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
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
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
A DEFENCE OF THE GOVERNMENT ESTABLISHED IN THE CHVRCH OF ENGLANDE FOR ECCLESIASTICALL MATTERS Contayning an aunswere vnto a Treatise called The Learned Discourse of Eccl. Gouernment otherwise intituled A briefe and plaine declaration concerning the desires of all the faithfull Ministers that haue and do seeke for the discipline and reformation of the Church of Englande Comprehending likewise an aunswere to the arguments in a Treatise named The iudgement of a most Reuerend and Learned man from beyond the Seas c. Aunsvvering also to the argumentes of Caluine Beza and Danaeus with other our Reuerend learned Brethren besides Caenaiis and Bodinus both for the regiment of women and in defence of her Maiestie and of all other Christian Princes supreme Gouernment in Ecclesiasticall causes Against The Tetrarchie that our Brethren would erect in euery particular congregation of Doctors Pastors Gouernors and Deacons with their seuerall and ioynt authoritie in Elections Excommunications Synodall Constitutions and other Ecclesiasticall matters Aunsvvered by Iohn Bridges Deane of Sarum Come and See Ioh. 1.36 Take it vp and Read Aug. lib. conf 8. ca. 12. AT LONDON Printed by Iohn VVindet for Thomas Chard 1587 The Preface to the Christian Reader WHereas in a Sermon preached at Paules Crosse about two yeares past I had touched on occasion some part of this Learned Discourse then lately set foorth and for the peoples satisfaction I had aunswered some principall argumentes of the same in defence of her Maiesties supreme gouernment in Eccl. causes and for our Bishops iurisdiction as appeareth by the Sermon it selfe which for the further manifesting the occasion hereof I haue set forth also and recommend deare Christian Reader to thy fauourable interpretation which Sermon according to the diuerse affections of the auditorie tooke diuerse effectes some beginning to relent and be resolued which before had beene greatly carried away in the contrary perswasion of these matters and promising reconcilement vnto their Bishops whose state before they had misliked some on the otherside tooke such offence at that part of the Sermon which touched these thinges that they ceased not to deface it and to chalenge mee for it I then promised not only the anowing of that I had spoken but also God assisting me the publishing both of the whole sermon and the aunswering atlarge of all the Learned Discourse For discharge of which promise and because this booke pretendeth such a plausible title and withall is reckoned of so great account as I afterwarde could get oportunitie and leasure thereunto proceeding by little and little in the same and by the way taking withall some parts of the like argument that other our Brethren haue since composed and partly passing vp from them to the very fountaines as I take it from whence all our Brethren fetch their chiefest motiues or the groundes of them especially in these three reuerendâ— and learned Fathers Caluine Beza Danaeus I haue now thankes be to God at length after many delaies and stoppes thereof thus farre forth accomplished set out the same It is no small griefe to me I protest that on this occasion I was thus drawen into these questions with those whom otherwise in Christe I humbly acknowledge to be our deare Brethren And much gladlier the Lord knowes would I be to haue wholly obiected my selfe as before to my mediocritie I haue endeuoured against the publike aduersaries of Gods truth And would God all we which are of the houshold of faith professing the light and libertie of the Gospell would againe bende our forces that wayes against the errours and tyrannie of Antichrist In which course a while we did runne well but as the Apostle sayth to the Galathians who hath let vs For so long as we ioyntly followed the quest of that vncouth beast and of the purple Harlot on his backe God mightely prospered vs in all our affayres Yea it is wonderfull to consider if we haue grace to acknowledge it how God hath still hetherto aboue any Nation in the worlde in this last age thereof and yet doth not cease to blesse vs his name of vs againe ineessantly be blessed and magnified for it Howbeit the shadowe is not more concomitant to the bodie than enuie is aemulous of vertue and glory As there is no state so happy on all partes in this life but it shall euer be crossed with some or other daunger or disturbance so doth the enuious man in these our Alcions dayes labour nothing more than to impugne and to ouerthrowe this our blessâ—d state yea to haue bereft vs of the Lordes annoynted his holy handmayden our most gratious Soueraigne by whom vnder our Lord Iesus Christ God hath vouchsafed vs all these blessinges In which practise although the aduersaries attempts haue beene so perilous and vnnaturall that the very remembrance of them breedeth horrour yet the Lords continuall deliuerance from them hath bin so admirable and almost miraculous that we can not but all reioyce together breake forth into the prayses of our so gratious father our most mightie righteous mâ—rcifull God and cast all our repose vpon his prouidence But as the holy Apostle S. Peter prudently forwarneth vs be sober and watch for your aduersarie the diuell as a roaring Lyon walketh about seeking whom he may deuour so see the malice and craft of this old serpent That thing which he could neuer atcheiue by himselfe withall the subtleties of his smooth temptations nor by his grand deputie the man of sin sonne of perdition withall his stratagems violent forces SathaÌ„ eftsoones hath now not only crept in among the childreÌ„ of God but hath so broken a sunder the bondes of Gods peace hath sowen the cockle of such contentions diuisions among vs that are brethren wherby such discord hath also risen euen among those that sowed before the good seed wheat that no small hindrance hath growen therby to the course of the Gospell as great hazard to the state of all our Church Realme as could haue bin inflicted by the open hostilitie of the publike enemie Yea what could lay vs more open to his iniuries thaÌ„ to fall out thus amoÌ„g our selues into these garboyles Or how freely can we nowe oppose our faces to confront our aduersaries when euermore we must haue a skew eye to the awke blowes of our own fellowes Brethr. hard at our elbowes Which double fight is so daungerous so distrustfull that it maketh many amongst vs to râ—uolt or at least to hoouer and is such an incouragemeÌ„t aduantage to the enemies to be more coÌ„firmed in their errors strengthned in their confederacies that they insult vpon vs both yea they blaspheme the very gospel it selfe which we professe and all by occasion of these intempestiue but too tempestious disagrements When Abraham saw the falling out between his and Lots heardmen fearing the euill euent of such discorde he sayth vnto Lot let there be I pray thee no strife betweene
full well discerne how farre our verball contentions with our ouer zealous Brethr. differre from their verberall persecutions of them our ouer furious aduersaries and are indeede no sufficient cause to confirme or stay them in their errours Albeit I graunt they do so of the which I am the sorier if it otherwise pleased God And would to God our Brethren with vs wou'd better thinke hereon that wee might both of vs being Brethren once againe bâ—â—therly ioyne and combine our selues together 〈◊〉 in the vnitie of â—â—r doctrine so in the vniformitie of our discipline against the professed aduersaries of the Gospel and of vs both either to their conuersion or confusion And I doubt it nor but that if our brethren shall yet now at length enter with vs into a more aduised viewe and circumspect examination of these matters either they will remitte their further contention or debate them with more deliberate moderation to the better stopping of the â—duersaries mouthes and to our owne fuller resolution Which sequele if it please God to effect I haue thus farre hazarded in this iust and necessarie defence to expose my selfe to the hartburning hard speaking God knowes of howe many a one whome in the Lord these opinions herein set aside I loue and honour in all duetie and glad would I haue beene that some other had employed their trauailes in this businesse wherof many on our side the Lord be praised for them had beene able to haue discharged the same a great deale better And I lingred the longer expecting if any would preuent me but when none did it or did vouchsaâ—e it and I was drawen into the action on the foresaid prouocation and was afterward of diuers requested not to withdrawe my selfe from this occasion considering withall that I had before opposed my selfe against the publike aduersarie in the like argument of the Christian Princes supreme gouernement in Ecclesiasticall causes which our brethren here also though in another manner but no lesse perillous call againe in question that nowe I should likewise beare my selfe on euen hand yea were it against mine owne deare brethren in Christ and her maiesties loyal and louing subiectes though greatly ouer reached in the heate preposterous earnestnes of their pursuite herein How leuelly I haue borne my selfe without gaule or splene in affection or stile my duitie to God to his trueth to his church and to her maiestie reserued hauing my quarell onely to the matters not to the persons I referre me to the equitie of the reader My purpose God he knoweth is not wittingly to giue iust offence to any of our brethren Which if notwithstanding any shall take for that I spare not to discouer the defectes of their arguments for that I admonish them albeit I trust in spiritu lenitatis of their vntempered speaches aswell against our and their most gratious Soueraigne and all Christian Princes soueraignetie as against the authoritie and persons of our prelates and of vs their fellowe ministers in the Gospell and against our ministerie and prescribed forme of prayer and sacraments or for that I obserue more narrowly now and then their absurdities and contâ—adictions to them selues and their dangerous positions to our state or for that I sende home againe vnto themselues those foule-mouthed slaunders wherewith vntruely they burden our church and vs or for that I dissent from the iudgement or interpretation of those famous late writers whome our brethren stand so much vppon or for that I go to the pitche of the controuersies and so largely prosecute the chiefest of them If our brethren shall thinke these things too hardly followed their owne importunitie being the cause and their full at least their further satisfaction being my drift I hope they will the easilier affoord me their excuse And I humbly beseech all our good meaning Brethr. that are otherwise persuaded herein than we are to suspend their sentence but for the while that they shall with indifferencie and without partialitie read and ponder these debatings to and fro betwixt our brethren and vs and then a gods name giue their verdict as God shal moue them hauing the feare of God before their eyes and a right zeale of his trueth and glorie in their hearts with â—n vnfeined loue and reuerence to his church Which done if I for my part haue herein â—ffended any I hartily crie them mercie and shall be readie by the grace of God on all â—ue warning and conuincing to the vttermost of my skill and power to retract or amend 〈◊〉 and so I trust and craue of all our brethren that they will not disdaine to doe the like Not regarding the person of the defender but the proues of the defence whereby God â—illing we shall the sooner finde and the better conclude the cleere true and full deterâ—inations of all these questions And to the intent gentle reader thou shouldest the readilier finde out anie of the â—ointes here in controuersie I haue distributed all this answere to our brethrens learned â—iscourse into seueral books prefixing their arguments to euery of them besides the titles of the pages and the marginall quotations which in stâ—ede of an Index may serue 〈◊〉 lead thee And though directly it pertaine not to me yet I craue the Printers and 〈◊〉 owne pardon for a great number of petit and some grosse escapes in the impression 〈◊〉 haue fallen out the more for the difficultie of my coppie vnto him and by so often â—â—terchanging of the character either in citing our brethrens wordes or some other testimonie or the text it selfe of scripture as Pag. 146. lin 34.35 Pag. 227. lin 6.7 where the letter of the text is not distinguished Besides the Hebrue wordes for the most part some Greeke with wrong letters And many wordes and sentences which the composer nor corrector did well conceiue and haue so passed I being not alwayes present at reuising the prooues But the learned and discreete reader may discerne them of which escapes the chiefe and most are noted The residue I pray the reader vouchsafe to amend with his penne sith I cannot do it with mine in all the copies And so committing it to the good successe that God shall send it and to the gentle construction of all our learned and other good brethren in the Lord and of euery indifferent Christian reader that is rightly desirous in the feare of God and loue of his trueth for tâ—â— benefite of his Church and stay of him selfe to fadome the bottom of these controuersies and wisheth the final pacification of them I conclude with the holy Apostles most godly prayer Phil. 1. And this I praye that your loue may abound more more in knowledge in all iudgement that ye may discerne things that differ one from another that ye may be pure without offence vntil the day of Christ being fulfilled with all the fruites of righteousnes which are by Iesus Christ vnto the glorie praise of
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
his wrath from vs. Now my sonnes be not deceaued for the Lord hath chosen you to stand before him to serue him and to be his ministers and to burne incense Then the Leuites arose Mahath c. and they gathered their brethren and sanctified themselues and came according to the commandement of the King and by the wordes of the Lord for to clense the house of the Lord and the priests went into the inner partes of the house of the Lorde to clense it c. Here indéede the King refuseth not the Leuites but calleth them vnto him and maketh vnto them this memorable oration and those that otherwise in their offices were his fathers hée calleth his sons in respect of his supreame authoritie ouer them himselfe being but a young man and they againe speake verse 18. And they went in to Ezechiah the king and sayd we haue clensed all the house of the Lord c. but here is nothing wherein they appoint or charge the King but all still of the Kinges commaundementes vnto them Verse 20. And Hezechias the king rose earlie and gathered the Princes of the citie and went vp to the house of the Lord and they brought seauen bullocks c. And he commanded the Preests the sonnes of Aaron to offer them on the altar of the Lord c. Then they brought the hee Goates for the sinne offering before the King c. For the king had commanded for all Israel the burnt offering and the sinne offering And he appointed also the Leuites in the house of the Lord with Cymbals with Violes with Harpes according to the commandement of Dauid and Gad the kings seer c. And Hezechiah commanded to offer the burnt offering vpon the altar c. verse 30. And Hezechias the king and the princes commanded the Leuites to praise the Lord with the words of Dauid and Asaph the seer so they prayed with ioye and they bowed themselues and worshipped And Hezechias spake and said Now yee haue consecrated your selues to the Lord come neere and bring the sacrifices and offerings of praise into the house of the Lord and the congregation brought sacrifices c. Héere the King still commandeth both the Priests and Leuites and the people and they all obeyed But the Leuites are commended vers 34. To be more vpright in hart to sanctifie themselues then were the Priests As for the 30 chapter which our brethren cite after the foresaid first verse wherein the King writeth to all Israel and Iudah It followeth in the second c. And the king and his princes and all the congregation had taken councell in Ierusalem to keepe the passeouer in the second moneth For they could not keepe it at this time bicause there were not priests enough sanctified neither was the people gathered to Ierusalem And the thing pleased the King and all the congregation and they decreed to make proclamation through-out all Israell c. So the Posts went out with letters by commission from the King and his Princes throughoâ—t all Israel with the commandement of the King saying Yee children of Israel turne againe vnto the Lord God of Abraham Isaac c. And at this sacrifice the King praied for the people saying verse 18 c. The good Lord be mercifull towards him that prepareth his whole heart to seeke the Lord God the God of his fathers though he be not clensed according to thepurification of the sanctuarie and the Lord heard Hezekiah and healed the people And verse 22. Hezechiah spakâ— comfortablie to the Leuites that had good knowledge to sing vnto the Lord c. And in the chapter following verse 2. Hezechiah appointed the courses of the Priests and Leuites for the burnt offerings and peace offerings to minister and giue thankes and to praise in the gates of the tentes of the Lord And verse 4. He commanded the people that dwelt in Ierusalem to giue part to the Priests and Leuites that they might be incouraged in the lawe of the Lord. And when the commandement was spred the children of Israell brought aboundance of fruites c. And when Hezekiah and the Princes came and sawe the heapes they blessed the Lord and his people Israel And Hezechiah questioned with the Preists concerning the heapes And Azariah the cheefe preest of the house of Sadoch answered him and said Since the people began to bring offerings we haue eaten and haue beene satisfied and there is left aboundance For the Lord hath blest his people and the aboundance that is left And Hezechiah commanded to prepare chambers in the house of the Lord c. And Iehiel c. were ouerseers by the appointment of Cononiâ—h and Shimer his brother and by the commandement of Hezechiah the king and of Azariah the cheefe of the house of God c. And thus did Hezechiah through-out all Iuda and did well and vprightlie and truelie before the Lord his God Thus haue we séene both in the chapter quoted by our brethren and the chapter going before and the chapter following how the King directed all those Ecclesiasticall matters commanded ordered and gouerned both the Leuites and the Priests But what is anye thing héere to our brethrens purpose Did the Leuites debate anye controuersies with the King and Princes or with the high Priest before the King And the king the princes or the high preest yeeld therein vnto the Leuites Or not rather they yeeld vnto the king and to the princes and to the high preest in those matters If now this be so memorable an example why doo not our brethren if they will be like the Leuites yeeld to hir Maiestie her counsell and hir Bishops Except they will be rather héerein like the king his princes and the high priest then like these Leuites As for the elders in the assemblie and conference Act. 15. They also yeelded vnto the Apostles not the Apostles vnto them Although the Apostles refused not the elders no more doe our Bishops refuse our brethren or anye other ecclesiasticall persons that are lawfullie appointed and called to the conuocations or to anie other ecclesiasticall assemblie or conference Neither do they denie the accepting euen of the people in some manner to be heard to speake But whereto doe our brethren mention héere the people in this debating This is againe cleane contrârie to their ownâ— rules as we shall sée in this learned discourse Would they haue the people also to be debaters or to be Iudges of these controuersies And to ouer-rule the Bishops and cleargie in the determination of them But they haue yet one example more At least saye they let â—â—eir owne opinion that in interpreting the scriptures and deliuerie of doctrine we are equall with them persuade them And héereto they quote this marginall note and Whitegifts booke pag. 389. If the Archbishop that now is dooth graunt this it is the greater signe of his reuerent modestie Neither do anâ—e of our Bishops or any of vs
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
multitude to the like gulf of mischiefs For what other thing should a B. be interpreted to be but an Ouerseer chiesly when he siateth in a higher seate in the Ch. and so looketh vpon al that the eies of all may looke on him So that héere at least the bishop is made a Praesident that sitteth though among them yet higher then all his fellowes And is this sitting higher onely to looke on them or this beholding and looking on them for no gouerning of them But let Ambrose tell his whole meaning who after he had highly commended the honor and dignity of the high calling both of Bishop and Prieste both aboue the prince and people in his spirituall function cap. 2. and shewed the daunger if their life were not aunswerable thereunto cap. 3. Therefore brethren saith he vnto the Bishops Priestes vnder him as the Roab setteth forth the Senator as the tillage the Husbandman as the Barbarian his armour as the skill of sayling the shipman and the qualitye of euerye Artificers worke declareth the Authors So nothing betokeneth a Bishop but a bishoplie worke That he might be knowne rather by his good worke than by his profession and more to be a Bishop by his wel deseruings than by the name whereby he is so called For as wee haue saide there is nothing more excellent then a Bishopp so nothing is more wretched if the Bishop be in hazard of his holy life And as it is lighter to runne on the plaine so is it more heauye when one falleth from highe dignitie For the ruine that is from an high is frushed with the more waighty fall Indeed the bishoply honor before men is renowmed but if it sustaine a fall it is a great griefe For how much the degree of a bishoppe is higher than others so much the more greeuous is the fall if that by negligence he should slippe A great height muste haue great heede The greater honor must be enuironed with the greater circumspection To whome more is of trust committed of him as it is written is more demaunded For the thinges that are mingled are with the worste And in an other place The mightie shall suffer more mighty tormentes And to him that knoweth the Lawe and doeth it not the sinne is heighnous And the seruaunt that knoweth the will of the Lorde if he shall not doo it shall bee muche beaten For it is another thing that God requireth of a bish and another that of a prieste and another that of a Deacon and another that of a Clerke and another that of a laie man either else of euery singuler man And albeit GOD shall examine in his iudgement the workes of all men yet shall more bee required for of him to whome more is committed For he shall suffer greater punishmentes to whome a cure hauing greater multitude of people to bee gouerned shal bee committed Thus muche saith Ambrose in that Chap. of this matter not onelye for the honor and charge of a bishoppe more than other but also of the seuerall and distinct degrées of bishoppe of priest of Deacon of Clerke and of the Laye people In the Chapter following hee describeth thė properties of a bishoppe out of S. Paule to Timothye And in the◠1. Chap. he inueigheth most against the Arch-bi in his time that made bishops for money and the bishops also for money made priests Deacons All which as it sheweth their abuses so it necessarilie inferreth both their degrées and also their dignities to bee different and euen confuteth that that Danaeus in the same place principally defendeth Last of all S. Ambrose commeth to this sentence by Danaeus cited For thou art called of all men a Bishop without doubting Especially when thou art esteemed by the very name if so be that the action agree to the name and the name associate it selfe vnto the action For what other thing doth he interprete Bishop but an ouer-looker vpon chiefly whē he sitteth in a higher seate and so looketh upon all men that the eyes of all men also do looke on him This is in very déede both the sentence and meaning of S. Ambrose that he is set in a higher seate than other in the Church because of his higher dignity in the Church And that his action should so aunswere to his name that as he ouerlooketh whereon he hath his name so should he ouer-rule them in the discipline of the church And therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a president or one that sitteth highest as Hierome confesseth in his epistle ad Euagrium For also at Alexandria from Marke the Euangeliste vnto Heraclas and Dionysius Bishops the Priestes doe alwaies take one chosen among them-selues whome being placed in a higher degree they called the Bishop Whereby withall it manifestly appeareth that this Bishop of man as they tearme him is of good antiquitie euen from Marke the Euangelist and so an Ecclesiasticall Bishop so that if he could pleade for his higher chayre no better title but onely so faire a prescription from S Marke mée thinketh he should be delt too hardly withall to be turned out now Neither was this first begunne at Alexandria from S. Marke There is yet a more auncient recorde than Ieromes testimonie For saith Eusebius lib 7 cap. 15. To conclude also the Chayre of Iames who was euen of our Sauiour himselfe and of the Apostles in Ierusalem elected the first Bishop in the earth whom bookes do note to be the brother of the Lord is yet to this day there kept And in the same chayre do all they sitte which vntill this present time do enioy the sacred Priesthood of that Seate It is kept therefore with great diligence as a memory of holinesse deliuered from the auncestors and is had in due reuerence either in pretence of the antiquity or of the first sanctification of the sacred Priesthoode Neither doth Eusebius write this of the common estimation of the people and his owne assertion whereof he also spake before libro secundo cap. 2◠That vnto Iames an Episcopall seate in Ierusalem was geuen of the Apostles but also cited out of Clemens which likewise he ha◠done more at large before lib. 2. cap. 1. and hee addeth for furder confirmation héereof saying But Egesippus which was straightwayes after the very first successions of the Apostles with more assured searche rehearseth of him in the fifte booke of his commentaries after these woordes Iames sayth hee the brother of the Lorde who of all men was called the Iuste receaued with the Apostles the Church who endured from the verie times of the Lorde vntill our dayes And so at large Egesippus declareth the maner of his Martyrdome and in conclusion sayth These thinges more at large but agreeable vnto Clement hath Egesippus recorded that Iames was so meruelous a man and among all men so highlie thought of in the obseruing of all righteousnesse that all that were wise among
confession was neuer as it was hoped for set foorth in their name for whose cause it was written notwithstanding how this was done and vpon what causes it was done all men do not clearely vnderstande while many men marueile at the dooing but are ignoraunt of the true causes of the matter Heereupon howe diuerse suspitions might haue hapned vnto many howe diuerse iudgementes might haue beene made both of me and of the confession it selfe I will not say of priuate persons but also of the very Churches to conclude howe diuerse and sinister reportes might haue beene scattered among the common people what one is he among men that doth not knowe It behooueth me therefore before I shall die to stoppe the sinister naughtie supitions iudgements reports concerning my doctrine Which thing I iudged could of me be done by no better meane than if I should prouide that both my confession euen as it was of me written should be set foorth seuerally by it selfe and also seuerally by thēselues my obseruations theron by the which if any things were dark they might be made plaine if any things were doubtful they might bee confirmed and that I should leaue the iudgement of the whole busines vnto the whole true Catholike Church Moreouer I thought that to remoue false suspitions out of mens mindes if any were conceaued I should doe no little good if what iudgementes were made of learned men concerning the cōfession I should euē by their owne letters make them knowen to all the godly especially sithe that also out of the same euery man might easily vnderstande for what causes the confession was not set foorth in that manner that it was purposed A certaine greate man wrote vnto me of that matter in these words Concerning that which you write of your cōfession it was read ouer of me and of N. and of others with great pleasure Which both was written most learnedly with a most excellent Methode And if so be you except that which in the end you adde concerning Archb. the Hierarchy it liked me exceedingly well But when we did deliberate with our brethren N.N. the which are heere concerning the way and manner of entring into a concord among al the Churches of our confession they with one consent did iudge that this was both the only the safest the reddiest way that the cōfessiōs of faith already receiued set forth by the Churches of euerie Prouince should be composed compacted into one harmony because they are all of them one most like another so farre as appertaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the substance of faith and that their confession was refused of none of the Churches This their counsell when they proued it by many reasons we haue written therof vnto you and to the Reuerende brethren N.N. and to other Churches neighbors to vs who all of them greatly like the selfe same counsell These thinges out of the letters of that great man To the same opinion almost we might produce out of other mens letters also writing of the same matter But sithe it is not necessarie for breuitie sake wee omitte them Zanchius nowe being thus mooued by these considerations to iustifie all these his former Aphorismes in these pointes aforesaid setteth downe among other these obseruations following Vpon the 25. Chap. Aphorism 10. 11. When I wrote this confession of faith I wrote all thinges of a good conscience and as I beleeued so I spake also freely as the holy scripture teacheth vs to doe But my fayth first of all and simplie dothe rely on the woorde of God after which somewhat also on the common consent of the whole auncient Catholike Churche so bee that the same consent striue not with the holy scriptures For I beleeue that those thinges which were of the holy Fathers beeing gathered together in the name of the Lorde determined and receaued with a common consent of them all without any contradiction of the holy scriptures that those thinges albeit they bee not of the same authoritie with the holy Scriptures are also of the holy Ghost Hereupon it commeth to passe that those thinges that are of this sorte neither would I neyther dare I with a good conscience disallowe them But what is more certaine out of the stories out of the Counselles and out of the writinges of all the Fathers than those orders of Ministers of the which we haue spoken to haue beene ordeyned in the Church and receaued by the common consent of the Christian common weale But who am I that I should disalow that which the whole Church hath allowed No neither all the learned men of our time durst disallowe For why they knewe that both these thinges were lawefull vnto the Churche and that all those thinges proceeded and were ordeyned both of godlinesse and to good endes for the edification of the elected And for the cause of confirming this matter I thought good here to inserte suche thinges as Martine Bucer of godly memorie a man moste famous for singuler godlinesse and learning hath left written vpon the Epistle to the Ephesians As for the administration of the woorde when it is doone by the reading and reciting of the deuine scriptures finally by the interpretation and explication of the same and by exhortations taken frō thence and also by repetition and by the Catechisme which is perfourmed by mutuall questions and aunsweres of him that is the Catechiser and of the party that is catechised and by holy conferences and debatings of the harder Questions of our religion according to this manifold dispensation of wholesome doctrine the giftes or offices of this function are also multiplied For whatsoeuer belonged to the moste perfect māner of teaching that in the administration of the doctrine of saluation is to be applied with most great study because that sith thou art a man the knowledge of seeing God or liuing according vnto God which as of al other it is most diuine so also most difficult ought to be set forth they now that teach artes diligently contayned in some certain books as if a man woulde purpose out of Euclide to teach the Mathematicalles first of all they will reade and recite the booke proposed and streight waies they wil expound the particuler words that are not commonly knowe as euery Art hath his proper wordes and names and then if anye collection or argument be more breefely made they expound it by resoluing the partes thereof and make it cleare by many examples out of the generall preceptes they teache particulers and they do enforme them how farre foorth they stretch This it is properlye to teache But he that is indeede a sure or faithfull Doctor is not contente to teache these thinges although by a faythfull deliuerance of the Doctrine but also hee repeateth it and exacteth the thinges that he taughte and offereth him selfe readye to his schollers that they might demaunde a playn explication of
priestes did administer it cheefely by them-selues Notwithstanding both out of the inferior orders and also out of the lay persons if they had noted any to be fit for this office they adioyned them to be ioint-laborers with thē After the same manner did the bishops and the preestes administer also the fourth part of deliuering the doctrine the which is out of the diuine bookes being expounded to exhort vnto the duties of Godlines to dissuade from sinnes and from all thinges that may on any part slacken or hinder the course of a godlie and holy life to reprehende and chide those that sinne to comfort the penitent although the bishops the priests or elders cheefly did perform this function because that it required so much the great authority 1. Tim. 5. The fift part the Catechismes they commended now to the priestes nowe to the Deacons nowe to the ministers of the inferior orders euen as euery one appeared more apt vnto this kinde of teaching And so was Origene the Catechizer at Alexandria The sixt booke of the Ecclesiasticall history of Eusebius of Caesarea Chap. 13. and 20. Also the sixt part the holy disputations they yeelded to euery one that was more apt thereto although for the most part the bishops their selues gouerned them The seuenth part priuate calling vpon admonition the byshops also studied to doe it by themselues Howbeit they alwayes exhort edeuery one of the preestes or elders and the greater of the inferiour orders to doe the same 1. Thes. 5. Therefore the readers ought to exercise the ministery of the Doctrine by reciting the diuine scriptures but the bishops by interpreting and by teaching by exhorting by disputing and by priuate calling vpon and moreouer both by reading and by catechising if that peculier readers and catechisers want Furthermore they committed the catechismes to certain Prieests and Deacons or else to those also that were chosen therunto out of the inferior orders As also they admitted out of those vnto the offices of interpreting and of teaching and of disputing whomesoeuer they found apt for these offices in what order soeuer they were of the holy ministery yet also as it is sayde out of the laity But in these offices that thing is diligentlie to bee marked that the holie ghoste did in-deede so disperse vnto them that were his men these giftes of teaching that vnto one he would giue the gift and singuler faculty of interpreting and making plain the scriptures vnto whom notwithstanding he giueth not with the like dexterity and with so happy successe to teach and confirme the points of our religion out of the diuine scriptures or also luckely to defende them in disputing But to another he giueth a peculier and notable faculty of exhorting the brethren out of the scriptures of admonishinge of reprehending and also of catechising and of priuate calling vpon vnto whom notwithstanding he giueth not to excell in other giftes of teaching This varietie of the gifts of the holy Ghost wee dayly find by triall in those that do publikely teach the people of Christ which are Christes true Churches and suffer themselues to be altogether ruled by the holy Ghoste These Churches doe religiously note what spirituall faculties are giuen to eche one in the Church and doe so much as lieth in them apply euery man to that point that appertayneth to his function Wherefore vnto the particuler parts of teaching they giue particuler ministers if so bee they finde among the men that appertaine vnto them those that are of the Lorde singularly made and furnished to the particuler office of teaching But because it is necessary for the saluation of Gods people that no part of the teaching which I haue reckoned to be 7 partes be vtterlie ouer-passed in any Church euery one of the Ministers yea and of the layty also in what place soeuer he bee placed in the Church ought to exercise so farre foorth as hee is able all these partes of teachinge both of reading and of interpreting and of teaching and of exhorting and of Catechizing and of disputing and of calling vpon See how far oure learned Brethren differ from this graue iudgement of Bucer and Zanchius for the exercise of these offices Yea euery one ought to take vpon him to him selfe so manie of these functions that are to bee administred and so much part of euery one of them as vnto howe many and to how much part of euery one hee shall perceyue himselfe to be furnished of the holy ghoste Let the example of an house orderly appointed and distributed bee considered wherein the Father of the householde about other businesses the Mother of the housholde about other the sonnes and the Daughters about other the Man-seruauntes and the Mayde-seruaunts about other Heere while all are present and in health euery one in-deede goeth about his owne office but if any of the Family bee absent or bee not in good health and there happen a necessity of some seruice eche one so runneth to helpe that necessity that often times the men goe about the womens offices and the Women the Offices of the men the Maysters the offices of the seruauntes and the seruaunts the offices of the Maysters Now as Zanchius alleageth this out of Bucer concerning the seueral and mutuall vse of the Ecclesiasticall offices in so many poynts different from these our Learned brethren and that in the allowance of the church of England so hee proceedeth Concerning also the Clericall Discipline The thirde part of the Clericall Discipline is a peculier subiection Wherein the Clearkes that are of inferior degree and Ministery doe submitte themselues to them which in order and Ministery are superior The Lorde hath taught vs this part of discipline both by his example who ordeyned his Disciples that should become the Doctours or Teachers of Gods elected throughout all the worlde by a peculier mastershippe vnto this office and by a certaine Domesticall Discipline whome the apostles imitating euery one of them also had his Disciples the which he woulde frame to exercise orderly the holy Ministery For euery more difficult function of life requireth also a peculiar perpetuall doctrine Institution and custody as we may see in the studies of phylosophy and in the military institution Which Lycurgus throughly weighing did so ordeyne the common weale of the Lacedemonians as Xenophon witnesseth that no order in the common weale shoulde be without his proper office of a master And Plato also in his Lawes and common weale requireth that nothing at all shoulde bee among the Citizens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnkept Heereupon also our Lorde when as he would haue those who are his to be so set together one with another and to cleaue together he verily putteth euery one of those that are his vnder others of whom as it were of members that are of more ample and larger spreadinge power and efficacye hee shoulde bee kept mooued and ruled The same thing hath the holye Ghoste
serued for good excellent purposes as out of Zāchius Bucer is declared yet notwithstanding if these reading Ministers perched into higher places of the Ministerie than they should as comming some what néere to the touch of these tearmes they might perhaps better deserue to be remoued But if they simplie meane all reading Ministers wheras the most part are able to giue good counsaile instruction admonition exhortation in priuate conference besides their publike formall reading though they haue no dexteritie in publike preaching yea there is none so learned a preacher in this land or in anie other Church but it may beséeme him well inough to reade the publike forme of common praier in the Church and to reade the Chapters and Psalmes appointed and so all sorts of Ecclesiasticall persons being comprised in this tearme Reading Ministers it were ouerhard to remoue all and to condemne all reading Ministers for Idoll shepheards It will be answered no doubt that to supplie their ignoraunce there are added to their appointed seruice many godlie and learned Homelies which if they reade with their seruice there is not so greate neede of preaching and interpretation of the Scriptures And if this be answered for anie thing that is héere replied the answere might satisfie anie reasonable man that were not too litigious and importune Why may not many godlie and learned Homelies bee added to supplie their ignorance that are not learned pastors Is not an Homelie a sermon also And if they be godlie and learned many such Sermons although they be but read plainlie and distinctlie vpon the booke and not conned or spoken without the booke may it not be safelie sayde at least thus much that where they are orderlie and often read there is not so great neede of other preaching and of other interpretation of the Scriptures Whē as indéed the reading of thē being read as they ought to be is also a kind of preaching and oftentimes no vnfruitfull interpreting of the Scriptures But now what doe our brethren héere replie vnto the answere of this supplie We will derogate nothing heere from the dignitie of those Homelies we will not accuse heere the vnsensible reading of vnlearned Ministers neither yet the vnreuerent contempt of the ignorant hearers but which all godlie and wise men must needes confesse those exhortations that are not applied to the proper circumstances of times places persons occasions are of smal power to persuade anie man and least of all the ignorant people What our brethren heere doe meane in saying wee will derogate nothing here from the dignitie of those Homelies it is vncertaine because that this restraint heere séemeth to infer that some where els they wil derogate from the dignitie of them Which if they doe wee must answere it then take this in the meane season that is granted here And yet here let vs friendlie forewarne our brethren to remember what they haue granted heere least they derogate there from that which they haue acknowledged here that those Homilies are godlie and learned Homilies yea let them take héed that euen here they controll not themselues for if they will heere derogate nothing from the dignitie of them how then will they not allow them to be read Is it no derogation to the dignitie of thē to prohibite the reading of them And sith they heere confesse them to bée both godlie and learned why may not such profit be reaped by them that they may be a good and necessarie supplie when other kinde of preaching wanteth As for the vnsensible reading of vnlearned Ministers may both here and anie where else be worthelie misliked and also the vnreuerent contempt of the ignorant hearers But what is this against the godlie and learned Homelies when they are sensiblie read and when they are reuerentlie heard and not contemned and when the ignorant hearers attaine to knowledge by the hearing and marking of them But whatsoeuer they will derogate other where or contrarie themselues there or here What a daungerous saying is this that followeth as a reason here of thē alleaged But that which all godlie and wise men must needes confesse those exhortations that are not applied to the proper circumstances of times places persons and occasions are of small power to persuade anie man and least of all the ignorant people For these generall spéeches take not onelie awaie the benefit that many to their comfort and increase of knowledge féele by the reading and hearing of many godlie and learned Homilies but also of all other writers Fathers Commentaries Cōmon places Apologies Confutations Treatises Sermons Postills Homilies or whatsoeuer neuer so godlie and learned discourses yea it would make the holie Scripture it selfe which is the power of God to saluation to all them that beleeue it Rom. 1. which is quicke and forcible and more pearcing than a two edged swoord reaching euen to the parting of the soule and the spirit and of the ioyntes and marow and a separater of the thoughts and intentions of the heart Heb. 4. to be of small power And what are anie godlie and learned Homelies but written Sermons expositions and preachings of Gods word to make the same more plaine and so to persuade more effectuallie the ignorant hearers But be it that godlie and learned Homilies are but of small power to persuade anie man yet if they be of some power though the smaller then may they be added as some supplie though the smaller when the greater supplie of godlie learned preaching is not alwaies so redie albeit that many godlie and learned Homilies are not so destitute neither of application to diuers proper circumstances of times places persons and occasions but that the diligent hearer and marker may perceiue him selfe sufficientlie and often times with more moderation and no lesse pithilie to be touched and moued than perhaps with many moe vehement lesse considerate exhortations or reprehensions of diuerse yea that very godlie and learned preachers Let long experience the mistres of fooles teach vs if knowledge the instructor of wise men cannot moue vs. How many Papists conuerted How many ignorant instructed How many wicked reformed are ye able to shew by this ignorant and vnlearned Ministerie with al the helpes of reading of formall Praiers Homilies without preaching applying the Scriptures to the proper circumstances before rehearsed If long experience bee the mistres of fooles whose mistres is late short Experience And why then doe our Brethren crie so fast to haue vs looke vpon and follow the late experience and that in other Countries as a rule for vs and all to imitate The question here demaunded how many Papists conuerted c is verie captions As though we allowed of ignorant and vnlearned Ministers or allowed of such reading of formall praiers and Homilies as neuer hath the helpes of preaching or applying the Scriptures to the proper circumstances
title be this Of them that are baptised in priuate houses in time of necessity yet afterward saith the book also they shall warn them that without great cause and necessity they baptise not children at home in their house And when great need shal compell theÌ„ so to doe that they minister it on this fashion c. But go to let vs say as they would onely haue vs say that if it be permitted of vs to be administred in any priuate place it is only but in case of necessity what say they hereto As though say they there were such necessity of the outward signe when it cannot be ministred according to the Institution of Christe What do our breth here mean that there is no necessity at al of baptism although there be no such necessity is there no necessity of consequence of condition nor of conueniency aswel as absolute simple and ineuitable necessity If generally there were no necessity at all of baptizing then it were frée whether we woulde be baptized or no But it is not free Christe did institute baptisme vnder flat commandement therefore there is a necessity and an important necessity of it Did not baptism succéed circumcisioÌ„ as Paul clearly setteth out Col. â— 11 12. In whom also ye are circâ—mcised saith he c. And was there no necessity at al of circumcision we grant this necssity was not so absolute that it reached to them before their time assigned no nor yet after was it so absolute necessity that it reached to them while they trauelled in the wildernesse God dispeÌ„sing for other manifold necessities in that long iourney with the necessity of that Sacrament And yet Gods commaundement remaining intire and they with such a necessity seuerly bounde that they shoulde not contemne on their partes the obedience and execution of it And therefore sayeth Zanchius in this very well in his confession of Christian Religion concerning Baptisme Capite decimo quinto Aphor. 5. Wee beleue that baptisme is altogether necessary in the Church as a sacrament instituted of Christ which the Church can so little want that where it is not when it may be had there we may not acknowledge the Church of Christ. Howbeit we thinke it neede-full vnto saluation in this wise that notwithstanding if any for the defaulte of the Minister but not through contempt depart this life not sprincled with the water we beleeue not that he is therfore damned and wrapped in eternall destruction For the children of the faithfull are therefore saued because they are in the couenant but they that be of ripe yeeres because they beleue in Christe with a true faithe which verilye cannot suffer the contempt of Christs commandement Gellius Snecanus whome we haue before often and at large cited that we might sée how our brethren aunswere them-selues in his method of baptisme the sixt part sayth The sixt circcumstaunce remaineth when baptisme should be administred Here we must note although the time be free yet by Gods threate Gen. 17. where the neglect of circumcision is esteemed the violating of Gods couenant it consequently followeth that fit occasion being offered baptisme ought forth with to be administred Whereunto exhorteth vs the daunger that was imminent on Moses by the delay of Circumcision in his childe The same doe the examples of the godly teach those that were Act. 2. baptised of Peter Act. 8. of Philip. Act. 16. of Paule Here is to be reprehended the abuse of many and cheefely of great men in this our age deferring baptizme vnto some moneths I knowe not for what causes c. The examples of the ancients sheltereth neither these lingerers neither the Anabaptists as it shall be noted in his place Thus writeth Gell. on this necessity And eueÌ„ immediatly he procéedeth to the lawful manner of administring baptizm which because it commeth next to hand I will also heere set downe Let vs come at length saith he vnto the lawfull manner Here is required that baptisme should be administred intirely with all his partes according to the circuÌ„stances of the Institution of the administration In the administration therfore of baptism let the summe of the doctrin concerning the couenant imputation of faith coÌ„prehending as wel the children as the pareÌ„ts be repeated To these let ther be added an explication of the general commandement of baptizing all nations and of the finall causes of baptism instituted according to the summe and order of a method For the signes of their owne nature signify nothing but by the institution of God Therfore it is necessary that all things be referred to the will of God which is made manifest in the holy scriptures Afterward let the examples of circumcision and of the baptism of the Israelites c. come hereto Finally let al this doctrine be concluded with the inuocation of the name of God Thus writeth hee also of the full manner and forme that hee woulde haue obserued in the sacrament And is not the forme that is prescribed vnto vs in effect the same Hellopaeus agréeinge hereunto both for the necessity of this sacrament so farre forth as we do vrge the same and for the places circumstances and order that here wée stand vpon For the necessity in his 5. chapter concerning the efficacy of baptisme whether it wash away sinnes or conferre grace Among other thinges after his proofes pag. 120. he saith Neither must we thinke Baptism to be absolutely necessary to saluation Neuerthelesse me thinkes I heare the papistes some other who notwithstanding will not seeme to bee Papistes arise against me affirming that baptisme is so muche necessary that they teach except this sacrament bee adioyned they cannot attain vnto saluation no not by faith But we also verily do confesse that by the ordinance of God the sacrameÌ„t of baptism is a certain thing correquisite to saluation Neither can it be omitted without sacrilege Yea rather if it be omitted by contempt this shold be a deadly heinous offence except vpon earnest repentance following Howbeit to say it is so necessarie that if any be excluded by necessity whereby he cannot vse it that he should be in danger of his saluation we affirme it to be a manifest error Neither say we it is the depriuing of the sacrament but it is the contempt that is the deadly thing And again Cap 8. page 155. he bringeth in these wordes against the Papistes that our brethren iuiuriously obiect to vs. And after he hath alleaged his reasons against Women and lay persons administring baptisme whose doing we allowe not neither yet doth our booke allow it for any such persons to haue done it Though if it bee done be done in such order that they obserued both for the matter and the forme the element of Water and the wordes that Christ assigneth to be vsed with other godly prayers at the doing the Booke to anoyde all cauilles of Anabaptists only
of any such fact to be orderly done God be praysed we are free Frō the later both for the Lordes supper and for baptisme too let our Brethren looke to it that are déeper in that matter than are we But when all is done this modestie of Beza is commendable that hee doth not cleane annihilate and make no sacramentall act at all of these doings as our Brethren doe but onely saith they violate the ordinance of the Lorde For as we haue shewed he saith al the Papists pollutions of the which these were some and that our Brethren I thinke will graunt were not able to take away the vertue of baptisme and make it frustrate vneffectuall And therfore our Brethr. ouer-reached and abuse vs in laying the error of the Papistes mainteyning an absolute necessitie of the sacrament vnto our charge and to say the necessitie that wee stande on is nothing else but to affirme with the Papistes that sacraments conferre grace of the worke wrought and that the sacrament of Baptisme is a sacrament of such necessitie that whosoeuer is not dipped in water must bee eternally condemned Which hereticall opinion as wee haue hissed out in our profession and preaching so is it a great shame for vs to maintaine by such corrupt vsage of Christes holy sacraments This opinion of the Papistes as they nowe obstinately maintaine the same is I graunt hereticall And yet neither was this besides al other that they maintained euen concerning baptisme able to take away the vertue of it but that all the Papists had true baptisme whosoeuer he or she were that baptized thē But doe wee maintaine this or any other of their erroneous or heretical opinions No. I hope our Brethren doe include vs in the number of this we as well as themselues when they say which hereticall opinion as we haue hissed out in our profession preaching And how then do we maintaine or affirme that which is nothing else but to affirme with the Papists this hereticall opinion Doe we maintaine affirme that which we haue hissed out Or doe we hisse out that which we maintaine affirme How do these things hang together But they say we maintaine it by such corrupt vsage of Christes holy sacraments What corrupt vsage haue they proued or are euer able to proue that we maintaine in Christes holy sacraments either the one or the other cōtrarie to that which in our profession preaching we haue hissed out For if we maintaine it we professe it But if our Brethren accuse vs so sharply of so great a shame as in our profession preaching to hisse out this hereticall opinion and yet charge vs that we maintaine it by suche corrupt vsage of Christes holy sacramentes because onely we affirme there may be some necessary vsage of these holy sacraments although following the ordinary forme in our booke set downe they be extraordinarily nowe and then vsed in priuate places in cases of necessitie professing and preaching that we vnderstande no absolute necessitie but conditionall and of conuenience howe shall then our Brethren not incurre a greater shame that hisse not out in their profession and preaching but affirme and maintaine such necessitie of a preacher to be the only minister of the sacramentes and of preaching at the ministration of them that if there be not this preacher and preaching they make it not onely a corrupt vsage of Christes holy sacraments but no sacraments at all shall we say this is nothing else but to affirme with the Papists that the preacher his preaching conferreth grace of the worke wrought And that this preaching is of such necessitie that whosoeuer heares not a sermon whē he receaues the sacrament must be eternally condemned as receauing it vnworthily to his condemnation And yet he receaueth no sacramēt at al. And that this necessitie of a preaching is as necessary to Bapt. as euer the Papistes thought baptisme it selfe to be to the infant And that the want of this necessitie doth more frustrate voide all the whole substance and vertue of the sacrament than all their corrupt abusages pollutions and hereticall opinions of Christes holy sacramentes was euer able to doe What a greater shame is the maintenaunce of this opinion Which if it should be mainteyned obstinately as I hope our Breth will not surely it were as ill or worse than the other in very sooth no better than an hereticall opinion But our Breth may erre and so may we Let vs both learne in modestie to saye with Augustine as I saide before Errare possum hereticus esse nolo Erre I may but God willing I will not be an heretike But now for the finall conclusion of this matter say our Brethren Let vs therfore retaine this principle that the administratiō of the sacraments is a part of the Pastors dutie for although the office of preaching be more excellent than of ministration of the sacramentes as S. Paule speaketh comparatiuely Christ sent me not to Baptise to preach 1. Cor. 1.17 Yet they are of such affinitie that the accessorie can not be separated from the principall thereof For where is no preacher of the worde rhere ought to be no minister of the sacraments This principle that the administratiō of the sacramēts is a part of the Pastors dutie is a true principle and safely to be mainteyned But as that which went before was not to be mainteined without great shame daunger so not onely this necessarie conclusion made hereon is no lesse shamfull daungerous erroneous to be mainteined thā the other where there is no precher of the word there ought to be no minister of the sacraments For if this Canon of our Breth should be put in execution at this present throughout all England much more throughout all Christēdome Baptisme might be a long while cleane exiled from the most part of a number of Christian Realmes and Churches that yet amiddes all their corrupt vsages reteyne the vertue of baptisme as Beza sayth But to looke to our owne estate which haue none of those or anye other corruptions remayning but as syncere a forme concerning the verie administration of the sacramentes as any of all our Brethren in anie reformed Churche set downe full of exhortations admonitions consolations instructions and declarations of all the mysterie with prayers and thankesgiuinges yea and often with godly and learned homilies and other excellent treatises and sermons to be reuerently reade that the people may vnderstande them and may be much edified by them yet vntill they haue a preacher come among thē and he also must be their owne Pastor or else againe they breake their owne rules and he then and there make a sermon to them at the ministration of the sacramentes or else as good away as there yea as good no preacher at all as not preach at all and he must preach also of that matter or
the whole Church but onely such prayers as he his owne selfe eyther hath before hande made and conned by roate or such as without any premeditation or committing to memorie he doth in his head conceaue euen as he vttereth them with his mouth and so at that instant make them this we vtterly deny And not to suspect here wtout good cause that our Breth vnderstand this terme of making publike prayers in this sense not only their wordes here following do plainely expounde their meaning when they saye It apperteyneth to the Pastor to conceaue publike prayers and it is a common phrase among our Brethren that such and such a one is an excellent conceauer meaning that he can make godly prayers but also that they can not away with formall reading as in contempt they call it and a prescribed forme of prayer But to confute this and to proue that a prescribed forme of the diuine seruice for the publike prayers besides the reading of the scriptures in appointed courses and orders is a thing lawefull and profitable First the Iewes had the same before and in and after Christes time not onely as perteyning to the ceremoniall but to the morall lawe for the obedience of the first table perteyning to the worshippe of God Numb 6.22 c. The Lorde spake to Moses saying speake vnto Aaron and to his sonnes saying thus shall ye blesse the children of Israell and say vnto them the Lorde blesse thee and keepe thee the Lorde make his face to shine vpon thee and be mercifull vnto thee the Lorde lift vp his countenance vpon thee and giue thee peace c. And although they had many of their publike prayers beeing mixt with hymnes thankesgiuings not onely sayde but song also yet were they such not only as their selues made or conceaued were they neuer so learned men but such as either Moses or Samuell or Dauid or Esdras or some other Prophete especially appointed thereunto by God had drawen out and prescribed vnto them As may appeare 1. Chron. 9. where after he had shewed ver 22. c. how Dauid and Samuell the feer had established the porters and other officers ver 33. he sayth And these are the singers the chiefe fathers in the Leuites which dâ—elt in the chambers and had none other charge For they had to doe in that businesse day and night And speaking of Dauid who made the most paâ—t of the Psalmes in the 16. Chapter ver 4. And he appointed certaine of the leuites to minister before the Arke of the Lorde and rehearse and thank and praise the Lorde God of Israell And vers 7. Then at that time Dauid did appoint at the beginning to giue thankes to the Lorde By the hande of Asaph and his brethren Whereon sayth the Geneua note Dauid gaue them this psalm to prayse the Lorde signifying that in all our enterprises the name of God ought to bee praysed and called vpon psalme 105. Thus doe our brethren apply these doinges of Dauid vnto our estate And in the 25 chapter ver 2. He mencioneth those that were vnder the hande of Asaph which sang prophesies by the commission of the king Thus did Asaph then set foorth the publike prayers endited prescribed by Dauid Although he as diuers think conceiued made many psalms and Prayers and prescribed then to others Likewise 2. chron 29. verse 27. And Ezekiah commaunded to offer the burnt offering vpon the Alter and when the burnt offering began the song of the Lorde beganne with the trumpets and the instruments of Dauid king of Israell and all the congregation worshipped singing a song c. All which orders and formes of publique prayer at the Diuine seruice though the Iewes afterward corrupted Esdras after the captiuitie recollected set againe in order Which though they were eftsoones corrupted and intermingled especially with the Pharisees traditions yet til and in the time of Christe they had at the diuine seruice the ordinary courses of reading the Lawe and Prophets as appeareth by S. Luke 4. vers 16.17 c. Where the booke of the Prophet Esay was deliuered to Christ. And by that saying in the person of Abraham to the rich glutton they haue Moses and the prophets let theÌ„ hear them Luke 16.29 Which Paule testifieth in his sermon to the Antiochians Acts. 13.27 For the inhabitants of Ierusalem and their rulers because they knewe him not nor yet the wordes of the prophets which are read euery saboth day c. And that this was the auntient order Iames the byshop of Ierusalem in the determination of that famous assembly holden by the Apostles Act. 15. ver 20. sayth For Moses of olde time hath in euery city them that preach him sithe that hee is reade in the synagogues euery sabboth day And heere also is the publique reading called a preaching With which exercises they especially adioyned the reading also of the Psalmes and other solemn publique prayers of the Scripture For which principal cause Christ saith of the Temple Math. 21.13 It is written mine house shall bee called the house of prayer c. And Act. 3. Peter and Iohn went vp together into the Temple at the ninth hower of prayer Which orders were of Christe so little improoued that not onelie as Luke declareth cap. 11.1 that one of the Disciples sayde vnto him Maister teach vs to pray as Iohn also taught his disciples desiring that they might haue some prescribed form of praier set downe vnto them but that also Iohn baptist had taught some forme to his Disciples Which request Christe did so little mislike that he himselfe also taught his Disciples among other preceptes a prescribed forme of prayer which the Euangelists wrotte and all Christians doe vse as the Lordes prescription Which is a strong warrant vnto vs that so long as all formes of prayers are according to that platforme of prayer they may most safely be prescribed For it serueth not only for priuate but for publike prayer Nowe although besides this onely forme of prayer prescribed by Christ we finde no form set out that the apostles or the primitiue church immediately after them did vse or prescribe to be vsed because they hauing that full measure of the spirite of God namely the Apostles Euangelistes Prophets Bishops Pastors and Elders yea the moste of all the faythfull people in these dayes so that they might well make conceiue their publique prayers before the Congregation euen as the spirite of God suggested in their heart gaue them vtterance in their mouths yet because that in the publike assemblies the Apostles prescribed the writteÌ„ scriptures to be read as Col. 4. ver 16. And wâ—en this epistle is read of you cause that it be read in the church of the Laodiceans also that ye likewise read the Epistle writâ—en from Laodicea and as they vsed that so no doubt did they vse to read in their publike assemblies 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
this house was layde before their eyes wept with lowde voyce And many shoâ—ted lowde for ioy so that the people coulde not discerne the sounde of the shout for ioy from the noyse of the weeping of the people Fâ—r the people sâ—owted â—ith a lowde cry and the noyse was heard farre off Here indeede was some confusion of voices because some of them shouted and some wept and some of them praised to GOD and some sang his praises and some blewe the Trumpettes and yet GOD accepted this confusion as a moste sweete conceite and harmonye In the tenth Chapter after the Prayer of Esdras in the name of himselfe and of al thâ— people verse 1. VVhiles Esdras prayed thus and confessed him-selfe weeping anâ— falling downe before the House of GOD there assembled vnto him of Israell a very â—reat congregation of Men and VVomen and childâ—en for the people wept with a great lamentation Then Shecaniah the sonne of Iehiel one of the sonnes of Elam aunswered and said to Esdras we haue trespassed against God c. Here one speaketh in the name of all the people but in the next assemblie it followeth after VVhen Esdras had exhorted the people al the Congregation aunswered Uerse 12. and said with a lowde voyce So wil we do accordinge so thy VVordes vnto vs but thee People are manye and it is raynye weather and wee are not able to stande vvithoute neyther it is the vvoorke of one Daye or two for wee are many that haue greatly offended in this thing Let our rulers therefore c. And in the 8. Chapter of Nehemias he saith verse 1. And all the people assembled themselues together in the streete that was before the Water gate and they spake vnto Esdras the scribe that hee shoulde bring the booke of the lâ—we of Moses which the Lorde had commaunded to Israel And Esdras the prieste brought the lawe before the congregation â—â—th of men and Women and of all that coulde heare and vnderstande it in the first day of the seuenth month And hee red therein in the streete that was before the water-gate from the morning vntill the Midday before men and women and them that vnderstoode it and the cares of all the people hearkened vnto the booke of the lawe And Esdras the scribe stoode vpon a pulpit of wood which he had made for the preaching Here againe is the plaine reading of the Scripture so that the people may vnderstand it called Preaching And Esdras opened the booke before all the people for he was aboue al the people and when hee opened it al the people stood vp and Esdras praysed the Lord the great God And all the people aunswered Amen Amen with lifting vp their handes and they bowed themselues and worshipped the Lord with thâ—ir faces toward the ground And here is euen that our bre speake of where the minister praiseth God which is a part of praier and the people hearken and aunswere Amen But yet immediately it followeth that this reading was not done all by one but a great many Leuites are reckoned vp which caused the people to vnderstande the Lawe and they reade in the booke of the Lawe of God distinctly and gaue the sence and caused them to vnderstande the reading And also the notable prayer that followeth in the next Chapter was pronounced vppon staires not by one but by eight or nine of the Leuites pronouncing the same before the people Thus wee see at large in all these ages the manner of the Church of God in their coÌ„gregations and publike Praiers both for the Leuites parts and for the peoples howe they ioined their voices together not onely in saying Amen but in their petitions Confessions and thanks-giuinges And this was counted no disorder nor confusion but vsed of all Godlie men and alwaies acceptable vnto God And so as wee may further perceiue by the Apocrypha and other histories of their publike praiers thus practised and continued till Christes comming Neither was this doone so much in respect of the ceremoniall as of the morall Lawe of God among them But to confirme all this with the practise approoued of Christe in the Newe testament reade we not Luke 2. verse 13. Euen presently after the birth of our Sauiour Christ that when one â—ngel of the Lorde had declared vnto the Shepheardes the ioyful tydings of his birth And straight wayes sayth Luke There was with the Angell a multitude of heauenly souldiers praâ—sing GOD and saying Glorye bee to GOD on high and in earth peace and towardes men good will and was heere also confusion and disorder in the multitude of the voices of the Angels that saide these things And likewise when Iesus a little before his death came riding to Ierusalem Mat. 21. ver 9. c The people that went before and they also that followed cryed saying Hosana the sonne of Dauid blessed be hee that commeth in the name of the Lord. Hosanna thou which art in the highest And when he was come to Ierusalem al the Citie was mooued saying who is this and the people saide this is Iesus the Prophet of Nazareth in Galily True it is that there were some that thought this a disorder and confused noise For it followeth vers 15 c. But when the cheefe priests and scribes sawe the maruels that he did and the children crying in the Temple and saying Hosanna the sonne of Dauid they disdained and saide to him hearest thou what these say and Iesus saide vnto them yea did yee neuer reade by the mouth of babes and sucklinges thou haste made perfect thy praise Doth Christe heere forbid them to cry out these publike praiers as a confusion and disorder And what was the manner of the Apostles praiers concerning this point Act. 1.14 Luke saith They all continued with one accord in praier and supplication with the Women and Marie the mother of Iesus and with his brethren In-déede here is not mentioned that all their voices were ioined together but one accord which rather signifieth the consent of their hearts then the consent of their voices But very well doth Caluine note hereon saying So farre as respecteth the concorde of their mindes it is opposed to the dispearsing of them which the feare had brought Howbeit withall generallie we may gather hereupon how necessarie it is in praying Which Christ commaÌ„deth euery one to pray for the whole body and in common as though it were in the person of all Our father Giue vs. c. Mat. 6.9 Whence coÌ„meth this vnitie of the tongs but of one spirite Wherefore Paul Rom. 15.6 When hee would deliuer to the Iewes Gentiles a rule of praying well remoueth far off all dissembling That we might glorify God sayth hee with one mouth And verilie that God may of vs be called vpon a Father it behoueth vs to be brethren to consent brethen-like But to shew this more plaine Luke declareth Act. 4.23 24. How that
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
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
principalitie there seeme to bee extant in Ieremie most cleere examples So that except these Elders which our Brethren pleade for to bée renued after the example and patterne of the ancient laws of the Iewes would take this Princelie Empire and authoritie vpon them their appealing to these auncient lawes orders make nothing for them But yet to see their authoritie better let Bertram procéede with his examples though some of them we haue heard before in Sigonius The first example is extant Iere. 26. Chap. where after that Ieremie was coÌ„demned of the Priests Prophets that is of the ecclesiastical CoÌ„session or Consistorie of them that professed the knowledge interpretatioÌ„ of the diuine letters or of diuinitie as we terme it as though the knowledge of doctrine pertained vnto them whervpon they also which of Ieremie are called Prophets of Ionathas the Paraphrast are expounded Scribes and also was condemned of the whole people that is of the ordinarie aduocates of the people the Iudges or Seniors to wit the Chiliarkes Centurions c. Which represented the whole people insomuch that verse 9. the whole people is gathered to the congregation or concioÌ„ And in the 17. verse mencioned is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caal That is of the gathering together or of the vniuersall concion it selfe or certainlie the verie people their selues that heard Ieremy being called together to beare witnesse against him to subscribe to the sentence pronounced against him and to command it to be executed as it appeareth in the end of the Chapter that the same was declared to the Princes of Iuda that were assembled at the kings pallace to wit to the ciuil Consistorie of three score and ten Elders these kinde of Princes came to the Temple where they are sayd to haue sitten at the tribunal or iudgement seate at the new gate of the Temple and the people being admitted thereto according ao the manner to wit that we haue now declared they heard the Prophet absolued him also euen as though in that their iudgement they had condemned corrected Iohakim the king himselfe which had most cruelly murthered Vrias the Prophet Héere againe is a liuelie paterne of the great authoritie in cases of lyfe and death for matter of religion that the Consistorie of the Elders hadde Which here notablie and sincerelie by reason of some good men among them acquitted Ieremie according to the auncient manner of Gods law This then is the authoritie that Caluine and our Brethren pretend Christ translated to his Church stretching so farre as not onelye to the acquitting of the Prophets but to the condemning and correcting euen of kings and Princes The second example is Chap. the 36. where Baruch hauing recited before the people the writing that he had writâ—en out after Ieremies mediting thereof he is called to for the Kinges pallace vnto these kind of Princes before whom he readeth a fresh that same writing When it was read they laie it vp in the chamber of the Scribe or Chauncellour as the Geneua Bible translates it they inquiring how it was written doe admonish Baruch to hide himselfe together with the Prophet The Princes goe to the king they report to him the summe of the writing The King himselfe commaunds the writing to be brought to him And when hee had heard three leaues thereof he cut out the writing with a Scribes penknife And when he was besought of three of them onelie that he would not burne the booke hee ceased not to burne it as a matter that did not displease the residue of the Princes who also euen for that point are noted of the Prophet that they trembled not nor yet rent theyr garments at the reading of that writing Heere againe we sée their great authoritie in this matter of doctrine and how the king at their silence or consent of the writing presumed to cut out the leaues and burne them in spite as a thing that no whit displeased the greatest parte of these Consistorie Princes although that some fewe among them intreated him to the contrarie The third example is extant Ierem. 37. and 38. where it is sayde that Ierusalem hauing beene besieged of the Chaldees Ieremie was apprehended of Ierias a certaine watchmaÌ„ at the gate of Beniamin as though he were a runne-awaie and being brought to these kind of Princes who â—ere verie much chafed against the Prophet hauing beaten him they cast him into a most filthie prison Sedechias which was the next King â—â—ccéeding secretly called for Ieremie out of that filthie prisoÌ„ he so feared those Princes and remoueth him into a more gentle custodie where he continued dutifullie Whereupon it commeth to passe that those Princes goe about to wring from the king the sentence of deaeh against the Prophet to wit that the king should consent vnto his death Pretending that hee discouraged the peoples mindes and that hee studied not for their benefit The King answered that Ieremie was in their handes neyther that the king might preuaile against them in anie thing as though he confessed that he was farre their inferiour Which he sheweth inough when afterwards he saith that he is afraide least those Princes should inquire what speeches hee had with the Prophet too and fro wherevppon also he faineth a lie as though hee had beene to giue an account to them of the thinges that hee had done By these meanes it is brought to passe that the order of the iudgementes thus restored endured vntill the times of the Babylonicall captiuitie This was the state of that Consistorie of the Iewes which of all other our Brethren haue picked out and vrge so earnestlie to haue it set vp amongest vs pretending that Christe restored it and translated it from them to his Church and all by the vertue of these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tell the Church as forcible wordes in their imagination to make this Metamorphosis of the state of all Christian Kings and kingdomes as euer the Papistes pleaded for those wordes of Christ Hoc est Corpus meum they for their Transubstantiation in the Sacrament and these for this translatioÌ„ in the Regiment Pretending as Bertram sheweth herevpon that the state was not onelie Monarchicall but chiefly Aristocraticall the gouernment of the best men to the which purpose he alleadgeth these examples Although God wot these three last examples in this state that he calleth restored were of men for the most parte of them whome he might haue lesse praised if it had pleased him these enimies of Ieremie and too much ouer-rulers of the Prince And also it was in part Democraticall or the gouernment of the people Whereto he alleadgeth 1. Samuel 14.38 c. How the people deliuered Ionathas from his Fathers iudgement And 1. Chron. 13. verse 1.2 4. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chol Caal Israel al the coÌ„gregation of Israel and all the whole people gathered themselues together and that Dauid demaunded
verie good then is there no such necessarie vse to imploy the Deacons therunto Neither do these verie good Politike lawes commit the disposing of the poores prouision vnto the Deacons And how then can they be verie good lawes if it were necessarie by Gods lawe that the Deacons should alwayes dispose the prouisions for the poore They must therefore either eate this worde and say the Lawes are not verie good or els that this prouision for the poore dooth not so necessarilie apperteine vnto the Deacons Yet say they small releefe commeth thereby to the poore indeede at least wise manie abuse the releefe which they receaue And I am of the same opinion But againe whereof commeth this Which say they commeth of this that there be not in euerie Church or Congregation such Deacons as the holie Ghost hath appoynted which should take a speciall care imploy a great diligence for the prouision of the poore It is verie true that where such Deacons are as the holie Ghost hath appoynted and that they be imployed to this care they would for their parts vse great diligence and doo all that they can to remedie these inconueniences Neuerthelesse sith it hath pleased the holie Ghost also to giue vs Christian Princes vnder whom we néede no such ioyning of our goods in communitie as then they did but euerie one enioye his owne in proprietie and by whose authoritie verie good lawes and prouisions for the poore as is heere confessed be alreadie or may be made and officers appoynted in that behalfe as the inconueniences arise and are â—spied they may still by the same authoritie bee reformed as well or better than now by the Deacons in this alteration of the occasion to the making of theÌ„ For so that the poore be well prouided for if the DeacoÌ„s be imploied to the attendaÌ„ce on more principal things what hurt is this And if the good Lawes be well executed the Deacons attendance shal not néede if they be not well executed the Deacons attendance can not helpe Let the good prouision haue good execution and the Deacons may be better imployed els lay not the fault on the employing the Deacons but on the not executing of the good Lawes Otherwise though the Deacons were imployed onelie to the attendance on the poore yet might these great inconueniences and greater arise and increase among vs. Neither were al the DeacoÌ„s very good amoÌ„g those that were first chosen at IerusaleÌ„ Yea though the DeacoÌ„s to be chosen were euerie one of theÌ„ neuer so good yet must these inconueniences be holpen not onely by the officers that should distribute the almes but as much by the persons that should giue the almes especiallie by them that are in authoritie to make good lawes and prouisions for the matter And let this be prouided that with the verie good Politike Lawes which either be made or may be made the people also may be made willing readie and liberall to contribute and then for appointing of fit officers to be Collectors and Distributers of the contributions it will not be so great a matter But where they say It was vsed in the Primitiue Church to imploy not onelie the almes on the poore but also imploy the poore that liue of the almes of the Church to the reliefe of their fellow poore which are more impotent than they these speaches woulde haue beene made more plaine and some proofe alledged In the meane season were it not better to haue these officers that should take such a speciall care imploy so great diligence for the prouision of the poore to be such as should not be chargeable to the Church themselues than such as must make the collecting and distributing to be their whole and onelie function and so must also their selues as good reason is for their labour and reward be altogether mainteined on the charges or almes of the Church whereby the lesse remaineth to be imployed on the poores reliefe But they not so much regarding this giue a straight charge vnto these their Deacons aboue all thinges to beware of them that walke disorderlie and labour not if they able and withall they complaine of so great multitudes of such kinde of people in this lande that they do euen ouer-flowe the Countreyes and haue bene knowen to be practisers of great matters against the State If they meane such as are roges vagabondes and idle beggers wee graunt the multitude is too great and yet they haue bene and are méetelie well wéeded out But for the Deacons to beware that they bestowe not the Churches almes on them would be a forrie helpe vnto the matter except the Deacons might also haue the Lawe in their handes to punish them But the gouerning Elders permit not this vnto the Deacons but reteine it to themselues as a matter perteining to gouernment and discipline Well yet whosoeuer shall be the punishers great reason it is that such idle beggers loytering roges should be repressed especiallie such as shall be found to bee practisers against the State either of great or litle matters But doo these our learned discoursing Brethren finde fault with the poore roges for practising great matters against the State How can they condemne them of this crime and their selues blush not Is not the gouernment of Ecclesiasticall matters matter of State and great matter too And are not they Practisers and Discoursers against the Bishops and Prelates against the Ecclesiasticall lawes established against the CoÌ„mon booke yea against the supreme gouernment of her Maiestie in the authorizing of these things And can they for verie shame open their mouthes against the poore snakes those loytering beggers their selues being practisers of so great matters and so direct against the State Doo they thinke they may practise these great matters better than the other because the other are poorer and they are greater and richer I thinke the more daunger to the State the greater and the richer that they be And I thinke if these Elderships and Deaconries in euerie Congregation were set vp for one loyterer that we are now pestered withall or for one poore man that we now haue or for one practiser against the State we might feare the breeding of greater multitudes in this lande For State matters we may gesse by these Discoursers as for the loytering poore that for sooke the labour of their vocations while they haue busied themselues ouer-much in these State matters a great manie alreadie haue felt the experience of whom my selfe knowe diuers that poore zealous soules haue brought a shilling not to nine pence as they say but to no pence and would be full glad nowe in place of gouerning Seniors to be made Deacons that they might become Collectors and distribute some share to themselues of the Church goods hauing spent their owne in idlenesse if not on other as ill vnthriftinesse It is maruell they say that neither by Politike nor Ecclesiastical
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
enuyous vnthankfull daungerous and vncerteine to the worlde except that God euen by the mere motion of his Spirite raysed by some and confirmed them against all these no small tentations to flesh and blood why may not this now goe for a lawfull and no vayne excuse that when learned Preachers could not bee gotten for Pastors to furnish all the vacant places they were euen glad and fayne to take some such other for supplye of this generall want as being honest and godly poore men in conuersation found in Religion zealous and readie to further the Gospell to their best though not able learnedly to preach vnto the people that very necessitie did inforce it that is to saye this neede and want of learned Preachers caused it Better is halfe a loafe than no bread Necessitie they say is a sore weapon and will our Bretheren bee so rigorous not to admit this necessitie but for a vayne excuse But if necessitie compelled them say they to take such at the first what necessitie compelleth them to suffer them to bee such still If as now they graunt necessitie compelled them then it is not a vayne but a lawfull and necessarie excuse But if it did say they what necessitie compelleth them to suffer them to be such still This is not true that they are suffered to be such still Orders are appointed both by the auncient discipline and by later degrees tâ— sée that they exercise themselues in the studie knowledge of Gods word If the capacities of al be not such as to attaine unto the gift of preaching hauing not bin from their tender yeeres as was Timothie trayned vp in â—earning yet are they not to be depriued of their liuing or deposed from their Ministery hauing bin lawfully ordeyned and by law possessed of their liuings But if any continue in ignorance of the knowledge conuenient for him and so terme it wilful carelesse and obstinate ignorance there are good lawes prouided to correct him yea if his faulte or defaultes so require to depriue him If they say these lawes are not dulye practised but that some are suffred to be such still Although I hope there be not many such yet iâ— there were that is the officers faulte blame not the office And yet be officers neuer so so diligent some negligence may escape them and wee must not blame all for some But they still reiecte all these as vayne excuses For say they if they would needes admitte ignorant persons to that charge yet should they haue inforced them to studie as well as to other thinges that they haue inforced them vnto See how charitably our brethren turne the matter not as though the necessitie were for neede of more skilfull men but that the Bishops woulde needes admitte ignorant persons Is this our brethrens gentliest construction of this necessitie But they saye they should haue inforced them to studie That had bin vaine indeede if the necessitie lay in the Bishops wilfulnes that they would needes admit them that were ignorant persons wherfore then should they inforce them not to be ignorant But the Bishops by all lawfull meanes doe labour that they shoulde not be ignoraunt And therefore this is neyther true nor likelie that the Bishops would needes admit ignorant persons I graunt they enforce them not with such enforcement as our brethren would haue them doe that is to turne them out of their dores to goe studie where they maye begge their bread nor as Harrison that full charitably would haue all the poore vnlearned Ministers to be hanged vp and that in the churches and publike assemblies but otherwise according to their capacities and habilities there are sufficient ordinances for that they should be enforced to studie more orderly But they saye they shoulde bee aswell enforced to studie as to other things that they haue enforced them vnto What those other thinges are that they haue bin enforced vnto bicause they suppresse them I can giue no certayne aunswere buâ— this ingenerall That I knowe of no vnlawfull thinges that they haue bene enforced vnto For speaking hereof the ignoraunt forte the moste of whoÌ„ haue God wot but finall lyuing they are but very poore men therefore are not enforced with any great charge except it be to buy some few bookes to assemble theÌ„selues the oftner vnto the exercises of learning which I take not to be the way to suffer theÌ„ to liue in ignorance but rather to be a good tractable meanes if they wil so cal it aÌ„ inforcemeÌ„t also vnto knowledge That in time say they they might haue growne meet for their calling And we doubt not but that many haue so growne and yet many of them that haue and doe growe daily more and more in knowledge haue not the gift of vtterance to be a Preacher And many of them as they grow more meete in knowledge yet growing withall in yeeres age makes them stoupe become vnable to be preachers Yea it oftentimes disableth many that haue bin able and that before were good preachers Besides many infirmities the very necessities of pouerty it selfe which the poets called pondus â—tna gravius presseth manye downe that they can not prouide such furniture of bokes as were requisite in these controuersies for a preacher not to want But saye they if they had done this in 10.12 or 13. yeres space a great many might haue proued excellently well learned able to serue in the Church with great fruite and profite All this hath bin done not done in hucker mucker but notoriusly knowen that longer space stil continuing than 10.12 or 13. yÄ—res Yea more than yâ— space doubled euen the yeres of al her Maiesties raigne much good no doubt hath bin done by this exercise of the clergy But to prescribe that a great many might haue proued excelleÌ„tly wel learned able to serue in the church with great fruit profit that neither I nor al our Br. can determine though we wish with gods wil it might so haue bin But we sée that euen in the very Vniuersities the nurceries of learning where they are more inforced to daily to more learned exercises euen of schollers youths which are more pregnant yet among theÌ„ of those also that addict theÌ„selues vnto diuinity whatsoeuer they might I caÌ„not tel but not a very great many of theÌ„ no not in 10.12 or 13. yeres space haue proued excelleÌ„tly wel learned able to serue in the church with great fruit profit Though God be maysed there are some that do so proue god vouchsafe also to encrease the nuÌ„ber of theÌ„ But Mercurius non fit ex quolibet ligno there are not many of such excelleÌ„cy Now if it fall out thus among theÌ„ in the vniuersities where notwithstanding are many learned godly preachers more and more increase howe much lesse can we make any promise of this in
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
and good institution For to begin first with our particular Synodes good Lord what a mockerie they are of lawfull Synodes being holden for no other ende almost but to gather vp fees both ordinary and extraordinary with daylie newe deuises to powle the poore Priestes of their money which they extort for seeing the letters of orders for dinners and such like matters And yet a newe inuented pillage whereby they compell men to buye bookes of them for 4. pence or 6. pence which are too deare of a penie or two pence not only such smal ware but also great bookes being such as euery Parish is appoynted to buye must bee bought of them for two or three shillings in a booke derer then it may be bought in Paules Churchyard yea otherwhiles though the Parish be furnished of them alreadie they are not authenticall except they bee bought at maister Chauncelors and Officiall at maister Registeas hands As for reformation of any thing in the Church there are indeede many presentments and men sworne to present matters but little or none amendement at all doth followe So that it is a common saying in the countrey when the presentment is once receiued they shall neuer heare more of it Soone after the visitation or Synod the petite bribing Sumner rideth foorth laden with Excommunications which hee scattereth abroade in the countrey as thicke as hayle-shot agaynst this Parson or that Vicar this Churchwarden and that Sydeman whome he himselfe when he came to summon him to the Synode for a Cheefe or a gammon of Bacon had vndertaken to excuse for non apparance But when hee is once excommunicated there is no remedie but hee must trudge to the Chauncellor or Officiall for absolution who after hee hath once absolued his purse of a fewe groates giueth him his blessing and sendeth him away And this is the Image of our little or particular Synode To begin firste with our particular Synodes good Lord what a bolde and open sclaunder is this that whatsoeuer these corruptions are which here they heape vp agaynst the officers they dare not shame to saye that the particular Synodes are holden for this end yea for no other ende almost but to gather vp fees both ordinarie and extraordinarie with daylie newe deuises to powle the poore Priestes of their money It cannot bee denyed but that in such Synodes there are and must néedes bée where there are ordinarie officers some ordinarie fees except there be ordinarie stipends prouided that the officers may be otherwise allowed for their acts their payues and charges if they would haue any officers at all to enact or record the things done or decreed in their Synodes Yea the very Pastors themselues must haue as they sayd before a sufficient liuing And were it well sayd of any eâ—uying the same because the Pastors must euen of ordinarie haue sufficient lyuings that therefore a sufficient lyuing is the ende or there is no other ende almost but that of hauing Pastors whereas indeede that is no ende at all of the Pastorship but a necessarie or conuenient concurrence and appendix annexed thereunto And euen so is it in the fees of the officers both in Synodes and all other publike actions of the officers For if there were no other endes of them both their fees and the offices could not continue nor euer had begun Neither helpeth it the matter that they say not simplie Synodes are holden for no other ende at all but that they are holden foâ— no other ende almost for although almost neuer reached home and so it appeareth that they are holden for other endes if they had bene as willing to shewe them as to shewe these thinges that here they picke quarrels withall yet if they had so done they should haue shewed that the gathering of these fees in very deede were no endes of Synodes at all but allowances assigned vnto them that trauelled in the Synodes to the endes that Synodes were and are ordeyned for And if any officer as I graunt many officers doe shot at other endes and made his fees his ende so also may any other officer doe Pastor or whosoeuer But this is the fault of the man and not to be imputed to the matter But it is a good hearing if they meane good sooth that our Bretheren yet now at the length begin to haue some pitie on the poore Priestes whom for the greatest parte of this their learned discourse they haue coursed and recoursed withall the most dispitefull reproaches that they could deuise and some would haue them hangd and some would haue them turned out a begging and now forsoothe they begin to smoothe them and pitie the poore Priestes that they should â—ee polled of their money Shall wee crye good Lord what a mockerie is this But there is no Priest so poore nor simple that may not perceiue their mockerie both of him and of the good lawes and lawful orders of the Synods Yea how they would mocke them euen with that Sophisticall deception which their selues last noted of not discerning betweene the lawfull order and the abuse thereof And here to make the Synod the more odious they begin with the accusation extorting money for seeing the letters of orders But for plaine and simple aunswere hereunto for the ordinarie and auncient accustomed fees of â—egisters or other fees by law rated and set doune as are thought reasonable there is great reason that without all scoffing grudging or detracting they should be payd vnto them seeing that the office of a Register in making and keeping authentick recordes is a good and necessarie office And euen this among all other things that our Bretheren here first begin to bee offended withall to call for to see and to recorde yea euen at euery Synode such of the Ministers letters of orders as they shall thinke requisite which is a matter of no small importance If any Registers doe abuse themselues therein namely by extortion as here they are burdened name the Register prooue the extortion in tyme place and manner competent and the Lawe hath prouided readie remedie This generall complaint on all we knowe not by whom is not lawfull But belike they would either haue no Registers or they should haue no fee or aboue all things the letters of orders must not be called for nor scene for in that tangis vlcus if our Bretheren must bee driuen to shewe how they were made Ministers by authoritie whereof they take theÌ„selues for Pastors This is euen as when the Pharises Math. 22. were driuen to shewe the penie that conuinced them either they must cleane ouerthrow all this their learned discourse and disclayme all these deuises of their Pastorshippe or els they shall shewe themselues to bee no faithfull Ministers nor true Pastors yea to bee vtterly no Pastors or Ministers at all nor to haue any lawfull authoritie to teach or preach nor to be capable to
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
persons being Protestants being faithfull Ministers being learned discoursers would God they would better bethinke themselues It is beyond my learning and a great scruple it is in many mens consciences that think our Br. haue set their conscience on the tenters much charged it rather then any whit discharged it do not according to their dutie therein nor that this their doing is any true or good way of reformatioÌ„ but if ought were amisse to make it much worse if not to marre it quite and to giue licence vnto such a way as would or might bring all things to an vtter deformation and confusion And here it followeth prettely at the hard heeles that might set the matter well forward And to mooue them say they that haue authoritie to put it in practise and to seeke by all lawfull and ordinary meanes that it may take place that it may please God to giue it good successe What meane they here by these perilous spéeches And is this also a part of conscience dutie and the true way of reformation to mooue them that haue authoritie to put it in practise Who are these that haue authoritie whom our Br. would by this their writing moue to put in practise this forme of reformation Would they haue any that haue authoritie in the Realme committed vnto them by and vnder the Queenes most excellent maiestie to attempt this without her maiesties authoritie therevnto whom they called before our most gracious soueraigne when they made their last protestation No wee hope there is none that in her maiesties dominions hath any authoritie committed vnto him will be moued by this writing or by any other writing or solliciting of our Bretheren to put this forme in practise without â—e haue her maiesties authoritie so to doe she hauing now God be praysed long continue it the supreme authoritie of these matters Neither should they that haue but inferiour authoritie to her maiestie yea all the Magistrates in the Realmes of her dominions holding all the authoritie that they haue immediatly or mediatly from her Maiestie and her Maiestie immediatly from God seeke any lawfull and ordinary meanes but vnlawfull and beyond extraordinarie if they should practise that this may take place without her authoritie thereunto especially it being with all the direct ouerthrowe of her chiefe authoritie They doe well to say that they would haue them do it by lawfull and ordinarie meanes wherein our Bretheren differ from the Papists that seeke vijs modis by all meanes to put in practise their desperate resolutions Which as God defeateth and our Bretheren detest so what lawfull and ordinary meanes can they imagine to put this their forme in practise agaynst her Maiesties will that may stand with her supreme authoritie And therefore in my opinion this is very ill done and daungerously spoken of our Br. to cast foorth such suspitious words as to moue them that haue authoritie so to abuse it or as though they would or should be mooued to this practise And for my parte I protest that I like all this whole learned discourse the worse that in the ende and conclusion of all it should come to this drift which verely is not pleasing vnto God nor God will euer I dare warrant it giue it good successe if the winde begin once to blow in at that doore which God forbid that euer we should see that tyme. But what is the tyme that here they speake off At this tyme to be imbraced It should seeme to be at the time of the Parliament as may appeare by the last part of their protestation saying We protest before the liuing God c. and the whole assemblie of all estates of this Realme I meruell much at this practise of our Bretheren that they are so eager in their pursuite to haue their platformes put in practise that they see not how they crosse in this doing their owne writings They are still at euery Parliament offering vp their little bookes for I forbeare to call them Libels to auoyde offence of the reformations that they call vpon vnto the high and most honourable Court of Parliament Wherein although if wee should lay together and conferre all their bookes and formes of reformation that they haue offred vp vnto the Parliaments wee should finde great varieties and some contrarieties among them yet let them agree or disagrée in other things how they shall what doe they meane herein by putting them vnto the Parliament Would they haue these controuersies to bee disputed vpon and determined by the Parliament That is cleane contrary to the chiefe materiall poynts of the very bookes themselues that they offer vp vnto the Parliament For except they will make all the Burgesses in the nether house and all the Lords in the higher house to bee Ecclesiasticall persons and either Doctors and Pastors whom also they make all Bishoppes teachers and Preachers of the word and Sacraments at least wise such Presbyters Priestes or Elders not teaching whom they call Gouernours if they shall be present as any parts and members or necessarie regents of the assemblie and not only as spectatores or auditores tantum if they shall remayne still as lay ciuill or politicke persons so that they can not by their owne Canons haue any voyces at least not determine any thing in Eccl. matters especially so great and important matters as they make them And what would they haue the Parliament then to doe in these things Nay whaâ— will they suffer them to doe Yea what would the Parliament doe when they should finde that in the very bookes offred vnto them of these matters they are prohibited to deale in these matters Yea how can they deale in these matters and allow these Pastors to come in and take them vp for their labour saying vnto them yea my Lords and Maisters dare ye take vpon you or are ye able to deale in these matters or so much as to knowe them For who should be able to know what order comelinesse and aedification requireth according to Gods word but they that bee teachers and preachers of the same vnto all others For it is absurd that they should bee taught by such in these small things as ought to learne the trueth of them in all matters pag. 117. and much more absurd that they should be taught by such in greater matters Yea they ought to learne the truth of them in all matters If the Parliament once heare this thunder cracke conticuere omnes intemtique ora tenebunt If some one among them perhaps doe replie and say If they will not suffer vs to haue any thing to doe in debating and determining of these matters why then a Gods name doe they put them vp to vs or what would they haue vs to do in them except they will giue vs some authoritie of them But they are so farre from giuing vs any such authoritie that they
the present age when they conclude thus that they either desire this or the like forme to be receiued Can this present age or doo theirselues in this preset discourse see the vttermost of these indefinit desires of the like till they shall further open it or till experieÌ„ce the mistresse of fooles shall reueale it They saie that the reformation which they desire hitherto for lacke of such a publike testimoniall meaning as this learned discourse hath beene subiect to infinit sclanders deuised by the aduersaries of Gods truth and hinderance of godlie proceedings vnto reformation If our brethren haue cause to take offense for sclanders as they say deuised against their reformation doo they not see here what a foule and intollerable sclander they cast vpon all the professors of the Gospell that are not of their opinion in this their deuised reformation to terme vs the aduersaries of Gods truth that fauor the truth of God as much by the grace of God euen for their liues as they Are we not their brethren in the profession of the Gospell Haue they not confessed that in substance of religion we agree and it is resolued publikelie mainteined for our true and holie faith Were we thus professors of Gods truth in the preface of this learned discourse andare we now in the peroration of the same the aduersaries of gods truth Indéed in the verie first title to the booke of this forme discoursed vpon they began roughlie and set it out to serue for a iust apologie as they said against the false accusations sclanders of their aduersaries there also they mentioned sclanders and false accusations and called vs aduersaries All which were heauie words and a rough beginning of such as are or should be brethren It was but malum omen to stumble on such foule terms at the verie threshold it did prognosticat we should haue some storms and so we haue had indéed in passing through this learned discourse and yet this is but a mild booke in comparison of manie other of theirs albeit our brethren haue not béene verie meale mouthed but haue vsed verie brode language God wot and all the world maie see too vnséemelie for ministers faithfull ministers learned discourses against their brethren in Christ for no greater matters than these are But we haue borne them off with head and shoulders as well and with as much pacience forbearance as we mought saue that we haue turned againe now and then for our necessarie defense and laid I trust in modestie before our bretheren onelie how ill they haue doone therein and how the most of the same sclanders were such stones cast as could rebound But now when we haue got out of the whole plotforme and building of this learned discourse bearing off all the blowes taunts in the seuerall lodgings of all these new Eccl. officers and thought now on the backside of this building all had béene past and doone naie soft we shall haue like farewell to our hansell yea where we were called before but their aduersaries we shall now be driuen out with another maner of peale as not onlie hinderances of their proceedings to reformation but to all the present age that the posteritie maie know it too as a perpetuall blot of infamie we are now hissed out cried out vpoâ— not for their aduersaries onlie but for the aduersaries of gods truth they complaine of our false accusations and infinit sclanders to let go all their other complaints on vs this one is vnum prâ—mille To whom shall we complaine of this so apparant vntrue and withall so hainous an accusation made on vs It deserueth indéede for the indignitie thereof to haue shaken our garment with silence as cléere therefrom to haue gone our way But because it toucheth God his truth in which case we maie yet at least returne saie with Christ our sauiour ego daemonium non habeo we are not the aduersaries of Gods truth It is vntrulie and vnbrotherlie spoken neither toucheth it vs alone but all the holie and ancient fathers in the primitiue church whom we haue plainlie shewed to be of the same opinion in all or the greatest of these coÌ„trouersies that we defend in our own daies present age it spotteth the fresh memorie of our late godlie fathers Cranmer Latimer Ridley Hooper Ferrar Philpot c. all blessed martyrs and all that consented vnto them and diuers reuerend godlie Confessors of later memorie as Bishop Iuell Horne Pilkinton Grindall Cox Bentham Parkhurst and others which were all notablie known both on this side and beyond the seas to be great professors of gods truth and no lesse earnest impugners of the aduersaries of the truth of God And albeit they liked not these desires and deuises of our brethreÌ„s forms of reformation yet for their great learning and sinceritie in the gospell the most notable men of late in the reformed churches beyond the seas doe highlie honor them and thinke and speake well of them giuing full testimonie of their liking Yea both Bucer and Peter Martir two chéefe lights and pillers of Gods church in these our last daies forsooke their owne countries and all other reformed churches liued vnder the forme of reformation of this our English church with all due reuerence both to the state than being to the bishops then liuing without any impugning or defacing of theÌ„ Yea Caluine himselfe as we haue shewed alloweth well both of the ancient bishops and Archbishops before the tyrannie and eâ—rors of the pope began and of the bishops of these daies to continue still in their bishopriks so they be professors of Gods truth and not aduersaries to it How vnaduisedlie then is this spoken of our brethren and how reprochfullie to call our Bishops and all vs that ioine with them the aduersaries of Gods truth Could they bestow any fouler terme vpon the rankest of al the Papists or vpon the Pope himselfe For they indéed are the aduersaries of Gods truth And so S. Paule saith 2. Thes. 2. of that man of sin son of perdition which is an aduersarie and exalteth himselfe against all that is called God And this terme as a parting blow for a token of remembrance our bretheren vouchsafe to giue our bishops vs to be the aduersaries of Gods truth this is too too bitter zeale Mors in olla there is Coloquintida in this pot that boils ouer such froth Gods truth is not in this accusation no brootherhood of Christ no linke of loue no bond of peace no bowels of mercie no affection of compassion but all of passion in this too blacke Rhethorike But it sufficeth vs to cleare our selues GOD forgiue it our bretheren and wée doe And whereas withall they burthen our Bishops and vs that we are an hinderance of godlie proceedings vnto reformation this is another great vntruth and sclander These procéedings indéed of our bretheren our Bishops and
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