Of this they say they will not here speake And why will they not here speake of it I hope it be not because they like it Or do they reserue it to another place Or do they count it so trifling a thing that it is not worth the speaking of Or doe they count it a fault and would conceale it or not haue it looked vnto and punished Or do they speake it Rhetorically they will not speake of it but they doe And good reason too that they or any other wheresoeuer such vnsensible readers are both lawefully may dutifully should both speake and complaine of them If they will speake and complaine as they ought to do not by the way of publike defamation for that eueÌ„ where the matter is true is sclanderous but by orderly presentment and humble petition vnto those that haue authoritie to ouersee that no such insensible readers be permitted Neither doth any lawe now in force allowe of them And therefore I doe the hardlier beléeue that which is here auouched there be great numbers of theÌ„ But if any such here and there be especially if it be by sicknesse or any such accidentall infirmitie growing on them as froÌ„ which euen the best of our Brethr. are not frée yea be it that such an ignorant Pastor were in some odde corner crept in as could not sensibly read the publike prayers yet what letteth this why there might not be prouision made vppon orderly complaint and proofe before the ordinarie to place other sensible readers that both can be heard and vnderstoode and the people deuoutly moued to ioyne in prayers with them Nor yet say our Brethren they will speake of the vnfitte place prescribed for the ministers standing at prayer in the East end of the house while the simple people shall stande often times 40. or 50. yeardes off in the west ende This complaint for the standing of the Minister in the most fitte and conuenient place of the Church néede the lesse indéede to be spoken of by our Brethren since other hauing authoritie thereunto haue before them both spoken considered thereupon And where vpon view it hath béene founde that the Minister stoode not in a fitte place another fitter place hath by authoritie beene appointed for him As it is apparant in most places sâ—ue where the Ministers voice may be heard and vnderstood easily inough oâ— those that list to listen thereunto except any be thicker of hearing and those may drawe néerer if they please or by the licence of the parish so farre as the decencie of their calling doth permitte And it were fitter of the
also to the repentance of their sinnes and to a firme hope of the blessed resurrection and heauenly life and also to the earnest studie and care of the life to come Which verily is placed in the mortification of the old Adam and restoring the new Whereunto also prayers are to be ioyned for true repentance and confirmation of faith and also for the blessed resurrection both of the dead and of them that be present To conclude almes also are to be giuen Yea Caluine himselfe in his Epistle to the Monsbelgardians Epist. 51 wherein he telleth them what he himselfe would doe if he susteyned their person when he commeth to buriall writeth thus In the buriall of the dead I would haue this moderatioÌ„ to be adhibited that the corps shold not be caried into the Church but straight vnto the Church-yard there also would I haue an exhortation to be made that the companie should acknowledge that which should be spoken in the present matter of the funerall This manner were not much to be disallowed As for the ringing of the bell I would not haue you stifly reclaime against it if it may not be obtayned that the Prince would remitte it Not that I allow it but that I thinke it not a matter worthie of contention Thus writeth Caluine what he would and what he would not haue to choose about the buriall of the dead Yea euen of ringing also though hee mislike it yet would he haue no contention for it but modestly referreth it to the Princes order Neither disalloweth he the buriall in the Church-yarde As for an exhortation to be made it is the speciall thing that he would haue obserued at a buriall Which exhortation if it be a sermon as the English Church in Geneua allowed by Caluine doth also prescribe the same then may that part of prayer which is thankesgiuing be vsed at the buriall of the dead Yea and the other part of petition though not for the dead yet for the liuing for the resurrection of liuing dead both may wel be are alwaies vsed in sermons and a good part of our Brethrens sermons are most what spent in the conceauing of prayers and petitions Now if either exhortations or sermons be to be made at the funeralles of the dead who should rather pronounce or make them than the Pastor And if this be the order of the Church of England in Geneua approued by Caluin who also wisheth it in other Churches haue our Brethr. here in Englande any iust cause now to mislike it If they thinke Geneua the best or any right reformed Church for I presse them not here with the Protestantes Churches in Germanie who haue set foorth diuerse funerall sermons and Spangelberges booke is of the same matter nor with the Churches in Heluetia and Brandmillerus booke composed of 180. funerall sâ—â—â—â—ns how can our Brethren say as here they doe that it is thought good to the best and right reformed Churches to burie their dead reuerently without any ceremonies of praying or preaching at them Me thinkes yet of twaine the Englishe order in Geneua approued by Caluine is farre better than this new English order of our Brethren Zanchius in his confession of Christian religion cap. 25. de Eccl. militantis gubernatione Aphoris 33. treating of the buriall of the dead writeth on this wise As for their bodies we doubt not but that they are to be brought with honour to the sepulcher euen as our Churches both in wordes and in verie deede doe teach openly testifying that they were the temples of the holy Ghost now indeede destroyed but in their time to be againe restored and to be raysed vp to life and that eternally In the meane season the very sepulchers and the Church-yards are to be kept holily and reuerently as among vs it is done As for the children or parentes the kindred and alliance of the dead are to be comforted And both we studie to yeelde all the duties of humanitie that can be yeelded and we teach that they ought to be yeelded And if any thing out of the Psalmes concerning the resurrection of the dead be anie where soong while the corps is borne or if any sermon after the corps is enterred be made to the people wherein honest mention be made of other also which holily haue slept in the Lorde we do neuer a whitte disallowe the same Sith that it is not made for the sauing health of the partie or parties that are dead but for the consolation and vtilitie of the liuing and to the aedification of the whole Church For we doe beleeue that the soules of the faithfull being loosed from their bodies do passe foorthwith to Christe into heauen and thereby haue no neede of our suffragies Howbeit the aedification of the Church is alwayes vpon any occasion giuen to be furthered Thus reuerently writeth Zanchius of the manner of burying the dead not onely allowing a sermon after the buriall but the buriall to be in the Church-yarde Yea not improuing singing of the Psalmes as Caluine before referred ringing to the authoritie and order of the Prince And therefore our publike order of buriall appointed in the Communion booke as no whit inferiour to any of these if not much better may stande well inough in state as it doth for any reason here alleaged to the contrarie Our Brethrens only reason is this Because experience hath taught what inconuenience may grow therof by example of that which hath beene before It is a good saying Happie is he whom other mens harmes do make to beware But both our Brethren and we must againe be as warie least that while we feare to stomble at that which might be occasioÌ„ of like inconuenience we both of vs should mistake non causam prâ—â—â—â—sa that to be a cause or occasion of heresies errors and superstition which is no cause nor occasion of them and so to shunne the one runne on the otherside into as grosse or grosser inconueniences for lacke altogether of preaching or exhortation and that part of prayer which is thanksgiuing at the buriall of the dead as other heretofore haue done by erroneous and superstitious abusing of the same But our Brethren drawing now to the conclusion of these matters say And as they are not to be excused if any for small trifles onely rayse vp hote contentions so they haue much to aunswere before God that suffer the people of God to lacke the only foode of their soules for such humane Constitutions Whether any of these thinges afore-saide for the which our Brethren rayse vp these hote contentions as the burying in the Chauncell Church or Church-yarde the buriall with more pompe or lesse the laying of the corpse towardes the East the womans white rayle the midwiues going with her to Church and the Clerkes atteÌ„dance on her home be trifles and small trifles yea in comparison verie nyfles or no let other Iudge
both the best and best learned of them haue consulted vppon and consented vnto haue agreed vpon and decreed also the same lawes that yet it shall not be lawfull to her Maiestie bycause of the dissent of a few other whome she knoweth not to be her Pastors to make any lawes at all of Ecclesiasticall matters or to looke to the reformation of religion why might not the Papists vse this reason as well as our Brethren to debarre her Maiesties right and authoritie héerein yea did not they vse the selfe-same reason pleading that they were the Pastors of the Realme and so her Maiesties Pastors also and that she could not looke to the reformation of Religion nor make lawes of matters Ecclesiasticall contrarie to their knowledge and consenting for at her Maiesties first entrie into her raigne as she carefully looked before all other things to the reformation of Religion and to make godly lawes of Ecclesiasticall matters so the Popish Pastors which then were most in number and greatest in power and were in dutie her Pastors also if they had perfourmed their dutie dutifully which they did not neyther can we denie but that they or many of them were learned also if they had had grace aunswerable to learning and had submitted their learning to truth and not deteyned others in blindnesse of ignorance to mainteine their errors was it not lawfull therefore vnto her Maiestie to looke to the reformation of religion and to make lawes of matters Ecclesiasticall bycause it was contrarie to their acknowledging and to their consenting yes she perfourmed all this mawger their withstanding and she did well yea most excellent well in her so doing not yet as the Papists cried out and still crie that she did contrarie to the knowledge of her learned Pastors for they accounted none to be learned Pastors nor at all to be Pastors but themselues But her Maiestie did these things with the consent of those that were both Pastors and her Pastors too and her learned Pastors and euen by learning it was tried and by the better learning of her better learned Pastors vicit veritas the truth had the victorie and Poperie was confounded And so her Maiestie made her lawes of Ecclesiasticall matters and reformation of Religion with the consent of her learned Pastors and established them with the approbation and authoritie of all the states of the Realme and Church of England and hath God be praysed happily continued till now of late as though we had not inough to do with the continuall maligning sclaunders and practises of the Popish Pastors and their adherents we fall out vnhappily among our selues and as her Maiesties godly and learned Pastors ioyned then with her Maiestie against the Popish Pastors in displacing them with all their errors and superstitious Ecclesiasticall lawes and reformed religion and made these lawes Ecclesiasticall that are now as yet in force so a new kinde of Pastors begin a new stur and are weary of these Ecclesiasticall lawes and of this reformation and of all these Pastors calling themselues the faithfull Ministers that seeke the reformation of the Church of England and would trie these matters againe by learning and so among other theyr bookes writings thereon haue now at length set forth to all the realme this learned discourse of Ecclesiasticall gouernment and her Maiestie must now reuoke all the reformation and Ecclesiasticall lawes that she hath then and since made with her learned Pastors that then were and begin afresh both to turne out all those Pastors for no right ordeyned Pastors and to make new lawes of Ecclesiasticall matters and a new reformation with their consents that say they be now her learned Pastors and on these conditions they wil admit her title of supremacy and her authority to do these things or else not If her Maiesty now shall heare of this what may she thinke thereon how may she comfort her selfe and warrant her actions in all things that she hath done already for if they were well done they may well continue if they may not well continue but must be vndone it is an argument they were not well done But her Maiesty though this be no small grief vnto her to haue all her doings thus ript vp againe by her owne subiects and professors of the same Gospell that she professeth and though it be no small triumph to the aduersaries of the Gospell and argument for them to descant vpon against her Maiestie and against both our Brethren and vs and all true Protestants yet let not her most excellent Maiesty be disinayed hereat though indéede it be a great corsie but when her Maiesty looketh on the grounds of the matter and not on the vnthankfulnes and mutabilitie of men and lifteth vp her eyes to heauen from whence commeth her saluation how mightely God hath blessed and defended her and prospered these things vnder her hands her Maiesty shall receyue a greater comfort and confirmation against all the treasonable practises of those her deadly aduersaries of the one partie and all the dangerous innouations of these her ouer-zealous subiects on the other party and represse them both in iustice and mercie with safe continuance and good successe God willing of all her Maiesties reformation and lawes that she hath made of Ecclesiasticall matters hetherto with the knowledge and consent of those that then were or yet are her learned Pastors And except these our new Pastors that would be haue any better learning not yet reuealed than is conteyned in this their learned discourse the learned Pastors that are now in place and in Pastorall authoritie will by Gods grace maynteyne and defende by truth and sound learning their authorities and the Ecclesiasticall lawes that her Maiesty hath made with their knowledge consents welynough I warrant them And let our Brethren to begin withall looke to this point better For sith they graunt it is her Maiesties authoritie to make Lawes of Eccl. matters so that she take from the Pastor none of these 3. offices Preaching Ministring the Sacraments nor the Eccl. Gouernment from them the Queenes Maiestie hauing made her Lawes without doing any of these thrée thinges nor hauing taken from the Pastor the thirde any more then the two first Let them looke to it both how they disobey the Lawes she hath made and how they cast foorth such suspitious sclaunders on her Maiestie as though in making her Lawes she did take the Pastors Ecclesiasticall gouernment from him By this it appeareth howe farre it is lawfull for Princes to intermeddle with causes Ecclesiasticall namely that it is the cheefest point of their duty to haue speciall regard that God may be glorified in their dominion and therefore they ought to make ciuill Lawes to binde the people vnto the Confession of the true fayth and the right administring and receiuing of the sacraments and to all Ecclesiasticall orders that they being instructed by the worde of God through the
God So be it Blessed are the peace makers for they shall be called the children of God Math. 5.9 AA A DEFENCE OF THE GOVERNEMENT ESTABLISHED IN THE CHVRCH OF ENGLAND FOR ECCLESIASTICALL MATTERS The Preface of the learned discourse vnto the Christian Reader THE holie Prophets hauing oftentimes but searched when and at what time the foreseeing spirit of God declared vnto them the manifold afflictions and troubles of the Church to come haue therevpon entred into great lamentations for the same and haue not only wept and fasted themselues but haue compiled for the Churche whole bookes of Lamentations therein instructing them what waye to take for appeasing the wrath of God breaking out against them The Defence c. IN this applying the great lamentations weepings and fastings of the holy Prophets for the manifolde afflictions and troubles of the Church to come either in their daies or the timeâ— succeeding wherof they prophecie◠〈◊〉 the semblable manner of weeping â—asting compiling like bookes of Lamentations by the fore-seeing Spirit of God reuealing vnto these our brethren â—â—e liâ—e manifolde afflictions now to inâ—â—â— vpon the church for the like offences our brethren héere in 〈◊〉 both too much abuse the fore-seeing spirit of God and take too farre vpon them 〈◊〉 be such Prophets and offer too great an iniury to Gods Church 〈◊〉 time God be praised héere in England both in threatning vs 〈◊〉 like calamities and in burdening vs with the like causes 〈◊〉 â—hey can shew in them selues the like warrant of the fore-seeing 〈◊〉 and shew also that we prouoke the â—ierce wrath of God in like offâ—nces But what speake I of their abussingthus the applicationof tâ—â—se holâ— Prophetes when they dare also abuse the Apostle S. Peters words and his application of those Prophetes and of the for-seeing Spirite of God in them Doth Peter applie it to any such manifolde afflictions and troubles of the Church to come to prouoke any to enter into great lamentations for the same to weepe and faste and to compile for the church whole bookes of lamentations and not rather in that place heere quoted cite onely the Prophets fore-telling of our saluation and of the comming of Christ and although withall of his sufferings yet of his glorye c. to confirme our faith in him whose wordes are these 1. Pet. 1.9 c. Receiuing the ende or rewarde of your faith euen the saluation of your soules of which saluation the Prophets haue inquired and searched which prophecied of the grace that should come vnto you searching when or what time the spirite which testified before of Christ which was in them should declare the sufferings that should come vnto Christ and the glory that should follow vnto whome it was reuealed that not vnto themselues but vnto vs they shoulde minister the thinges that are nowe shewed vnto you by them which haue preached vnto you the Gospell by the holye Ghoste sente downe from heauen the which thinges the Angels desire to beholde What is héere in this application of S. Peter that is not cleane contrary to that wherto our brethren do applie it This therefore is too foule a wresting of the Scripture and that in the veryâ— first entrie into the matter to stumble vpon such an vntruth or rather so to enforce it to discourage the people and to slaunder al the state of the Church thereby I note not this that we on the other side should instifle our selues as though we were not sinners or as though our sinnes were not manifold and grieuous sinnes or as though we wouldflatter any in their sinnes or lay pillowes vnder their armes lull them in the sleepe of security with singing vnto them Peace Peace No howsoeuer they burthen vs vntruly with that poynt we do by the grace of God as much acknowledge our manifold wickednesse and heauie prouocation of Gods wrath as doe our brethren though in other respectes then they doe For that which they impute to the lawes orders established in our Churche we sée not any iust cause so to diuerte the faulte from vs but rather to acknowledge in repentaunce the disorders to bee in our selues in not submitting our selues as we ought to doo in the duetie of our obedience to the lawes and orders For when we consider the sincerity of our faith whiâ—h God hath giuen vs grace by his Gospel to professe and beholde the â—â—â—uelous light of his kingdome into the which out of the power of darknâ—sse and shadow of death wherein we sat he hath translated vs the vnâ—â—ekeable ioy and consolation of the spirit of God that we receiue héereby doth recomfort and confirme vs against the feare of our sinnes and terrour of the wrath of God But when againe we consider how we walke not in this light that shineth to vs but professe to be the children of light and commit the works of darkenes how our laws be good and our liues be euill this is a great touche vnto our conscience which rebating our ioy bringeth feare least the kingdome should be taken from vs and giuen to a nation that shall bring foorth better fruits thereof When we see how these three capitall vices of the world whereof S. Iohn complaineth The lust of the flesh the lust of the eies the pride of life doth so mightily cary away the greatest parte this we crie out vpon and bewaile the euent whereof indeede wee feare and giue warning of it as much we hope to our powers as any of our brethren do at least we confesse this is our duty offer to ioyne with our brethren in the earnest reprehension of these and al other vices and in denouncing Gods righteous iudgements on all those that continue vnrepentant in their sinnes and we reioyce with them that reioice and mourn with them that thus do mourn wishing to god herein that they also would ioine with vs. But their mourning is not for such grieuances nor their thretnings for such vices For we sée many that are great fauorites of their plotformes both dwell swel in these vices and nothing by our brethreÌ„ said vnto them yea they are of theÌ„ to all apparaunce not a little esteemed as of whom they are most maintained and vpholden But our brethrens chiefest mourning is a grudging repining at their brethren preachers as themselues are professors of the Gospel with theÌ„ and the chiefest spirituall fathers in our Church be they neuer so learned godly yet are they grieued at their superior dignitie better mayntenance and greater authority Yea they maligne and burden the lawes orders and gouernment it selfe not the abuses onely Yea they spare not the authority that is giuen to the Prince their most gratious Soueraigne but are offended therewith that they cannot thereby haue the entry which they séeke for into those lawes orders authority offices and discipline which they would bring in and wherof they haue
the Prince and all in authority Eccl. or Politike vnder her Ma. against all the state of the church as is most apparant in diuerse of their books in this lear dis as God willing we shal see at large And without authority or licence to publish abroad in print and scatter abroad throughout the realm coÌ„trary to al lawes orders their treatises so pestred with slaunders reproches suspitions to preteÌ„d for the reformation which they deuise prescriptioÌ„ of gods word practise of auÌ„cieÌ„t churches testimonies of holy yet cannot proue either any cleare scripture or practise of any auÌ„cient church or cleare testimony of any holy Father as by the grace of God shall manifestly apppeare by the diligent search thereof in the examining of this learned discourse howe greatly then haue our brethren strayned their consciences in these things Or rather do they not as Christ said swallow vp a Camell and straine a gnat such doings beséeme not the embassadors of Iesus Christ. The third point in their first obiection is of their fewnesse As for the fewnesse say they it may be if the ignorant ministers the varietie of other which subscribe some dooing it with this limitation and some with that some holding their former iudgement as not gainsaide by their subscription some lamenting their slippe in that behalfe were deducted the number of the one would not so greatly suremount the other Wee do not obiecte their fewnesse to them as any preiudice vnto the matter if the pointes which they contended for were material and necessarie Neither do we obiect fewnesse in respect of Archbishops and bishops but in respect of the consent of all the other of their brethren ministers that haue agreed vpon these articles from whome it might better become our brethren not to dissent especially by making such a scisme in this our Church of Christe as they do But they say the number of the one would not so greatly surmount the other if the ignorant ministers were deducted Of the ignorant ministers we shal afterward haue their large discourse But let them deduct them from this number as indéed they are not reckoned There is none chosen into the conuocation house that is not thought and known to be sufficiently learned how-soeuer our brethren in conceit of their owne learning do despise them As for the other learned Pastors in the realme besides that they gaue their compromise to those whome they chose vpon confidence of their learning and sincere iudgement to agrée vpon the articles and to giue their suffrages in their names haue either al of them or the most part of them giuen also their especial assent subscription therunto But besides these they say there is the varietie of other which subscribe to bee deducted some doing it with this limitation and some with that If there be a variety of such subscribers it is a great signe of nâ—rigour nor straining of their consciences but of all courtesie shewed vnto them and of relenting so much as may be extended to our brethren in permitting them with such varietie of limitation Howbeit for al this number the variety of their limitation containing no contradiction to the matter that they subscribe vnto they may also bee well accounted in our number But they say there are yet more to be deducted some holding their former iudgement as not gaine-saide by their subscription If their former iudgement accorded there-with they may well so hold it not to be gainsaid by their subscription But if they subscribe to one thing their former iudgement hold the contrary except they alter and correct their former iudgement let theÌ„ looke to it how they dissemble can then some of these our brethren and faithfull ministers straine their consciences on that fashion Lastly say they there are to be deducted some lamenting their slipp in that behalfe Indéede this is a foule slippe of any our brethren to subscribe contrary to their former iudgemeÌ„t except that in their latter iudgement vpon better aduisement finding the defect of their former iudgement they amend it but if they subscribe against theâ—r conscience lament it secretly to them-selues or to other their brethren and not renouÌ„ce it to the open state they haue to aunswere for their great and triple sinne First for the weakenesse ignorance and errour of their iudgement that ought to be strong skilful sound in iudgement namely such as withal vpbrayde ignorance vnto others and also for that contrary to their iudgement they subscribe to that which their selues condemne and lastly that they thinke all is so salued with their close lamenting of their facte yet not renouncing of their subscription so that while we plainly and simply make reckoning of them to haue subscribed bona fide and to haue said and written as they think to think as they haue writteÌ„ said Our brethren come now in with a new knack new to vs vnlooked for at any of our brethrens hands though it were practised of old by Arius the Priscillianistes except that the dissembling Papists and Anabaptists do reuiue it and tell vs we must deduct out of our number some such of our brethren as hold their iudgement not gain-said by their subscription and some such as lament their slippe in that behalfe When as who these shoulde be we can take no notice except they openly reclaimed their subscription I am sory to heare it that there should be any somes of such dissembling brethren as can thus hold with the Hare and run with the Hound besides these our open recusant brethren But I trust there are not many such dissemblers or rather none if it were well examined and that this is but our brethrens threaping more kindenesse then néedeth vpon them to winne some from vs or to make a shew vnto vs that our number is not so great as we account of for so they conclude that if these were deducted the number of the one would not so greatly surmount the other Neuerthelesse for all these deductions either open or vnderhande this shall not much encrease their number nor decrease ours Neither haue they any cause to boast of such dissemblers As for vs though we are sory for them yet can we well spare both them and other ignorant out of our number and yet God be praised for it still surmount our brethren Albeit we vaunt not of number as do the common aduersaries to vs both though the greater our number be the more is our ioye and our brethren should be the more ashamed of their separation But the number was not the cheefest thing that was obiected But let vs now sée what our brethren say to the other obiections As for the challenge of the Papists knit vp with the consideration of the estate the difference may be considered in the matter manner CoÌ„cerning the matter they make it in the substance of
be vnder the Ecclesiasticall gouernment of Bishops and Arch-bishops And if they stand not thus to displace the superiour and the old standard to restore an inferiour and to set vp a new reuiued fresh and young Senior would so greatly blemish the bewtifull order of this supposed Ecclesiasticall regiment that as it is said at the second building of the Temple Esra cap. 3. ver 12. that many of the Priestes and Leuites and the chiefe of the Fathers auncient meÌ„ which had seene the firste house when the foundation of this house was laid wâ—pt with a loude voice So those that marke the bewtifull order of the Ecclesiasticall regiment in the Primitiue and pure Church indéede and the most bewtifull order of the Ecclesiasticall regiment that our brethren say the church is now restored vnto or rather vnder a name of restoring is not restored at all in those things for whiche they so contende that they rather hinder the course of the Gospell and decrease not encrease the kingdome of Christe deface his glorye make his Churche euill spoken of rende the vnitie thereof breake the broosed reede and quenche the smoaking flaxe and yet set all the house on fire and call this right reforming and restoring It woulde so little moue anye that seriouslye considereth it to embrace the state and order thereof as most bewtifull that if he did not detest it with the common aduersaries as most deformed yet loued he neuer so well the church yea the more he loued it it would make his eyes not for ioy but for gréefe of the sight to water their plants and his hearte throbbe yea bléede to behold now the moste bewtifull bryde of Iesus Christe howe her beawtie is vaded howe her ornamentes are spoyled howe her bodye is haled and almoste euen pulled in péeces what by her aduersaries what by our brethren her owne children and all vnder pretence of reforming and restoring her all is peace and encrease and glorie and embracing and bewtifull and blessed and prospered for the order and state of the Churche with them and wee that are the Churche of God also our state for sooth is a disordred state we labour long and we reape little profit by our labour Well yet thankes be to God if our state haue such ill lucke that our neighbours haue better and that this moste bewtifull regiment of the Church is restored at least among our neighbours Our neighbours This is a good hearing Aliquod bonum propter vicinum bonum And if they be so neare vs let vs know them that we may receaue some neighborlie comfort and refreshing by them Who are these our neighbors where this state thus happily is restored Do ye aske who they are Euen all the Churches that are rightlye restored Nay for Gods sake my Maisters say not so for then name me almost anie one reformed Church that in one point or other of order offices discipline rites and ceremonies differeth not one from another And which then among all these are these our neighbours which haue restored that regiment and are rightly reformed The Scottish reformed Churches are our néerest neighbours but is their gouernment and orders and making officers and administration of Sacramentes and booke of common Prayers all one with these our Learned discoursers and with the booke of common Prayers by our brethren now lastlie set forth Or rather is there not euen in the booke of common Prayer by them-selues compiled betwéene the written booke and that that is printed at Midleborough and that at London and that at Scotland aboue a hundreth yea 200. yea 300. differences one from an other and all in a booke little bigger then an Almanack but a matter wherin shoulde be greatest agréement of vniformity Nay doe our brethren héere at home agrée among them-selues in these matters of reformation Or if all bee now agreed may we set downe our rest vppon it and resolue our selues that these Learned discourses haue héere restored the onely very true whole perfect and right reformation of that moste bewtifull order of Ecclesiasticall regiment that was appointed and approoued by God himselfe exercised in the Primitiue and pure Church instituted and ordained to continue for euer O my Maisters take heede what yee saye least heereafter ye say had I wist Ye knowe whose saying that is Well well will perhaps our brethren saye some of our neighbors haue it wee name none leaste yee should say wee preiudice any good neighbour of ours as hauing not rightly reformed their Churches For though in all points that most bewtifull order of Ecclesiasticall regimeÌ„t be not restored yet is their state farre better than the disordered state of ours wherein we haue so long laboured with so little profite and contrariwise which GOD so many wayes doth blesse and prosper in our neighbours handes that if not the most yet the bewtifull order of Ecclesiasticall Regiment which they haue Yea the onelie experience of the daily encrease and glorie of the kingdome of Christe and suppression of the tyrannie of Sathan might be a sufficient perswasion for vs. Experientia est Magistra Stultorum as our brethren themselues doâ— afterwards pag. xlviij tell vs. When the Asse that caried Salte falling downe in the water and his salte melting awaie gâ—â— vp agayne discharged of his burden His fellowe Asse being loden with spoonges sawe that and hee fell downe likewise in the water to trie the like experience But his spoonges kept him downe his experience drowned him Non omnia conueniunt omnibus Experience is not alwayes good vppon examples Legibus non exemplis iudicatur Had our neighbours restored it in verye déede yet are not wee bounde to followe their example No not the example of the Primitiue Church it selfe and much lesse those that follow their example For wee séeke not nowe what we may doo or what might bee a sufficient perswasion vnto vs if we would but whetâ—er by any lawe or commaundement of Christe or anye of his Apostles wee be tied and bounde thereto yea or no. Thiâ— is the very point that wee demurr vpon If God haue so prosperously blessed them that would or haue happilie imitated that supposed old order of Ecclesiasticall Regiment God bee blessed for it We reioyce of it and congratulate with them which soeuer of our neighbours they be But neither they nor their imitation prâ—scribe vnto vs nor their experience would fitte vs. Diuerse féete haue diuerse lastes The shooe that will serue one may wring another Neither yet is our state inferiour to theirs or lesse blessed and prospered of the Lord nor hath had lesse encrease glory of the Lords kingdome nor is lesse bewtifull if we looke not with an euill eie and a male-contenteâ— minde on our owne state as he saith Fertilior seges est alienis semper in aruis Vicinumque pecus grandius vber habet There groweth alwayes greater stoare of corne within my Neighbours fieldes The greater
what ye wit the Speculatiue and contemplatiue doctors They of all other vsed a kinde of teaching and confuting much like this manner for the moste part without applying their teaching to any particuler state of time of persons or places As for al other exāples of the practise of Doctors both before Christs time and in Christes time and in the time of the Apostles and in the time next after them and so continuing till these Schoole-men began and from them vntill God raysed vp better Doctors among vs and among vs of all these and other godly learned Doctors not so muche as one appeareth that thus preciselie was limited onelye to teache but had liberty to exhorte and applie and yet exceeded not his office But nowe hauing considered the institution and practise of this Doctor thus far forth let vs returne to our Learned discoursers collection héereupon Therefore if we purpose to haue the Church to flourish in true knowledge we must prouide that this office be restored both in the vniuersities and in as many other places as may bee aswell for the better instruction of all men which are desirous to learne as especially for the information of those which shoulde occupie the roomes of Pastors Of whiche sorte there ought to be a great number alwayes in good towardnesse to take charge of so many seuerall flockes as must of necessitie be in so great a Church as this is By this kinde of Doctors that is héere vrged the Church would sorily flourish restored that can-not be which neuer was Howbeit to haue Doctors or Teachers more especiallie though not onely to dedicate themselues to teach true doctrine and to confute all heresies and false opinions by the woorde of God concerning all articles of true Religion both in the Vniuersities and in as many other places as may be Is not thus farre said amisse But this farre differeth not in methode but in matter and that in one of the principall pointes thereof from that which before was vrged that hereunto God had prouided that certaine men shoulde bee appointed in euery congregation But héere yée are well fallen from euery congregation to the vniuersities and as many places as may be This draweth néere indéede to the Englishe forme at Geneua and to the Scottish But the néerer to any of them the further from yourselfe And as ye were too peremptorie in that pointe whiche héere yee mitigate so there where yee saide they shoulde employe themselues whollie or principallye to the studie of holye scriptures c. Whiche woorde principally beeing also a gentle lenitiue of the woorde whollie is cleane contrarye to it selfe and to your laste assertion that the office of Doctors is onelie to teache true Doctrine and to confute all heresies c. Which againe is an-other difference not from your brethren but from your selues nor yet so much in methode as in matter Neyther can I sée howe this also doeth hang together that the especiall ende of these Doctors is for the information of those that should occupie the roome of Pastors and the Pastors office is not onely teaching but exhortation is the principall parte of their office And shoulde the informers and Teachers of their offices not deale at all with exhorting and applying which principally pertayneth to Pastors but teache onelie So indéede they might make them Learned Doctors like them-selues but sory Pastors with whose office they haue not to meddle Mee thinkes it were better saide of the twaine these offices being thus distinguished if Pastors did informe Pastors and Doctors too since they may bothe Teache and exhorte and Doctors maye not exhorte but teache onely But of these thinges I wil- be gladde to bée my selfe a learner when I shall get a Doctor that can more learnedly discourse vppon them In the meane season let vs now leaue both these imagined and other Doctors not to euery congregation but rather to the Vniuersities and other fitte places for them as Cathedrall and Collegiat Churches c. Where I truste some good Teachers and Doctors bee And now let vs come to viewe the Pastors The Argument of the 3. booke concerning the 2. Tetrarke called the Pastor FIrste for the titles and names of Pastor Elder Priest Superintendent Ouerseer and of Bishop Of the indifferent vsage of the names of Pastor Elder and Bishop Of one or many Bishops in one Citie Of their equalitie in dignitie and authoritie Of those Bishops that S. Paule called together to Miletum Whether the name were not made peculier to one in the Apostles times Whether Timothie and Titus were not such Bishops How the Apostle calleth them Bishops at Philippos Of the Superioritie among the Apostles and whether Iames were Bishop of Ierusalem Of the name and office of Priestes and Bishops in the Primitiue Church and so continuing till Aërius moued the first question heere-of and of the Fathers opposing them-selues against him Of Ieromes reasons for the occasions and endes thereof Of the auncient Fathers interpretation of the former places and of the continuall practise heerof in all Churches That this order was no way to Anti-Christes pride and tiranny but the stop there-of And of the originall and state of the Church of Rome and of the schisme made therin by Nouatus a Bishoppe of a new making and of his Puritanisme BEsides Doctors there must bee Pastors ordayned in euery congregation which haue diuerse appellations in the Scripture As Ephes. 4. they are called by the name of Pastors bicause they ought to feede the seuerall flockes of Gods sheepe committed to their charge As it appeareth Act. 20.28 1. Pet. 5.2 They are called also Elders not alwayes in respect of their age but of their office and grauity For Timothie was but a young man yet had the office of an Elder This name was receaued of an aūciēt custome of the people of Israel who vsed so to cal those that were rulers or officers among thē as it appeareth by many places both of the olde and newe Testament but chieflie in Num. 11.16 Where god ordained seuentie Auncientes to assist Moses in his gouernement who were also indued at the same time with the spirit of Prophecy frō which time it became an ordinarye office and name of Gouernours in Israell Wherein we haue to note against the Papistes that the Ministers of the Churche are neuer called in the newe Testament by the name of sacrificing Priestes which were vnder the Law but often are called Elders of the similitude of those auncients that gouerned the people of GOD. Whereas if they had beene appointed of God to bee sacrificers the similitude and name of sacrificing Priests would a great deale better haue agreeed vnto them But wher-as both these names were vsuall amongst the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifying sacrificers and the other Elders the spirite of GOD dooth often call the Ministers Elders but euer-more verye preciselye
often one and the same man did susteine and execute all those offices that apperteyned to the Ministerie The which thing is manifest by the Apostolicall History This third note againe cleane ouerthroweth all your Learned Discourse and fullie answereth all the bitter out-cries of our Bretherens Fruitefull Sermon as they terme it on the 1. Cor. 12. for encroching confouÌ„ding foolish pernicious shuffling togither of diuerse duties Which termes sauor of more zeale to say the best thereof then of charitie or knowledge Now saith Kemnitius vpon these thrée admonitions These ordinances therfore in the Apostles times were free consideration being had of order comlinesse edification saue that at that time certeine peculiar giftes as of toongs of prophesie of Apostles and of miracles were giueÌ„ of God to certeine persons As for these degrees wherof we haue hetherto spoken were not any thing besides and without the ministerie of the word and Sacraments but the same and the verie offices of the ministery were distributed into those degrees for the causes now declared So that all this that is before spoken is not so much to be noted for the extraordinarie offices as for these that you make ordinarie Nowe vpon this libertie of the Apostles times howe the Primitiue Churche next succéeding them did followe or alter anye of these orders Kemnitius still procéedeth saying That example of the Apostles the Primitiue Churche with the same reason and the like libertie did imitate For the degrees of the offices of the Ministerie were distributed Howbeit not altogither by the same reason as in the Churche of Corinthe or in the Churche of Ephesus but according to the reason of the circumstances of euerie Churche Wherevpon is gathered what a libertie there was in the distribution of those degrees And this requireth no lesse to be marked then all the other thrée admonitions For if there were suche a libertie in the Primitiue Churche immediatlie after the Apostles times and that on the imitation of the Apostles and that in these two and so famous Churches Corinthus and Ephesus and yet different in these degrees and orders of the Ecclesiasticall Ministerie one from an other and other from them according not to any commaundement prescribed but to the reason of the circumstances of euerie Churche haue not wee as muche libertie now in the distribution of the degrees and orders of the Ecclesiasticall Ministerie Well let vs procéede with Kemnitius to his perticuler examples of these orders Dionisius cap. 5. of hys Hierarchie expresselie numbreth onelie three orders Firste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the principall diuine Minister to whome hee giueth the cheefe and moste perfect office of teaching in the declatation of all the mysteries of Christe and administration of the Sacraments Secondlye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotum of the sacred Ministers or the giuers of holye giftes or as we vsuallie for penurie of proper words improperlie saye Priests which is deriued properlie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is aforesaide and you call Elders whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a sacred person dedicate to the Temple and the diuine offerings or ministerie which doo more fullie instructe him in the Catechisme and bring him to the Bishop and helpe in those things that perteine to the administration of the Sacraments Thirdlie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrorum of the publike Ministers to whome he giueth the office of cleansing and preparing those that are to be entred that is to saye of Catechising And cap. 3. he saith by the office of the Ministers the reading of the holye Scripture in the order thereof is recited Againe of the Ministers some stand to shut the dores of the Temple while they which are learners of the Catechisme which are poenitents which are possessed or vexed with a spirite are thruste out Other haue an other office to strippe him that it to be Baptised c. Thou seeest that he reckoneth manye offices of the Ministerie and yet he dooth not giue to euerie one of them peculiar orders but reckoneth vp onelie three orders The Canons of the Apostles namelye Bishoppe Priest or Elder and Deacon Reader and Singer But there is no mention made of doore-keeper exorciste and acolyte Ambrose on the 4. chapter to the Ephesians describing the degrees of the offices of the Ministerie of his time rehearseth Bishops Priests or Elders Deacons Readers exorcists In the booke which is ascribed to Hierome of the seauen degrees of the Churche Exorcists and Acolytes are not reckoned therefore the opinion of those seauen orders is not Catholike But some of the auncients number mo orders aboue those seauen the Epistle of Ignatius reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labourers whome Epiphanius calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little booke of Hierome calleth them Fossores diggers to witte which attended on the corsses of the dead and buried them The Graecians haue a peculiar office of those that are syngeli or rather as I take it sygeli silensaries or kéepers of silence or bidders of the congregation to holde their peace Ignatius reckoneth vnto the orders Confessors Clement Catechists the Canonists reckon nine orders for they reckon in Psalmists and Bishops But the multiplication of Ecclesiasticall orders from thencefoorth arose afterward For Cyprian in the 3. booke Epistle 22 sheweth that nothing that was to be doone in the Church and in matters of the Churche although â—hey properlie perteined not to the Ministerie of the word should be doone by any other than by clearkes And so it behooued the waiting houshould seruants of the Bishops and of the Priests or Elders to be Clearkes From thence afterwards Stewards Defenders Vidoms those of the houses which were the greater or Bowrgraues were taken from the Clearkes Clearkes therefore were those which by a peculiar and more streight discipline were framed and prepared to the Churches Ministerie And they were first appointed to certeine lesser offices that the studie diligence faithe and grauitie of them might bee tried whether they would become fit for greater and more waightie offices And in the Churches more frequented when as especiallie out of the fields villages and little townes cheefelie in the more solemne feasts they must come from all partes to the Metropolitane Churche as many auncient canons or rules doo commaund this one or a fewe were not able to execute all and euerie of the offices of the Ministerie Therefore degrees and orders were distinct not in idle titles but in certeine offices apperteyning to the ministerie of the Church The Bishop was treating of the word of GOD and caring for the discipline of the Churche the Priests were teaching and ministring the Sacraments And héere note this difference betwixt the Bishops the Priests not meaning your Priests that ye call Gouernours onelie but Priests that taught and ministred the Sacraments that is to saye were bothe Doctors and Pastors with-all note the superioritie ouer the Priests of
principall beeing or standing office ouer them to a Superintendent or ouerseer of them which was a lower title of superiour dignitye and therfore not giuen or taken of any il purpose so withal it argueth the antiquity both of the matter and of the appropriating of the name Episcopus more peculierly vnto one then before it had bene to be either in or immediatly following the Apost times euen by Bezaes owne testimony out of Iustine and by examining of this worde and title in the Scripture And as Caluine and Beza héere confesse the matter so Gellius Snecanus also de Disciplina Ecclesiastica pag. 440. speaking of the ministerye of the worde concludeth out of 1. Tim. 5. uer 19 20. Whereupon it manifesthe appeareth that euen then a certaine order was ordayned at Ephesus Cui Praefectus erat Timotheus ouer the which Timothie was the Praefect Whome Iustine calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Beza translateth AntistiteÌ„ whome wecall Bishop All this being considered with the subscription afore-said vnto Timothie argueth that this name Bishop to become peculiar vnto one aboue his brethren and fellow Pastors was neither so late as diuerse take it nor was meerely and altogether mans inuenâ—ion and yet if it had beene ordayned of man being not other-wise prescribed of God it may well be called also euen Gods ordinaunce as we shall see after God-willing upon Peter The Centuriographers writing of the gouernment of the Churche in the time next succeeding the Apostles do say Cent. 2. ca. 7. pag. 125. and 126. But as there was no certaine and prescribed number of Minist of the Church commaunded in the holie Scriptures so according as the necessitie of the Churches required they had moe or fewer And as among them to the intent that there should be some order and that the Ecclesiasticall offices shoulde bee better administred among many by a certaine reason or consideration and that the succession of Ministers might be made in order necessity compelled them to ordayn and to keepe certain degrees of persons But in that matter and also in thys age the most part of the Churches kept a small number and a simplicitie For moe orders than these 3. that is to witte Bishoprick Priesthoode and Deaconrie are not found with approued Authors And the offices which afterwards were distributed to dore-keepers to Readers to Exorcists and to Acolyts were al names ioyned to the office of Deacon and Subdeacon So in the French Church as appeareth by the Epist. of theÌ„ that were of Lions vnto the East churches are reckoned vp more Ministers of the Church then Bishop Priests and Deacons the other are called brethren Euseb. lib. 4. cap 1. Clemens of Alexandria in the bokes of him that are at this day extant maketh no where mention of moe then of Bishop of Priestes and of Deacons except that in some places hee adioyne Widdowes Neyther yet doeth hee in playne wordes ascribe vnto them a Ministery in the Church muche lesse a degree Also Hierome in his Epist. to Euagrius doth testifie that in the Church of Alexandria there were no moe degrees from Marke vnto Dionise then bishopricke Priest-hoode and Deaconship And so proceeding to other Churches and to Antioche and Rome where out of Iustine they note vnum perfectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fratrum and certaine Deacons the other brethren Nicâ—phorus li. 3. cap. 29. declareth that Eleutherius which was taught the holy Scriptures of Anicetus or rather of Anaclecletus was enrolled in the sacred number of the Cleargy And in the 15. yeere of his age tooke the degree of Deacon and three yeare after was made Priest and in the 10 yeere of his age was chosen Bishop Whereupon may be gathered what degrees were in Rome vnder the raigne of Hadrian c. It is woorthy memory that of euery one Church is onlye found a Bishop in the Priesthoode and in the Deaconship are alwayes found many according to the necessity of euery place or Church Hierome testifieth in his epistle to Euagrius that in the time of the Apostles the degrees of Bishops and Priestes were not distinct but afterward for remedie of schisme one was chosen out of the Priestes and placed in a higher degree and called bishop Which onely in the office of ordeyning should differ from the Priestes Whereuppon it appeareth that about these times this chaunge began in the Church and the office of a bishop higher then the degree of Priesthood not so much by the institution of God as by humane authority for bicause of good order aedification and succession Heereupon it is that Irenaeus calleth Soter Anicetus Hyginus Pius Telesphorus Priestes Euseb. lib. 5. cap 24. And this indifferent vsurpation of this worde bishop and Prieste is also found with others Vnder Traiane as yet liued Iohn the Apostle which was the chiefest founder of the Churches that were in Asia and which also was woont to goe out of Ephesus to the places neere adioyning both partly to ordayne bishops partly to chose the Cleargie by lotte as Clement telleth in Eusebius lib. 3. ca. 23. but he being dead the Apostleship ceased in the Church bicause that vnto their doctrine and writings God would haue the Church at all times to be bounde But the Apostles gaue Churches to Bishops in euerye one place as Irenaeus lib. 4. cap. 63. doeth testifie But bicause the doctrine of the Gospel was to be published throughout many nations therefore the Churches were wonte to choose famous and constant men prest to trauell and ready to teach and to suffer for the Gospell and to impose on them this office that according to the imitation of the Apostles forsaking their goods or disposing them they should trauel through many and farre places of the Gentiles preach the Gospell These were called Euangelists or Apostolicall men and Eusebius testifieth lib. 5. cap. 9. that very many of them were yet vnder Commodus In the number of whome is Pantenus reckoned who was sent of Demetrius Bishop of Alexandria into India c. Out of these obseruations of these Centuriographers vppon the auncient fathers coÌ„cerning the gouernment of the Churches in this age which was partlie in the time and life of some of the Apostles we also may note these thinges appertayning vnto our controuersie First that there were ordinarily but three degrees of the Ecclesiasticall Ministery Bishoppes Priestes or Elders and Deacons by which Priests or Elders they meane such Priestes or Elders as were ministers of the worde For they speak of those Priests or Elders whose office at the first was not distincte from Bishops So that in the ordinary regiment of the most famous Churches in that age and while some of the Apostles liued and immediatlye after their death these vnpreaching Prelates Preests or Elders that medled not with teaching but were al in gouerning were not accounted any offices or degrees of the Ecclesiasticall ministery But they had onely three as we haue Bishops
to Miletum the Elders of the Ephesians he telleth also the thinges that were spoken to them for sayth saith he looke to your selues and to the whole flocke in which the holie-Ghost hath placed you Bishops to feede the Church of Christe He named the same men both Priests Bishops So also in the Epistle to blessed Titus therefore haue I left thee at Creta that thou shouldest by the Cities ordaine Priestes or Elders as I haue disposed vnto thee And when he had tolde what manner of men they ought to be that are ordayned he addeth vnder it for a B. must be without crime eueÌ„ as the steward of God Moreouer he sheweth this here also for he ioyneth Deacons vnto Bish. wheÌ„ as he had made mention of Priestes Otherwise it could not be that manie Bishops should be the Pastors of one Citie Whereupon it comes to passe to wit that they were Priests whoÌ„ he called Bishops But he called in his Epistle the blessed Epaphroditus their Apostle For your Apostle saith he and the helper of my necessitie Therefore he plainely taught that the Episcopall dispensation was committed vnto him when as he had the appellation of Apostle Thus also plainely saieth Theodorete that although the other Pastorall Elders were called by the name of Bishops yet the matter which he calleth the Episcopall dispensation was commited ouer all the other but to one And with these accordeth Theophilactus saying Hee calleth the Priestes Fellow-bishops for there were not manie Bishops in one Citie for as yet the names were notdistincte but that also Bishoppes were called Deacons and Priestes For writing to Timothie beeing a Bishop fulfill sayth hee thy Deaconship that is thy Ministerie And againe that which was giuen thee by the laying on of the hande of the Eldership that is of the Bishops for priestes or Elders did not ordaine a Bishop Againe Priestes were also called Bishops as those that looke also vpon the people and bore a care of them to cleanse and to lighten those whom it was needefull Thus doth Theophilact with all the other agrée that it was but a partaking of the name improperly as the name of Deacon was vsed till they were more properlie distinguished But all that while the matter and office was not so confounded as one or equall but distincte and one Superiour and inferiour to another And howsoeuer Ambroses iudgement on these wordes is lightlie cast off by some of our Brethren because he taketh these wordes with the Bishops and Deacons not for such Bishops and Deacons as were among the Pphilippians to whom he wrote but for him-selfe and Timorhie and other with them yet is hee plaine also of this opinion with the residue For saith he he wrote to the people for if he had writteÌ„ to Bishops and Deacons he would haue writteÌ„ to their persons he should haue writteÌ„ to the Bishop of that place not to 2. or 3. euen as also he wrote to Titus and to Timothie So that he verely thought there was but one Bishop of that place to whoÌ„ when he wrote he expounded these words of S. Paules salutation with the Bishops c. to be vnderstoode of ioyning him-selfe and Timothie c. in the participation of the grace and peace that he wished to them Thus do the auncient holy and most learned Fathers agrée all other that I reade of before these from the Apostles times not only such as were Bishoppes their-selues but also all other Pastors and Doctorâ— that the name of Bishop was properlie peculier but to one Pastor that had superiour dignitie gouernement and authoritie ouer the residue of the Pastors in the Churches Cities and Diocesses assigned to them And that this was the practise of the primitiue Churche from the Apostles age vniuersally both for times and places the Fathers owne testimonies conferred with the auncient Ecclesiasticall hystories doe sufficiently recorde Which as we haue séene it begunne in the practise among the Apostles and Disciples themselues at the first Metropoliticall or Mother Church of Ierusalem so for confirmation thereof Eusebius lib. 2. cap. 1. citeth Clement of Alexandria to prooue that Iames was Bishop there Euen this selfe same Iames I saye sayth Eusebius which of the auntientes was surnamed the Iuste by the woorthinesse of his vertues and priuilege of his notable life The stories haue declared that he obtayned the first seate or was the first which receaued the seate of the Churche that is at Ierusalem as Clement he speaketh not of Clement Bishop of Rome whose workes are manifestlie forged and fathered in his name but he speaketh of Clement Priest Doctor and Pastor in Alexandria in his 6. booke of Informations affirmeth saying For Peter sayth he and Iames and Iohn after the ascension of our Sauiour although they were preferred before all notwithstanding they claimed not to them-selues the glorie of the Primacie but they ordayne Iames that was called the Iust the Bishop of the Apostles Which wordes of Eusebius liuing within thrée hundred yeares after Christe are yet not so much as this testimonie that hee alleageth out of Clemens Alexandrinus that liued in the verie next age to the Apostles and therefore could not lightly be deceaued in this point Neither doeth he onely ascribe vnto Iames the Episcopall office but he calleth eyther him the first or the seate the first as a Primacie ouer all his fellowe Apostles and Bretheren in that seate Whose Bishoprike is also confirmed by Ierome citinge Egesippus more auntient than Clement thereunto Eusebius reckoneth vp diuerse Bishops of Ierusalem succéeding Iames till he come to Narcissus and Alexander who were both at once Bishops there and it is noted for a rare example and fell out when this Clement came thether Of whom and of this Alexander saith Hiâ—rom in Catalog illustr virorum There is extant an Epistle of Alexander Bishop of Ierusalem who together with Narcissus ruled the Church c. In the ende of which Epistle he setteth downe these writinges My Lordes and Brethren I haue sent ouer vnto you by Clement the blessed Priest or Elder a man renowmed and approued whom ye also knowe and nowe yee shall more fully reacknowledge Who when he came thether according to the prouidence and visitation of God he confirmed and encreased Gods Church Which sheweth that this Clement being Presbyter as also Ierome calleth him a Priest or Pastorall Elder of the Church of Alexandria and yet with all sayth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctor of the teaching or Catechising in the Ecclesiasticall schoole of Alexandria it appeareth that those offices which our Bretheren make to be distinguished were not distinguished And these offices that they make not distinguished but all one were distinguished For Clement was a Doctor or teacher and yet withall a Presbyter a Priest or Pastorall Elder And though he were a Pastorall Elder yet was hee no Bishop Neither was his Pastorall Eldership so tyed to
Gospell if that perhaps they should preache in anye prouinces where the name of the faithe was not knowne And laying among them the firste foundation of the Gospell and committing the Churches that they had founded to some certeine chosen of them to the office of gouerning the Churche that they themselues hastened to other nations and to other prouinces and exercised the office of Euangelists so long as likewise the effect of diuine tokens and the grace of the Holie-ghoste did followe as it did the Apostles in the beginning Insomuch that at one preaching whole peoples were brought to the worship of the diuine religion and the hearers faithe was not more slowe then were the Preachers wordes But bicause it is impossible to reckon vp euerye one of them whoe were after the firste successions of the Apostles in the Churches that are through-out the worlde either the princes he meaneth the Bishops that were the cheefe Ecclesiasticall Gouernours or primates of the Churche or the Euangelists or the pastors let it suffice to haue onelie remembred those the monuments of whose faithe and preaching set downe in bookes haue come euen to vs as of Clement and Ignatius and of other of whome wee haue before made mention Thus as Ruffinus translates him saithe Eusebius there on occasion of this notable Bishop Quadratus whereby nothing withall the distinction of all these Bishops to be the cheefe rulers ouer the Pastors euen from the firste planting of the faithe and founding of the Churches throughout the worlde it plainelie appeareth that this Quadratus was long before he was Bishop a pastor of the worde bothe at Athens and at Corinthe as the Centuriographers note saying It is out of controuersie that hee was at Athens and there with singuler faithe and dexteritie deliuered the Euangelicall doctrine But whether hee were also an Athenian by countrie or in what place speciallie in the beginning whether he taught in the Churche or in the Schoole it is verie obscure That he was furnished with learning with faithe with an excellent libertie of reprehension and with all giftes that beseeme a successor of the Apostles is cleere bothe by the testimonie of Eusebius and by the things them-selues that he did Yea he was famous in the gifte of prophesie as also at the same time were Philips daughters It appeareth that before he entred into the function of a Bishop although we may not auouch that for certeintie he had offered his writing for the Christians vnto Hadrian and therevpon gotten himselfe an excellent fame By this also it is most manifest that Publius was aliue Quadratus continued vnder him and was not Bishop although he were so famous a Priest or pastorall Elder yet so long as this there nor his equall So that although a Bishop was a Priest or pastorall Elder yet was not euerie such Priest a Bishop though otherwise he were neuer so famous a Priest or Pastor But to returne to Dionysius of Corinthe in Eusebius lib. 4. cap. â—2 And this he noteth in that Epistle that Dionysius the Areopagite which being instructed of the Apostle Paule beleeued in Christe according to those things that are noted in the Acts of the Apostles was of the said Apostle ordeined Bishop at Athens And so reckoning vp other Epistles of this Dionysius and in them commending Philip Bishop of the Gortinians in Creta and Palmus a Bishop of Pontus vnto these saith he is ioyned another Epistle to the Gnosians in the which hee warneth and beseecheth Pinitus their Bishop that hee should not laye vpon the neckes of the Disciples heauye burdens nor impose a necessitie of a forced chastitie vpon his bretheren in the which the weakenesse of manie should be endangered Wherby it appeareth that he would haue enforced the Priests vnder him to haue absteined from mariage for it cannot be vnderstood that he went about to haue so enforced all the people but as the papists afterward did enforce the Priests or pastorall Elders whome he calleth his Disciples and his bretheren Which plainelie argueth though he abused the same his superioritie ouer them for had they béene his equals he could not haue doone it Nexte to whome Eusebius reckoneth Theophilus Bishop of Antioche an excellent writer Whome Maximinus succéeded the 7 saith Eusebius after the Apostles in the Sacerdotall Prieststood of the Churche of Antiochia By which tearme againe he meaneth the Bishoprike and not the Pastorall Eldership or Priesthood As shall yet more plainelie appeare euen in the next example of Irenaeus which was the moste singular instrument of God in all that age a scholler of Polycarpus Bishop of Smyrna who after comming to Lions in France where liuing with Photinus their reuerend Bishop hee was made Presbyter a Priest or pastorall Elder of that Churche And when troubles grew in the East parts about Montanus Alcibiades and Theodotus troubling the Churche with a new kinde of prophesiyng which Montanus as noteth Euseb. li. 5. cap. 16 was inflamed with too great a desire of primacie the Churche of Lions sent Ireneus to them to pacifie the same And by the waye sent him also saith Eusebius lib. 5. cap. 3. to Eleutherius Bishop of the citie of Rome warning him of the Churches peace Who also commended to the foresaid Bishop of the citie of Rome Irenaeus being then as yet a priest or Elder of the Churche of Lions Yeelding a testimonie of his life which the wordes vnder written doo declare we wish you O Father Eleutherius in all things and alwaies in the Lord well to fare We haue requested our brother and fellow Irenaeus to beare these writings vnto you whome we beseech that you will haue recommended as one that is zealous of the Testament of Christe For if wee knew that anye mans degree would get and purchase righteousnesse as in that hee is a Priest or Elder of the Churche which also this man is certeinelie we would haue commended this cheefelie in him By which testimonie it appeareth especiallie being sent in such waightie affaires that hee was a great and famous Preacher at that time and yet was no Bishop in that Churche Yea it should séeme that hee had béene a Pastorall Elder or Priest a good while before he was Bishop For Eusebius in his Chronicle maketh the persecution in France to be in the seauenth yeare of Marcus Antonius which belike lasted long and Photinus Bishop of Lions being yet aliue and the prophesiyng of Montanus his fellowes being in the eleuenth yeare he is not reckoned there as Bish. till the 3. yeare of Commodus So that he was Priest before he was Bishop about a dozen yeares by this rockoning if not more Yea the Magdeburgenses that say there are which affirme that in the 13. yeare of Marcus Antonius hee came to his Bishoprike about the yeare of our Lorde 176. But vnder Commodus hee flourished most of all The contention for Easter when it was hoattest Eusebius in his Chronicle placeth in the
speede to come to him And he vsed a certaine religious recourse while now and then he called him thither for the instruction of his Church nowe and then he to aedifie himselfe woulde goe to him and day and night sitte by him while he taught Yea and Alexander also whom we shewed before to gouerne the Church of Ierusalem and Theoctistus which gouerned the Church of Caesarea of Palestine did euen captiuate almost all the time of their life to heare him and yeelded vnto him alone the soueraignty of Maistership or Doctorship in the diuine Scriptures and Ecclesiasticall doctrine Whereby it appeareth that the office of a Priest or Elder being a Minister of the word and Sacramentes howsoeuer the party excelled and were in admiration for his learning yet in dignitie he was distinguished from and was farre inferiour vnto him that was the Bishop of the Church And that as appeareth also in many places of Origens workes bishops Priestes and Deacons were 3. degrées superiour and inferiour one to an other And euen at the same time or before it Zebenus being bishop of Antioche as Ierome noteth Gemnius or as Eusebius calleth him Gemianus a Priest of Antioche flourished Which againe argueth that a bishop and a Priest is not all one Which bishop being dead Babilas saith Eusebius lib. 6. cap. 16 receaued the principall gouernmēt of the church These bishops so continuing as the Magdeburgenses note them succeeding one after another from the Apostles vntill Paulus Samosatenus the Heretike was chosen bishop against whome Malchion a Prieste of the same Church of Antioche disputed before all the bishops there assembled so singulerly that the disputation was written and published with great admiration of the same and afterward vnder Cyrillus bishop there the Magdeburgenses reckon Dorotheus a learned Priest of Antioche who after Cyrillus was made bishop So that still Bishop Priest was not all one Before which time vnder Zephirinus next bishop of Rome after Victor Tertullian a Priest or Elder of Rome did flourish Who in his booke de Baptismo saith Superest ad concludendum c. It remayneth to conclude the matter to giue warning of the obseruation both of giuing baptisme of receiuing The right of giuing hath Summus Sacerdos the sacerdotall Priest that is the chief or highest which is the bish and then the Priestes or Elders and the Deacons howbeit not without the authority of the bishop for the honor of the Church Whiche remayning intier the peace is safe For otherwise there is a righte vnto lay men It may be giuen equally except now the bish or the Priests or the Deacons be called saying the word of the Lorde ought not to bee hid from any I defend not Tertullians opinion that laye persons maye baptise but I note that which he setteth downe for the order in his time of the degrées of the Cleargie that the bishop was superiour to the Priestes aswell as to the Deacons which also appeareth in his booke De Monogamia Wherein though he slipt into the error of Montanus yet in this distinction of a Bish. of a Priest and of Deacon he swarued not from the continuall approued custome of the Church And in his booke De fuga in persequutione But when the very authors thēselues that is the very Deacons and the Priests and the bish do flee how shall the lay people vnderstand in what sense it is said Flee from Citie to Citie By which other places in Tertullian you may sée the difference of these degrées in his time Whiche more manifestlye appeareth in a matter that fell out a little after though before the foresaid condemnation of Samosatenus as appeareth by Eusebius lib. 6. cap 33. At what time Nouatus a Prieste of the Church of Roome puffed vp with a certaine pride vtterly bereft thē that fel of al hope of saluation although they worthely repented Wherupon also he became the chiefe of the Nouatians heresie who being seperated from the Church by a proude name called themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say puritans For the which matter a most famous sacerdotal Councell was called to the number of threescore B. and as many priests with a great many Deacons Besides this also through euery seuerall prouince with great deliberation had vpon this matter it is by decrees signified what was needefull to be done It is therefore decreed that Nouatus being puffed vp with a proude minde with all those that followed him whosoeuer should fal into that cruel opinion keeping no whitte of brotherly loue should be excommunicated out of the Church But those that in the conflict had fallē should be healed with brotherly mercy and be helped with the fomentations of repentaunce Vpon this matter also Cornelius the bishop of Rome writeth to the Church of Antioche declaring to Fabian the B therof what the councell assembled in the city of Rome had decreed What also the Italians the Africans other Western churches thought c. And an other epistle of Cornelius written to Fabiā bish of Antioche is extāt shewing al things cōcerning Nouatus who he was of what manner life and conuersation how he fell from the church of God In which epistle he declareth that hee fell into all these things euen for the desire of a bishopr which secretlye he nourished in himself But chiefly he was puffed vp in that that he had takē vnto him certaine excellent men of those that were confessors to be in the beginning his companions among whome was Maximus a certaine priest of the church of Rome Vrbanus which remained among them that were confessors of faith in persecution Yea Sidonius A Celerius which were very famous among those that were holden for confessors because they had ouercome all kinde of torments but these saith he when more diligentlye they had perceaued that he delt al by deceites by lies periuries and that he counterfaited holines to this onely purpose that hee might bleare the ignorant they forsaking him or rather cursing him to the church with great satisfiing returned And confessed to the bishoppes beeing present and also to the laye men first their error and then his fraudes and deceauings Moreouer in this epistle he addeth these thinges that wheras he was alwaies wonte to sweare to his brethren that he desired not at all to bee a bishop vpon a sudden and vnwittingly as though hee had beene a thing newly formed he started forth a bishop Euen he forsooth that challenged the discipline and the decrees Ecclesiasticall hee also tooke before hand a bishoprike vpon him but such as of God hee had not receaued For hauing gotten from an out part of Italy 3. bishops moste simple mē altogether ignorāt or rather they being deceaued of him with subtile circūuention he wringeth frō them an imagined rather thē lawful imposition of hands vpon him Of whom notwithstanding one forthwith returned to
Elders as were Ministers of the word and Sacramentes whom our brethren cal Pastors was with one consent allowed and practised without any interruption reclayming or misliking of any person either of the Cleargie or of the people by a continuall succession from in the very Apostles dayes To the which purpose I haue not vrged such authors as are suspected to be forged in those holy and auncient Fathers names but such as euen our brethren theirselues do acknowledge to be the true authors of those bookes and stories whence I cite them As for the holy Fathers following Cyprian Athanasius Cyril Basil c. doe not onely all of them agrée héereto and for the most part were such bishops themselues but also vpon anie occasion offered in their times do defende and maintaine by the authoritie of the worde of God this superior dignity and authority that they had and exercised as shall yet furder God willing appeare in that which followeth But héere because our brethren may seeme already to haue aunswered al that can be alleaged out of the anciēt fathers I am now to craue licence of the reader to set a-syde for a while our brethrens Learned discourse that we may heare and marke for our furder satisfaction what our other Learned brethren aunswere heereunto And firste they aunswere to all this by distinction of the order of bishoppes in a little booke late come forth called The iudgement of a most reuerend and Learned man from beyonde the Seas concerning a threefold order of bishops c. Which aunswere beeing so briefly and plainely perused as may satisfie and conferred with the resolutions of our other brethren from beyonde the Seas also we shal the readier returne to this Learned discourse of these our brethren at home for the titles and equalitye of the Pastors The Argument of the 4. booke aunswering that parte of a Booke late come foorth called The iudgement of a moste reuerende and Learned man from beyonde the Seas c. that concerneth the superiour Authority of the Bishops THis Booke contayneth a diuision of three kindes of Bishops to wit of God of Man of the Deuill With Danaeus proues of this triple diuision Treating first of the lawfull vse honorablenes of the name B. Of Daneusand the moste reverend mans Definitions and their confuting the definition of the Bishop of man Of the power that the most Reuerend yeeldeth vnto Of the continuing Assemblye at Ierusalem vnder Iames Of their office that are called the Angelles of the Churches in the Reuelation and of the churches Moderators Of the greatnesse of Peter notwithstanding the rendring accoumpt of his doings and of one going before the other Pastors Of the impugnyng and defending the argumentes of Epiphanius against Aerius And of the Fathers report that Timothie was Bishop of Ephesus with the shifte for his beeing an Euangelist and what the word Eldershippe importeth Of the Order and authority of one laying on of handes and of the differences betweene ordayning electing with the prerogatiue of one euen in the elections Of one or moe Bishoppes in one Citie and of the schismes in the auncient Churches where moe haue bene and withall of the lamentable schisme by the Meletians Of Cyprians defence for Bishops to succeed the Apostles and Ieromes defence for the originall of B. superiority in the Apost times and of the Apostles remayning superior although they ioyne other with them in their actions as Paul Softhenes and that one was superiour in excommunicating and that all this superiority of Bishops was no priuy custome but the continuall and vniuersall practise of all Christendome This booke intituled The iudgement of a moste reuerende and learned man from beyonde the Seas c. beginneth vvith this prefixed distinction WE must needs make three kindes of Bish. of God of Man of the Diuell WHO this most reuerend and learned man should be sith his name for what purpose I knowe not is not dicouered by our Brethren I minde not to pull off his visour but with all due reuerence both to his person and learning I may take the aduauntage with lesse enuie in a namelesse person the better to consider the reasons of his iudgement Howbeit bicause the reuerende and learned Danaeus professing openly his name doth vse also this selfesame distinction from whence this namelesse moste reuerende man might séeme to haue barrowed it I would therefore a little higher beginne with him that began before with this distinction and so one aunswere serueth both Danaeus in his Christian introduction 3. parte cap. 8. after he hath brieflie referred vs for the dignity and office of Pastors to Bernards sermons on the Canticles 41. 77 saith on this wise Haec breuissime verum iam latius Episcopi c. These things briefly but now more at large bishops and Pastors are one in the holie Scripture 1. Pet. 2. v. 25.5.2 Wee at this daye name them Ministers of Gods worde because men haue now long since abused both the name and dignity of bishops And at this day the name Episcopatus of a bishoprike or bishops office is esteemed to be the name of honor onely and of gaine but not of burthen and of labour Albeit contrariwise Augustine in the 9. booke of the Citie of God chap. 19. saith The name of bishop is of worke not of honor For of the office of a Bishop or bishoprike which in Paules time was one and Euangelicall was afterwarde made a threefolde bishoprike that is to wit a Bishopricke Euangelicall Humaine and Sathanicall Euangelicall where is greatest equalitie among all the pastors of the Church of God Humaine when vnto some one of the Pastors a power and prelacie or preferment not indeede the greatest howbeit some power is giuen ouer the other men of the same order that is to say ouer other pastors and Elders Sathanicall when vnto one pastor is giuen vppon other Churches an Emperors or Dictators power as in popery are bishops Archbishops the Pope Be it spoken with protestation of all duetifull reuerence I wonder at so renowmed and learned a man How zeale against the corruptions of Popery maketh now and then such a notable man also and yet but a man Homines sumus labi possumus We are all but men and may ouerslippe to confounde and carrie things awaye in presupposals cleane from their right course and places euen where they woulde moste preciselye distinguishe and dispose them Howe bishops and Pastors are all one in the Scripture wee haue séene alreadye at large though not yet out of that place of S. Peter héere quoted which because our brethren Discoursers doo afterwards mention we shall God-willing in order come thereto For the name of Minister of Gods word vnderstood both for Pastor bishop it is a good name and a good reason But that we should so cal B. and Pastors ministers of Gods word that wee shoulde cleane exclude either the dignity or the name of bishop it
suffice for him if he holde the place of a sheepe in the Lordes folde But if so bee that anye suche one shall bee endewed with learning and dexteritie yea and with affection to teach also heere-after let him firste of all make a confession of his faythe and holily testifie that he cleaueth faste vnto the pure and syncere Religion and furthermore that he acknowledge that his vocation to haue beene ioyned with meere abuse and that hee desire a newe approbation and namely that he professe that to be frustrate that he was instituted before by the Popes authoritie and withall that he renownce all meanes vnlawfull and repugnant to the order which the Lord Iesus hath ordeyned in his Church These thinges praemised I see not what should let that hee may not bee admitted to the office of a Pastor so that hee promise and doe in verie deede performe that faith which is required to the executing of the office and especially that he ioyne him-selfe with the companie of the Ministers that purelie teache the woorde and submitte him-selfe to the Discipline and polycie which hath place among them As for the memorie of his former life let that remaine buried neither let any thing be imputed vnto him that then was committed onely that he be admonished of the performing of his duetie hereafter lawefully If that Canon of Paule bee obiected wherein is deliuered that a Bishop must be vnreprooue-able I aunswere here is not delt with in my iudgement concerning a simple and absolute election but concerning the approbation and restitution to a certaine office because of the corruption passing betweene c. Here after he hath prooued that point hee commeth to the conclusion saying These thinges beeing presupposed the partes shall be of suche a Bishop as this to doe his endeuour so farre as in him shalt lie that all the Churches which appertaine vnto his Bishopricke shall be repurged from all errors and worships of Idolles while hee him-selfe shall by his example goe before all the Curates of his Diocâ—sse and shall induce them to admitte the reformation vnto the which by the woorde of GOD wee are inuited and the which shall wholely aunswere both to the state and to the vse of the primitiue Churche As for that which appertayneth to those goods which are called temporalties whether they coÌ„sist in Iurisdiction or in annual rent although the originall of them sprange out of that corruption that is by no meanes to bee borne with the pure simplicitie of the spirituall ministerie notwithstanding so long as things remayne thus confessed the possession after a sorte of suffering them may be left vnto them So be that exhortation be giuen vnto them that they looke to it howe they dispose those thinges which they shall haue knowen to bee dedicated vnto God both that they profane not thinges consecrated to god and also that they conteyne themselues in the modestie which may beseeme true Bishops c. Thus by Caluines plaine opinion for a reformed Bishop to haue a Diocesse and gouernement therein of Curates and Pastors vnder him is not contrarie to the state and vse of the primitiue Churche nor to the reformation vnto the which by the worde of God we are inuited nor any vnlawfull meanes or repugnant to the order which the Lorde Iesus hath ordeyned in his Churche but may aunswere wholely there-vnto And so that Bishops doe these thinges both for themselues and for their office and for their Diocesse and for their goods and temporalties and iurisdictions that Caluine here would haue them doe though he doe but tollerate the dispensation of their temporalties c. yet he manifestly alloweth them to remaine Bishops still and to retayne their Diocesses and to goe before or guide the Curates and Pastors and all the Churches appertayning to their Bishoprickes And he seeth no let but they may so continue Thus sayeth Caluine of these Protestant and Refourmed Bishops But aboue all other Reuerende and Learned mens iudgementes from beyonde the seas in anye refourmed Churches that notable and godlie Learned man Zanchius who is also yet liuing hath moste pythily to this point mée thinkes be it spoken with-out contempt of any other set downe his graue iudgement on these matters In his last booke of the confession of his faith concerning Christian Religion Who first in the 24. Chapter in the title of the Militant Church the 6. Aphorisme or distinction being this From what kind of succession of Bishops can it be shewed that any Church is Apostolicall To which he answereth We do so acknowledge that from the perpetuall succession of B. in any Church not what kind of succession soeuer but that which hath adioyned therwith a continuance of the Apostolicall doctrine may rightly be shewed to be an Apostolicall Churche Suche an one as in the olde time was the Churche of Rome and the succession of the Bishops thereof vntill the time of Irenaeus of Tertullian and of Cyprian and of certaine others In so much that not vnwoorthily those fathers were woont to appeale and cite the Heretikes of their time vnto that Churche and to other men like to them c. But in all these Fathers times and manie other like to them as we haue shewed this perpetuall succession of Bishops was of suche as were superiour in dignitie to the residue of the Pastors in those Churches Therefore this continuance of superioritie in Bishops and suche titles of dignitie in the Ministerie is not repugnant to the Apostolicall Church nor to the Apostolicall doctrine Nowe this Zanchius may the better be allowed of these our Bretheren for that in some of the fore-saide pointes hee fauoureth in some parte their opinion as for their Elders that were not Pastors cap. 25. Aphorism 7. For their diuision of Doctors distinct from Pastors And for the name and order of Elders to bee vsed in the Scripture as all one with Bishoppes and Catechizers Aphorism 9. Which thing also we graunt as before is noted the substance of the order to bee all one and the difference onely to be in the degree of dignitie and authoritie And also for Doctors to teache onely but not with suche teaching but that they did withall exhort as he sheweth after Aphorism 10. yet notwithstanding sayth hee we doe not in the meane season disallowe the Fathers for that according to the diuerse manner both of dispensing the woorde and of Gouerning the Churche they multiplyed the orders of the Ministers when as that thing was free for them euen as also it is for vs. And when as it is apparant that that was doone of them for causes which were honest pertayning according to that time to order to comlinesse and to the edification of the Church Aphorisme the 11. The confirmation of the same sentence with the explication of certaine Ecclesiasticall orders in the primitiue Church For we knowe that our God is the God of order not of confusion and
those matters whereof they doubt Moreouer hee propoundeth the thinges that hee hath taught to bee discussed in publike disputations that there might no doubt at all remayne Besides these thinges he maketh oftentimes exhortations to profit them well in the Doctrine proposed Héere again the Doctor not onely teacheth but also exhorteth And hee addeth dissuasions from those things whereby they might bee hindred and also admonitions and reprehentions and generall rebukinges Last of all such a master marketh diligently what may profite euery one of his schollers And if he shall marke any to be slack in learning he both correcteth him priuily and admonisheth him of his duety If hee perceiue any to goe lustily forward in learning hee often times calleth him commendeth him and enflameth him that hee might followe his studye more and more Christ the Lorde him selfe did also keepe all these seuen manners of teaching In the synagogue at Nazareth hee read the 61. Chapter of Esay and interpeted it Luc. 4. in the mount he expounded the commaundementes of God Math. 5. and taught euery where and exhorted and reprehended and rebuked out of the worde of God He answered also vnto all both good and bad that asked him questions and on the other side he demaunded Questions as Math 22. He often catechized the Disciples he himselfe was also present at the catechising Luke 2. Sith therfore the ministery of teaching requireth a work so manifold there are also many orders of Ministers deputed vnto this Ministery And first of all Readers whose office was in a pulpit a place somewhat higher to recite the diuine scriptures But this recitall of the diuine scriptures was ordeyned to this purpose that both the tongue the manner of speaking of the scripture and the whole scripture it self might be made more knowne and familiar to the people For within a year they recited all the holy bookes vnto the people When as those that opened the scriptures coulde not by expounding finish but some part of the scriptures and that no great part neither in one yeare While in the meane season by the onely reciting of the diuine bookes vnto the people the knowlege of all the pointes of our saluation was meruelously confirmed for they are oftentimes in euery one of the holy bookes repeated and are by diuers and other names expounded so that alwayes the people out of the lesson following shoulde learne manye thinges which they coulde not as yet playnely perceiue by the former lesson and by that worke was the peoples iudgement confirmed concerning all our Religion as also concerning the expositions of the scriptures and concerning all doctrine that was brought foorth before them eyther by the lawfull Curates and Doctors or else by others For these causes this office also of reciting simply the diuine scriptures vnto the people was in the auncient Churches highly esteemed Neyther were any chosen to this ministery but such as were commended for their singuler godlinesse the which both we may vnderstande by other monumentes of the auncientes and also is perceiued cheefely by one Epistle or twayne of Saint Cyprian as out of the fift Epistle in the seconde booke concerning Aurelius that was ordeyned a reader And Epistle 22. in the third booke concerning Saturus And in the fourth booke concerning Celerinus Celestine To these readers were afterward adioyned Psalterists who had the gouerning of the Psalmes and hymmes that were to be sung Concerning the Scriptures to bee reade the Lorde bee thanked it is well ordered in the Englishe Churches so that there might bee fitte readers which shoulde adde thereto a grauitie and religiousnesse worthy of the diuine mysteries that were recited in the holy Lessons Let it therefore bee pondered diligently whose mouth they represent them-selues to bee which in the sacred assembles reade the diuine bookes vnto the people that is to wit they represent the mouth of God almighty then of what moment of what dignity the matters are that are recited which are the wordes and preceptes of life eternall last of all to what manner of men and to what purpose the readers of the holy scriptures ought to serue For they ought to minister vnto the sonnes of God for whose saluation the first begotten sonne of God shedde his owne bloude by the which thinges the same saluation maye more and more bee made open and bee throughly perfourmed vnto them Which thinges if a man with a true fayth consider with him selfe what grauity decency religion can bee yeelded in any action that such a reader shoulde ouerslippe But they which exercise this function ought alwayes to haue that in the sight of their minde that those thinges which are reade before them ought effectually to serue to the edification of fayth in the hearers the which also shall then at the length bee brought to passe when as both those thinges are well vnderstoode and also are receiued as the wordes of God But vnto both of these a moste cleare well spoken religious pronunciation is required Whereupon is gathered that they are not the Ministers of Christe which doe so recite the diuine scriptures as though that were the onely thing which shoulde be required that the shortest leysure that can be may be spent in such kinde of recitall Now there is another office the interpretation of the Doctrine that is to be dispensed that this to wite a more simple explication of words and sentences This ministery did the bishoppes execute and the priests or Elders Notwithstanding sometimes they admitted vnto this function out of the order of Deacons and of Sub-deacons yea and sometime of the layty such as they founde to bee by the holy Ghoste made fitte profitable to exercise the same So Origene beeing also a lay man was called to this office in the Church of Cesarea of Palestine by Alexander byshop of Hilta and by Thertistus bishoppe of the same Church of Cesarea Euelpis also by Neonus bishoppe of the Larandians and Paulinus bishop by Celsus bishop of Iconium and Theodorus by Atticus bishoppe of the Sinadians These thinges are reade in Eusebius in the sixt booke the tenth Chapter of his Ecclesiasticall history And out of the Epistle of those two bishops Alexander of Ierusalem and Theoctistus of Cesarea bishops in Palestine to Demetrius bishop of Alexandria who reprehended the fact of these two bishops concerning Origene as though it were a thing neuer hearde off for a lay-man while bishoppes were present to speake in the Churche vnto the people But these B. manifestly affirme that this was not true but that the holy Bishops were accustomed to exhort them whome among the laytye they knew to be fitte that they would bring foorth some profite vnto the people of interpreting the scripture and in teaching and that they would exercise this ministery euen while they their-selues also were present And the seconde and so the thirde part of the Ministery to wit interpretation and Doctrine the bishops and the
other debility doth so weaken him that he cannot so lowde so cleane reddily reade as a childe or a woman may do But the holy auncient Fathers did not therfore contemne the office of Readers No they considered the person whome for their calling and office they represented and permitted neither childe woman nor any man neuer so prompt a Reader in such publike and autentike manner to reade these thinges but onely those men that were lawfullye called and authorized thereunto and did greatly reuerence and estéeme this office of Readers although they were not yet made Pastors but were Readers only And shall we now contemne them condemne them when these Readers are Pastors also and say that such a Pastor reading doeth the thinges which a childe of ten yeeres olde may do as well as he And yet it followes not if there were some such Pastors whome a childe didde excell that if any such vpoÌ„ some especiall consideration were born withall we shall neuer lacke vnlearned Pastors ignorant and vngodly people simonicall and sacrilegious Patrones c. Whereas mée thinkes and I speake it bonafide and I hope bona cum venia that rather of the twaine if these our brethrens deuises should take place we should haue more coÌ„teÌ„pt of learning and greater number of vnlearned Pastors and so more ignorant and vngodly and contentious people more simonicall and sacrilegious patrones if any patrones at all should be allowed more slow forwardnesse of the building of Gods church beside other many moe new superstitious fantasies which for shortnes we omit to speake of than eyther now there is or euer was or euer would be by any direct occasion of reading a prescript number of psalmes and chapters of the Scriptures with other appointed formes of prayer as now we haue But our brethren supposing they haue héere so full confuted this publike reading of prescribed formes of prayer psalmes and chapters that wee our selues would séeke to haue it yet for a while at least to be tollerated they would cut of this also and say What though some say formall reading might be borne withall for â— time vntill the Church might be prouided of sufficient pastors which yet is not graunted shall it therfore continue alwayes to the perpetuall decay of knowledge and hurte of the Church of God Who are those some that so say that formall reading might bee borne withal for a time vntil c And what is héere meant by formal reading If it be a comelie and reuerent forme of reading a prescript number of Psalmes Chapters of the Scriptures with other appointed formes of prayer before mentioned Why shoulde anie saie it might bee borne withall for a time vntill the Church might be prouided of sufficient pastors as though the reading of these thinges should no longer be suffered but that afterward those that shoulde be thought to be sufficient pastors should haue no appointed formes of Prayer at all nor any number at all of Psalmes or chapters of the scriptures prescribed vnto them but that euery sufficient pastor might be free to vary in his formes of prayer and number of Psalmes and chapters of the scripture at his pleasure What sufficiency shall be appointed for such Pastors is not here set downe For my part I thinke there is no sufficiency in a Pastor to be counted a sufficient priuiledge so clearely to acquite him but that although he may now and then leaue out or adde or alter some part of the prescribed and appointed forme vpon occasion at his discretion yet were it not conuenient were he neuer so sufficient learned that there shoulde be no forme at all appointed For wee must not onely consider the sufficiency of the Pastor but withall the sufficiency or insufficiency of the people and the order and comlinesse of the Church Which is best obserued especially in these licentious and perillous times full of errors and corruptions not when wee are moste at libertye but when Orders appointed doe restraiue vs. But these our Brethren the Learned discoursers reiecte all suche formes of prayer and say What though some saye formall reading might be borne withall for a time vntill the Church might be prouided of sufficient Pastors which is not yet granted No is who are they that haue of late set forth this Pamphlet intituled A booke of the forme of common prayer and ministration of the sacramentes c. agreable to Gods word and the vse of the reformed Churches Is not formal reading and numbers of Psalmes and chapters of the scripture héere prescribed And if this booke of the forme of common prayer be agreable to Gods word and the vse of the reformed Churches howe is this our brethrens Learned Discourse which they call a breefe and playne declaration concerning the desires of all those faithful ministers that haue and doe seeke for the reformation of the Church of Englande agreeable to Gods word and to the vse of the reformed Churches and how do these our Brethren heere affirme that if this formall reading shoulde continue alwayes it shoulde redounde to the perpetuall decay of knowledge and hurt of the Church of God which as Bucer sayth is to the great encrease of knowledge and manifolde benefite of the Churche of God God What greater discouragement is there vnto Studentes then to see the rewardes of learning bestowed as commonly vpon the ignoraunt as vpon the Learned What encouragement is it to idlenesse and slouthfulnesse in them that be already in that vocation to beâ—old them that take no paine to liue in wealth and ease without punishment of their negligence And with what necessary consequence doth this hang vpon the continuance of an appointed forme of prayer Psalmes and Chapters May not the rewardes of learning be bestowed vpon Studentes and yet formall reading of these thinges still continue yea may not Students imploy their time more continually in their studies and haue the more leasure to study better about the expositioÌ„ of the Scriptures when the publike forme of prayer is already appointed and prescribed vnto them True it is that this is a great discouragement vnto Studentes to see the rewardes of Learning as commonlye bestowed vpon the ignoraunt as vpon the learned But woulde not euill Patrones doe so more then they doe except the superior authority of the Bishoppes did not restraine them and if it were so that all were equall and the bestowing of the rewardes of Learning lay in the election of the vnlearned and vulgar people woulde not the same discouragement as commonlye or more commonly fall out then And is this the waye to encourage Studentes vnder pretence that the rewardes of learning are not so well bestowed to spoyle and pull downe Bishoprikes Colleages Cathedrall Churches Glebes and Tythes c. And to take all this cleane away both from the vnlearned and learned too And are these men nowe so carefull of the greate discouragement of
vnto vs it is altogether one with vs and wee with him c. Héere againe he maketh another kinde of preaching which he saith is the Lorde him-selfe in steede of a moste effectuall exhortation to witte the communicating of his body vnto vs. And this preaching againe God be praysed we haue in the Ministration of this sacrament Nowe héereupon hée commeth to the thirde kinde of preaching at this sacrament sayth Sect. 36. From hence is best of al confirmed that which otherwher I said that the right administration of the sacrament is contained i◠the word For what profite soeuer commeth into vs out of the supper requireth the word Whether we are to bee confirmed in fayth or to be exercised in Confession or to bee stirred vp to our duty there is need of preaching Nothing therefore can be done more preposterous in the Lordes supper then if it be turned into a mute or dumb action the which thing was done vnder the tyranny of the Pope For they wold haue all the force of the consecration to hang vppon the sacerdotall Priestes intention as though this appertayned nothing to the people to whome this mystery ought moste of all to haue bene layde open And heereupon was this error bred that they marked not those promises where-with the consecration is made not to bee directed to the elementes them-selues but vnto those that doe receiue them truely Christ speaketh not vnto the breade that it shoulde be made his body but he biddeth his Disciples eate and to them hee promiseth the communicating of his body and his bloude Neither doth Paule teache another order then that together with the breade and the Cuppe the promises shoulde bee offered to the faithfull Thus certainely it is Here it becommeth not vs to immagine any magicall incantation that it might bee enough to haue murmured vp the wordes as though they were hearde of the elementes but wee shoulde vnderstande those wordes to bee a liuely preaching that edifieth the herers that pierseth into their minds that is imprinted and sitteth in their heartes that may bring foorth an efficacie in the fulfilling of that that it promiseth By these reasons it is euident that the reseruing or laying vp of the sacrament which some vrge to be extraordinarily distributed to the sicke is vnprofitable For eyther they shall receiue it without reciting of the institution of Christ or els the Minister shall ioyne together with the signe the true explication of the mystery In silence is an abuse and vice If the promises bee rehearsed and the mistery declared so that those that are to receiue shal receiue it with fruit there is no doubt but that this is a true consecration Thus saith Caluine of this third kind of preaching Now if this be as hee saith a true consecration where the wordes are not muttered to the element but spoken to the Communicants the mystery laid forth before them and the promises recited and that wee must vnderstande those wordes of Christe to be such a liuely edifying and effectuall kinde of preaching all which are so clearely set forth whensoeuer this sacrament is of any Minister with vs celebrated can our brethren say that here wanteth the ministration of preaching the word so much as is necessary and sufficient to make a true consecration of the sacrament True it is that when Caluin comes to the ful conclusion of this treatise he reckons vp a fourth kind of preaching sect 70. Concluding thus So farre as pertaineth to the holy supper it mought thus moste decently be administred if that most often and at the leaste euery weeke it were set forth vnto the Church But the beginning should be made with publike prayers after which a sermon should be had than the Minister the bread wine being set forth on the table shoulde reherce the institution of the supper Then should he declare the promises which are left vnto vs in the same And withal he should excommunicate all those that by the Lordes forbidding are put backe Afterwarde prayer should be made that with what benignity the Lorde hath giuen vnto vs this holy nourishment he woulde also enstruct and frame vs with faith thankfulnes of mind to receiue the same And sith that we be not of our selues he wold of his mercy make vs worthy of such a banquet But here either the psalmes should be song or somewhat read and the faithfull shoulde communicate of this holy foode in such order as is seemely the ministers breaking the breade and deliuering it vnto the people The Lordes supper being done an exhortation shoulde be had for sincere faith c. Thus doth Caluin write of al the order that he wold haue obserued in the administration of the Lords supper Nowbeit he prescribeth it not to any Church but onely saith it mought be thus administred moste decently And although hee mention that a sermon should be had before it and an exhortation after it séeming to make some difference betwéene them yet whether such a sermon or exhortation may be had as if a preacher want may be of the Minister red vnto the people of anothers making that he doth not expresse Nor yet whether the preacher or reader of the same must alwayes be the partie that ministreth the sacrament So heere is also nothing set down but that we already haue in vse his wordes being thus vnderstood except the excommunicating of all those that by the Lordes forbidding are put back Neither doe wee thinke it necessary that either excommunication should be then vsed or that all those should be excommunicated that by the Lords forbidding are put back from this supper For so euery one that is not in charity with his neighbors shold forthwith be excommunicate But sith Caluin so modestly in these things onely telleth what he thinketh mought be a most comely manner of the administratiō preiudicating no other reformed churches let Geneua with good leaue of vs follow this order And let vs in Gods name follow our Communion Booke which me thinkes both conteineth the most and chéefest of all these things and in a farre more decent order for our state Yea the booke of the orders of Geneua maketh the Deacons also ministers of the cup and why not aswell of the Breade and of all both partes as well as of one and yet they wil not permit them to be Preachers Musc. in his cōmon places De coena domini vpon this title by whome the Supper of the L. shold be administred with the like modestly that Caluin saith on this wise I know that this is the custome in some churches that the ministers of the word exercise the place of the prophets doctors in the mean time they leaue the administration of the sacraments to the parish preests curates of the people as they tearm them with the deacons Notwithstanding that custome ought not to preiudicate other churches in which the dispensers of the
residue of the Scripture both of the old and new testament as in the chap before ver 16. Paul charged theÌ„ Let the word of Christe dwell in you plentâ—ously in al wisdome teaching and admonishing one another in Psalmes and himnes and spiritual songs singing wiih grace in your harts to the lord and likewise Eph. 5.19 Speaking vnto your selues in psalmes himmes spirituall songs singing making melody to the lord in your hearts sith therefore they vsed to speak to sing these prayers praises of God in their publike not only banquets as some expound it but also assemblies of their diuine seruice as appeareth plain by S. Paules teaching the Corinthians the vse of these psalms prayers 1. Cor. 14.26 What is to be done then brethren when ye come together according as euery one of you hath a Psalm or hath doctrine or hath a tong or hath reuelation or hath interpretation let al things be done vnto edifying It followeth heereupon that howsoeuer the Corinthians abused this order of their publike praiers and psalmes euery man to sing or say his owne psalme or prayer in straunge languages bréeding confusion and no edifying yet that in the godly vse thereof they vsed some prescribed forme as of the Scriptures which they red or interprepated so of the psalmes hymnes or prayers that they saide or sung besides the Lords prayer and were not the makers conceiuers of all the publike prayers that they vttered Plinius secundus hauing examined certaine of the reuolted Christians that were brought before him what the maner of the Christians was in their assemblies because they were accused of high crimes and such numbers murdred writeth to the emperor Traiane that their maner was this that on a day appointed they vsed to come together beefore the day light Carmenque Christo quasi deo dicere secum inuicem and to say among themselues a verse or a prescript prayer vnto Christ as vnto God and to bind themselues with a sacrament or othe not vnto any mischieuous deed but that they should neither commit theft nor robbery nor adultery that they should not break their faith that being called vpon they should not deny the pledge committed vnto them which things beeing done it was their maner to depart Wherebye it plainly appeareth that both their custome was not alwayes to haue a sermon at the receiuing of the sacrament which it shold séeme Pliny aimeth at yet that in their publike praiers they vsed some ordinarie prescribed form among them Tertullian in the end of his booke De velandis virginib hath these words How great chasticement shal those virgins deserue which among the Psalmes or in any mention of God continue vncouered do they not worthily yea that in the prayer lay gently a welt a hair or any thred vpon their brain imagin they are couered By which saying though in mocking of those women again it appeareth that not only the men but women and maideÌ„s all did say or sing psalms were present at some form order of publike prayers Which though he set not down the form yet the chéefe points he reckoneth vp in his apologie against the Gentiles ca. 39. wher defending the assemblies of the Christians against the slanders of the heathen he saith I wil now my self set foorth the businesses of the Christian factioÌ„ that as I haue refuted the ill thinges to wit the thinges that the heathen slaundred them withall I may shewe the good thinges Wee are a bodie of the conscience of religion and of the trueth of discipline and of the couenaunt of hope Wee come together into an assembly or congregation that praying vnto God we might by praiers make sute for deeds or good workes This violence is acceptable to God Wee pray also for the Emperours for their Ministers and powers for the state of the Worlde for the quiet of the affaires for the prolonging of their ende Wee are gathered together to the commemoration or rehearsing of the diuine scriptures If that the quality of the present â—imes doe enforce as either to giue forewarning or to reacknowledge them Verilie with holy voices or sayings wee feede our faith wee erect our hope wee fixe our trust Notwithstanding wee thicken or close fast with inculcations or often repeating the Discipline of our teachers There also are exhortations chastisements and the diuine censure she meaneth Excommunication And before cap. 30. The Christians looking thither to wit vp to God in heaueÌ„ with their hands cast abroad because they are vnhurtful with their head bare because we blush not to conclude without an admonisher because we pray from the heart we are all alwayes praying for al the Emperours that they may haue a long life a safe Empire a sound house strong armies a faithful senate a godly people a quiet worlde and what soeuer are the desires of man and of Caesar. c. Whereby we may well perceiue that they had both in behauiour and in matter some certaine vsuall formes of publique prayers Especially by that hee sayth they needed no admonitor of them Which seemeth to cut of this that all their prayers depended on the pastors conceiuing Which also we may well gather of that we heard before out of Iustine howe they brought him that was baptized vnto the Brethren where the assemblies were That we might pray say they as well for our selues as for those that are newely illumined whereby wee might bee founde through true Doctrine and good workes worthy obseruers and keepers of the commaundements that wee may obteine eternall saluation Such were the ordinary formes of publique prayers in the most ancient Churches Bullinger vpon 1 Tim. 2.1 Concerning the auncient form of publike prayer writeth on this wise And leaste in this matter I shoulde dissemble any thing the Ecclesiasticall assemblies before a 1000 yeares agoe were on this manner The people flocked together into the holy house to the entent to worship God But while they were entring into the Churche certaine psalmes in some Churches were sung of those that were already come in other they were onely recited vntil the whole assembly was fully come together And this beginning of the Diuine seruice they called the Introit of entring Nowe when the Church waâ— come together all of theÌ„ cried with one consent Kâ—riele-eison Lord haue mercy To the which was added of some the hymne which is called the Angelles whose beginning Glory bee to God on high This hymne perteyneth to gratulation or to deprecation This being ended some minister of the Church recited the Collect the same was a kinde of prayer wherein the desires of the whole Church and their necessities collected together were recited vnto God Then was there red before-hand of the more learned Deacons some place either of the propheticall bookes or of the apostolicall Epistles chosen out according to the consideration of the time of the place or of
the people This being finished the Bishop assembled into a higher place by steps to preache the Gospell of Christe The people in the meane while with a song conceiued called vpon the grace of the holy ghoste which of those steppes begunne to be called the Graduell But heere the Bishop did reade the Gospel before with great authority and then interpreted the same at the ende of the holy sermon he recited the Creede that they called the Apostles or else the Nicene or that which secondly was made Moreouer hee inuited the whole Church vnto mercie that euery man according to their abilities shoulde put somewhat into the poore-mens boxe That portion of the holy sermon they called the offertory And Pontius Paulinus teacheth that a table was wont to beset in the Church for the refection of the poore which also they called the Lordes Table and placed of the Lorde In this manner I say with these ceremonies and rites did the auncient exercise their prayers and sounde doctrine How beit this custome was not by all pointes common to all For some began the holy assembly not with the psalmes but with the crying together Kyrieâ—leison They that so did had not in vse either the Angels hymne or the collects or the Graduels verse To this agayne other sung the Alleluiah of the Hebrues as in another place Ierome sheweth Among some the bishop himselfe without all these thinges both beginneth with the sacred sermon and publique prayers added thereunto and dismisseth the assembly But no Church was compelled to sweare into the rites and ordinances of another so bee that the prayers and the holye sermons were entire and exercised holily and alwayes the best beeing contented with most few employed the cheefest partes to doctrine and to prayers Moreouer in the mysticall supper this rite was obserued well neere of all Churches The preest came foorth into the assembly The mysticall table stoode in the sight of the people furnished with bread and Wine He standing at this table blessed the people saying The lorde bee with you the people answered and with thy spirit Then he stirring vp the people vnto the most high matters and preparing the mindes of euery one of them cried Lift vp your hearts the people aunswered wee haue them lifted vp vnto the Lorde For Cyprian in his sermon of the Lords prayer saith Therefore the priest also making a praeface before the prayer prepareth the mindes of the brethren saying Lift vp your hearts while the people aunswereth VVe haue â—hem lift vp vnto the Lorde That they might be admonished how they ought to thinke on nothing but on the Lorde Thus saith Cyprian After this the preest moouing them to thanksgiuing saith Let vs giue thankes vnto the Lorde our God The people answered it is meet right we should so doe here sayd the preest It is very meete and iust right and healthfull that we should at all times euery where giue thaÌ„ks vnto thee O L. the Lord the holy father almighty eternall God through Iesus Christ our Lord For almoste all these thinges doth Aug. also in his book De bono Perseuerantiae mention cap. 13 saying That therefore which is said in the sacraments of the faithfull that we should haue our heartes lift vp to the Lord it is the gift of the Lord. Of which gift they are of the Prieste admonished to giue thanks to our God vnto whome after this speech this is said And they aunswere It is meete and iust c. But after these words the priest sayde who the day before he suffered tooke the breade gaue thanks brake it and gaue it to his Disciples saying take eate this is my body which is giuen for you and the residue which are read in the Gospell These things with great religion being accomplished the Lords prayer was sayd Which also Ierome testifieth in his 3. book against the Pelagians But also it is vulgarly receiued that the apostles did coÌ„secrate .i. celebrate the mistical supper at the praiers only of the L. praier after the L. praier the people receiued the holy mysteries by the communion of the sacraments of the body and bloud of the Lorde they grewe together into one mysticall bodye wherof Christ is the head To conclude al these things being orderly accomplished after this manner the assembly was dismissed Thus writeth Bullinger not to confirme but to confute the Popish Masse thereby And is not here a plain prescribed form of the diuine seruice both for the maner of their publike prayers and of the administration of the holy communion yea almost euen the very selfe same forme of order wordes that our book prescribeth vnto vs and although some Churches differed yet euery Church kept alwaies some one certain form or other which euery Minister might not alter at his pleasure But because after these times corruptions began to alter these ancient and holy prescribed forms of publike praier and of the sacraments Let vs nowe come euen to our dayes What Church reformed is there now where they haue not some forme of publike prayers prescribed ordinary among them and yet if there were nothing else but our Brethrens owne booke set out called the book of the form of common prayers administration of the sacraments c agreeable to Gods word and the vse of the reformed Churches It is inough sufficiently to prooue this point that there ought to be a prescribed ordinary form of diuine seruice and publike praiers not that the pastor shuld be the only maker and conceiuer of the publike prayers and the people only to approoue them and say Amen to such prayers as the pastor at that instant maketh or conceiueth Which conceptions of our brethren if they were suffered great inconuenience might grow thereon For either the people which perhaps vnderstood not his tearmes and phrases should rather stand marking and weying his words if they did so much as mark them and houer in suspence of any asâ—ent til they vnderstood the full drift of them than haue themselues any deuotion al the meane time vnto God so much as in hart silence to ioin with him till it come to the parts of closing vp their Amen vnto that wherein their harts were not in ful assent before ioyned vnto him Which when they haue marked attentiuely vnderstoode yea finally assented with their Amen neuer so frankly may rather in the end be called an aâ—sent vnto him then any publike or priuate praier vnto God with him So that that which they say here of publike praier as it pertaineth to the pastor to conceiue publike prayers so it is the duty of the whole church in the name of the whole church to ioyne in heart with the pastor in the same prayers that they knowing and vnderstanding what he hath praied may in the end geue their coÌ„sent by answering Amen This I say bangeth not together for any praier
alwayes but because of the people that stande by I said it that they may beleeue that thou hast sent me Moreouer when he rode vnto the Temple with a great assemblie of people about him that certaine Grecians desired to see him anon after Iohn 12. ver 27. he prayed sayth Now is my soule troubled and what shall I say Father saue me from this houre but therefore came I vnto this houre Father glorifie thy name Yea the whole 17. Chapter following what is it else but that seuerall and most singuler prayer that Christe maketh vnto his father in the assemblie of his Disciples partely for himselfe though most especially for them and all his elected Last of all his seuerall prayer euen on the crosse not only praying for his enemies Father forgiue theÌ„ they knowe not what they doe Luke 23.34 but also when he cried with a loud voyce saying Eli Eli Lama sabachthani that is my God my God why had thou forsaken me Mat. 27.46 and Luke 23.46 when also he cryed with a loud voice and sayde Father into thy handes I commende my spirit And as Stephen did consummate his Martyrdom imitating his Master Christ with the like seuerall prayer so the Apostles frequented the Temple the synagogues and other places where the people were assembled to make these their seuerall publike prayers and to heare the law read taking often occasion thereby to preach the gospell vnto them And by S. Paules often protestations of making his prayers Rom. 1. ver 9. God is my witnesse whom I serue in spirite in the Gospell of his sonne that without ceasing I make mention of you alwayes in my prayers c. and to the Phil. cap. 1.3 I thanke my God hauing you in perfecte memorye alwayes in my prayers for all you praying with gladnesse and to the Colloss cap. 1. ver 3. We giue thankes to God euen the father of our L. Iesus Christ alwayes praying for you and to the Thess. 1. Epist. cap. 1. ver 2. We giue God thankes alwayes for you making mention â—f you in our prayers without ceasing c. Now S. Paul frequenting wheresoeuer he came the publike assemblies of the faithfull it argueth that eyther in all places he made some solemne mention of all these seuerall Churches which hath no likelihoode or else that in those publike assemblies of publike prayers he made some secrete and seuerall prayers in his mind or memorie for them Eusebius out of Clements sermons recordeth of Iames the brother of the Lorde that he gaue himselfe to such continuall prayer in the Temple that his knees with kneeling grew to be as harde as Camels knees Eccl. Hist. Lib. 2. cap. 23. which were it true it plainely argueth that for all the often and publike assemblies there made he ceased not as before we hearde of the holy widdowe Anna to continue often his seuerall prayers in the publike assemblies All which premisses well considered wee can not iustlie call it confusion and vncomelinesse if seuerall prayers bee nowe and then made of some though not of euerie man in the time and place of the publike assemblies If our Brethren hadde sayde that they may not bee made at or during the time of vttering the publique prayers by all those that may well heare them this saying had béene allowable And yet to make no short and earnest secrete and seuerall prayers petitions or wishes of the heart or thankes giuing to God at all while pawses fall out betwéene the making open confessions the powring foorth publike prayers the reading of the Psalmes the hearing of the Lessons the rendring of thankes and prayses the marking of the sermons and the celebrating of the sacramentes that betwéene these distincte actions the people may make no seuerall prayers nor any priuate motions of their heartes secretely to God all onely because of the publike assemblie then present were to binde the peoples conscience too too strictly without any prohibition of the Lorde yea rather hauing all these examples as a warrant in such cases to the contrarie where neither the publike prayers nor the publike hearing of the worde nor the publike assemblies nor any mans seuerall or publike edification is disturbed any wayes or hindred These thrée points being thus farre forth and not otherwise to be graunted vnto our Brethren let vs now procéede to the other matters that they finde fault withall Wherin say they there is great abuse in our Churches For as though it were not inough to keepe out preaching by long prescribed formes of prayers these prayers are so pronounced by the Minister that a great number and some not of the worst disposed people thinke it pertayneth not to them to giue eare or consent of minde vnto them Wee speake not heere of such insensible readers whose voyce eyther can not be heard or else can not be vnderstoode whereof there be great numbers nor of the vnfitte place prescribed for the Ministers standing at prayers in the east ende of the house when the simple people shall stand often times 40. or 50. yeardes off in the west ende or of the confusion of voyces whilest all speake at once besides screenes of Roode loftes Organ loftes Idoll cages otherwise called Chauntrie chappelles and high pewes betweene them Which although they doe manifestly hinder edification yet may they not be remoued in many places for defacing the beautie of the materiall houses whereas S. Paule so much esteemeth the building of Gods spirituall house that he commaundeth the glorious gifts of the holy Ghost to cease in the congregation when they doe not help to edification But we speake of this that a great multitude thinke they haue well serued God if they haue beene present at coÌ„mon prayers or any part of them as they were woont to thinke in Poperie although they be neuer so vainely occupied in the Church some in walking some in talking in gathering of money not onely for the poore but for other contributions c. And they that thinke they do best are occupied in their priuate prayers or in reading of bookes while their minister pronounceth publike prayers Our Brethren doe here sharpely chalenge the Churche of Englande for many great abuses by reason of our diuine seruice and publ prayers Howbeit thankes be to God first and in generall for all these great abuses here reckoned vp we may safely affirme that there is no not one of them which can iustly and directly be ascribed to the order in the communion booke for the forme of publik prayer prescribed but may wel inough be helped and redressed both the Eccl. state of gouernement and the appointed order of the diuine seruice remaining still in force anie thing here founde fault with to the contrarie notwithstanding They pretende first that we keepe out preaching by long prescribed formes of prayer For the auowing of prescribing formes of prayer
thinges wée haue the lesse néede to stande longer in aunswering of them Let vs come therefore to that which they will speake vpon But wee speake say they of this that a great multitude thinke they haue well serued God if they haue beene present at coÌ„mon prayers or any part of them as they were wont to thinke in poperie although they be neuer so vainly occupied in the Church some in walking some in talking in gathering of money not only for the poore but for other contributions c. And they that thinke they do best are occupied in their priuate prayes or in reading of bookes while their minister pronounceth publike prayers To be vainely occupied in the Church some in walking some in talking is we graunt a fault Neither is it by any lawe or order allowed that the people should so behaue themselues in the time of the common prayers If any breake the lawes and orders in that behalfe they are to sustaine the punishment of the lawe and officers are appointed to looke vnto them and present them But how then shall those of our Brethren be holden excused that to auoyde walking and talking in the time of common prayers will not come at all to heare them confirming by their contemptuous absence the Popish recusantes besides the great offence vnto their Brethren Contributions and collections for the poore and for other Ecclesiasticall orders be such thinges as were done in the primitiue Churche at the time of their Ecclesiasticall assemblies as may appeare Act. 2. ver 42. Act. 4. ver 35. Act. 6. ver 2. Act. 11. ver 29. 1. Cor. 16. ver 2. whereupon sayth Caluine vpoÌ„ one of the Sabboths c. that is vpon that day wherin they made the holy assemblies c. Moreouer the holy asseÌ„bly where the coÌ„munion of the Saints is celebrated might adde a spurre vnto theÌ„ Vpon the first day of the weeke sayth the Geneua note which the scripture calleth the Lordes day others sunday they accustomed not onely in the Church but at home also according to euery mans zeale to lay vp some peece of money towardes the reliefe of the poore Bretheren And of the like matter Paule writeth 2. Cor. 9. c. Which order S. Paule sayth that he vsed in the Churches of Galatia Macedonia Achaia and other places To the which accordeth the order of celebrating the communion that we heard before out of Iustine that so soone as euer the communion is ministred the collection is made for the poore and then followe other prayers and thankesgiuings So that these collections and contributions for the poore c. may be still done in the Churche well inough if they be made betwéene whiles at such times as the publike prayer is stayed although many good exhortations and sentences exciting the people thereunto may not amisse be read euen in the very time of making the collection or they may giue themselues to their seuerall prayers all that while And if any for their gathering of money for the poore or other contributions disturbe the aedification of the people in the common prayer and celebration of the diuine seruice they may be well reproued and put backe or complayned vpon and punished These disturbances being thus remooued if nowe a great multitude haue beene present at common prayers or at so great part therof as they could conueniently come vnto I see not why our Breth should make this their most especiall point to speake on and to finde fault withall that they should thinke they haue well serued God But to thinke this say they is as they were wont to thinke in Poperie Our Breth thinke too hardly I dare not say rashly vncharitably of their Brethren to thinke that they thinke so as did the Papistes in the blindenesse of Popery For the Papistes stoode altogether on their intention and of their opus operatum the worke wrought though they could not tell what they did or sayd and yet they thought all to be done so well and sufficiently that they did thinke it meritorious before God Whereas no Protestant doth or can so thinke And all that is set foorth in the diuine seruice common prayer is to the cleane contrarie Which being good and the true seruice of God why may not our Breth so recoÌ„fort theÌ„selues when they haue orderly ioyned themselues in deuout calling vpon God at common prayer and reuerent hearing of his word that they may well and saâ—ely thinke without any thinking of the merite of their worke wrought but as becommeth humble Christians though of themselues all vnworthie to approch before God saue that they wholely relie on his acceptation in and for Iesus Christes sake that they haue well and truely serued God and though they deserue it not yet that God will both accept it and rewarde it As concerning priuate prayers on which our Brethren heere againe doe speake wee haue spoken also before sufficiently till that bée aunswered And as for reading of bookes if it be the reading of the same prayers that the Minister publikely pronounceth the same aunswere serueth or if it be the same Chapters that he readeth or to turne their books when the Minister citeth anie text or storie out of the scriptures in his sermon homilie or exhortation Which is a point that our Brethren do allow and call vpon the people to doe and therefore I sée not why our Brethr. should so strictly at the time of the publike prayers and diuine seruice prohibite all priuate praying or priuate reading and that without exception of any suche persons as perchance be deafe or harde of hearing and for order sake would come to the Church that no suche person may priuately praye nor reade doing the same without preiudice or offence to others Thus as preaching is neglected vpon colour of publike prayers so publike prayers by priuate exercises are made altogether vnprofitable to a great number For who knoweth the right vse of publike prayer but they that are taught by the worde of God Let vs therefore establishe publike preaching and publike prayers will followe of necessitie But if wee continue to vpholde formall prayers that preaching be neglected it will come to passe that neither shall bee regarded We allowe not that preaching should be neglected vppon colour of publike prayers For both may in their orders be continued But sithe we haue not the one so ordinarie because it can not so ordinarily bee had shall we therefore haue no ordinarie of the other which wee may easilier haue and in no case wee may discontinue Did not the Iewes continue the ordinary courses and times of their publike praiers and readings of the lawe of the Psalmes of the Prophetes though they had not thâ— like ordinarie courses and times of preaching and of interpreting the same among them Neither are publike prayers though there bee no sermon so they be vsed as is
but to praye that all ordinarye formes of prayer shoulde bee altogether expelled that preaching may occupy all the time and place thereof Wee will not neither dare wee praye that ours or any other ordinary formes of praier shoulde in all places be in steede of preaching but that preaching shoulde rather be more often than it is and that in all places if it would please God that all places mighte be so furnished If not yet in as many places as may be But to wish all ordinarye formes of prayer to be in all places or in any place wholly displaced to place preaching God forbid it should so be or we should so with it Surely in my opinion and vnder correction this is eyther a very greate ouershot in our brethren or else it sauoureth of some woorse purpose than I would gladly surmise our brethren went about Although they not onely héerein go about to ouerthrowe all the ordinary formes of prayer that are already with vs established by all the estats and highest authority of the Church of Englande or any other that wée can make if there be any defect herein but also their own ordinary forms both that in Scotlande and that of Geneua and that of Middleborough and that which now last of all they haue renewed in London and to the which their selues haue prefixed this title A booke of the forme of cōmon prayers administration of the sacraments c. agreable to Gods word and to the vse of the reformed Churches All this booke and these their owne ordinary formes of prayers are héere prayed for by these our brethren the Learned Discoursers to be as wel as ours extinguished Yea they make no exception of the Lords owne Prayer which also is a prescribed ordinary forme of prayer But against this prayer of theirs which we pray and hope God will neither graunt nor heare we haue already at large sufficiently séene good euidence and warrant for ordinary formes of prayer in Gods Church The second thing that we haue to obserue is this that althoughe wee make it the dutie of the Pastor to pray in the name of the whole congregation yet do we not so meane but that the whole congregation with one heart and with one voice may praise God with singing of Psalmes all at once For this custome hath continued in the Church from the beginning that the congregation haue praysed God with Psalmes singing altogether If the whole cōgregation with one hart with one voice may praise God with singing of Psalms al at once or altogether then may the whole congregation with one heart with one voice al at once or altogether make their prayers to God For wheron do the Psalmes consist but euen of those parts that S. Paule 1. Tim. 2. v. 1. speaketh of to witt Deprecatiōs petitions intercessions thankesgiuinings All which if they may of all the whole congregation al at once or altogether be sung why maye they not as well of them be saide as sung if they be said distinctly and without confusion Singing I grant doth wel where it may be had where they haue tunable voices and sufficient skill to keepe their notes in tune and order But is singing more fit for prayer than is saying I am glad to heare our Brethren to fauour singing of prayers But can they not do but they must ouer-do all the whole Congregation can not sing so wel all at once or altogether or perhaps manye of them not at all except they shoulde sing a blacke sanctus But they may all at once a great deale more easily say those prayers or some psalmes that they cannot sing not onely if they can reade but if they can follow the Minister that saith the same before them And yet they be not put either to the singing or saying of all or of halfe a quarter but of some fewe and short and easy and those that they are acquainted well withall which if they can sing it is well and a good hearing But looke what they can sing that I thinke they can as easily say and as orderly too if they be so disposed But how do our brethren proue they should thus sing altogether For say they this custome hath continued in the Church from the beginning Yea and is this then a good plea with our brethren of such a custome as hath continued from the beginning Then I thinke they will bethinke them-selues a little better for the continuing superiority of one priest or Elder aboue his fellowe priests or Elders Which also hath continued in the Church from the beginning as we haue at large before declared And haue we not séene this custome also that the whole Congregatiō as wel saying as singing and that oftner saying than singing made altogether at once as with one heart so with one voice their prayers and thankesgiuings vnto God Of which continuance we haue séene the custome both in the olde testament and in the newe euen from the begining As for that our Bre make it the duty of the pastor to pray in the name of the whole congregation we deny it not that this is his duety but this debarreth not but that the whole Congregation also may now and then ioyne with the pastor with one heart and with one voyce and so well as sing so likewise may they pray altogether at once if not in their owne names but in the name of Iesus Christ yet in their owne voices and for their own selues as wel as the minister also to pray for them and in their names Which debarre of the whole congregation so to do more than debarring them of singing is too nice and precise a Scruple in our brethren without warrant either of commandement or of custome continued in the Church from the beginning for the same And these three partes of a pastors duety to preache to Minister the sacraments and to pray are so necessarily required of him in the worde of God as no man may rightly execute the office of a pastor but he that performeth all these eche one in their due time And to this part of praier may be referred the blessing of Mariages not of necessity but of ancient vse of the Church To all these three partes of a Pastors duty we assent in this manner For the first that it is his duty to preach either distinguishing of the māner of the preaching or the necessity of the duety as we haue before declared And likewise for the other two wee graunt them as necessary as our brethren doe require them and as partes of his duety Howbeit as our Brethren here at length do confesse not alwayes either these two and much lesse all these three to bee necessarily executed and performed all at once but each one in their due time So that although preaching in the sense as our Brethren vnderstand distinct from teaching want vpon any necessary or conuenient
occasion at the same time yet may the pastor rightly procéede in executing the part of a pastors duety for his publike prayers and perfourming the administration of the sacramentes And though the Sacramentes also vpon any occasion or necessity bee not administred as for Baptisme if there be none to bée baptized or the people do not receiue the communion at euery assembly as our Brethr. I think will not say it is necessary especially in the assemblies at the euening prayers except they will haue no publike euening prayers or the communion to be receiued in the euening yet without the sacramentes may the publike prayers rightly proceede Yea though there bee neither sacramentes nor sermon at that time yea and though there were a Preacher neuer so learned except they will in euery Congregation prouide at least for two preachers one to preach at the Morning Prayer the other at the euening prayer or prouide sufficient health and strength for one to serue alwayes both the turnes or else cease the publike euening prayers and now and then Morning Prayers too for want of the sacramentes and the preaching And although it be more requisite that publike praiers shold be made both at the preaching of a sermon and especially at the ministration of the Sacramentes yet as publike prayers may procéede without eyther of these so may either of these both preaching also baptisme though not the coÌ„munion of the L. body bloud be administred without the publike prayers if such necessity or occasion serued as we haue séene sufficient examples thereof euen in the Word of God Notwithstanding with publike prayer we stil grant it is alwayes better And when all these three parts of a pastors duty preaching ministring the sacraments and praying are ioyned one with another we deny not but it is best of all As for referring the blessing of Mariages vnto prayer I like it also very wel But then I would haue our Brethren marke this withal that here they say of this blessing or praying for them that it is not of necessity but of an auncient vse of the Church Now if the praier for the maried be not of necessitie but of conueniencie because it is an ancient custome of the Church what then shall we thinke of the administration of the sacramentes vnto them at the time of their Mariage or of a sermon to be preached vnto them when the publike praier that God would vouch safe to blesse those that are to bee ioined in the sanctified and honourable estate of Matrim is not of necesitie yet are our Bre. héerein to be again much commended that would haue these prayers of blessings vsed at mariages because though they be not of necessity yet are they of an auncient custome of the Church Which rule if they woulde consider in many other things being neither wicked nor superstitions being neither against good manners nor true Doctrine though they bee not prescribed nor yet expressed in the word of God nor are of any necessitie but of an auncient custome in the Church they would not reiect so many things cheefely not so contemptuously as they doe The argument of the 9. Booke THE 9. Booke treateth of the Churches authority in disposing matters of order comlinesse and edification and of the church of Engl. lawfull proceeding herein Of these Discoursers disobedience and reproches of the churches dooings and vrging their owne orders without authority of the daunger in contentions for small matters and of vrging and impugning ceremonies how comlinesse order and edification are ioyned and seperated Of S. Paules reproouing the vncomlinesse of Womens prophecying and preaching and why these Learned discoursers so especially note this vncomelinesse how their owne positions inferre Womens preaching on necessity extraordinarily and so of consequence Baptizing How Women did then prophesy in the congregation of the Corinthians and of our late abusage in that exercise the confuting of Beza and others interpretations for Womens prophecying to haue beene but onely in hearing with the manifolde examples to the contrary How farre Caluine and other Protestantes allow it or debarre it how Caluine digresseth hereupon from Womens publique speaking to their publike gouernment and with what hard tearmes he concludes against it How Danaeus resumeth the same question followeth further vpon it Of the cause that carieth away Caluine Danaeus all the French writers from the oeconimicall to the politicall gouernment of Women howe requisite it is to pursue this digression both to stande on our necessary defence in this point and to confute all suche as heretofore both in other countries and among vs haue set foorth Bookes against Womens Regiment To which pointes are first examined the arguments that Caenalis the French chronicleo hath gathered together against all womeÌ„s GouernmeÌ„t vnder pretence of the Salike Lawe in France with examining conferring the law of God the law of Nations the ciuill law besides the examination of the often practise in France by the gouernment of Women of the ancient state of France the pedegrees in and before the time of Pharamund and since The lynes of the Merouingians the Carolines and the Capetians or Hugonians all from the rigâ—t and title of Women The arguments for the gift of healing and of the same also in the kings Queenes of England The hurt and troubles that the deuise of the Salike lawe hath bred to all ChristiaÌ„ kingdomes The examples obiections reasons pro contra in Daneus the answeres vnto him with the examples of wom gouernment in all ages and in all the most famous peoples of the World besides England cheefly in the Empire of Rome which Daneus excepteth of Daneus conclusioÌ„ against patrimonial magistracy iurisdiction Lastly the aunswere to the argumentes of Bodinus and of Hottomanus against womens regiment for the Salike Lawe with Hottomans Iudgement thereupon FVrthermore in those things that are necessary partes of the Pastors of fice the Church hath authority to dispose them as touching the circumstaunces for order and comelinesse sake but cheefely for edification As the dayes and times of preaching and administring the sacraments the places meete for the same and for publike prayers also the forme and manner of vsing those things so that al things be done comly and agreeable to order but especially that in all things principall regarde bee had to edification which Saint Paule so often so precisely vrgeth in the 14. Chapter of the 1. Cor. For therfore ought our assemblies commings together to serue that therefore we may be better that we may be taught that we may be edified 1. Cor. 11.17 1. Cor. 14.23.24.25.26.31 IF the Churche haue authority to dispose these thinge that are necessary partes of the pastors Office as touching the circumstances for order and comelinesse sake but cheefely for edification as the dayes and times of preaching and administring the sacramentes the places meete for
conuenient necessitie as by lawe and order he is bound to do as likewise to ioyne in the celebration of mariage the man and the woman whose office should it rather be than the Pastors As for any absolute necessitie of saluation the thing it selfe is not so vrged nor necessarie as any particular expresse commaundement of God pertayning to his office otherwise than in generall and as he is the publike minister of the worde And this order being admitted by law prescribed it may be well auouched in this foresaid necessity that this churching that is to say the pronouncing of the publike prayers in the Church at the womans thankesgiuing is a necessarie part of the Pastors office As for that which followeth That she must weare a white rayle ouer her head when she goeth to Church by the midwife waighted home with the parishe Clerke with diuerse such like bables which in a well reformed Church are not to be suffered I thinke our Brethren that talke thus of rayles and bables were rather disposed disorderly to babble on womens matters than they would want matter to rayle on our Churches orders Doth our booke or any law prescribe the woman to weare a white rayle ouer her head when shee goeth to Church Or to be accompanied by the midwife Or to be waighted home with the parish Clerke Is not this a clerkely Learned Disc. to note these matters And why may not euē these things be done also as well as not done So that there be no superstition in thē as me thinkes there is none For what is the whit rayle or keuerchief but such an anciēt couer of the womans head as representeth the simplicitie antiquity of womens attire such as the auncient matrones of Asia Grece Rome are noted to haue worne And as yet in the East partes in Grecia Affrica the sober chast womē go with such white linnē couerture on their heads whē they go abroad euen to this day Which argueth that this attire arose not of any superstitiō at all but in the old time was the vsuall attire of honest matrones And not vnlikly but that as other parts of Grece did vse it so the attire that S. Paule mentioneth of womens couering their heads 1. Cor. 11. when they prayed in the congregation though he mention neither matter of lynnen wollen silke or cotten nor couler of white black or any other was not much different from the same And as for her companie who fitter among all her neighbours for diuerse considerations than her midwife And if the poore Clerke would not léese his fée accustomed or his dinner but would waight on her home or rather waight poore soule to fil his belly without hope wherof he would giue but sory attendāce aske him whether he minded more a bable or the table And must this also as a part of this Learned discourse of Eccl. gouernment be solemnly registred for a matter breeding and nourishing superstitious opinions in the simple peoples hearts which in a well reformed Church is not to be suffred These then are the great waightie matters wherefore our Brethren find fault with this order of womēs churching or cōming to the Church to yéeld their publike thanksgiuing to God for their childe and safe deliuerance after their child-birth for which causes they say it ought altogether to bee omitted But who séeth not that these quarels had béene better omitted and are altogether if not bables yet bubles of méere babbling if I may haue leaue to vse such termes rather than any causes of importance to omitte or take away this reuerend matronlike and comely order And that although any were so simple to conceaue superstitious opinions hereupon and though this white rayle also were left cleane off and that the midwife kept her selfe at home and that the Clerke lost his dinner too yet might this order of womens Churching beeing nothing but publike thankesgiuing in the Churche after their deliuerance continue in neuer so well reformed Churches and bee suffered with-out iust offence giuen well-inough The third quarell of our Brethren is at the maner of Buriall of which as they sayde before pag. 73. The other albeit it be to be retayned with a certain honestie yet is it not to be tyed to the proper office of a Pastor so procéeding page 75. they say As for the buriall of the dead because Sathan tooke occasion vpō Ceremonies appointed thereunto to sow the seede of many heresies in the Church as praiers for the dead Oblations for the dead Purgatorie c. also many superstitions as hallowing of Church-yardes distinctions of Burials as some in the Chauncell some in the Church and some in the Churchyeards some with more pompe as singing ringing c. some with lesse burying towards the East lightes and holy water bestowed on the dead c. it is thought good to the best and right reformed Churches to burie their dead reuerently without any ceremonies of praying or preaching at them because experience hath taught them what inconuenience may growe thereof by example of that which hath beene before Our Brethr. hauing so peremptorily condēned the other twain confirmation of children churching of womē as though they could be reteyned with no honestie for buriall they are somwhat yet more fauourable in saying it may be reteyned with a certaine honestie Whereas if at the least we should not aforde the dead thus much we should eyther let them rotte aboue the ground or cast them to the beastes or fishes as did the Capsians or let the birds eate thē as did the Hyrcans or the dogges eate thē as did the Bactrians or eate them our selues as did the Messagetians and the Derbites or hang them vpon gybbets as did the Tibarenes all which were no honestie at all but horrible vnnaturall sauagenesse or else we shold burne thē to ashes as did the Affricans the Romanes diuers other people as was the Ethnike maner amōg the Gentils or els why may we not be bold simply to say It is an honest thing to burie the dead But that the buriall of the dead may be reteyned albeit with a certaine honesty If our Brethren meane not simply heere the buriall of the dead but our manner of buriall which the booke prescibeth that it may be reteyned with a certaine honestie how speake they not then against themselues in speaking against our manner of their buriall if with a certaine honestie or any honestie at all it may be retayned But they say yet it is not to be tyed to the proper office of a Pastor So that they will stande to this that it may be retayned with a certaine honestie and will not vse heere precisely these wordes proper office and the manner of tying I graunt them also vpon necessitie or occasion both that other may burie the dead and that the dead also may be buried amongst vs
the liuing because though the bodies only be there lodged as in a house yet their soules sléeps not but are liuing The Germanes call it Gottes acker of ager dei the aker or field of God And we terme it the Churchyearde as the measure of yearth pertaining to the Church deriued of the old worde kyrke-gerth yet vsed in the North as the yearth that is dedicated vnto the Lord not vnaptly fetched from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what place fitter all superstition being disclaimed than is this ground if not of the Churche yet of this Churchyeard for our burials But as our Brethr. finde fault with this distinction of places so they finde fault with this distinctioÌ„ of our maner of burying the dead that we burie some with more pompe as singing ringing c. some with lesse If our Brethren take pompe in the better sense would they haue all persons buried with like pompe Or if in the worst sense would they haue no pompe nor solemnitie vsed at al at any persons burial but what this pompe should be except that they mention only singing ringing I can not certainly tel For they suppresse the residue with an c. but that singing or ringing is vtterly or then vnlawfull or any to be buried with more solemnitie than other according to the decencie of their state calling me thinks our Brethr. herein should not be so hard to condemne the distinction of that also as in it selfe meerely superstitious We read in the old Testament of great distinction about the buriall of the dead euen of the holy Patriarkes Who were all buried in such solemne place maner as Abraham buried his wife Gen. 23. And was himselfe buried Gen. 25 and as Isaac was buried and Rachel Iacobs wife Gen. 35. and as Iacob Ioseph Gen. 50. and diuerse others that were buried more solemnly than other were Neither was the greater pompe of their funerall estéemed of the holy fathers before the coÌ„ming of christ a superstitious but a decent an honorable thing Neither was it any such figure of Christes more honorable buriall as Zegedinus thinketh that it should cease after the buriall of Christ and that we should now be buried all alike no it rather argueth as Selnecserus therein thinketh much better in my opinion that a Christian man according to his higher estate or to the excellencie of his life in his calling may haue without superstition a more honorable buriall And as it appeareth how Stephen was buried Act. 8. with greater mourning than were the common sort of Christians in those daies As for the offence which our Brethren take with burying towards the East I thinke it not a matter so worthy as to haue bin once noted in their Learned Disc. Indéede it is a common order among Christians so to burie the dead as wel to differ from Turkes Iewes as also making no necessitie of the matter nor matter of religion to be the more signe that they haue the better hope of the resurrection in laying the corps of the dead Christians in such maner as though they respected the reddier lifting vp of them selues when they shall all be raysed to life againe to beholde the coÌ„ming of our Sauiour Christe which to vs warde asâ—ended in the Easte Not to tie him to descende here or there or that they doubted but that whersoeuer they be howsoeuer they lie or shal be coÌ„sumed he will at the glorious appearance of his coÌ„ming gather theÌ„ all vnto him as he saith Luc. 13.29 Then shall many come from the East from the West froÌ„ the North and from the South shal sit at the table in the kingdome of God And I take that our auncestors in these west parts in so laying the dead had this especiall respect If any did it superstitiously or made any matter of religion in so doing I excuse him not and thinke so it be done without offence or contempt of the common order that they may vse it otherwise without anie daunger or impediment for any thing I know to the contrarie As for the other things meÌ„tioned here by our Brethr. as they were proper to the aduersaries of the Gospell so God be praised they are remooued Neither doth our prescribed forme of Buriall allow them or giue any the least occasion to any of all those heresies errors or superstitions But now to auoide all occasion oâ— heresies errors and superstitions what forme of buriall would our Brethren haue Forsooth they say It is thought good to the best right reformed churches to bury their dead reuerently without any ceremonies of praying or preaching at them Here is a short manner indéede of burying the dead and agréeth herein with the booke of the Forme of Common prayer which our Brethren haue of late set out Wherein vpon the title of buriall they say The corps is reuerently to be brought to the graue accompanied with the neighbours in comely manner without any further ceremonie And this is all that they say there of the forme of buriall But if this be the forme of the best and right reformed Churches what shall we then say to goe no further than euen to the Church of Geneua it selfe to the booke called The forme of prayers and ministration of the sacramentes c. vsed in the English congregation at Geneua and approued by the famous and godly learned man Iohn Caluine Which booke on the title of buriall pag. 88. sayth on this wise The corps is reuerently brought to the graue accompanied with the congregation without any further ceremonies which being buried the minister goeth to the Churche if it be not farre off and maketh some comfortable exhortation to the people touching death and resurrection Here is yet a Sermon to be preached at least wise some comfortable exhortation to be made by the Minister at the buriall of the dead though not at the very place for neither doe we so tie it to the place of buriall The dead may be buried in the Church-yeard or any other place assigned thereunto and the sermon be in the Churche and neuerthelesse be well saide to be at the buriall because it is made for that especiall purpose and for that commonlye the congregation is not dismissed all in a doombe and silent action but that some wordes of consolation are vttered by the Minister ere they depart Bucer in his Epitome Ecel Argentinae cap. 27. saith on this wise We teach concerning those whom the Lord in the confession of his name hath receaued to himselfe out of this life that they are withal feare of God and honestly to be committed to the earth and there the people out of the worde of God to be admonished of the heauie iudgement of God against sinne and also of the redemption of Christe who hath redeemed vs from death and of the aeternall life which he hath purchased to all his faithfull After which men are to be exhorted
wordes that the Prayer booke speaketh of his cheefe office which indéede it doth but so that it debarreth from him in the other inferior matters all authority quite and cleane and leaues him onely to bare Councell where Caluine giueth him and them both Councell and authoritie in common and likewise our Brethren heere say that the pastors are ioyned also in gouernment with them Which saying of our brethren is yet far better then his abridging abasing or rather annihilating of the Pastors authority in the gouernment of the Church and giuing all to these not teaching Elders and onely counsell to the pastors Howbeit the sayde bookes of Common Prayer doe after ward cleane againe contrary themselues saying in the title of Elders whose office standeth in gouerning with the rest of the Minist in consulting admonishing correcting ordring al things pertaining to the comely directiō of the congregation they differ from the Ministers in that they preach not the word nor minister the sacraments In which wordes they giue the Pastors not only counsell but authority and as doe our Brethren héere ioine them in Gouernment both together Which though of the twaine it be the better yet to ioyne these Elders not teaching in equall and ioynt authoritie of Ecclesiasticall Gouernment with the Pastors neyther is it conuenient nor oure Brethren haue prooued it nor wee learne it by anye playne wordes or necessary consequence out of this testimonie 1. Timothy 5.17 And as for the third point which shoulde rather haue béene the first or second that the name of Elder comprehendeth both sortes of Elders for such Elders as our Brethren héere pleade they can not prooue it at leastwise as yet they haue not Notwithstanding taking Elders as wée haue sayde before though this place of Saint Paule doe not inferre it and so we learne it not also out of this testimony yet in other places wee learne it plaine ynough and freely graunt in the church two sortes of Elders Now although this may suffice to aunswere our Brethrens testimonyes out of S. Paule to Timothy that wee can not learne by any inferrence of this place there were such Elders then as our Brethren gather that there were yet on this occasion to procéede a little further herein either for our Brethrens fuller satisfaction at least wise for the plainer opening of the matter to any indifferent or not to much forestalled iudgement it is the more probable by all likelihood that S. Paul in this place meant not any such gouerning Elders as medled not with teaching because the text it selfe if we peruse that that goeth before and that commeth after speaketh of such Elders as either our Brethren them selues vnderstande for Elders in age not in office as ver 1. rebuking not an Elder or if in office of such onely as medled with teaching so well as with gouernment As immediately after his proofe of this testimony S. Paule procéedeth saying against an Elder admit no accusation except vnder 2. or 3. witnesses Which our breth confesse is spoken of an Elder medling with teaching as we haue before at large declared And as for all the auncient fathers at least those which I haue red gather in their Commentaries thereupon no other kind of Elder then such as medled with teaching in their Gouernment Chrisostome Homil. 15. writing vpon this place sayth on this wise The Elders that gouerne well are worthy of double honour moste of all they that labor in th◠word and doctrine For sayth the Scripture Thou shalt not moosle the mouthe of the Oxe that treadeth out th◠corne and the VVorke-man is worthie his rewarde Hee calleth in this place obedience and the yeelding of necessary things honor For that which followeth Thou shalt not moosle the mouth of the Oxe that treadeth out the Corne and the VVorke-man is worthie his reward signifieth this And therefore when hee commaunded Widowes to bee nourished with honour it shoulde bee referred to their necessary liuing that it may serue to suffice them that are widowes indeeede And agayne Honor the Widdowes that is those that are in poore estate For howe much the poorer shee is the more shee is a Widdow Hee setteth downe the testimony of the Lawe and addeth the testimony of Christe and both of them agree together For the Lawe sayth Thou shalt not moosle the Oxes mouth that treadeth out the Corne. Thou seest howe hee woulde haue the Doctor to labor Truely there is no other labour to bee compared thereunto Hee addeth the Testimonye of Christe For hee that is hired is worthy his rewarde let vs not therefore looke onely to the rewarde But let vs nowe also heare the precept He that is hired saith he is worthy his reward If any therfore shall bee dainty or remis he indeed is not worthy Except any shal be the oxe treading out the Corne and bearing the yoke he shall draw against the cold and against the thrones nor depart till he haue done he is not worthy It behoueth therefore that the doctors haue their liuing abundantly ministred vnto them least they faint or be weakened or be occupied in the least matters and depriue them-selues and others of the great that they may labor the matters that are spiritual hauing no regard to the seculer things Such kinde of persons were the Leuites which had no care to the things seculer in such sorte as had the laity For the caring for the Leuites was permitted to them to witte to the Laity and by lawe were appointed for them reuenewes tenths Golde first fruites vowes or offerings and many other things but these thinges were by the lawe worthily permitted to them that only sought the thinges present and earthly I may boldely say therefore that the prelates or gouernors of the Church ought to haue nothing but their liuing and their apparelling that they shoulde not bee drawen with lusting after these things But what is that he saith with double honor think we that it is spoken of double for that it is stretched to the widdowes and to the Deacons or ministers or else is it put of double that is to say of grace let vs not therefore look onely to that that he sayd he is worthy of double honor but let vs much more mark that which hee added they that gouern well But what is it to gouern well Harken to Christe saying the good pastor layeth his life for his sheepe To gouern wel therfore is this to spare none of them for their gouernment sake Chiefly saith he they which labor in the word doctrine Wher now are they that say there is no need of the word and doctrine sith with such study Paul admonisheth Timothy saying meditate these things in these things be thou And again Intend to reading and consolation for doing this thou shalt both saue thy self and them that hear thee And these he commandeth cheefly of all to be honored he addeth the cause saying for they sustain much
of the Bishops howe were these Elders the praesidents or Gouernours or not rather the gouerned And hee speaketh of them that obtained the honour of their gouernment or Praesidentship not by price of money but by testimonie All which accordeth with our Breth owne saiâ—ngs for the election of Bishops and pastorall Elders And hee speaketh of such tried and approued Elders as Paule in pastorall Elders gaue charge to Timothie But when withall he vseth for their gouernment that verie terme which he vsed in other places speaking also of the Christian assemblies as in his booke de Corona militis where he saith Eucharistia Sacramentum et in tempore victus et omnibus mandatum a Domino etiam ante-lucanis coetibus nec de aliorum manu quam de praesidentium sumimus The Sacrament of thanksgiuing is commanded of the Lord both in the time of repast in al times yea also in our asseÌ„blies before the breake of the daie neither do we receiue it at the hand of anie other thaÌ„ of those that are our PraesideÌ„ts or Gouernors Whereby it is plaine that those of whom heere he saith Praesident probati quique Sentores the Seniors that are Praesidents or that gouerne are euerie one of them tried or approued men wer euerie one of them none other but such as ministred the SacrameÌ„ts of consequence teachers of the word And of such Elders gouerning in the Church of Christ of none other speaketh Clemens Alexandrius who also was an elder in office in time was somwhat elder thaÌ„ TertulliaÌ„ li. 6. Siromat He is in verie deed saith he an elder of the Church a true Deacon that is a minister of Gods wil if so be he do teach the things that are of the Lord not that as he is ordained of meÌ„ neither that he must be accouÌ„ted righteous that is an elder but that he which is righteous should be brought into the eldership c. Wherein making also afterward the degrée of Elder to be in dignitie different from placed betwéene Bishop Deacon he acknowledgeth no such kinde of Elder gouerning the Church in hiâ— time that is not a teacher of the word And the same also is manifest in Irenaeus who in his first booke against heresies ca. 12. saith against the heretike Marcus Wherefore iustlie and aptlie vnto such thy blindnesse the diuine Elder and fit preacher of the truth inueighed against thee c. And in the 2. booke cap. 39. speaking both of Elder in age and office he saith of Christ And so hee was a Senior or Elder among the Seniors that he might be a perfect master in al things not only according to the exposition of the truth but according to age sanctifieng together also the Seniors or Elders himselfe becomming an example vnto theÌ„ c. And againe But because the age of 30. yeres is of a young man of his first towardnesse and stretcheth to 40. euerie one wil graunt that from the 40. or 50. yeres he now declineth into an elder age which age our Lord hauing he taught as the Gospell all the Elders testifie which assembled together vnto Iohn the Disciple of the Lord. And the same thing did Iohn deliuer vnto theÌ„ Now although herein Iraeneus fouly ouer shoote himselfe in Christs age more regarding the relation and tradition of the Elders than exactlie considering the iust time yet still he acknowledgeth those that were called Elders not in yéeres but in office concerning the Ecclesiasticall state of Christ his Church to be such as taught the witnesse relation of those things that were deliuered them by the Apostles though they remembred not so well the Apostles reckoning And this he hath more plaine li. 3. ca. 2. when againe we chalenge them that are against the tradition to come to that traditioÌ„ which is from the Apostles which is kept in the Churches by the succession of the Elders they will say they being more wise not only than the Elders but also than the Apostles haue found out the sincere truth And li. 4. ca. 43. Wherfore it behoueth vs to heare these Elders that are in the Church those which haue their succession from the Apostle as wee haue shewed who with the succession of the Bishop haue according to the decree of the Father receiued a sure grace or gift of the truth And in the next Chapter But such as of many are supposed to be Elders but serue their pleasures c. froÌ„ all such therefore we must abstaine cleaue vnto these which as wee haue also said before keepe the doctrine of the Apostles with their order of the Eldership shew forth the sound word their conuersation without offence to the information and correction of the residue Wherunto alleaging the examples of Moses Samuel and S. Paul he saith Euen as the Apostle Paul when he was of good conscience sayde to the Corinthians For we are not as many are adulterating the word of God wee haue corrupted nâ—ne we haue circuÌ„uented none such Elders doth the church nourish Of whoÌ„ also the Prophet saith And I will giue thee thy Princes in peace and thy Bishops in righâ—eousnesse Of whom also the Lord said VVho therefore is a faithfull agent good and wise whom the Lord shall preferre ouer his familie to giue them meate in time Happie is that seruant whom the Lord shall find so doing when he coÌ„meth What can be plainer than this to shew that by the name of these Presbyters Priests or Elders in the gouernment of the Church Irenaeus alwaies meant such as were teachers of the word and none other Iustine the martyr in his defence of the Christians vnto the Emperour Antoninus mencioneth as we haue séene one onlie gouernor of the congregation whom he calleth the chiefe brother But he telleth withal that he maketh the exhortation to the congregation before the receiuing of the Sacrament he offereth the praiers and thankesgiuing first celebrateth the whole action of the Lords supper the Deacons deliuer the bread the cup to euerie one present of other Elders or Gouernors among theÌ„ that I can find he maketh no mencion As for Ignatius because our Bre. in their pamphlet of the learned mans iudgemeÌ„t for the 3. kinds of Bishops do allow of the Bishop mencioned in Ignatius by as good reason they haue also to allow of his Elders Deacons For almost in euery Epistle if they be the Epistles of Ignatius he mencioneth especiallie these thrée maketh the Elders the successors of the Apostles In the first Epistle to the Trallians he saith Be ye subiect to the Elders as to the Apostles of Iesu Christ concerning our hope in whoÌ„ perseuering we shal be found in him And therfore ye must by all meanes please the Deacons which are for the ministerie of Iesus Christ for they are not ministers in meate and drink but of the ministerie of the Church of God
house hee drue awaie as many as hee was able And yet to shew further not onely that this order of Elders was aboue the Deacons but that of Deacons they were made Elders Sozomenus li. 1. cap. 14. saith Of these disputations Arius was the author an Elder of the Church of Alexandria which is in Aegypt Who although at the beginning he seemed very studious of the doctrine of Christ yet was hee a furtherance to Meletius attempting new matters Whos◠parts when he forsooke he was of Peter Bishop of Alexandria ordained Deacon And afterward of him cast out of the Church whē Peter deposed the fautors of Meletins and improued Baptisme This Arius inueighed grieuously against the Acts of Peter and could by no meanes bee quiet But when Peter had suffered martyrdome Arius crauing pardon of Achillas was not onely permitted to exercise his Deaconship but also was exalted to the degree of the Eldership Afterward Alexander had him in great estimation c. By this it may not onely appeare that the orders and Senates of Elders in such great Churches as these were Ministers of the worde but also were thereto promoted hauing before ben Deacons When therfore we reade in Socrates as in the restoring of Athanasius lib. 2. cap. 18. th◠Letters of the Emperour Constantinus directed vnto the Bishops and to the Elders of the Catholike Church saying Moreouer vnto the benefit bestowed on him this also we thought good to bee noted that all those that are inrolled into this holie number and companie of the Cleargie may vnderstand that securitie is giuen vnto all be they Bishoppes or bee they Clarkes that haue holden with him it argueth that there was indéed such a companie of Elders whom heere hée calleth Clearks but we cannot gather hereupon that they were such as ministred not at all the word and Sacraments but rather the contrarie For else if Athanasius the Bishop had beene the onely Minister of the word and Sacramente◠all the people of Alexandria had beene destitute of the worde and Sacramentes all the while of Athanasius banishment And to confirme this that these Elders about the Bishops had not onely the publike ministration of the word but also that some one or other of their number was appointed to heare the cōfessions of such as wer penitent and in token of their vnfained repentance to inioyne them to submit themselues to some bodilie chastisement which therevpon was called penance At that time saith Socrates li. 5. ca. 19. the Church thought good that the Elders which had the gouernment of the order of inioyning penitēce in euerie Church was takē awaie And that on this occasion frō the time wherein the Nouatians separated themselues from the Church refused to communicate with those which in the time of the persecution raised in the raigne of Decius had fallen the Bishops of the Churches added vnto the Canon that in euerie of the Churches there should bee one certain Elder which shuld be ouer the Penitencies to the end that those which after Baptisme were fallen should before the Elder appointed for that purpose confesse their offences This Canon as yet among other sects remaineth ratified and firme They onely which confesse the Father and the Sonne to be one in substance and the Nouatians that consent in faith with them reiected this Penitenciarie Elder The Nouatians would neuer from the beginning suffer this to be so much as a hanger by The bishops which now gouern the Churches althogh for a good space of time they haue held this institution notwithstāding in the times of the Bishop Nectarius they chaunged the same by reason of such an offence as then by chance was committed in the Church a certaine noble womā came vnto the Penitenciarie Elder confessing particularlie such faultes as after her Baptisme she had committed The Elder commaunded the woman that she should giue her selfe to fastings and to continuall praiers Wherby together with the acknowledgment of her sinnes shee shoulde declare a worke meete for her repentaunce The woman proceeding further in confessing accuseth her selfe of another fault and declareth that a Deacon had laine with her For the which offence by this meanes beeing made manifest the Deacon was driuen out of the Church and a tumult was made among the multitude of the people For they grudged not onelie against the offence committed but also for the note of the grieuous slaunder and reproch that thereby was raised on the Church Whē as therefore the sacred Priests were verie much euill spoken on for this cause Eudaemon a certaine Elder of the Church a Countrieman of Alexandria gaue counsell to the Bishoppe Nectarius to remoue the Penitenciarie Elder and to giue free power that euery one according to his own conscience should come to the participation of the mysteries For by that onelie meanes it should come to passe that the Church shoulde bee voide of all spot of infamie These things because sayth Socrates euen I my selfe had them of Eudaemon I doubted not plainly to commit them to this our historie In which wordes these Elders hauing this office among them which pertaineth especiallie to the ministration of the worde and all of them indifferentlie called Sacerdotes as well as Presbyteros it is againe apparaunt by Socrates whom◠Danaeus citeth that these Elders were not such as héere our Brethren doe conceiue or pretend but Ministers of the worde and Sacramentes which in the next Chapter saue one following doeth yet more fullie appeare Where Socrates shewing the diuersities in diuerse places concerning Easter daie Fasting Marriage Diuine Seruice and other Ecclesiasticall obseruation amongest other matters saith on this wise Moreouer I my selfe haue knowen another custome to haue growen in Thessalia that there he which is a Cleark if after he be made a Cleark he lie with his wife whom he married while hee was a laie man is deposed from his Cleargie Whereas all the famous Elders in the East yea the Bishops and all are by no lawe compelled to abstaine from their wiues except it please themfelues For euen while they gouerne their Bishoprikes not a few of them beget children of their lawfull wiues Hee that was the author of that custome in Thessalia was Heliodorus of Trica a citie of that region of whose making are the amorous bookes which hee composed when he was a young man and intituled them The Aethiopian historie hee meaneth that of Theagenes and Cariclea The same custome is kept also at Thessalonica and in Macedonia and in Hellas Besides this I haue knowen another custome in Thessalia to wit that they baptize in the dayes of the feast of Easter onely For which cause all of them except a very few die without baptisme The Church of Antioche in Syria is set contrarie to other Churches for the Altar or Communion table is not set Eastward but Westward In Hellas and at Hierusalem at Thefsalia the prayers are made while the candles are lighted after
the manner of the Nouatians that are at Constantinople In like manner at Caesarea of Cappadocia and in Cyprus the Elders and the Bishops expound the Scriptures euermore on Saterday and on Sonday at euening by candle light The Nouatians that are at Hellespont keepe not in all pointes the like manner as doo the Nouatians that are at Constantinople but for the more parte they followe the order of the chiefe Church among them To conclude in all the formes of religions sects you shall neuer finde two that in the maner of their praiers agree among themselues Furthermore at Alexandria an Elder preacheth not which custome hath had his beginning since the time that Arius disturbed the Church And here at length is noted where onely and vppon what occasion the Elders preached not Howbeit he saith not that heerevpon they were prohibited vtterlie the ministerie of the word and Sacramentes For as hee shewed before lib. 2. cap. 8. the verie Deacons out of whole order the Elders were made did saie the publike praiers before the people But this the Elders ceasing of preaching how long tiâ—e after Arius troubles it began at Alexandria how long time it continued he declareth not But in noting the same as such a strange and diuerse order different from al other Churches it declareth that it directly belonged to their office and that in al other Churches the Elders were such as were not prohibited to preach that they preached there also before that occasion did fall out And whereas as a little after hee citeth for not troubling the Church about indifferent things the decree made by the Apostles the Elders and the brethren Act 15.23 it appeareth that Socrates tooke also those Elders that are therâ— mencioned to be no other kinde of Elders than such as medled with teaching And so doth the verie text insinuate that those Elders were when it saith Act. 15.6 The Apostles and Elders came together to looke to this matter Which matter was a great controuersie in doctrine And Caluine himself saith tâ—ereon Luke saith not that the whole Church was gathered together but those that excelled in doctrine and iudgement they that by reason of their office were lawfull Iudges of this cause it may be that the disputation was holden before the people but least anie shoulde thinke that the people wer admitted indifferentlie to meddle in the cause Luke expresly nameth the Apostles and the Elders as those that were more fit to take notice therof And to shew further who these Elders were he saith on these words When there was great disputing when as the graue men and publike Doctors of the Church were chosen neither yet could they agree among themselues c. And to shew that these Elders in all other Churches werâ— still of thiâ—â—orte Socrates procéeding to his 6. booke chap. 2. telleth that when the Bishoprick of Constantinople was vacant by Nectarius decease which tooke awaie the penitenciarie Elder aforesayde and that they laboured much about the choosing of a Bishoppe and some sought one and some another for that office that they had consulted often thervpon at length it was thought good to call from Antioche for Iohn an Elder of Antioche For the fame of him was great that he was meete to teach them very skifull in the gift of vtterance And in the seuenth booke which Danaeus citeth cap. 2. speaking of Atticus which was afterward likewise made Bishoppe of Constantinople he saith When he first obtained the degree of the Presbyterie Priesthood or Eldership the Sermons which he recited in the Church he made them with great studie and conned word by word afterward by often vse and diligence getting more audacitie he beganne to preach ex tempore on the sodaine occasion and attained to a more popular manner of teaching And in the 5. Chapter he â—eâ—â—eth of Sabatius an Elder among the Nouatians preaching in his Sermon this false doctrine Cursed bee he who soeuer celebrateth the feast of Easter without vnleauened bread In the sixth Chapter be telleth of two Arian Elders preachers and interpreters of the Scriptures Besides that Chap. 16. hee telleth of three Elders Philip Proclus and Sisinius that â—tooâ—â—or the Bishoprike of Constantinople of which Sifinius by the desire of the people hee beeing an Elder not ordained in anie Church within the Citie but of Elea a suburbe of the Citie obtained the Bishoprike Wherby it appeareth also that these Elders had seueral Congregations and Churches in and about the Citie and were Ministers of the worde and Sacraments in them And although Proclus was afterward made Bishop of Cizicum whom the Citie would not receiue but chose onâ— Dalmatius a Monke and so Proclus went not thether but continued in preaching at Constantinople and afterward was made Bishoppe of that Citie after Maximianus which did leade a monasticall life yet by degree of dignitie he was an Elder So that these Presbyters Priestes or Elders were not as Danaeus supposeth a Senate or a Consistorie chosen from among the people assistant to the Bishop and much lesse to euerie Pastor as our Brethr. affirme gouerning onelie the discipline of the Church but not medling with teaching Socrates neuer speaketh of such kinde of Elders but simplie and plainely of such as we call Priests and our brethren call Pastors To conclude this no lesse appeareth in the last Capter saue two of all Socrates Historie euen in Paulus the Bishoppe of the Nouatians Who before his death calling together all the sacred Priestes of the Churches that were vnder him sayde vnto them Prouide yee while I am yet aliue that a Bishoppe may bee appointed vnto you When they aunswered The power of choosing the Bishoppe is not to bee permitted vnto vs. For saie they while one of vs thinketh this another that we shal neuer name one and the same man But wee desire that you woulde designe whome you would haue vs choose Deliuer me then sayd hee this your promise in writing that yee will choose him whom I will name vnto you Which writing beeing made and subscribed with their hande raising vp himselfe a little in his bedde he secretlie they that were present not priuie thereto wrote therein the name of Martian which was one that had obtained to the order of the Elders and therein had learned a rigorous kinde of life and at that time by chance was absent And when hee had sealed vp the writing and had brought the chiefe of the Elders to confirme the same also with their seales he deliuered it to c. I note this onelie that these Nouatians also which were a kinde of Praecisians in that antiquitie hauing for their precise austeritie of life cut off and diuided theÌ„selues from all other Churches albeit in substance and groundes of faith and doctrine not dissenting but in profession of more seuere discipline not onely had their Bishops in the chiefe Cities and many Elders vnder them but
than of whom it followeth And a witnesse of the suffringes of Christe and a communicatour of the glorie to come that shall be reuealed feede the flocke of God that is amonge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ouer-seeing it c. doth he speake here of any elders or fellowe elders that medled all with gouerning and not with teaching And euen so doth this Dionysius vse the name of Elder and of fellowe Elders in this place For not onely in the woordes before these are both of them called Bishops but what a teaching Elder Timothie was and was commaunded to be the scripture is plaine and we haue hearde at large out of S. Paule in both his Epistles written to him among other thinges namely for that purpose Therefore héere is nothing yet for any such Elders as our Brethren séeke for distinct from both Bishop and Pastor medling not with teaching but all with gouerning nay this name of Elder as it is here taken maketh cleane against them And the like stile he vseth in his ecclesiasticall Hierarchie or holy gouernment of the Church and in the stile of his booke of the diuine names Saue that there he calleth Timothie Bishop of Ephesus As also in the stile of his mysticall Theologie But when we come to the viewe of all the bookes and of all the Epistles that he wrote where shall wee finde these thrée reckoned vp Bishops Elders and Deacons He hath in some séeldome places the name of Bishop as for the name of Elder except it be in one onely place besides the title aforesayd which is the 8. Epistle we shall neuer finde it But once is as good as a 1000 times if it be to the purpose Let vs therefore sée what this Dionysius sayth in that place for profe that there were any such eccl officers as these gouerning and not teaching Elders And to speake plainely sayeth this Dionysius in all thinges that are they are distributed from the first to the second according to their dignitie concerning the god order most righteous prouidence of theÌ„ And that those which are appointed of God to gouerne others should giue to them that are their inferiors and their subiects the thinges that are according to their worthinesse As for Demophilus let him with reason cutte off wrath and concupiscence according to their woorthinesse And let him not violate his owne dignitie but let reason bearing the rule gouerne her subiectes For if in the market we see an housholde seruant reuiling his Maister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and a yong man reuiling an Elder eyther also the sonne râ—uiling the Father and with all rushing on him and laying on stripes we also should seeme to be godlesse if we should not running to them hasten to helpe them that are the better c. What can we gather on this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place but simplie by the name of Elder an Elder man in age and the other a younger man the relation of the one to the other the termes of Master and housholde seruant of father and sonne the one going before the other comming after and both vnderstoode in their literall naturall sense to conclude the whole drift and circumstance of the place considered who would fetch this so farre as to thinke that he spake here or so much as dreamed of either an eccl or a ciuill Elder If it be replyed that the whole argument of this Epistle arose vpon a Priest that was beaten and misused true it is indéede But by what name calleth he the Priest or any priest Presbyterum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotem he that giueth the sacred word and Sacramentes Which worde not onely hee vseth more than halfe a score of times in this Epistle and he hath once also euen here the name of Bishop but neither here nor any other where that I can finde he hath the name of Deacon Not that he acknowledgeth no Deacons but that he comprehendeth them as I take it in the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minister or worker of the publike seruices And as in all places where he treateth therof he maketh indéede most especiall mention of three eccl orders namely in his eccl Hierarchie cap. 2.3 and 5. resembling them to the proportion of his celestiall Hierarchie in these thrée pointes of perfecting illuminating purging of whome the Bishop is still called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priest or Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the thirde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so euen in this example within a fewe lines after he had named the Elder that is the old man afore-sayde hee sayth of all these thrée 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou thy selfe therefore distribute to thy concupiscence and to thine anger and to thy speech the thinges that are according to their worthinesse But to thy selfe let the diuine publike ministers distribute and vnto them the Priestes vnto the Priests the Byshoppes and vnto the Bishops the Apostles and the successors of the Apostles Where are here these Elders that meddle not with teaching If they be neyther conteyned in the Bishops nor in the Priests both which medle principally with teaching then eyther they haue no place at al or they must be included in the 3. number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he comprehendeth not only all the inferiour officers of the Church but Monkes also So that I thinkâ— these gouerning Elders would be loath to be thrust down into so base a companie Although the purging be giuen vnto them which is somewhat aunswerable to the correction of manners that they would meddle with all Saue that Dionisius also maketh these purgers but to pull off the clothes of those that should be baptized and to voyde the Churche at the communion of those that were possessed with foule spirites or were not throughly taught their Catechisme and to kéepe backe the laye people and such other seruile offices If nowe they disdayne to be of the number of these purgantes and will not become ministers of the worde and Sacramentes nor with the Bishops be perficientes nor with the Priestes be illuminantes then Dionisius cleane renounceth these Seniors that would be tantuÌ„ dominantes and will haue none such in his eccl Hierarchie And therefore if I might counsell such an excellent learned man as is Danaeus he should neuer bring in Dionysius for these Elders But eyther race his name out of his booke or else how so euer an other haue at his perill counterfeited the name of Dionysius the Areopagite mentioned Act. 17. let not vs cuunterfeite any thing in his name but alleage his wordes rightly as he vttered them For he is wrong inough of himselfe But right or wrong sithe we shall neuer wring any thing out of him that may make so much as a shadowe for these gouerning and not teaching Ecclesiasticall Elders let vs nowe go to be better resolued of that
be pronounced by a Bishop or by a Pastor except a Consistorie of that Congregation shall first trauaile in examining the cause and then determine and agree what iudgement ought to passe vpon the matter then also propound it before the whole multitude that it may bee confirmed by their consent and last of all the Bishop Pastor or Minister to denouÌ„câ— it For this is the discipline that our Brethren would drawe out hereon But who may not see that this is to drawe this example cleane contrarie If they would directly gather aught herevpon they should gather that in manifest facts and crimes the Bishop or Pastor though in his absence may iudge determine pronounce the sentence of excommunication and by the authoritie of our Lord Iesus Christ committed vnto him may command the whole multitude Church or Congregation or anie Consistorie of them if they haue anie to gather theâ—selues together with his spirit and charge them in the name of our Lorde Iesus Christ that they fulfill obey and execute his sentence in deliuering such an excommunicated person â—0 Sathan that is exclude him from the fellowship and communion of the faithfull by separating themselues from his company him from theirs but this would cleane dash all the imagined authoritie of their gouerning Segnorie if they should become such executioners onelie vnto the sentence of the Bishop or Pastor and that in his absence also he being the iudge and determiner of the matter But what is this anie more than al the residue for the proofe of any such Ecclesiastical Elders in the Church of Corinth as were Gouernours onely and not Teachers Of the which point so much vrged and sought for we haue hetherto séene not one testimonie nor example But our Br. will now and God before go to higher more important proues heereof The argument of the 12 Booke THE 12. Booke proceedeth further to our learned Brethr. proues of their third Tetrarches whome they call Gouernours Whether their institution be grounded on Christe whereunto they alleadg as their Capitall place the wordes of Christ Matth. 18. ver 17. Tell the Church Whether Christ in the name of Church meant simplie a Congregation of the faithful people or a Senate of gouerning Elders And namelie whether he alluded to the Iewes Sanedrim or Synaedrion How the auncient Fathers haue expounded those wordes The expositions of the Protestant writers especially Caluins with the examinatioÌ„ of Caluines reasons laboring to proue that Christ in those words did renue and translate to his church the Iewes Sanedrim Whervpon is laide forth a full view of the Iewes estate out of Bertram Sigonius and Chytraeus for all their sorts of gouerning Elders Senates especially their Sanedrim After which followe these our Learned Brethrens proues of this translation and of the Elders mencioned in the new TestameÌ„t Moreouer for the authoritie of these Elders our Brethrens proceeding Matth. 18. to the 18. verse for the power of the spirituall keies Whether they appertaine to these gouerning Elders that are not Ministers of the word Brentius interpretation of those words how farre they reach and how farre the Ecclesiasticall Excommunication is requisite and of the ciuill excoÌ„munication of Caluines exposition of those words Aretitius concerning the parties that may excommunicate Wigandus and Matheus Index for the vse of the keyes in the Iewes Church The practise of excommunication in the Apostles times The practise in the primitiue church shewed foorth by Tertullian Eusebius c. The testimonies of the auncient Fathers Cyprian Ierome Augustine Chrisostome c. The iudgements of the Protestants namelie Kemnitius Melancthon Aretius Beza Snecanus chieflie Danaeus examining his proues reasons for the Presbyterie that may excommunicate Our Bre. conclusion concerning discipline The weighing againe at our Brethrens request of Saint Paules excommunicating the incestuous person 1. Cor. 5. Of the Popish excommunication Of Excommunication for waightie or light offences Of the offences excommunicable Of our Brethrens answere to our obiection that this Presbitery is not mencioned in Saint Paules excommunicating Hymenaeus Alexander Philetus and the Corinthian How farre the Congregation may deale in this power Whether the Minister haue anie singular power heerein And lastlie of our Brethrens glimpses as they call them inueighing against the excommunications and iurisdiction in our Church NOw therefore to proue that there ought to bee a Consistorie of Elders in euerie Church for gouerning of the same it is manifest by the commandement of our Sauiour Christe touching him that despiseth priuate admonition If hee heare not them tell the Congregation if he heare not the Congregation let him be vnto thee as an Heathen and Publicane Verily I saie vnto you whatsoeuer you shall binde vpon earth shall be bound in heauen In which saying of our Sauiour Christe this word Congregation is not so largelie taken as in other places for the whole multitude but for the chosen assemblie of Elders OUR Brethren heere woulde proue their Consistorie of ruling Seniors out of Christs wordes Matth. 18. v. 17. which if they shall be able to proue God forbid but we shoulde bee as readie to yeeld And if they cannot proue it I woulde wish our Brethren to take good heede howe they waxe so bolde not to feare to writhe Christes owne wordes Which least wee also might mistake let vs set them downe more fullie than our Bre. doe Math. 18.15 But if thy brother shall sinne against thee goe and rebuke him betweene thee and him alone If he shall heare thee thou shalt winne thy brother But if he shall not heare thee take yet with thee one or two that in the mouth of two or three witnesses euerie word may stande But if he shall neglect them tell the Church but if so be also he shall neglect the Church let him be to thee as an Ethnicke or a Publicane Verely I say vnto you whatsoeuer ye shall binde vpon earth shal be bounde in heauen and whatsoeuer ye shall lose vpon earth shal be losed in heauen Againe I say vnto you if two of you shal consent vpon earth of all things whatsoeuer they shall aske it shal be done vnto them of my Father which is in heauen For where two or three are gathered together in my name there am I in the middest of them Héere first the grounde of the matter vpon which Christ spake these words that our Bretheren cite is priuate offence And therefore first he willeth as our Bretheren say well therein priuate admonition to be made Which if it shall be neglected then that the partie offended reprooue the offender before the witnesse of one or two besides themselues And then it followeth if he shall not heare them inferring that they shoulde also admonish him that then he shoulde tell the Church or Congregation Héere say our Brethren This worde Congregation is not so largely taken as in other places for the whole multitude but for the chosen
receaued c. And afterward comming to the Ministers he saith the Ministers of excommunication were the Priestes and the churche approuing it Deut. 27. the Leuites shall pronounce and say vnto all the men of Israel with a high voyce accursed is the man that maketh a graâ—en and â— moultâ—n Image the abhomination of the Lorde the worke of the artificers and setteth it in a secrete place And all the people shall aunswere Amen In the seconde booke of Esdras chap. 13. Eliasis the preest separateth the straungers from Israell And likewise for the other Key of losing The key absoluing is a power ordeyned of God and committed to the Preestes and Prophetes of pronouncing to sinners beeing penitent the remission of sinnes for the Womans and Abrahams seede and the sonne of Dauid that is for the Messias c. The author and the Ministers are these Eyther God him-selfe immediatly hath denounced the forgiuenesse of sinnes as Genesis 3. When hee setteth foorthe the promise of the VVomans seede hee doth nothing else buâ— thaâ—â—ee mought absolue Adam and Eue from their sinne c. Or else by the Patriarkes So Genesis 30. God sayth â—o Abimelech of Abraham c. Or else by the Prophetes The seconde of Kings 12. Nathan said to Dauid the Lord hath translated thy sinne c. or else by the Preesâ—â— which offering sacrificeâ— expiatory for the people for their sinns afterward blessed them which what was it â—â—so 〈◊〉 a denunciation of the forgiuenes of their sinnes Leui. 4.5.6 9. Leuit. 19. And the Priest shall pray for him and for his sinne and it shall bee forgiuen him and his sinne remitted and Num. 6. Speake to Aaron to his sonnes thus shall ye blesse the children of Israel say vnto themâ— the Lord blesse thee and keepe thee the Lord shew his face vnto thee and haue mercie vpon thee This waâ— the state of Excommunication and absolution in the old Testament denounced by the â—outh of the Minister of the worde For to whom the Absoluing belonged the Excommunicating belonged also The steps whereof sayth Aretius are in the newe Testament Ioh. 9.12 16. For although that Discipline was administred then of wicked men notwithstanding it is for an argument of the antiquitie And in the olde time the Institution was honest and profitable This corruption Christe corrected when he drewe backe this Discipline to his Church Math. 16.18 Ioh. 20. The Apostles also vsed it laudably as it is 1. Cor. 5.1 Tim. 5. Whereby also it appeareth that 〈◊〉 the wicked Iewes vsed it in Christes time Christe reducing into his church the olde Instituâ—ion of God for Excommunicating and absoluing he committed this spirituall censure to such onely as were spirituall Ministers of the Worde Howsoeuer the other that were not Ministers did allowe and approoue the same And this sentence Math. 18. Being ouer ruled by the other before Math. 16. 〈◊〉 Iohn 20. comming after and put in practise by these examples 1. Cor. 5. And 1 Tim. 5. â—here S. Paul being a Minister of the Worde pronounceth the sentence and the Iudgement If the vse of the other Apostles bee to be leueled by these examples it is cleare that in the Apostles times though the Church 〈◊〉 thereunto the action was 〈◊〉 by such onely as were Ministers of the Worde of God What the practise was of Excommunication in the Primitiue church succéeding the Apostles partly appeareth by that we hâ—â—e cited out of Tertullian saying There are also exhortations chasticementes and the Diuine censure For iudgement is there giuen with great wâ—ight as among those which are certayne that God beholdeth them And it is the cheefe fore-iudgement of the iudgment to come if any shall so offend If any be banished from the communicating of prayer and of the meeting together and of all the holy partaking euery of the approoued Elders haue the Gouernment Here is Excommunication mentioned and the Gouernment to appertayne to euery of the approoued Elders But in adding withall the publique prayers and Exhortations that he â—nneâ—eth to the gouernmeÌ„t of these Elders it is apparant that he meant none other but such as were Ministers of the Worde Which we haue also shewed yet more playâ—â— in his booke De Coronae militis where after he hath spoken of Baptisme receiued Sub antistitis vnder the Bishops and Prelates speaking of the Lordes supper he sayth Nec de aliorum manu quam Praesidentium sumimus Neyther receiue we it at the handes of any other than of the gouernors So that he maketh these Seniors and Gouernours to bee all one with the prelates and Ministers of the Worde and sacraments Eusebius lib. 5. cap. 24. telleth howe Victor Bishop of Rome Excommunicated the Churches of the East For keeping their manner of celebrating Easter day Wherein although he greatly abused this power of binding yet if he had rightly with discretion vsed it within his boundes Irenaeus nor any other did reprooue him but only for his rash ouer-reaching himselfe in the same For sayth Eusebius Irenaeus also writing with the other Bishops of Fraunce ouer whome hee had the gouernment for he was Archbishop of Lions Anno Domini 169. doth in-deede confirme it that the Mystery of the Lordes resurrection shoulde bee celebrated on the sunday Notwithstanding hee reprooueth Victor that hee did not well to cut off from the Vnity of the body so many and so great Churches of God that kept the custome deliuered to them of the auncient time And to shew this better that when he vsed this power better he was not misliked for the vse thereof Eusebius sayth afterward in the last chap. of the fift booke But howe can they lay a slaunder vnto Victor concerning this sith they knewe that Victor expelled from the communion of the Church Theodorus the tanner which was the prince Father of this their impiety which durst first at Rome auouche that Christ was but onely a man For if Victor as they say did so beleeue how did he cast out of the Church Theodorus the inuentor of this blasphemy So that Eusebius approueth this doing of Victor for his Excommunication of this heretike I heere passe ouer all the Canons and decrees mentioned in the councelles in the names of the Apostles and of diuers auncient Bishops because their credite may be called in question though diuers of them mentioning the Excommunications made onelie by Bishops and sacerdotall preestes be no doubt of great antiquity Onely I note that which Eusebius recordeth of the Emperor Philip. Of this man saith he It is reported vnto vs that he was a Christian. And on Easter day to wit euen in the Vigilles when he woulde haue beene present amongest them and communicated in the mysteries hee was of the Bishop of the place not suffered before he had confessed his sinnes and stoode among the penitent persons Neither by any meanes coulde hee haue leaue to receiue the mysteries
except that before he had by repentance purged him-selfe of those manifolde faultes that were reported of him It is sayde therefore that hee gladly receiued that which was appoynted to them by the Proestos or Bishoppe approouing that hee had a godly feare and a Fayth of Religion moste full of workes The like wee reade of the moste Noble Emperour Theodosius in the Ecclesiasticall Historie of Theodoretus Lib. 5. Cap. 17 Where hauing declared in the former Chapter howe Theodosius had in his fury caused his Souldiers to make a Massacre of 7000. people in the City of Thessalonica for the reuenge of an insurrection there made wherein some of the Emperours Iustices were stoned to death hee sheweth how the Emperour afterwarde beeing come to Millaine when hee woulde haue entred into the Churche after his wonted manner Ambrose forbad him laying the heighnousnesse of his fault before him and willing him to depart and submit him-selfe to this bonde of Excommunication that hee inflicted on him With these wordes sayth Theodoretus the Emperour being moued who being brought vp in the holy doctrine knewe what were the offices of the Sacerdotall preestes what were the offices of the Emperours hee returned with sighes and teares into the Court c. For the which fact although perhappes somewhat more rough than needed vnto so penitent a Prince not onely Ambrose but also Theodosius is of all writers highly commended Generally whatsoeuer Heretikes or other malefactors in any of the generall or prouinciall Councilles bee condemned by the Censure of Excommunication it was done by such Bishops Preestes or Elders as were Ministers of the Worde of God Neither doe any of the Fathers ascribe the denuntiation of this spirituall Censure in the proper sence thereof to any other than to a Bishop or to a minister of the Worde We haue seene in Cyprian howe although hee promised that hee would doe nothing in receiuing those that were fallen from the fayth into the lapse of Idolatry and so became abstenti that is Excommunicated to bee admitted on their repentaunce to the communion and peace of the church without the consent of his College of Elders which as withall wee haue founde were all ministers of the Word and Sacraments Which Iunius him-selfe in his Booke called Ecclesiasticus Capitulo 3 treating on these Seniors confesseth to be Corpus Collegium sacerdotum A body or corporation and College of Sacerdotall Preestes Yea in that case although hee promiseth not to receyue them without the consent also of the Deacons and of the people yet the action of Excommunication and absoluing of them hee still maketh it proper tohim selfe being the Bishop and to such onely as were ministers of the Worde Hierome vpon that saying of Christe to Peter Math. 16 I will giue thee the Keyes of the kingdome of Heauen and whatsoeuer c. This place sayth hee the Bishops and the Preestes not vnderstanding take vpon them some-what of the Pharisées pride to thinke that eyther they may condemne the innocent or loose the offenders When as with God not the sentence of the sacerdotall Preestes but the life of the guilty is sought out Wee reade in Leuiticus of the Lepers where they are bidden to shewe them selues to the Preestes And if they haue the Leprie then of the sacerdotall Preestes they are made vncleane Not that the sacerdotall preestes make them Lepers and vncleane but that they haue the knowledge of him that is a Leper and of him that is not a Leper And that they may discerne who is cleane or who is vncleane In such sorte therefore as the sacerdotall Preeste maketh the Leper clean or vncleane so here also eyther the Bishop and the preeste or Elder bindeth or looseth not those that are eyther innocent or offenders but according to his office when hee shall haue hearde the diuersities of the sinnes he knoweth who is to bee bound or who is to be loosed Saint Augustine being complained vnto that Auxilius being a young Bishop had made such a rash Excommunication as Hierome here spake of writeth vnto him in this manner Augustine to his moste dearely beloued Lorde and worshipfull or reuerend brother and fellow sacerdotall Preeste Auxilius Our renowned Sonne Classicianus hath greeuously by Letters complayned vnto mee that he hath susteined of your holinesse the iniury of accursing Declaring that he came to the church accompanied with the appearaunce of a fewe persons conuenient for his power and dealt with you that you shoulde not against his health or safety fauour them who by periuring themselues on the Gospell sought ayde for violating of their fayth euen in the house of fayth Whome notwithstanding considering what ill they had done he saith that they were not taken thence by violence but went out of their owne accorde And heereupon your honour is so offended with him that by the making of your Ecclesiasticall actes hee with all his house is striken with the sentence of the Curse Which Letters I hauing read beeing not a little mooued with thoughtes tossing me with great vexation of heart I coulde not hide it from your louingnesse that if you haue your opinion of this matter tried out by sure reasons or testimonies of the Scriptures you woulde vouchsafe also to teach vs how the childe may rightly be accursed for the Fathers sinne or the wife for the Husbandes or the seruaunt for the Lordes or anie in the house also not yet borne if it shoulde be borne in the same time that the whole house is bound with the curse so that it coulde not in the daunger of death be helped by the washing of regeneration For this is not a corporall punishment wherewith we reade that some dispisers of God were slayne together with all theirs which were not partakers of the same vngodlinesse Then in-deede to the terror of the liuing the mortall bodies were slayne which at sometime veâ—ily should haue died But the spirituall punishment whereby that iâ— done which is written VVhatsoeuer thinges thou shalt binde in earth shall bee bound also in Heauen bindeth the soules Of whome it is written The soule of the Father is mine and the soule of the Sonne is mine The soule that shall sinne the same shall dye You haue peraduenture hearde that some sacerdotall preestes of greate name haue accursed some body with their house But if perhaps they were demaunded they might bee found not able to render a reason of the same As for me If any body should demaund of me whether it were well done I finde not what I shold answere him I neuer durst do this thing when I haue bin mooued most greeuously about the wicked deedes of some moste cruelly committed against the Church But if the Lord haue reuealed to you how it may iustly be done I despise neuer a whit your yong age rudimeÌ„ts or but yong beginnings of the Eccl. honor Beholde I am at hand I an old man of my yong
alreadie méetlie well to examine what the presbyters were which Cypian mencioneth and we haue still found them Ministers of the worde and Sacraments In none of his bookes of Epistles anie 12. Epistle toucheth this matter I graunt that in reconciling of Heretikes and those that were falne to Idolatrie he vsed to take the aduise of his priests of his Deacons of his Clergie and of all the people But this prooueth not that he neuer restored anie otherwise When he confesseth that not onelie a priest but a Deacon also may in necessitie restore the baptised peniteÌ„t to the churches peace But whomsoeuer Cyprian adioyned to him in anie solemne reconciliation he reserueth the power and authoritie of loosing to himselfe As for the first Councill of Antioch which was elder than those of Carthage before cited in the 23. chapter it is thus decréed It is not lawful for a Bishop to make vnto himself another successor although death approch vpon him But if anie such thing should be done the same constitution to be voyde But let the Ecclesiasticall lawe bee kept which is on this wise that a Bishop ought not to be made otherwise than with a Synode and Iudgement of Bishops who after the death of him that is departed haue power to promote him that shall be worthie What is here to abbridge the authoritie of a Bishop that he cannot excommunicate any offender without the consent and ioynt action with him of a Segniorie Where if Danaeus had but looked to the verâ—â— next chapter he should haue found another manner of matter where the Councill saith in the wordes following concerning the authoritie of him that is maâ—e Bishop Those things that perteine vnto the Church must be kept with all carefulnes and with a good conscience and faith that is in God who considereth and iudgeth all thinges Which are also to bee dispensed by the iudgement and power of the Bishop to whom the people is committed and the soules that are gethered together in the Church But to come néerer to the present purpose for excommunication The 4. chapter saith If anie Bishop being condemned of a Synode or a Priest or Deacon of his owne B. shall presume to meddle in anie thing concerning Priesthood or the holie Ministerie it shall not be lawfull for him anie more to haue hope of restitution neither anie place of satisfaction but al that communicate with him to be thrust out of the Church especiallie if they obstinatelie communicate with him after they haue knowen the sentence pronounced against him What can bee plainer spoken than this that the Bishop himselfe may excommunicate And in the 5. chapter If anie Priest or Deacon contemning his B. shal separate himselfe from the Church and priuatelie by himself gathering the people together shall dare to erect an Altare or Communion Table And albeit his B. exhorting him and once and twice reuoking him he shall remaine disobedient let this man by all meanes bee condemned nor let him hope at anie time to obteine helpe or to receaue his owne honour And if so bee hee shall persist to disturbe and sollicite the Church let him bee repressed by the outwarde powers as a seditious person And in the 6. chap. If anie man be excommunicated of his owne Bishop he ought not to be receaued of others before he be first reconciled to his Bishop c. And in the 12. chapter If anie Elder or Deacon of his owne Bishop or if anie Bishop of a Synode shall perhaps be condemned c Thus dooth this Councill also which Danaeus citeth prooue that vpon iust occassions a Bishop himselfe may excommunicate not onelie such among the people but also among the Pastorall Elders as bee notorious offenders Nowe when Danaeus hath thus farre procéeded on the parties that should exercise this power of the keyes giuen to the Church he coÌ„meth at length chap. 55. to this sentence of Christ Mat. 18. v. 17. Tel the Church Where traueling to comfort them that hold this word Church to be simplie meant for the People he pleadeth that it is meant for the Prelates of the Church And at length he coÌ„meth to this conclusion with this saying of Ambrose in librâ— dâ— dignitate Sacerdotali cap. 3. That which perteineth vnto all ought to bee done of all True it is howbeit according to the diuerse vocation of euery one in â—he Church of God By reason whereof the people are not equall to the ecclesiasticall Prelates So also Chrysostome lib. 3. de Sacerdot beyonde the middest of the booke Baptisme is giuen vnto the Church I aske therefore to whom perteineth the administration thereof and to haue the power of baptising Dooth it pertaine to euerie one of the people No but to the Pastors alone And yet this gift is giuen to the whole Church as also iâ— the power of the keyes But euen as when Baptisme and the holie Supper of the Lord is administred in the Church the force of Baptisme of the Supper is expounded to the people who all of them seeing it the seale is added to the healthfull promises of God and so the people is confirmed in their faith and each one of the people is taught and aedified To conclude when these thinges are done the Church out of the holie Supper and out of Baptisme feeleth receaueth the fruite which it ought to receaue euen so when hypocrites and wicked ones are cast out of the Church or when that the poenitent are receaued the same is done the whole people and each one of them withall perceiuing it consenting to it the authoritie of Gods word is ratified the reformation of manners in the Church established and the puritie of doctrine is conserued Which when it is done the Church and euerie one of the Church receaueth the fruite that they ought to receaue out of that power of the keyes that is graunted to the Church By this reason therefore these things the Supper of the Lord and Baptisme and the power of the keyes are of God giuen to the whole Church the administration whereof notwithstanding apperteineth not vnto euerie one but vnto them onelie that are lawfullie called in the Churche to doo these thinges Thus haue we séene at large the iudgements and reasons pro contrà of all these excellent men for these Elders and for their authoritie in this ecclesiasticall Censure Let vs now returne vnto the learned Discourse of our Brethren Therefore in euerie Church there ought to bee a Consistorie of Elders or Gouernors which with the Pastor may take charge of ecclesiasticall discipline and good order to be obserued in the Church to the punishment of vice and the aduauncement of true vertue These if they gouerne wel as Saint Paule doth testifie are worthie of double honor both that honour that is due to godlie men and that which is due to good Gouernors The premisses that our Brethren haue
in Christ. I gaue you milke to drinke and not meate for ye were not able to beare it neither yet now are ye able and yet for all this Sainct Paule setteth downe among them an vniformitie in diuers ceremoniall orders and constitutions to the obseruation whereof all of them were alike bounden albeit that all were not alike in knowledge among them for some of them were Prophets some had of them more and greater gifts then other had some of them were stronger in faith and grace than other were Although therfore this similitude may be well applied to the diuers manner of teaching the doctrine of the word as S. Paule likewise applyeth it Hebr. 5. vers 12.13 and 14. and S. Peter 1. Peter 2. verse 2. yet neyther serueth it to prooue any diuersitie in the vnitie of doctrine nor to inferre any such diuersitie of any lawfull ceremoniall constitutions as should in any Church impeach the vniforme obseruation of them As this similitude therefore of one kinde of meate for old men and sucking infants serueth not their turne so much lesse doth this comparison in their other similitude Or as though say they we would cloath all ages in a roabe of one assize And why also do they not apply this resemblance against all the ciuill and temporall lawes of the realme for whereas there is an vniformitie prescribed in them and that the due obedience of all the subiects in the Realme little and great yong and olde according to their degrées and estates is alike required of them all might they not say this were euen as though we would cloath all ages in a roabe of one assize And if we may thus iest out the matter with such vnfit similitudes the vnitie euen of doctrine and the vniuersall obedience vnto it of all alike may with a light mocke be shaken off also Are we not all bidden to cast off the cloakes of vnrighteousnesse to put off the old man and put on the new and to be cloathed with the white reynes and righteousnes of Iesus Christ and shall we thus scorne out these generall precepts and say whow this is as though we would cloath all ages in a roabe of one assize yea verily would we as néere as we could euen cloath all ages of them in the one assize of such a dutifull obedience as is both requisite to the kindes of these roabes and aunswerable for their age and calling worthie although indéede this be not one assize but one liuerie one cloath one colour one cognizance prescribed to all alike of the which euery one hath his portion seuered according to the measure of his scantling And that which is more absurd say they compell men of ripe age to sucke the dugge to weare their biggings and to carry rattles and other childish bables If their ripe age be but onely of the bodily age and not the ripe age of the new man in the knowledge and growth of Iesus Christ they may yet be such as not onely well ynough may sucke the dugge at the brest of the Church their Mother or as may feede on milke againe as the Apostle speaketh but howsoeuer they thinke scorne or count it absurd or impossible as did Nichodemus yet as Christ sayd if they be not already they must euen be borne againe and may be such as of whome S. Paule saith Galath 4. ver 19. my little children of whome I trauell in birth againe vntill Christ be formed in you But if they be of ripe age in the inner man they are not compelled either to sucke the dugge or to weare biggins or to carrie rattles and other childish bables by any their due obedience to the vniforme conformitie of such rites ceremonies and constitutions as a lawfull and godly Synode with the confirmation of the ciuill christian Magistrates authoritie shall thinke conuenient and fit to prescribe vnto them for neither are such ordinances to be thus vnreuerently beeing not superstitiously prescribed compared to such base things neyther are they set foorth to foade or dallie the people like babies or bables but for edifying of them in order and comelinesse And although there be also some vse of them for helping the weaker notwithstanding all be not weake alike nor strong alike but some weaker some stronger than another yet while they that are strong do not glorie in their strength but in the Lord the godly stronger will beare with the infirmitie of the godly weaker nor will take the aduantage of all the christian libertie which other wise they might and may still vse in fréedome of conscience without any controllment of those ordinances and yet were it but for feare of offending the weaker and following Christ that would not breake the broosed reede they will still checke themselues with this sentence of the Apostle 1. Cor. 10.23 All things are lawfull for me but all things are not expedient which though they be lawfull in their owne nature by the lawe of God yet if we must submitte our selues to an vniformitie with our Brethren to edifie and winne them to greater matters as Sainct Paule sayth He became all to all that he might winne all how much more when to these good purposes a godly Synode hath made such ceremoniall constitutions to restrayne or compell those that in arrogancie disdaine or obstinacie would not thus drawe together by one rule in one vniformitie ought the godlie people yea although all were strong and none weake among vs yet for feare of opening a gappe to licentiousnes and disorder or to the breach of publike concord or to the contempt both of the Synode and also of the Magistrate to yéeld all due obedience and reuerence to the vniforme obseruation of such lawfull ceremoniall constitutions And those especially being priuate persons as should call these vniforme ordinances biggins bables and rattles deserue to be rattled vp with other rattles for so vnreuerent contempt and disobedience How much better and with more graue aduisement than these our learned discoursing Bréethren writeth Caluine on these Constitutions of the Church who in the tenth Chapiter of the fourth Booke of hys Institutions Section 1. speaking of the power of the Church in making Ecclesiasticall lawes he sayeth euen in these wordes Haec potestas tractanda nunc est c. This power is now to be treated vpon whether it be lawfull for the Church to binde the consciences with her lawes in which disputation the politicall order is not touched but onely this is handled that God may be orderly worshipped according to the rule that he hath prescribed and that the spirituall libertie which respecteth God may remayne safe vnto vs the vse hath obteyned that those things are called the traditions of men whatsoeuer Edicts of the worship of God besides his word haue proceeded from men Against these is our strife not against the holy and profitable constitutions of the Church which make either to keepe
are the cheefest matters of their displacing which are in-deede farre more waightie matters than is the making a signe of the Crosse than is the baptizing in a Font or than is the wearing of a Surplesse If the ignoraunt thinke that they are displaced from all Ministerie onely for a Crosse or a Font or a Surplesse or some such other caeremonie as they call trifles surely then are they verie ignoraunt and our Brethren delude the people in this ignoraunce that tell them they are displaced from all ministery but for these causes Although indeede were they displaced from all Ministery for none other causes then such as these admitting also that these were but trifles too as here they call them albeit some of them haue voluntarily displaced themselues from all Ministerie forsaking their calling without being by any others displaced but admit also they are displaced and that from all Ministerie which notwithstanding the moste part of them or the most learned of them are not and whether they are so that compiled this Learned Discourse God and themselues do knows yet am I sure that they neede not nor if their selues were not in greater fault of more contempt obstinacie against these thinges than the waight of these thinges by their owne account amounteth vnto they neither neede nor shoulde be displaced of all Ministerie for them For if these thinges be as they say but trifles when as the yeelding to them might keepe themselues from beeing displaced ought they for trifles to be the occasion of their owne displacing from such weightie matters as is all the Ministerie So that euen that which they pretende to the ignoraunt yea to the learned and all in this their Learned Discourse to breede more odiousnesse to the displacers of them as that they are displaced for trifles doth shewe that this excuse is but a trifle or rather an vntrueth when as the matter the more trifling it is bewrayeth the greater obstinacie in him that will rather suffer him to be displaced of all the Ministerie and therby all the people to bee vtterly giuen ouer to the wide worlde for any benefite at all of the Ministery they shall haue by him or by any other of his procuring rather then he will relent to the Synode to the Church to the Realme to the Prince but in any one thing and that but such as hee his selfe confesseth to be but a trifle Howe doth not this the more that they extenuate the matter aggrauate the crime and make it as our Brethren sayde Pag. 93. that a lesse crime increased with contumacie and contempt of the Churches admonition may become worthie of the fame castigation But here our Brethren are so farre from the acknowlegement of this great fault that to mooue the reader more with the indignitie of their displacing they fall a praysing them selues that they preach most diligently pray moste feruently and minister the Sacraments moste reuerently according to Christes institution All which three pointes in whom they doe in-déede concurre we must néedes confesse deserue high praise And woulde God both they and we and all the Ministerie may doe our indeuours to the vttermoste of our gifts in these three duties But if our Br. preach neuer so diligently and yet cut not the worde of God a right and with discretion an ownce whereof is worth a pounde of Learning if they speake not the words of trueth and sobernesse as Saint Paule saith to Festus Actes 26. ver 25. But spende all or the moste of their preaching in contention about these vnnecessary controuersies in Discoursing of Regiment and matters of state in inuectiues against their Brethren against the Prelates yea against the Ciuill Christian Magistrate and all for the vrging of these platformes it were a greate deal more commendation in other mens opinion than it is in their own to be lesse diligent in preaching than some of them be Notwithstanding diligence in a good preacher in-déede is worthie both great commendation and as Saint Paule sayth double honor And whereas they recommend themselues also that they pray moste seruentlie I am glad to heare of it and God graunt they do so But why do they blabbe it thus to all the world with publishing it in print do they seeke the peoples prayse herein also must the feruencie and most feruencie of their prayer bee blasoned thus abroad with this trumpe of their owne Learned Discoursings thereon O that our Brethren woulde rather haue remembred what Christe sayde Math. 6. ver 5. of these that seeke prayses for their prayings Aâ—en dicâ— vobis mercedem habent Howbeit feruencie in all goodnesse deserueth prayse and in prayer is euen the marowe of it But suche feruencie as condemneth bee it neuer so sounde and godly all prescribed forme of publike prayer set foorth for the peoples vse and edifying by the authoritie of the true Church of Christe and of the Christian Magistrate is too fierie a feruencie in my iudgement And as for their thirde commendation that they Minister the Sacraments moste reuerently according to Christes institution What meaâ— they hereby can they prooue that our Communion Booke the prescribeâ— order whereof they refuse both in publike baptisme and in the Lordes Sapper for any materiall necessarie partes of the Sacraments are not ministred according to Christes Institution If they mislike them for any formall or accidentall part which is rather no part at all as not of the substaunce of them but accedents and ornaments of comelinesse and order doe they also minister the Sacraments according to Christes institution for place for time and for all the manner of them if the name of Christes Institution may be applied to these appendances as for baptizing them in riuers for ministring the Communion after Supper for sitting at a Table or rather on the grounde and such like if it be lawfull for them to leaue all these circumstances and yet they may bee sayde to minister the Sacramentes moste reuerently according to Christes Institution why shoulde they refuse to Minister them according to the order prescribed by our Booke except they can prooue that wee minister them not in anie godly manner but against Christes Institution wickedlie and vnreuerently which they shall neuer be able to prooue Yea we minister them with all due reuerence and in many pointes a greate deale more reuerently then they doe And therfore for these their vnreuerent demeanours and obstinacie therein against our good and reuerent orders by order and authoritie of the Church and Magistrate established they are worthily displaced though with greefe thereat no lesse to vs that they shoulde deserue it than vnto them that they shoulde féele it But heereby the ignorant and all other may wel perceiue that it is not as they would beare the worlde in hand they are displaced from all ministerie for a Crosse or a Font or a surplesse or some such other trifle
followeth how can our brethren excuse them selues that they be not in danger of this Act if they haue beneâ—ices or haue they not done and doe cleane contrary to this their learned discourse in agreeing to the statute that they might holde their liuings if they haue not lost them againe by setting out this their learned discourse and by their maintenance of these opinions and assertions that are so direct against the statutes marke the wordes of the act and as they call it the godly meaning of the parliament And that if any person ecclesiasticall or which shall haue ecclesiasticall liuing shall aduisedly mainteyne or affirme any doctrine directly coÌ„trary or repugnant to any of the sayd articles and being conuented before the Bishop of the diocoese or the ordinarie or before the Queenes highnesse commissioners in causes ecclesiasticall shall persist therein or not reuoke his errour or after such reuocatioÌ„ eftsoones affirme such vntrue doctrine such mainteyning or affirming and persisting or suche eftsoones affirming shal be iust cause to depriue such persons of his ecclesiasticall promotions And it shal be lawfull for the Bishop of the diocoese or the ordinary or the said commissioners to depriue such persoÌ„ so persisting or lawfully conuicted of such eftsoones affirming vpoÌ„ such sentence of depriuation pronounced he shal be indeed depriued Now if we shall withal consider how our brethren haue aduisedlie that is to say of deliberate and aduised purpose directly in this their learned discourse pag. 135 challenged the doctrine of the sayd booke of Articles saying As was practised in the conuocation of the foresaid parliament vnto diuers Godly and learned preachers that offred to speake against diuers grosse and palpable errours that had escaped the Bishops decrees as for the distinction of Canonicall and apocriphall bookes for explication of the clause in the article of predestination where it is sayde the elect may fall from grace and such like matters how truly this is spken of that conuocation and howe trulye also they haue in these wordes burdened both the Bishops and the articles of no lesse than grosse and palpable errours and that in principall pointes of doctrine I reserue that till I come to the proper place where it is to be answered But howe haue not our brethren aduisedly affirmed and if they will stand to it maintayned doctrine directlye contrarye and repugnant to some of the the Articles of the sayde booke For to affirme and maintaine that that which is good doctrine is a grosse and palpable errour what is that but to affirme and maintaine the doctrine that is directly contrary and repugnant thereto and what remayneth But that if the Bishops will not pitifully abuse that authority of the statute that was committed vnto them they or the ordinarye or the Queenes Maiesties highe commissioners in Ecclesiasticall causes ought to conuent these oure learned discoursing Bretheren before them if they had anye names that they might knowe them and if any of them shall persist and not reuoke his errour c that this shal be iust cause to depriue such person of his Ecclesiasticall promotions And besides these Articles aforesaid that they challenge for grosse palpable errours how do they not also impugne the 34.35 36. articles of the said booke Yea diuerse of theÌ„ haue beene also conueÌ„ted before the Bishop the Ordinary or the Commissioners aforesayd and haue persisted in the contrarye to those articles and these our learned discoursing bretheren haue gone further to put their contradictions foorth to the worlde in print The wordes of the 34. article which they inpugne are these Who soeuer throughe his priuate Iudgement willingly and purposelye doth openlye breake the traditions of the Church which bee not repugnaâ—t to the worde of God and be ordeyned and approued by common authoritye oughte to be rebuked openly that other maye feare to doe the lyke as hee that offendeth against the common order of the Church and hurteth the authoritye of the Magistrate and woundeth the consciences of the weake bretheren If our Brethren would agrée vnto this article there should not be such troubles as there are amongst vs. The 35. article is of Homilies The second booke of homilies the seuerall titles wherof we haue ioyned vnder this article doth conteyne a godly and wholesom doctrine necessary for these times as doth the former boke of homilies which were set forth in the time of K. Edward the 6. therfore we iudge them to be read in churches by the ministers diligently distinctly that they may be vnderstood of the people Our brethren say pa. 49. that a prescript forme of reading of praiers of homelies such like when they are alleaged to maintain the ignorance of vnskilful pastors as though that were the vse they are alleaged for are but the instrumeÌ„ts of folish Idoll shepherds which haue a certaine preteÌ„ce of Pastorall office but in effect are altogether vnmeete for the same The 36. article is for ConsecratioÌ„ of B. ministers The booke of consecration of Archbishops B. ordering of priestes deacons lately set foorth in the time of Edward the 6. confirmed at the same time by authority of parliament doth conteyn al things necessary to such consecration ordering neither hath it any thing that of it selfe is superstitious or vngodly therefore whosoeuer are consecrated or ordered according to the rites of that boke since the secoÌ„d yere of the aforenamed king Edward vnto this time or hereafter shal be consecrated or ordered according to the same rires we decree all such to bee rightly orderly and lawfully consecrated and ordered And is not now the greatest part of this our brethrens learned discourse for the consecrating ordering or ordeyning of Archbishops B. Priestes or Elders and deacons directly contrary and repugnant to the doctrine and decree of this article and what followeth hereupon but that eyther our brethren must renounce this their learned discourse or must denie the authority and godly meaning of this act Anno. 13 which here they haue approued or else if the B. and other offâ—cers shall not pitifully abuse that authority which by the same statute is committed to them they must by the godly meaning and wordes of this act pronounce them to bee iustly depriued yea theirselues haue pronounced sentence against themselues But this and all other inconueniences before rehearsed shoulde vtterly bee auoided if wee might once establish the lawfull election of Pastors according to the woorde of God It were also greatlye to bee wished that it might bee brought to passe that in euery congregation there shoulde bee two Pastors at the leaste both bicause the charge is greate and also for supplying the lacke of the one if the other were sicke or absent vppon necessitye or anye such lyke case Which thing were both agreeable to the example of the Apostolike church and also verye profitable for the congregation Wee doe not
is decreed amongst themselues that must be called the determination of the whole Synode I meruell that our Bretheren shamed nor feared not to stuffe their learned discourse with so many manifest vntrueths It is most euident that nothing is or can bee decreed in the name of the whole Synodes determination without the whole Synode comprehending at least the greatest number for the whole haue decreed and determined the same So that say they no man must bee suffered to speake any thing agaynst it bee it neuer so reasonable or agreable to the worde of God This is another most great and manifest vntrueth sclaunderous to the Bishoppes and reproachfull to the whole Conuocation There is none of the house but that may in any matter that is propounded to bee debated vppon yea any other though not of the house being knowne to be a reuerent godly wise and learned person either of the Ministerie yea in some cases though he were not any Ecclesiasticall person yet might he also bee freely admitted according to the auncient Canons to speake before the house in such sorte and manner as the order of the house requireth for those that bee or should bee learned men to speake their minde in the Latine tongue for feare some young Sir Iohn lacke latine would bee ouer busie and so to reason freely pro contra obseruing alwaies that modestie and reuerence which beseemeth the assemblie of graue and learned men And in this maner many haue propounded and reasoned vpon diuers matters as those that are auncients in the Conuocations heretofore can witnesse Yea saye they whosoeuer will not subscribe to all such thinges as they decree must bee excluded out of the Conuocation as was practised and threatned in the Conuocation at the foresayde Parliament vnto diuers godly and learned Preachers that offered to speake agaynst diuers grosse and palpable errors that had escaped the Bishops Our Bretheren hauing so often broken the squire of trueth in these matters doe here waxe bold to rappe out vntrueths now by huddles What one Preacher hath bene excluded out of the Conuocation for this that he would not subscribe to all such thinges as the Bishoppes among themselues haue decreed Or can they bring any instance but of such one threat made vnto them And albeit a threat differeth from the putting it in practise yet this also is a notorious sclaunder There was no such thing either practised or threatned at any tyme in our Conuocations namely at that tyme they mention which I remember well and so doe many others when some speaking in English began to bee ouer busie and to vse disordered behauiour with vnreuerent termes they were by the Prolocutor as moderator commaunded to silence or els to departe and not to disturbe the house nor alter the lawdable orders thereof except they would and that in seemely modestie speake in Latine which these godly and learned Preachers that our Bretheren commende liked not to doe Neuerthelesse other being indeede godly and learned Preachers did very reuerently and with great learning discusse those matters And so with generall consent either of all or which sufficed of the most and best parte those Articles were condescended vpon and approoued for good and sound doctrine And so I hope will stand for any thing that our Bretheren or any other shall euer bee able to say agaynst them As for any and much lesse diuers grosse and palpable errours that escaped the Bishops I remember none nor can learne of any The Decrees conteyned in the articles aforesayd are published to the open viewe of of euery man if our Bretheren as yet can burthen them with any grosse or palpable errour or with any errour at all though not grosse nor palpable or but with apparance or suspition of errour it were worth the hearing But if there bee no such errour in them who are then worthie the punishing or at least worthie to acknowledge with repentaunce and reuoking this so great a sclaunder For it toucheth not our Bishoppes and the Conuocation onely but béeing established also as is aforesayde by act of Parliament and so the professed doctrine of all the Realme and Church of England how are wee not all hereby defaced to maynteyne grosse and palpable errours and that in no small poynts of doctrine If Papistes had sayd this it had bene lesse meruell which hate our doctrine and count it stuffe full of errours and heresies too But they neuer were nor are nor euer shall bée God willing able to prooue that we mainteyne any one errour in any one article of doctrine but agree in all the substance of Religion with the true and syncere worde of God Yea our Bretheren their selues bearing vs witnesse who in the Preface of this learned discourse confesse that for the substance of Religion it is resolued and now publikly maynteyned for our true and holy faith How could this bee true if those articles namely these which here they note being matter of faith and publikely maynteyned and resolued by all the Church of England to bee true and holie were grosse and palpable errours But to shewe both vnto them and to all the worlde least the Papistes should take holde hereon when they heare of this our owne Bretherens accusation which will bee euen meate and drinke to them béeing glad to feede vppon such sclaunders that as wee are sounde GOD bée blessed for it in all other articles of doctrine so in these wee maynteyne no errour at all but a most sure and syncere trueth let vs come to the viewe of these two Articles that here they mention for example As for the distinction saye they of Canonicall and Apocryphall bookes Although this bee a matter wherein good and godly Fathers haue had some difference yet for our Bishoppes and Conuocations decree thereon I see not how our Bretheren shall bee able to finde that wee holde any error in that matter It is the sixth Article the wordes whereof are these Holy Scripture conteyneth all things necessarie to saluation so that whatsoeuer is not read therein nor may bee proued thereby is not to be required of any man that it should bee beleeued as an article of the faith or bee thought requisite or necessarie to saluation In the name of the holy Scripture wee doe vnderstand those canonicall bookes of the old and newe Testament of whose authoritie was neuer any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leuiticus Numeri Deuteronomie Iosue Iudges Ruth The first booke of Samuell The 2. booke of Samuell The first booke of Kings The 2. book of Kings The 1. booke of Chroni The 2. booke of Chroni The 1. booke of Esdras The 2. booke of Esdras The booke of Hester The booke of Iob. The Psalmes The Prouerbes Ecclesiast or preacher Cantica or songs of Sal. 4. Prophets the greater 12. Prophets the lesse And the other bookes as Ierome
sayth the Church doth reade for example of life and instruction of maners but yet doth it not applye them to establish any doctrine Such are these following The 3. booke of Esdras The 4. booke of Esdras The booke of Tobias The booke of Iudith The rest of the booke of Hester The booke of Wisdome Iesus the sonne of Syrach Baruch the Prophet The song of the 3. children The storie of Susanna Of Bell and the Dragon The prayer of Manasses The 1. booke of Machab. The 2. booke of Machab. All the bookes of the newe Testament as they are commonly receiued we doe receiue and account them for canonicall This is the whole article especially for the distinction of Canonicall and Apocryphall bookes And is there any grosse and palpable errour or any errour at all in this distinction that any godly and learned Preacher should haue offred to speake agaynst in the Conuocation Well if he could not be suffered to speake then let him do it yet doing it in seemely order Yea if it be a grosse and palpable errour that all we grossely maynteine in this distinction he is bound to shewe it orderly comiter monstrarier viam erranti if he will be a faithfull Minister And if wee cannot bee able to defend this distinction we will then by Gods grace yéeld it to be an error and forsake it But I meruell if it be so grosse and palpable that we cannot yet feele nor vnderstande it which were indeede a great grosnesse in vs all But because I confesse my selfe to be but grosse that cannot so quickly find out this palpable error neuerthelesse since that it is palpable or may be groped and yet out learned Bretheren will not vouchsafe to set it downe I will therefore grossely grope after it if perhaps I may finde it and giue others warning of it For by the grace of God wee shall not be so grosse as defend any error if we may finde it and perceiue that it is indeede an error that is to say a wrong and false opinion Is this grosse error in these wordes holie Scripture conteyneth all things necessarie to saluation so that whatsoeuer is not read therein nor may bee proued thereby is not to bee required of any man that it should be beleeued as an article of faith or be thought requisite or necessarie to saluation I trust they will acquit this parte of the article from all error Neither is it properly of the distinction of Canonicall and Apocryphall bookes which are to bee accounted of the one sorte or of the other but of eithers validitie or inualiditie in the articles of faith and matters requisite or necessarie to saluation What then Is this grosse and palpable error for the distinction of Canonicall and Apocryphall bookes in the wordes of the article following In the name of holy Scripture we doe vnderstand those Canonicall bookes of the olde and newe Testament of whose authoritie was neuer any doubt in the Church What grosse and palpable error or any error at all is in these words that wee doe vnderstand those bookes in the name of holy Scripture of whose authoritie there was neuer any doubt in the Church Is there any reason to the contrary why wee should not vnderstand these bookes for holy Scripture If they replye that is true indeede for those bookes but not for those bookes onely then are these wordes also of the article acquit by their owne mouthes As for the so vnderstanding of them onely to be accounted in the name of holy Scripture of whose authoritie was neuer any doubt in the Church this article hath no such worde as this word onely nor any such meaning Yea least their meaning or wordes might be misconstrued they goe also particularly to worke and booke by booke till which is to be vnderstoode for the holie or canonicall Scripture and which not in the olde Testament And in the newe Testament they haue reckoned all for Canonicall If they yet replye that diuers bookes of those which the articles name and vnderstand for the holie and canonicall Scripture haue bin doubted of I graunt it and the articles doe confesse as much in these playne wordes All the bookes of the newe Testament as they are commonly receiued we doe receiue and account them for canonicall Do they not here plainly enough inferre that there hath bene some doubt and not receiuing of some of them when they say as they are commonly receiued so doe wee receiue them though some doe not so receiue them And will our learned Bretheren bee so â—â—remptorie that if they had not so fully or cléerely expressed their meaning in the former wordes they will not giue them leaue to bee their owne expositors but bee so cutted and short with them that they may not tell out their owne tale but a worde and a blowe or euer they haue tolde halfe their tale to crye out by and by errour errour yea grosse errour and palpable errour Ha bretheren ye are a little to hastie to bée Parrish Priestes yée giue too short and too sharpe a iudgement in this matter Take the whole article together to conferre the later woordes with the former and if a worde escape incommodiously What my Maisters will yée take vauntage of euery sillable or if ye will néedes prie so narrowly goe to it then hardlye and spare not I mislike not your industrye therein spye a Gods blessing èuery mote in your bretherens eyes and note euery tittle in their writinges and weigh their woordes euen in the Goldesmithes balance Yet when yée haue all done ye confesse your selues it is but a scape whereas indéede weighe it well and trulye it is not so much But admitte it were a scape will ye make a mountayne of a mole hill that it is a grosse and palpable errour Verely whether we shall weigh the woordes with graue and indifferent iudgement as we ought to doe or but euen grossely or sleightly consider of them except our opinion be too grossely forestalled against them wée coulde neuer giue so grosse a iudgement of them as for a grosse and palpable errour to condemne them for in very déede there is no errour at all in them But it maye be such is my grosse pate that yet wee haue not light vpon this grosse and palpable errour indéede there are other woordes also especiallye these after the cataloge of the Canonicall bookes in the olde Testament And the other bookes as Hierome sayth the Church doth reade for example of the life and instruction of manners but yet it doth not apply them to establish any doctrine Is there any thing heere that our Bretheren can challenge of errour Is the sence of Hierome cyted amisse Or is Hieromes sentence it selfe Erroneous The words of Hierome in his praeface on the bookes of Salomon are these as therefore the Churche readeth indeede the bookes of Iudeth Tobie and the Machabies but receaueth them not among the canonicall
Scriptures so also it maye reade these two volumes hee speaketh of Iesus the sonne of Syrach and the booke of wisdome to the aedification of the people not to confirme the authoritye of Ecclesiastical opinions or decrees Or are they offended that yet thus much should be giuen to the apocryphall Scriptures that they should bee read at all in the Churche for a dification in example of life and instruction of manners but to be vtterlye neglected or defaced as some haue not spared to bestowe very grosse speeches on all the apocriphall Scripture but bicause this againe is not so much for the distinction of Canonicall and Apocriphall bookes as for the estimation of them I thinke they meane not of anye grosse or palpable error in these words If they doe by the grace of god wee shall the eaâ—â—ier cleare them by the testimonie of manye whome our brethren I hope wil not burden with so grosse speeches Especially when the whole Frenche Churche in their confession goeth as far foorth héerein as we doe where hauing reckoned vp the whole Canonicall Scripture of the olde Testament and the newe agreeing in all the particuler bookes with vs in the fourth article they saye These bookes wee acknowledge to bee canonicall that is wee haue them as the squire and rule of our Fayth and that not onely by the common consent of the church but also much more by the testimonye and inwarde perswasions of the the holye ghoste by whose suggestion we are taught to discerne them from other Ecclesiasticall bookes which as they may be profitable neuerthelesse they are not of that sort that any article of the faith may be established out of them To whome accordeth the confession of the churches of Bâ—lgia or the lowe Countries Who after their lyke enumeratioÌ„ of the canonicall bookes in the fiue and sixe articles saye on this wise These onelye bookes wee receaue as holy and canonicall vppon which our fayth may staye bee confirmed and established c. Moreouer wee make a difference betweene these holy bookes and those which they call appocrypha that it to wit because the appocryphall may indeede be read inthe church and it is laweful also so farre foorth to take instructions out of them as far as they agree with the canonicall bookes Howbeit they haue not that authoritye and force that any opinion of the fayth and christian Religion can bee certainelye builded on their testimonye So farre is it off that they can infringe or diminishe the authoritye of others And if after these I maye alleage any priuate mans confession I commend the Reuerende Zanchius Who in his confession chap. 1. Aphorisme 4. after the like particular rehersall that our Articles make of the bookes canonicall and not Canonicall in the olde Testament he sayth Thus much of the olde But out of the newe Testament wee except none For although there bee some of them of which it was doubted in the olde tyme notwithstanding euen they also were afterwarde no whit lesse acknowledged than were the other to bee the writinges of the apostles vnto whose iudgement we also subscribe Of the former sorte are the Gospels after Matthew Marke Luke Iohn the actes of the apostles the Epistles of Paule the former of Peter the former of Iohn Of the later sorte are the Epistle to the Hebrues the Epistle of Iames the later of Peter the seconde and thirde of Iohn the Epistle of Iude the Apocalypse For although they maye seeme after a kinde of sorte to bee of a certayne greater authoritye of the which it was neuer doubted than those of which sometymes it was doubted notwithstanding wee beleue as well the one as the other euen as the certaine word of God As for the Apocryphall bookes that are conteyned in the Bybles volume wee giue them the firste place after the Canonicall And therefore wee vse onelye the Canonicall bookes to prooue the opinions or decrees of Fayth and with the Fathers wee teache that they are to bee vsed as for the other wee thinke that they haue no small authoritye to confirme afterwarde those thinges that already are prooued Thus writeth Zanchius agreeing with our articles And heereto also he quoteth Hierome in Praef. in Salo. Cyp. in Symb. pag. 377. conc Load cap. 59. But what neede I labour thus to cléere our Article herevpon when the Geneua Bible it selfe hath as much as this comes too saying the bookes that followe in order after the Prophetes vnto the newe Testament are called Apocrypha that is bookes which were not receaued by a common consent to be read and expounded publikelye in the Churche neyther yet serued to prooue any poynte of Christian Religion saue in as much as they had the consent of other scriptures called canonicall to confirme the same or rather whereon they were grounded but as bookes proceeding from godlye men were receaued to be read for the aduauncement and furtherance of the knowledge of the historie and for the instruction of Godly maners Is not this as muche héere as is in anye thing conteyned in these wordes of our bookes article for the vse and credite of the Apocriphall bookes and wherein then for these wordes doeth lye suche grosse and palpable errour as they burthen this article withall for nothing remayneth nowe therein not examined but the enumeration of the bookes themselues which are counted of vs for Canonicall which for Apocryphall And doe not these Articles keepe the same accompte both for the number and for the Bookes of both sortes that all these aforesayde and the verye Geneua translation doth except they will take aduauntaâ—e heerein that where the Geneua calleth Ezra and Nehemiah as Zanchius calleth them the two former of Esdras our article reteyneth still the vsuall calling of them the firste booke of Esdras the seconde booke of Esdras because it treateth also muche of Esdras But I trust that our Bretheren will not in anye wise accounte of that for a grosse and palpable or anye Errour at all considering howe ordinarilye it hath gone by these names and in Ieromes preface hee saythe Neyther let it mooue anye bodye that one booke is of vs set foorth nor let him bee delighted in the dreames of the third and fourth booke Bicause also among the Hebrues the speeches of Esdras and Nehemiah are straightened into one Volume c. As the bookes matter we keepe iust reckoning if their offence be bicause wee counte none Appocryphall in the newe Testament what do wee otherwise than Zanchius doth Than the Geneua Testament doth yea than the Frenche the Heluetian and the Dutch reformed Churches doe and therefore where these grosse errours and palpable shoulde bee in this article they are so grosse and palpable that we can yet neyther see nor feele them When our bretheren can shewe and prooue them I for my parte will by Gods assistance wilfullye defende no knowne errour Now since we cannot find this let vs come to their
ministers Of subscribers with limitation Of Dissembâ—eâ—s Of secret lamenters of their open subscribing The practise of Arius the Priscillianistes Preface Bridges Our bretherens aunswere to the 2. later ob vnder shewe of pâ—rspicuity is very intricate Our bretherens distinction of matter and manner Our Bretherens our agreemeÌ„t in the SubstaÌ„ce of Religion Our difference concerning gouernment Oâ—r bretherens vrging thâ— alteration of The state Our Brethrens preteÌ„ce of remooving Ignonoraunce Poperie Rebellion VVhether this alteration would not be occasioÌ„ of more ignortnce in the ministery The feare of more breeding Pop. by this alteration This alteration more inclinable to sedition Our bretherens aunswer for the manner VVho call the matter to the manner of a tumultuous reasoning we or they The ornaments of wit memory and vtterance The manner of reasoning that our brethreÌ„ set downe The moste part of these matters haue beene already decided by this maÌ„ner Whether our brethreÌ„ would staÌ„â—e to this manner What is heere assigned to her Ma. their honours The communicating thereof to the people These matters alreadiâ— determined ratified All that was graunted to her Ma. and their H. was but onelie for maÌ„ners sake and resolues to nothing The momeÌ„t of the gouernment pretended Our bretherens desires preiudicial to her Maiesties chiefest authoritie Preface Bridges Our bretherenâ— 3. obiection not satisfied of preiudice to the state eâ—tablished Our bretherens confident opinion of recouering fauour and exercise of their ministerie How our brethren became ministers Our bretherens offer to be tyed to haue speciall regard to the peace of the church and publike orders The epiloge of the preface exhorting to praier for these thinges The title of our bretherens booke Page 1. The vaunt of learning in the discourse The proofe by the word of God The learned discourse Page 1. 1. Tim. â— 15 The definition of the Church 2. Tim. 3.17 Bridges Three principles or propositions whereon all this learned discourse is grounded First that the Church is Gods house 1. Tim. 3.17 The Church the piller of â—he truth 2. that all things shold be directed by the housholders prescribed order Howe farre this rule holdeth Hebr. 8.5 Hebr. 9.11 Hebr. 3.1 The captious setting downe of the 2. principle The 3. principle That the scripture teacheth all the Churches gouernment The caption of this third principle The forme of common prayer by our bretheren prescribed Agreable to Gods worde though not prescribed The learned discourse Page 2. What ministers are apointed in the church Bridges The issue of these three principles Our bretherens foundâ—â—ion and the fouÌ„dation that â— Cor. 13.11 It sufficeth not to build on Christ but also to take heede howe we bâ—ild on him Diligence and reuerence in searching the scriptures Vrging of things read in the scripture as necessarie to saluatâ—oÌ„ that are not necessarie Our bretherens to hard a censure of tâ—e greatest paâ—te of Christes church Our bretheren heerin are of Harrisons opinion against â—artwright The learned discourse Page 2. Ephâ—s 4.11 1. Cor. 12.28 Bridges Thâ— gifâ—â— offices meÌ„tâ—oneâ— Ephes. 4.11 Pastor and teacher The Apostles neither words nor scope set downe a perpetuall forme of externall gouernement in thâ— church 1. Cor. 12.28 Gouernors Neither in this place the example sets downe any perpetuall order of the churches externall gouernment The examples scoâ—e The learned discourse Page 2. and 3. Bridges The confusednesâ—e of our bretherens wordâ— The distribution of offices in regions cities and townes for orders sake and for verie necessitie Paule and Barnabasses ordeâ—ning elders Titus limited to the region of Creta Titus office and authoritie in his limited region The giftes c. what office the elders had that Titus ordeined The proofe in Titus of Episcopall and Archiepiscopall iurisdictioÌ„ The learned discourse Page 3. Bridges The diuerse giftes mentioned in these places The leaâ—ned discourse Page 3.4 5 6 Matt. 28.19 Mark 16.25 Acts. 1.25 Acts. 1â— â—â— Acts. 13.2 Acts. 8.5 Act. 8.14 Act. 21.8 â— Tim. â— 5 Bridges What gifts and offices were temporall what perpetuall Moe ordinarie gifts then our brethren mention The giftâ— of rulinâ— The learned discourse Page 7. 8 VVhat offices remainâ— in the church Bridges Our Bretherens Terrarchie of 4. Persons their dissent from those our other Bretheren which make à Pentarchy of 5. or a Tritarchie of 3. A greater Mysterye in contending for this Cater-gouernment of these 4. cornered Persons then the contention was before against the 4. cornerd caps The necessitie that they make of this Tetrarchie Mens following the deuises of their owne braine No warrant of this Tetrarchie in Gods word Tetrarchy The exercise of the primitiue church The bringing in of all kinde of fals doctrin The beginning of the mysterie of iniquitie The pure Church When Gods ordinance was changed Archb. B. â—boue all these Teâ—rarkes Archb. The office of Archb. B. the readiest way to represse Antichrists pride and tyranny The breach of the Arch. and B. offices authorities was the readiest way to Antichristes pride and tyrannie The Archb. office a better stop against antichrist then thâ—se Tetrarkes The euil officers not the office of Archb. B. brought in false doctrine The state of the refor Churches The Tetrarchy commended The restoring Eccl. gouernmeÌ„t in the reformed Churches The bewtiful state of our neighbours refoâ—med Churches The state of the ref Churches Our bretheâ—ens defacing of our estate The state of the Primitiue churches governement not restored Resoning the office of gouernours Arch. Bi. not to bee displaced by restoring the state of the Primit church VVho deface the bewty of the reformed Churches The state of our neighbors No reformed Churches but in some points of gouer diffâ—r one froÌ„ another Differences eueÌ„ in their booke of common prayer Our neighbours experience no necessary paterne to vs. The demur of this question Emulation of our neighbours state Our owne â—stâ—te Our vnthaÌ„kfulnesse for our estate The harde-state of our neighbours Churches The defacing of our state Oâ—r bretherens disordered speeâ—hes of our disordered state Tâ—e vpbraiding of our labors Our coÌ„forte of our labours The cause of our labours hinderance The Christian prince repelled What would indeede make the state disordered Our bretherens conclusion cleane excludeth the Prince and geueth the directioÌ„ of al Eccl. matters to their 4. Tetrarckâ— The Christian prince excluded The learned discourse Page 8. Bridges The obiection why the treatise of the Christian princes supremacy is not first coÌ„sidered Our bretheren foresaâ—â— the obiect in their Preface The Christian prince repelled The tardie comming of this obiection The CaptioÌ„ of these wordes Eccles goverâ—ement The Princes supr gouernmeÌ„t The Papists selaunder of her Ma. The princes supreame gouernmeÌ„t ouer al Ecc. persons in al Ecclesi matters VVhat belongeth to the Eccl. persons and what to the Prince Good reasoÌ„ that al Protestants should think that the Princes supremacie should bee first treated on Christian princes haue a supreame authority in
and necessarie a collection On S. Paules words that there were two kindes of Elders in the Church the one medling with teaching and the other not but occupied altogether in gouerning It is because the Apostle vseth this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefely especially most of all or aboue all other And must néedes this specially of the persons make a specialtie also of the functions Might they not as well be all of one function and yet for some specialtie in their labours either in gift or in trauell or in diligence or in dexteritie or in successe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue a more speciall recommendation then some other And yet no disprayse vnto the other which though they were ministers of the worde also yet some of them according as they excelled in diuersitie of giftes might be most employed otherwise The Apostles were ministers of the woorde and medled with teaching before they chose Deacons and yet they say it liketh vs not that leauing the worde we should minister to the tables which plainely argueth that they laboured not so much in the worde and doctrine before as they did after and yet then were they Elders medling with teaching and according to that time gouerning well also and deseruing double honour though not in comparison of their labours in the worde and doctrine after they had chosen the Deacons to helpe them Yea the Deacons also were not excluded from medling with teaching as appeareth both by Stephen Act. 7. and by Philip. Act. 8. When Paule and Barnabas were chosen out by the holy Ghost vnto the worke whereunto he called them which was a worke in both of them medling with the woorde Act. 13. yet because S. Paule medled more with the worde than Barnabas did not onely the Licaonians called Barnabas Iupiter and Paule Mercurie but S. Luke addeth the reason thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he to wit Paule was the guide or ruler of the worde that is to say the chiefe teacher of it who laboured more in the worde not onely than Barnabas but than all the residue 1. Cor. 15.10 and yet medled with teaching as well as Paule did The specialtie therefore of labouring in the worde more chiefely and aboue other debarreth not other but that they may meddle with teaching also yea and be of the same function in that behalfe neither S. Paule maketh his distinction of medling with the worde but of labouring in the word and to expresse the more painefull or effectuall labour therein hee doubleth his spéech saying that labour in the worde and doctrine And Caluine himselfe construeth these wordes thus qui bene praesunt They that rule well that is which faithfully and stoutly trauaile in their office And they that labour in the worde and doctrine that is they which are intentiue or earnest in teaching the worde referring it not to the diuersitie of the office but to the diuersitie of the industrie in the office I speake not this neither so peremptorily that of necessitie we should on the other side conclude that he speaketh there but of those Elders onely that were all Elders of the word and yet that he commendeth some more especially than others for their more especiall labours in the worde but that wee may thus also conster his wordes with probabilitie and reason inough for any thing herein to the contrarie And thus sithe neither these words 1. Tim. 5.17 inferre any necessitie of such Elders as meddle not with teaching but were altogether occupied in gouerning nor yet if they had ment any suche Elders then they inferre any rule of perpetuitie that there should be such still and what their gouernement was is not here set downe nor insinuated and not onely some enlarge it some restraine it but Caluine himselfe which is the chiefest if not the first that so construeth these wordes is so contradictorie to him selfe or vncertaine and varying therein howe shall wee learne this first point except our Brethren shall teach vs better that there be Elders in the Church which meddle not with teaching but are occupied altogether in gouerning meaning such gouernement of such Elders such necessarie being of them in such Churches of euery particular congregation as our Brth. here do pretend vrge on this testimonie Now as we can not as yet vppon any necessitie of consequence out of this sentence 1. Tim. 5.17 Learne the first point so I in my dull head much lesse the second that the Elders which labor in teaching otherwise called Pastors are ioyned also in gouernement with them which teach not For admitting againe that there were 2. kindes of Elders in distinct function intended in this testimonie the one medling with teaching the other not and both gouerned as it is sayde here generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders that rule well where with all is not to be forgotten how Paule to expresse their well ruling vseth the very worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Beza ascribeth to Timothie not only for an Elder of the worde but also for such a principall Elder of the worde as Beza calleth out of Iustine antistitem a Bishop So that vnlesse our Brethren will make eche Elder of the Seignorie in euerie Congregation a Bishop and so set vp vnpreaching Prelates like the Popish dombe Bishops they can not so properly expounde it of Elders not medling with the worde as medling with it But vnderstand it either waies as they list For so they call them B. as we haue séen in Beza the Geneua note on Phil. 1.1 yet doth not this sentence make their gouernements ioyne with the Bishops and Pastors teaching Yea in the one and better halfe that is in the gouernement of teaching the worde they they selues doe disioyne their gouernements And if as we haue séene out of Gualter they were only politike and ciuill Christian gouernors except our Brethren will giue politike and ciuill iurisdiction also to the Pastors how doe they ioyne in gouernement Yea how doe our Brethren here say that the Pastors are ioyned in gouernment with them which teache not and yet in their forme of Common prayers and ministration of sacramentes both that which was set out in Geneua and that which nowe of late is set out againe at London by our Brethren they doe confesse which I haue often before noted that the pastors and Ministers cheefe office standeth in preaching the worde of God and Ministring the sacramentes so that in consultations iudgementes elections and other ecclesiasticall affayres his counsell rather than authority taketh place And this they say is approoued by Caluine And yet Caluine plainly sayth as we haue heard before that these Elders not teaching together with the pastors in common counsell and authoritie of the Church administred the Discipline and were as it were the censors to correct the manners Are not those sayings cleane contrary or doe they think to help all with these
Cyprian also of whom we may eftsoones vnderstand that matter that the Bishop gouerned a Colledge of Elders not that hee shoulde there reigne but that according to their sentence hee shoulde gouerne the Ecclesiasticall policie especially while at that time the Aphricane Churches were not holpen of the Magistrate but rather most cruelly vexed By the leaue still of this so excellent man whome otherwise saue in these matters of Discipline and Gouernment I honour as highly as any of our Brethren do and herein withall reuerence dissent from him as I haue before of him and of all other our like reuerent brethren protested this which here Beza saith that it openly ynough appeareth by Ambrose quoting Ambrose in 1 Tim. 5. that the Elders which there Beza speaketh of were chosen by suffrages or at leaste by the approouing of the whole company neither any choosing of them eyther by suffrages or by approouing of the whole or any of the company appâ—areth openly or darkelie ynough or at all Ambrose mentioneth no such matter in all the whole Chapter Howe openly ynough Ambrose there speaketh of these Elders we haue already seene It is not so open ynough that we can learn thereby eyther what office or authority or ground therof they had nor yet where when nor howe they beganne continued or ended And therefore it is not so open ynough but that to prooue these Elders which our Brethren woulde bring in to bée like vnto those and to bring warrant ynough that wée are bounde to receiue and chose them I thinke our Brethren woulde wishe it were more open and apparant than Ambrose maketh it And so woulde I wishe also that wée might once certainly knowe whether wée must needes choose them or wée may choose whether we will choose them yea or no supposing they had béene suche as our Brethren suppose they were which neither coulde bée nor hath any probability but all contrarie by the testimonyes coniectures and reasons that we haue séene But because if it be not open ynough Beza will open it more by Cyprian that was Ambroses auncient by almoste two hundred yeares Let vs searche likewise what his Quotations out of Cyprian will open vnto vs and whether in his time which was about the yeare of our Lorde two hundred and sixty there were anie such Elders as medled not with teaching that Gouerned the Ecclesiasticall Discipline and spirituall iurisdiction For so Beza in the beginning of this article sayth that the spirituall iurisdiction was committed to them Now to proue this after he hath done with Ambrose hée addeth and out of Cyprian also of whome wee may eft-soones vnderstande that matter that the Bishoppe Gouerned a College of Elders not that hee shoulde there reigne but that according to their sentence hee should gouerne the Ecclesiasticall policy Or euer we come to sée by his Quotations what manner of Elders soeuer these were whether such as Beza goeth about to prooue and our Brethren vrge yea or no let that fall out after as it shall this is first worth the noting that the Bishop gouerned the College of these Elders and so was aboue them And that not for an action or two or for any set dayes Moneths or yeares but continued as the College continued during his time except he were depriued of his life or deposed of his dignity or exiled from his Country or otherwise absent or fled as then Cyprian him-selfe was fled from his College by reason perhaps of the personall persecution against him And yet hée remayned still as well absent as present the Gouernor of them Yea but sayth Beza not to reigne there God forbid wee shoulde allowe any bishoppe to raigne ouer those of whome hée hath the Gouernment Let that bee vpbrayded to the Pope Wee houlde our selues content with this that Beza sayth hee shoulde rule the Ecclesiasticall policy Yea but sayth Beza according to their sentence And what rule is that if they giue the sentence and he onely rule according to their sentence doe not they rather rule than hee or is he any better than their seruaunt Officer or executioner of their sentence and they his Gouernors not he theirs therefore that shoulde be opened yet more plaine what is meant by their sentence and how farre it stretcheth Or else it is not yet made by Beza open ynough to whome the Gouernment doth belong to him or to them But so farre foorth as belonges to him hee still is all their superior therein Nowe then if it shall fall out that this College of Elders ouer which the Bishop is Gouernor shall prooue to be a College of such Elders as medled as well with teaching of the worde as with the Gouernment of Ecclesiasticall Discipline and bee of those Elders that be his Brethren in the office of Eldership which we call of Presbyters Preestes then haue wée héere againe the permanent superiority of Bishops ouer Pastorall Elders whereof wee haue so much before debated But Beza goeth about another matter cleane contrary to prooue that this College of Elders were of such Elders as were not medlers with teaching of the Worde Which if they were as wee shall sée anone by triall out of these Epistles of Cyprian yet sayth Beza that this was then when as especially by that time the Churches of Aphrica were not helped of the Magistrate but rather moste cruelly vexed And what meaneth Beza to come in with this Especially of that time of heathen Magistrates and their persecution when Gualter maketh the same reason that there were such Elders not teaching though not Ecclesiasticall Gouernors as our Brethren imagine in the Churche then when as there wanted Christian Magistrates and Princes what other thing did hee inferre theron but this that now syth there are Christian Magistrates and Princesâ— and that the Gouernement of Ecclesiasticall matters so well as temporall perteineth to them as we also acknowledge and that moste rightly in the Queenes most excellent Maiesty and if in her then in the right of all other Christian Princes that therefore this defect beeing nowe furnished this supply of these Elders is needlesse and no longer necessary Yea and shoulde nowe be preiudiciall to the authority and Gouernment of Christian Princes And what other thing sayth Gualter there but that this reason of Beza doth inferre Our Brethren reason on S. Paule wordes 1. Tim. 5.17 That because S. Paule bringeth in these wordes Especially those that labour in the worde and Doctrine therfore there were other gouerning Elders that were not teachers And may not we reason as well and much better that sith the Elders which were no teachers but onely ruled the Eccl. Discipline were then when as especially at that time the churches were not holpen of the Magistrate therefore being nowe holpen of the Magistrate there néede no such Elders to be the rulers of the churches Discipline But let vs nowe sée by the search of these Quotations that Beza citeth out
of Cyprian for these elders what manner of Elders they were Whether not medling with teaching as Beza and our Brethren pretende or Ministers of the word and Doctrine And first for the seconde booke of his Epistles the fift epistle which is here first by Beza quoted the superscription is thus Cyprianus presbyteris Diaconis plebi vniuersae salutem Cyprian to the Elders and Deacons and to the whole people Greeting Heere are Elders named before Deacons as the Deacons before the people But whether they medled with the word or no as yet appeareth not But by the like stile in his other Epistles precedent when hee writeth to other or writeth of other whome he calleth Presbyterus and applieth to them the name Sacerdos we may he bolder before hande conclude that he meaneth in that name no such Elders as our Brethren pleade for Cyprian commendeth to these Elders Deacons and people one Aurelius whome hee had ordeined a Reader And in the beginning of his Epistle sayth In the Clearkes that are to bee ordeined moste deare Brethren we are woont to consult with you and in common counsell to weigh the manners and merites of euery one In these wordes hee telleth them what he wâ—s wont to doe with them in ordeyning of the Cleargy But he sayth not that they had the authority thereof so well and as far forth as he and that they ioyned in Common gouernment with him but in common counsell and that onely to consider of their conuersâ—tion nor that he was so necessarily bound thereto but that when he himselfe apparantly knewe the party to be fitte as he commendeth this Aurelius to be hee was not then bound to consult with them thereon but he himselfe without any further consultation might ordein the party as here hee did this Aurelius And he saith Merebatur talis Clericae ordinationis vlteriores gradus incrementa maiora non de annis suis sed de meritis aestimandus sed interim placuit vt ab officio lectionis incipiat c. Such an other as he deserued further degrees of the Clericall ordination and greater aduauncementes not being to bee esteemed by his yeares but by his merites Neuerthelesse it pleased mee in the meane season that hee shoulde begin from the office of reading because both nothing doth more agree vnto the voyce that hath confessed the Lorde by glorious preaching than with celebrating the Diuine Lessons to sounde out aftâ—rwarde the high words he which hath vttered the Martyrdom of Christe to reade the Gospell of Christe from whence the Martyrs are made to come to the pulpit after the stockes to haue bene beholden there of the multitude of the Gentiles and here to be beholden of the Br. there to haue beene heard with the wonder of the people standing about him here to be heard with the reioysing os the Brotherhood Know yee therefore most dearely beloued brethren that this man was ordeyned of mee and of my Colleagues which were present because I know that you doe both willingly embrace and wishe for many such to bee ordeyned in our Church Heere hee speaketh of Colleagues indéede that ioyned with this holy Archbishop Cyprian in ordeining this man a Reader But hee sheweth that all the action was at his pleasure and that hee mought haue giuen him higher orders if he had pleased But what is héere to proue that these Colleagues though he gouerned them were of any College vnder him or were not Elders medling with the Worde yea rather because he speakketh of ordeining and that hée ioyned them with him in the ordeining and that action was done by imposition of handes which wee haue séene before was onely of those that were Ministers of the Worde why shoulde we not think that these colleages were elders that medled with the word and teaching when the reader whome they ordeyned medled with it Heere is at leaste to beginne with a good coniecture that these Elders medled with teaching when they ioyned thus farre in the ordeining of Teachers but heere is nothing at all whereon wee may coniecture that these Elders did not medle at all with teaching The next testimony that Beza quoteth out of Cyprian for these gouerning Elders not medling with teaching is in the thirde Booke the tenth Epistle And here he beginneth as he did before saue for the people Cyprian to the Elders and Deacons his brethren Greeting Whome hee meaneth here also by the name of these Presbyters Preestes or Elders and in what matters they medled appeareth more playnely by this Epistle Verly I wished most deare brethren that I might haue saluted with my letters our whole Cleargy intyre and safe But because this malicious tempest which hath beaten downe our people for the moste part hath from hence also added an heape vnto our greeues insomuch that in the slaughter thereof it hath wrung in a portion also of the Cleargy we beseeche the Lorde that wee may salute you whome wee knowe to stande in constancie and in the vertue or power of fayth beeing protected heereafter also through the mercy of God And although the cause compell mee that I my selfe ought to hasten and come vnto you first for the longing and desire of you which thing is one of my chiefest wishes and then moreouer that those things which the common profit about the Gouernment of the Church requireth we may treat of or handle them together and may file them being examined by the counsell of many neuerthelesse it is rather thought good yet a while in the meane season to keepe a priuie corner and rest in respect of other commodities which appertaine vnto the peace and health of vs all Whereof a reason shall be rendred to you of our moste deare Brother Tertullus Who for his other care which in godly workes he greatly imployeth was also the author of this counsell that I shoulde abide warie and refraining nor rashly commit my selfe vnto those places where I was so often inquired after and sought for Reposing my selfe therefore on your loue and religon which I haue knowne sufficiently I doe by these letters both exhort you and commaund or charge you that you whose presence there is not enuied nor so much daungerous occupy my roome or steede about those thinges to bee done which the religious or Ecclesiasticall administration doth require And againe his concluding his Epistle hee saith but vnto that which our Elders Donatus Nouatus and Curdius haue written vnto mee I beeing alone coulde write nothing againe sithe that from the beginning of my Bishopricke I haue determined to doe nothing of mine owne sentence priuately without your counsell and without the consent of the people but when as by the grace of GOD I shall come vnto you then will wee treat in common of those thinges that are either done or to be done according as mutuall honor doth require In this Epistle as in the other he sayth he wil treat together in