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 prophecieâ ãâã the semblable manner of weeping âasting compiling like bookes of Lamentations by the fore-seeing Spirit of God reuealing vnto these our brethren ââe liâe manifolde afflictions now to inâââ vpon the church for the like offences our brethren héere in ãâã both too much abuse the fore-seeing spirit of God and take too farre vpon them ãâã be such Prophets and offer too great an iniury to Gods Church ãâã time God be praised héere in England both in threatning vs ãâã like calamities and in burdening vs with the like causes ãâã âhey can shew in them selues the like warrant of the fore-seeing ãâã and shew also that we prouoke the âierce wrath of God in like offânces But what speake I of their abussingthus the applicationof tââse 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 whiâh God hath giuen vs grace by his Gospel to professe and beholde the âââuelous light of his kingdome into the which out of the power of darknâsse and shadow of death wherein we sat he hath translated vs the vnââekeable 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
vdder of his Cow more milke vnto my Neighbour yeeldes Our neighbours haue this our neighbours haue that and wee wantâ these things Fie brethren for shame what neede this emulation of our neighbours and murmuring against our owne state And yet it is not altogether so neither for them the more is the pitie if it otherwise pleased God Neither for vs thanks be giuen to God for it and for that plentifull measure of the encrease and glory of the kingdome oâ Christ in this our reformed Church of England and for the suppression of the tyrannie of Sathan and Anti-christe and of his Ministers and confederates Wee haue great cause highly to magnifie God for the woÌderfull and gratious works he hath wrought for vs aboue all our neighbours round about vs yea aboue all the particuler Churches néere or farre dispersed in the world at this day euen in this estate of Ecclesiasticall Gouernement established And all our neighbours where GOD hath anie Churche neuer so muche reformed doe I hope reioyce together with vs therefore yea not the beste of them but bee it spoken to the glorye of God and without vpbraiding to others haue found no small comfortable benefite at our handes and doe all most thankfully reacknowledge the same without condemning reprouing or grudging at our state of Ecclesiasticall gouernement established what other kinde of reformation soeuer in their Ecclesiasticall Gouernement they bee directed by Onelie we our selues murmur and grudge condemne and slaunder both among our selues and to all our neighbours our owne state which is so euill that woulde God were itaccording to his acceptable good pleasure the kingdome and glory of Christe and the suppression of Sathan and Antichriste though I had rather wish it did no lesse did but halfe as faste encrease and prosper then God bee glorified for it in our state it doeth And yet God graunt both in ours and in our neighbours states and all other parts of Gods true Church according as we al say in the Lordes Prayer Thy kingdome come these blessings of God may daily more and more encrease and prosper And so by Gods grace it shoulde still doe better and better Maugre Sathan and Antichriste if our owne brethren would not hindervs and all reformed Churches shoulde doe well inough notwithstanding we differ from them and they from vs Yea though both of vs differ from the state of the Primitiue and pure Church not in truthe of Faith and vnitie of Doctrine But in matter or manner of Orders Offices Rites and Ceremonies concerning Ecclesiasticall regiment so farre as they are not prescribed by any perpetuall rule other then for the time and state or for order and comelinesse For the difference of these thinges is not âirectlye materiall to saluation neither ought to breake the bonde of peace and Chrystian concorde But they may thinke and wishe well to vs and wee in the name of the Lorde thinke well and wishe good lucke to them Yea to wishe that they had no better state then we haue on condition they had no worse and might alwayes haue as good I thinke all our neighbours reformed Churches woulde bee soone entreated to say AMEN For in what hard case God help them good neighbours they be their selues feele or feare it daily and we heare of it and cease not daily to pray for them and as we may put to our helping hands vnto them Yea our brethren their-selues vpon better aduisement since in their last supplication made to her gratious Maiestie to the high Court of Parliament assembled 1587. pag. 8. do confesse it saying The Churches of God rounde about vs goe to wracke in Fraunce Belgia and a great part of highe Dutche I woulde Scotland had continued in her first loue and that the hands of the builders were strengthened among you But in conclusion neither their state or ours howsoeuer they stande are bound to any perpetuall forme of all the orders and offices of Ecclesiasticall regiment Theirs may perhaps be better for them their aflicted state standing as it doth ours all things in our established state of Gouernment considered is best for vs. Away therefore good brethren with these disordered tearmes This disordred state of ours for they are not spéeches beséeming thankfull and faithfull ministers to God nor louing and obedient subiects to our Prince and Superiours so disorderlie cast forth on the state of Eccle. regiment Which toucheth not onely Eccl. persons against whome perhaps our brethren will make no seruple of coÌscience though their mouthes runne ouer be they neuer so much their brethren their Pastors their betters their superiours their Bish or Arch. to whome their selues peraduenture haue sworne Canonicam obedientiam But these disordred speeches of theirs touch the Magistrate yea their Soueraigne very néere and therefore they are not onely disordred but daungerous speeches Neither ought our brethren to vpbraid our labours vnto vs that weâ haue so long laboured with so little profit to discourage the painefull laborer in the Lords vine-yard and to make our handes weake beecause our worke prospereth not so fast in our hands as we would wishe it did And yet it prospereth God be praysed with more profit then either we see or our brethren like But profit or not profit let vs still labour and thankes be to God then we labour All are not so idle loyterers as afterwarde our brethren complaine wee labour notâ and héere they finde fault with our labours But labour we or loyter we they must still labour infinding fault or else they should loyter for lack of matter in discoursing But howsoeuer they esteeme of our labours the Laborer saith the Lord Luc. 10. is worthie his rewarde And as their-selues afterwarde do note out of S. Paule 1. Timoth. â The elders that rule well are worthie double honor especially they which labour in the worde and doctrine But they tell vs that sentence maketh for their gouerning and not teaching elders whether it doth so or no we shall God willing at large examine on their allegation of the same but admitting it had included any such Elders at that time were their labours to be honoured that ruled well among them and yet perhaps with as little profit And is the laborer in the word and doctrine to be despised and his labour to be left beecause we haue so long laboured with so little profit But for all this discouragement of our brethren let vs not be weary of wel-dooing and commit the euent profit to the Lorde and hearken rather to the Apostles exhortation 1. Cor. 16. Therefore my beloued brethren be ye stedfast vnmouâable aboundant alwayes in the worke of the Lord forasmuch as ye know that your labor is not in vaine in the lorde And this is our comfort against this perswasion of our brethren to leaue that state of ours wherein we haue so long laboured with so little profit And yet we hope we haue not all bene
of God by the armour of righteousnesse on the right hande and on the left by honour and dishonour by euill report and good report as deceauers and yet true as vnknowen and yet knowen as dying and yet behold we liue as chastened and yet not killed as sorowing and yet alwayes reioysing as poore and yet âaking many riche as hauing nothing and yet possessing all thinges The state of the primitiue Church striuing thus against all these temptations and calamities but by the grace and power of God surmounting them in this respect was in more blessed state then when afterwarde enioying peace and prosperitie and abusing the same contentions and other corruptions arose thereuppon in which respect the state was not so blessed Is therefore persecution and al these troubles better for the regiment of the Church of God then peace prosperitie Yea was not that regiment that the Church had then abused also in those that had the gift of tongues the gift of healing the gift of prophecieng Which gifts not only many among the Corinthians did abuse but also there were maniâ false Apostles many âuill Pastors many Teachers of false doctrine some Deacons not all the best And no doubt their Segniories were as much corrupted as the residue if they had anie suche standing officers amonge them as these Discourses doe conceaue and as wherein they saye the Churches regimeÌt most consisted with the Pastors Teachers the Deacons So that the Churche of God no not at the time no not in that regiment that she was gouerned by was then so perfect in al her regiment nor in most blessed estate for all that the Apostles were then liuing and for all the extraordinarie giftes and offices that then she had And may we thinke if there had bin such Gouernours among them at that time that eyther they if they had not theÌselues béene infected would not haue reformed so manie foule abuses Or did not their authoritie stretch so farre Or would not the residue be rather ruled by such gouernors among themselues then to trouble and endanger themselues being Christians before Infidell Iudges Or if they had had any such gouernors among them would not S. Paul chiding theÌ for going to lawe before infidell Iudges not rather haue exhorted yea charged them to haue referreâ those matters to the Segniorie Gouernors the he had appointed ouer thée If he had appointed any hauing builded so great and famous a Churche of God among them continuing at Corinthus a yeare and a halfe togither or to those that they had chosen among themselues to be their Gouernours if that were the onelie order of the Churches regiment then and of such importance and necessitie Or how chance Saint Paule finding these inconueniences in his absence from them to haue fallen out perhaps bicause there wanted such Gouernours among them dooth not will them among so many precepts perteyning to the regiment of the churche in one place or an other of both his Epistles to chose and ordeine such Gouernours ouer them Or mencioning Gouernours and other giftes and offices 1. Cor. 12. Would not say these Gouernours are those Seniors that either ye haue to direct these matters by or at least if yée haue them not ye ought to haue them But as though they neither had anie suche nor vrging them to haue any such Consistorie of Gouernours ouer them speaking of their hauing busines one against another he saith vnto them 1. Cor. 6. Doo ye not know that the Saints shall iudge the world If the world then shall- be iudged by you are ye vnworthie to iudge the smallest matters Know ye not that we shall iudge the Angels How much more things that perteine to this life If then ye haue iudgement of things pertaining to this life set vp them which are least esteemed in the churche I speake it to your shame Is it so that there is not a wiseman among you no not one that can iudge betweene his bretheren By which wordes it appeareth that not onelie in those matters whatsoeuer they were but that also in other matters perteining to the regiment of the churche being matters perteining to this life they had no such Consistories of Iudges or Gouernours among them Nor S. Paule enforceth any such vpon them but onelie to haue some one or other wise and godlie man to be chosen among themselues and that also without any preiudice to the authoritie of the gouernement then established to bee their Gouernour For they being without a Christian Prince to be their Gouernour and being at that time also giuen to such corruptions and contentions either they must go before Infidels or bréed a confusion among themselues So necessarie at all times is it to haue a Gouernour that euen the primitiue Churche could not be without hir Gouernours And yet neither the thing that S. Paule persuades them to being one of the greatest Christian churches in those daies was to set vp a Consistorie among them but some one Gouernour Neither the matter that he diswades them from is anye other thing more then for bringing their brethren and causes before Infidell Iudges So that this is not to be stretched beyond the state of the Corinthians then nor any rule prescribed to any particular churche of GOD now liuing vnder a prince or Iudge that is a Christian That anye churche may otherwise then by waye of priuate arbitrement as charitable neighborlie and blessed peace makers take authoritie to elect or ordeine hereby among themselues any one or other publike Iudge or Gouernour and much lesse elect among them-selues and set vp a Segniorie or Consistorie of Gouernours in matters perteining to this life as are all indifferent matters perteining to the Ecclesiasticall regiment of the Churche but that when any controuersie ariseth about them in the churche if they be not alreadie prescribed in Gods word we must all after all our deliberations on them bring them to the finall determination and disposition of the godlie christian Princes iudgement and censure how they shall be vsed of the subiects And thus maye we kéepe anye other good order of Iudges and iudgements euen as well in ecclesiasticall as ciuill controuersies according to the gouernement alreadie established with out any more néedâ of reuiuing those consistories whatsoeuer that were then in any christian churche vsed than of reuiuing this constitution of S. Paule for Iudges For although S. Paule gaue such a prescription of Iudges to them in the wante of other Christian Gouernours yet we that haue now Christian Princes and Christian Iudges and I hope godlie and righteous Iudges also are not bound to chose Iudges in our owne Parishes If we could indéed take vp manie néedlesse controuersies among our selues at home it were well doone and would saue much trauell veration and expenses and perhaps the Iudges might be eased to But if we should therevpon make a rule and say that we must néeds haue
the interpretation of the holy scripture For saith Ambrose by Prophets he vnderstandeth the scriptures interpreters which you say are your Doctors for as a Prophet foretelleth things that are not knoweÌ so also he is said to prophecie while he openeth the sense of the scripture that to many is hidden c For the church hath nothing greater more profitable then Christian doctrine the interpretation of the scripture c. And again he that prophecieth studieth on euery part to profit his Church For he that prophecieth performeth that for which cause the assembly is gathered together For he speaketh vnto meÌ edification exhortation consolation To wit while he expoundeth the secrecies mysteries of the scripture and out of theÌ doth either exhort to the studie of godlines or else coÌforteth those whoÌ faint heart or terror or dispaire or impacience of trauaile hath almost broken And this it is to speake to edification That is to say by speaking to endeuour tende therto that thou mayst profit the hearers But of this place it is cleare that a Prophet is the same with Paul that vnto vs is a Doctor a Bishoppe a Preacher or an Euangelist To this agréeth Aretius and saith Hereupon it appeareth that most great are the profites of interpretation whose partes are so bright And saieth Gualter vppon the same place Heereupon Doctors in the scriptures are called Edifiers And for this cause the Apostle called himselfe a Maister builder It pertaineth to these men before all things to care that they lay a good foundation that is to wit euen Christ which otherwher is called the foundation of the Proph. Apost And theÌ that vpon that alone they build nor mingle any stubble hey wood or ought else straunge froÌ Christ. Moreouer that diligently they plie the work with all care least sathaÌ with his mynes secretly wrought do vndermine it nor that it be ouer-turned with the whirle-windes stormes of tempestes nor finally that any as sande without lime of their owne voluntarie slide and fal away Ministers also must remeÌber that there is need of continuall perpetuall building Partly because the infirmitie of the beleeuers requireth dayly a-new renewing partly because new stones must often be layde vpon this holy edifice that more may dayly be gathered to Christ and his kingdome be enlarged perpetually But in this place is euident the craft of Sathan who that hee might make all men more remisse and slouthfull in this studie deuised certaine edifices of Temples Towers Colleges and Chappels that are called eternall and are builded with great charges the spirituall Temple of the Lorde being in the meane time neglected which lyeth there almost altogether in ruyne where this frantike lust of building raygneth For eyther there are no builders at all or they are trecherous Who as the scripture speaketh of the Priestes of the Iewes hauing reiected that precious stone of the foundation do declare that all their help of saluation is in things improfitable pernitious Let them take heed therfore of their exaÌples that will speake edification The other head of the eccles ministerie is Exhortation There is need of this for those who do not straightway obey when they are taught those things that are necessary to attain saluation For by nature we be more slow to heaueÌly things And that is more hurtful we are delighted with sinnes and errors Wherfore there is need of rebuking our sins errors need of reprouing exhorting Whereof we haue most graue examples in the Prophets whom God in old time commanded as watchmen to blowe the trumpet of his word that they might stirre vppe all men to doe their duetie The Apostles each where followed these to say as nowe nothing of Christe whose most graue exhortations are read in the Euangelistes Therefore they do very greatly erre that at this day will haue none of this to bee done but as though the naked and simple doctrine might suffice do take most greeuously all rebuking and exhorting But howe necessary these are the licentiousnesse of most cruell wickednesse daylie encreasing and the most corrupt manners of all men aboundantly beareth witnesse but because the Church hath many that are exercised with tentation and all kind of afflictions there is added a third head consolatioÌ To the which appertaine those things that in Ezechiel are spoken of the office of the good faithfull Pastor when as the Lord promiseth that he will be hee which will require the loste sheepe reduce the expulsed binde vp the wounded strengthen the weake And in consideration of these things the ministers of the Churches ought so to behaue themselues that they alwaies remember they shall then at length be faithfull to God if that being intentiue with all their minde on the peoples studies maners they set foorth all these things most diligentlie according to the consideration of the hearers and of the times To this ought to be referred those things that S. Paule to Timothie writeth of cutting aright the word of God And the things that Christe deliuered vnder the parable of the Steward 2. Tim. 2. Matth. 24. Zuinglius on the 24. verse of the same chapter bréefelie knits vp all the matter saying To prophesie is to teache to admonish to comfort to reprooue and to rebuke And Peter Martyr vpon 1. Sam. 10. ver 9. But in the Primitiue church when Prophecy flourished what difference was there between a Prophete and a Doctor I aunswere that although the office of them both were al one yet were Doctârs instructed by Maisters but Prophets spake on the sudden beeing mooued by the inspiration of the holy Ghost without anie helpe of man Thus doo all these and manie moe late and notable learned writers agréeing with the old Fathers and almoste with all the interpreters of the Scriptures accord that by this Prophet héere mentioned he meaneth a Doctor or Teacher But withall that this Prophet Doctor or Teacher communicateth in his teaching and interpreting of the Scriptures in all the parts of a Pastors office without restraint anye more then the Pastor is restrained from any part that apperteineth to a Doctor Yea as Peter Martyr noteth on the same chapter verse 6 on these words What shall I profite you except I speake vnto you either by Reuelation or by knowledge or by Prophecie or by Doctrine Chrysostome thinketh reuelation prophesie science and doctrine to signifie the same thing And that Paule by a certeine circumlocutioÌ expressed a gentle diminution that might easilie be perceiued of the hearers Other beleeue that these are diuerse giftes by which the Churche might be edified and some do fit these wordes thus that reuelation should bee ioyned to prophesie for Prophets doo not treate or speake but that thing that is reuealed to them And likewise they will that knowledge should cleaue to doctrine For no man teacheth right but that which before he knew
in those publike praiers which the pastor speaketh onelie in all the peoples name the people nowe and then did giue their responses in their courses as if may appeare by that which Ciprian afterward saith But when we stand to praier most dearlie beloued brethren we ought to watch and be intentiue to the praiers with al our heart All worldlie and carnall cogitation must go from vs Neither must the minde thinke then of anie other thing than of that onlie which it praieth Therefore the Preest also giuing foorth a preface before the praier prepareth the breth minds in saying Lift vp your harts wheÌ the people answereth VVe haue them lifted vp vnto the Lord they may be admonished that they ought to thinke on no other thing but on the Lord. So that the people said not only Amen but had other aunsweres also vnto the Minister as may appeare further in the Letanies and Liturges of the auncient Churches And to shewe howe farre the people ioined their voices with the Minister euen long after when the Ministers had gotten a great part of the praiers to their owne pronouncing in Chrysostomes time but yet before the blasphemies Idolatries and superstitions of the Masse began or the praying in a tongue vnknown to the people or in secrete muttering that al the people hard not it is worthy the obseruing to this purpose that which Chrysost. writeth vpon the last vers of the 8. chap. of the â epist. of S. Paul to the Cor. Homil. 18. Wherfore shew ye towards them and before the churches the proof of your loue of the reioising that we haue of you Now saith hee receiue ye them euen as indeede ye loue vs Declare ye howe wee not simply nor rashlie do reioyce in you This shall ye do if ye shall shew forth your loue towards them And afterward he maketh his speech more dreadful saying In the sight of the churches for the glory saith hee of the churches for their honor for if ye shal honor theÌ ye shal honor the churches that sent them For it shall not be only their honor but also their 's that sent them chose them before all it shall be to Gods glorie For when we shall honor them that minister vnto him the glory stretcheth to him For thâ communitie of the churches but this also shal be no smal thing for great is the power of a synode that is of the churches The praier of them loosed Peter from his bondes opened the mouth of Paul Their suffrage or voice not a little beautifieth those that shall attayne to the spirituall principalities And for this cause he that shall giue orders calleth then for the Churches praiers And they giue their sentences and giue their crie thereto Which thing they that are to enter into the Ministerye doe knowe For it is not lawfull to them that are not entred into the ministerie to disclose all thinges But there is that thing wherein the Prieste differeth nothing from him that is vnder him As when the dreadfull mysteries are to be partaked for we are all holden a like worthie to partake them Not as it was in the old law the priest did eate a part the people a part it was not lawful for the people to be partaker of those things wherof the Priest was partaker Howbeit now it is not so but one bodie is brought forth vnto all and one cup. Yea and in the prayers a man shall see that he offereth together with them the full cuppe both for those that are possessed with vncleane spirites and also for those that are the penitentes For the prayers are made in common both of the Priest and of them And all of them say one prayer a prayer full of mercie Againe when we haue shutte out from the Priestes circuites those that can not be partakers of the holy table another prayer is to be made and we all lie vpon the grounde alike and we arise all alike Againe when the peace is to be communicated we salute one another all alike And again euen in the same most dreadfull mysteries the Prieste prayeth for the people and the people prayeth for the Priest For when they say and with thy spirite it is nothing else than this those thinges that are of the Euchariste that is to wit of the giuing of thanks are all of them coÌmon For neither he giueth thankes alone but also al the people For hauing before their voyce then they being gathered together that this thing might worthily and iustly be done he beginnes the Euchariste or thankesgiuing And what marueilest thou if the people speake with the Priest Whereas in deede they sound out those holy hymnes in common euen with the verie Cherubines and supernall powers These thinges verily are spoken of vs that all those also which are gouerned might be sober to the end we might learne that we are all one body Onely hauing among vs so much difference as meÌbers haue from meÌbers And that we should not cast al vpon the Priests but that wee also euen as for a body that is common should thus beare the charge of the vniuersall Church c. By these wordes it manifestly appeareth that the Pastor in the administration of the diuine seruice sayde not all the publike prayers alone though in the name of the whole Church and the rest ioyning in hearte with him in silence to auoide confusion and disorder aunswering him onely with Amen but that they had many responses and manye whole prayers that they prayed all together in common euen in the same manner as he did without any disorder or confusion Thus we sée both that in the whole tenure of all the scripture and in the practise of the primitiue and the auncient Churche succeeding they stoode not thus precisely as neither for the prescription of the forme of publike prayers so neitther for the manner of the vtterance of them but that often they ioyned all their voyces with the minister or followed him or aunswered him with many moe words than with a bare Amen which giueth nothing but as our Brethren confesse a silent consent vnto him which is rather an approbation of his prayers for them than properly any prayers of theirs ioyned with him The thirde thing that I would haue heere further considered in this matter of publike prayer is that our Brethren say it were a great confusion and vncomelinesse for euery man to make his seuerall prayers in the publike assemblies Indeede if euerie man did make his seuerall praiers in the publike assemblies at such times as the publike prayers are openly made by the minister in the name of the whole Churche and did neither openly praye with him nor in silence giue assent vnto him so be they could heare him I confesse it were great confusion and vncomelinesse But if the ministers voyce were so lowe either by nature or infirmitie that in a great assemblie all
And yet must these be added to the residue that the Churching or thankesgiuing of women after their child-birth might altogether be omitted and that among the superstitions vsed in buriall no kinde of praying nor preaching should be vsed If preaching be the soules foode who did last forbidde it And besides these thinges what sturre and hote contentions haue béene raysed vp for a number of other thinges which in regarde of preaching though otherwise in their kindes and degrées they be comely and decent yet in that respect may be accounted for small trifles And therfore I would wish our Brethren to take good héede what here they say that they are not to be excused if any for small trifles only rayse vp hote contentions sith this toucheth themselues néerer than they wéene What maketh them to cast foorth these spéeches But that they thinke eyther these matters for which they thus contende are matters of great importaunce or else that not they but we rayse vp suche hote contentions for them And indéede though in their owne nature many of them be indifferent yet being by lawefull authoritie ordeyned to be vsed for publike order and for comelinesse they are become hereby more important than that it may be lawefull to any priuate man at his owne voluntarie to shake them off except by the like lawefull authoritie whereby they were brought in they shall be remooued Yea in this case we are bounde to be hoate for defence of them also so wée excéede not the boundes of Christian charitie both for obedience to the lawefull authoritie that made them and also for the order and comelinesse sake for which they were authorized not to sée them impugned sithe that in the impugning of them not onely the obeyer yéelding to them is defaced but the lawes and Magistrates authoritie in making them is violated and indaungered Wherein although the defenders be hoate yet properly not the defenders but the impugners are indéede the verie raysers of these hoate contentions And therefore by this their owne saying our Brethren are not in this behalfe to be excused but rather with griefe and in charitie be it spoken to be accused yea they accuse in these wordes their owne selues as disturbers of the Churches quiet Neither can they shelter themselues vnder this worde onely saying they raise not vp this hote contentions for small trifles onely but that among their quarells there are some of great importance For let anie of theÌ be of what importance soeuer they shal be found to be ought they only or not only to raise such hote contentions for any suche small trifles Now as in this point they plainly make themselues not excusable so much more in adding these wordes So haue they much to answere before God that suffer the people of God to lacke the only food of their soules for such humane coÌstitutioÌs Verily this goeth néerer to the quicke For howsoeuer we may shufle out aunsweres one to another when we shall come to aunswere before God we can not so answere before him For if none should suffer the people of God to lacke the only foode of their soules for such humane constitutions shall our Brethren be excusable that being lawfully called to the office of distributing this only foode of our soules do altogether with drawe themsemselues and that onely if they will afforde them no better title for such humane constitutions But they say the fault is not in them for they would gladly continue in feeding the people of God if they might be suffred Yet doth this their owne saying still make them vnexcusable For séeing they be but such humane constitutions as should be rather suffered than that they should suffer the people of God to lacke the only foode of their soules they suffring this for not suffring the other do invincibly recharge themselues that herein they haue much to aunswere before God If our Brethr. reply that these humane constitutions for which they suffer the people of God as farre as in them lyeth vtterly to lacke the onely foode of their soules be such as by no meanes are sufferable and can not be ioyned with the deliuery of the worde of God this requireth to be better proued than yet it is Which if they can proue then wee must néedes yéeld the fault to be in vs and that we haue much therein to aunswere before God and to crie God heartily mercy and ioyne them And also I hope vpon such proofe euery good man will do But for my part I could neuer yet sée this proued As for any humane constitution that our coÌmunion booke and the Eccl. gouernment of our Church of England doth require of them hath bin further by others I also I trust haue euidently sufficiently proued for those that as yet we haue séene that they are none other humane constitutions but such as may well stande with the Pastors feeding the people of God with the onely foode of their foules to wit the word of God And therefore they haue much to aunswere who by their not yéelding to them but rather cleane forsaking the Pastorship coÌmitted to them and ministerie of the word and sacraments are the cause their selues that they be not suffred to preach and so suffer the people to lacke the only foode of their soules for thinges which are in comparison farre inferiour matters But to conclude say our Brethren it is the dutie of euerie true Pastor to obserue those things that are concluded by the lawfull authoritie of the Church concerning ceremonial matters for order and comelines sake and for aedification and not to controll publike order by his priuate iudgement but vpon great and waightie causes This is a good conclusion that our Brethren do here make of all these matters But do they not yet sée how flatly withall they conclude against themselues For we are now in hand with ceremoniall matters And the whole Church oâ England hath fully concluded long since that by lawfull authority that these things are to be obserued coÌcerning ceremoniall matters for order and comelines sake for aedification What foloweth then But as our Brethr. here do say it is the dutie of euery true Pastor to obserue those thinges and not to controll publike order by his priuate iudgement How then doe our Brethren in controlling and not obseruing those things obserue the dutie of true Pastors Do they think that their iudgement is not priuate iudgement But what is it else For although they were some greater number of Pastors thaÌ they be yet being compared to the lawfull authority of the whole Church of Englande they are but priuate Pastors and their iudgement priuate especially beeing depriued by lawfull authoritie of their Pastorship or rather exauthorating themselues of the ministery Do they think this exception which they reserue for the last cast and place it as a rereward in the end of this conclusion but vpon
great and waightie causes will be a sufficient starting hole to saue all vpright themselues froÌ pronouncing the definitiue sentence against themselues that their doing is not the dutie of true Pastors No that will not helpe them For these matters beeing but ceremoniall matters as they call them and so not great and waightie what great waightie causes should moue a true Pastor by his priuate iudgement to controll publike order in those thinges that are concluded by lawefull authoritie of the Church concerning ceremonial matters for order and comlines sake for aedification Shal any priuate man thinke if he think them to be indéede the Church of God that the Churches concluding of those thinges by lawefull authoritie proceeded not of greater and waightier causes than his controllment And therefore except men shall make so litle light account of the true Church of God and of her conclusions and orders by lawefull authoritie as to preferre euerie priuate mans or Pastors priuate iudgement before hers our Brethren by this their owne conclusion must either néedes yéeld to the Church of Englandes publike conclusion and lawfull authoritie concerning these ceremoniall matters that they are to be obserued for order and comelines sake and for aedification as the Church of England hath decréed them and not to controll publike order by priuate iudgement or else let our Brethr. herken to their owne conclusiue sentence and determination that they do not the dutie of true Pastors And thus much also for these ceremonies We haue hetherto intreated of the proper dutie of a Pastor himselfe now it followeth that we likewise set foorth his authoritie in common gouernement with the Elders But least any man should mistake that which we purpose to say of his authoritie we haue need to expresse what we meane by this worde authoritie For euen those things that we haue shewed before to be the dutie of a Pastor may also be called his authoritie as to preach and teach wherein is included his authoritie to forgiue and reteine sinnes Also his authoritie to minister the sacraments and to doe other thinges in the Church which none may doe but he But in this place we vnderstande authoritie for power of gouernement in the Church Whereof the Apostle speaketh that it is one of the graces and giftes of God necessarie for the building of his Church This authority of regiment we haue declared that it ought not to be a Lordly ruling neither ouer their flocke nor yet ouer their fellow seruants and brethren and least of all that they ought to haue dominion or Lordship ouer the faith of the Church Our Brethren here promise to sette foorth that part of the Pastors authoritie which they say he hath not of the proper dutie of a Pastor himselfe but in common gouernement with the Elders But because these wordes as they are grounded on the presupposall of that Eldershippe which they make one part of their Ecclesiasticall Tetrarchie not dealing with the woorde so promising âo treate of the authoritie of the Pastor in common gouernement they séeme their selues to doubt that except they should expounde what they meane thereby it might easily bee mistaken what they meant Neither doubt they this mistaking without a cause which of purpose shunne the plaine and vsuall approoued distinction of the authoritie or power of the order and of the iurisdiction But what-so-euer authoritie of the Pastor they will nowe sette foorth and make playne what they meane thereby when as they faye For euen those thinges which wee haue shewed before to be the dutie of a Pastor may also bee called his authoritie as to preache and teach wherein is included his authoritie to forgiue and retaine sinnes if this authoritie of the Pastor to forgiue and retayne sinnes bee included in his authoritie of preachinge and teaching and withall this bee a thing appertaining to the proper dutie of a Pastor himselfe as also is his authoritie to minister the Sacramentes and to doe other thinges in the Churche which none may doe but hee then haue not the Elders to deale in the authoritie of forgiuing and retayning sinnes For if they shoulde they shoulde intermeddle with the worde For this is included in preaching and teaching But our Brethren exclude the gouerning Elders from preaching and teaching therefore withall they exclude them from the authoritie of forgiuing and retayning sinnes And this by the way is not vnnecessarie to bee héere obserued because afterwarde they giue authoritie of forgiuing and retayning sinnes vnto the gouerning Elders which they confesse are not Teachers nor Preachers nor dealers at all with the worde But doeth not this authoritie of the Pastor belong to iurisdiction And therefore not onely the authoritie of his order to which properly preaching and teaching and ministring the Sacramentes doe appertayne but the authoritie also of iurisdiction to which the power of forgiuing and retayning sinnes appertayneth is the proper dutie of the Pastor himselfe which none may doe but he and is an authoritie separate from that his authoritie which is in common gouernment with the Elders or with any other which are not Pastors in the Church And as for that power of gouernment in the Church whereof the Apostle speaketh 1. Cor. 12.28 That it is one of the graces and gifte of God necessarie for the building of his Church S. Paule maketh not all the graces and giftes of God which there he speaketh of necessarie for the building of his Church if we speake of such perpetuall necessitie as that the Church can neuer be without them For S. Paul reckoneth vp there great offices graces and giftes of God that are not necessarie in that sense As euen the first office that he beginneth there withall of Apostles besides the giftes of healinges the giftes of powers or of working mightie myracles and the gifts of diuerse kinds of languages All which are not now so necessary in our dayes nor many hundreth yeres sithence to the building of Gods Church Neither is it agréeed vppon by the best interpreters what manner of grace and gift of God this power of gouernment in the Church was which S. Paule in that place speaketh of For albeit Beza say he declareth the order of Elders that were keepers of the Discipline and policie Ecclesiasticall yet sayth Aretius it is a politicall facultie of administring the common weale and of ruling others commodiouslie and of conseruing them in order which gift is necessarie in Magistrates And while the Churche wanted a politique Magistracie certaine choosen Elders gouerned the assemblyes of the faithfull as it were an ordinarie Magistracie Héere in déede hée sayeth this gifte is necessarie but he addeth in whome to witte in Magistrates and yet he specifieth in what kinde of Magistrates to witte politicall and in the administring of the common wealth not the Ecclesiastical discipline And withall he limiteth a time how long this gift of
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 tiâe 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 tâereon 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 thiââorte 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 âeââeth 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 âtooââor 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 theÌselues 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
with the weake And this likewise I graunt that no small consideration is to be had in the Synodes determination of bearing with the weake Howbeit we must vnderstande wherein and in what manner they be weake and how farre foorth they are to be borne withall For otherwise they may still pretende weakenesse to couer wilfulnesse May not the Synode determine that it is lawefull to eate so much as an egge on Fryday because some will take offencâ and pretende weakenesse But it is a good hearing that our Brethren are become so carefull to haue offences auoyded and the weake borne withall Would God they would not giue so great offence as herein they doe both to âhe weake and strong with their vnnecessarie striuing for ceremoniall matters against those thinges which our lawfull synodes with the corroboration of the Prince and of the whole Realme haue alreadie determined and concluded Wherein our Brethren do not only offend the synode the realme the Prince in reiecting their lawfull authorities herein but euen for the weake the speciall consideration of whom they here pretende they haue beene through these contentions the greatest occasion that many which were before but weake amongest vs haue now not doubted any more of our ceremonies but of our faith and doctrine Yea where many were more than halfe wonne and metely well come on they are nowe cleane lost and vtterly reuolted from vs when they sée that we will not stande to the determination no not of our owne Churches synodes nor to the authoritie and decrées of our owne Prince Is this our Brethrens consideration of auoyding offences and of bearing with the infirmitie of the weake As for consideration of order and comelinesse and aedification it is neither orderly nor comely in my opinion for any priuate particular Ministers to controll and preindicate the determination of a whole godlie Synode such as I hope ours are that hath alreadie determined and concluded what is order comelines aedification in these things Paphnutius in-deede did gainsay in Priestes mariages and preuayled against all or the moste part of the famous Nicene Councell But that was done in the Councell and in the debating of the matter before any decrée determined and concluded And also though they had neuer so fully determined and concluded it with all the authoritie that they had since it was flat against the worde of God and an error in Doctrine he might and ought to haue spoken against it In which case not onely we but the Papistes them-selues as Gerson Panormitane and others do graunt that we must more beleeue one man neuer so simple yea a lay man more than the Pope or than a generall councell where hee brings the manifest Scripture against them If our Br. can do so against vs and not wrest the Scripture wee yeelde presently But in those ceremoniall matters that are neither of fayth and Doctrine nor are this way or that way commaunded in the Scripture but left to the Churche of Christe to vse with these three cautions of order and comelinesse and aedification when a godly Synode hath alreadie debated determined and concluded what vse of them tendeth best to these three ends and wherein the state of that Church may be best ordered adorned and edified it is not then and in âhose matters sitting with the duetie of anie such lay or ecclesiasticall persons to controll that conclusion of the Synode If our Brethren sayde so late before on the other side of the lease that it were an absurd thing for our prolocutor in our conuocation to take vpon him to be a controller of the whol Synode How much more is it an absurde thing out of the Synode and after the Synode for a meaner person than our Prolocâtor to take vpon him not only to be a controller but a defacer and oppugner of the whole Synode and a canceller of all their authoritie and determination How much better shall it be for our Br. to call to their remembrance their own conclusion where before they speake also of ceremonies page 76. saying there But to conclude it is the duety of euerie true pastor to obserue those thinges that are concluded by the lawfull authority of the Church concerning ceremoniall matters for order and comelinesse sake and for aedification and not to controll publike order by his priuate iudgement except vpon great and waighty causes Although in deede while they be but such ceremoniall matters and they are concluded as they say by the lawfull authority of the Church and if lawfull then haue they not gone beyond their bounds there can no causes bee so great and waighty that shoulde make any true pastor to set vp him-self against this lawfull authoritie of the Churcâ For if hee doe hee doth it vnlawfully and not like a true Pastor When the assembly or Synode of the Apostles and Elders at Ierusalem which our Brethren héere alleage for an example did commaunde for a time abstinencie from meate offered to Idols otherwise lawful in it selfe for offences sake and for auoyding of all pollution and Idolatrie which the Euangelist noteth Actes 6. Luke 15. ver 20.29 Had it then beene lawfull for any particular Minister or Ministers to haue reiected the authoritie of this decree or to haue kept it and broken it at his or their pleasure and if this bee an example to followe though not to compare in like authoritie with this moste holy assembly and decree of the holy ghoste but as all good Synodes may take example from hence Now then is it now lawfull for any priuate ministers to reiect the authoritie of a lawfull Synode and the caeremonies rytes and orders therein decreed by the Princes and the realms authoritie alreadie established They say the Apostles and Elders commaundement was but for a time But coulde their authoritie haue reached to the forbidding that meate for any time which was otherwise lawfull in it selfe during all the time of the Christian libertie and can the authoritie of no Synode nowe restrayne our Br. for any time to forbeare that which otherwise is lawfull in it selfe but that they will needes vse still their libertie in caeremoniall matters or will they be the prescribers of the time for their continuaunce But they say that decree was made for offences sake and for auoyding of all pollution of Idolatrie So it was I graunt But that pollution of Idolatrie was not in the meate it selfe nor the offence so much in the strong as in the weake And yet the strong obeyed this decree onely to auoyde the weakes offence And to this end that the strong in fayth should not abuse their libertie by offending the consciences of the weake Saint Paule hath a notable treatise at large thereof 1. Cor. 10. Admitte therefore that any of those caeremonies being in them-selues otherwise lawfull because they haue beene offensiuelie abused and Idolatrouslie polluted yet the
much authoritie at length vnto their Princes But now if they will beare so hard a hand that we shall get no more authoritie for the Prince and so for her Maiestie but bare and hardly this which would make a man to maruell that they which so often talke of her Maiesties supreme gouernment in Ecclesiasticall causes haue now brought it from a supremacie to such an inferioritie that the Pope will offer as much authoritie to Princes to mainteine his errors as these Pastors will offer to mainteine the Gospell yet I maruell the lesse considering all things for they haue great cause to be afrayde to graunt the Prince but thus much For haue the Prince but this authoritie ouer all the persons that if any shall offend against the lawes and orders Ecclesiasticall or against the Princes ciuill lawes made to bind the people to them whether he be Preacher or hearer besides the Ecclesiasticall censure which he should not escape that he is also to be punished in body by the ciuill Magistrate If this be so then it stands our Brethren vpon to take great héede for howsoeuer they shall despise our Prelates Ecclesiasticall censure how will they escape this bodily punishment Yea how do they not pronounce this sentence thereof against themselues do they thinke that they offend not her Maiesties lawes that thus deface them breake them and write against them or do they thinke they be not her Maiesties Lawes but the Churches or the Cleargies Did not her Maiesties approbation of them quicken confirme them to become Lawes and hath she made no other ciuill Lawes also with the whole authoritie of the Realme to establish those Lawes Or do they thinke her Maiesties Lawes to be no Lawes neyther Ecclesiasticall nor yet Ciuill so they may indéede make a wise match and finde that not onely her Maiesties Lawes be Lâwes and good and lawfull lawes also but that her punishments be punishments and that iust and seuere punishments too But her Maiestie is most mercifull and I hope they will be more dutifull and bethinke themselues better on these things This we see that all Christian Emperours obserued that when any controuersie arose eyther of doctrine or of order and ceremonies they commaunded the Cleargie to consult and determine thereof according to the Scripture who assembling together in counsell obeyed theyr commaundement theyr conclusion then by the authoritie of the Emperour was commaunded euery where to be obserued and those that impugned it to be punished The same order we reade to be obserued by the Christian Kings of Fraunce and Spayne yea of this our Bryttannie also in gouerning their Ecclesiasticall state by the aduice of the Cleargie of their dominion Her Maiestie taketh not on her nor desireth any more neyther do we acknowledge any lesse authoritie in her then had the auncient Christian Emperours Constantine Theodosius Valentinian Martianus Honorius Arcadius Iustinian c. And we graunt that all Christian Emperours obserued this that when any controuersie arose eyther of doctrine or of order and ceremonies if the importance of that controuersie did so require they commaunded the Cleargie to consult and to determine thereof according to the Scripture this is most true and it was well done of them Howbeit they their selues made many good Ecclesiasticall lawes and sanctions besides those which they confirmed with their supreme authoritie that by occasion of great controuersies were consulted vpon and determined in generall or prouinciall Counsels And yet euen in those Counsels the Emperour did not onely commaund the Cleargie to consult and determine of the controuersies eyther of doctrine or of order and ceremonies and when the Cleargie had consulted vpon and determined the same and had declared theyr determination to the Emperour then he allowed it and commaunded that euery where it should be obserued and those that impugned it to be punished for this indéede were no more then as I sayd before the verie Pope hymselfe saue for the commaunding of him and them could be content the Emperour yet should do so that he would intermedle nothing in the matters themselues that are in controuersie but let him and his Cleargie alone with the consulting and determining of all the controuersies and the Emperour onely to allow of their Decree and to commaund all his subiects whether they be Preachers or hearers to obserue the same and to punish those that do impugne it But that which the Pope can in no wise abide the Emperour went further than all this commeth to for besides that he did all those things in the Counselles which we haue before declared though he had also Presidents whome he appointed according as he thought méete to gouerne the Counsell and all the order and actions thereof yet now and then as the importance of the matter required and other affayres hindered him not he sate himselfe in the Counsell among them debated and consulted on the matters with them and ioyned also with them euen in the determination of the matters themselues And that this is true the Emperour Constantines owne wordes do witnesse of his owne dooings in the most famous Nicene Councell and that both in the chiefest controuersie of our faith and also in that great controuersie of the order and ceremonie of kéeping Easter day after the order that we now kéepe it whereof Constantine writing his Epistle vnto all Churches as appeareth in Socrates historie lib. 1. cap. 6. he sayeth on this wise When as I perceyued by the prosperous and flourishing estate of the common weale how greatly we are beholden to the goodnesse of Almightie God conferred vpon vs I iudged that aboue all things it behoued me of dutie to foresee that in the most holie and sacred assemblyes of the Catholike Church vnder heauen there should one faith sincere loue and charitie vniforme consent and agreement touching the religion and seruice of Almightie God inuiolably be reteyned but sithence that the same could by no other meanes be settled in sure and firme place except all the Byshops or the greatest part of them had assembled together and that euery one had giuen his iudgement of the matters perteyning to the most holie religion when as for the same cause so great an assemblie as possiblie could be made was gathered together I my selfe euen as one of your number was present together with you for neyther did I refuse to ioyne my selfe with you in that ministerie of which doing I conceyue great ioy and so farre were all the matters exquisitely sought out vntill the sentence gratefull and acceptable vnto God for the concord and consent of mens minds was openly pronounced in so much that nothing at all remayneth heereafter that may tend to discord or controuersie of the faith When as at that time it was disputed vpon concerning the feast day of Eeaster it was thought meete by the common sentence of all that all men euery where should celebrate the same
breth Ezechiels sentence abused and the whole cleargie learned and vnlearned slaÌdered Reading Ministers Zacharies sentence wrested against the Ministers of the Gospell though not preachers The learned Dis. Pag. 47. 1. Pet. 18. Bridges What our breth mean by reading Ministers Homelies The learned disc Pag. 48. Bridges The learned discourse Pag. 48. Bridges Homelies Our breth derogation from Hom. though godlie and learned What can our bre saie worse to the derogation of godlie learned Homilies The smaller power maâe yet helpe somwhat ãâã want of thâ greateâ The force of godly learned Homilies to the godly disposed The learned disc Pag. 48. 49. Bridges Experience How far we allowe of Homilies The learned discourse pag. 49. Bridges The learned discourse Pag. 49. 50. Mat 15.14 Bridges The Iewes vsed a prescript forme of praiers written Sermons The true vse of Homilies Caluine on Zacharie chap. 11.15 The scriptur wrested is not the scripture which in his true sense is gods holy word The vse and abuse of the sacrifices The abuse in reading prayers and homilies letteth not but that there is a good vse of them Blind guidâ Politike shiftes The learned disc pag. 50. 51. Mat. 5.13 Bridges Our forme of prayers homilies no politike shift to maintaine vnlearned Pastors The learned disc Pag. 51.52.53 The Pastors priuate dutie Act. 20.8.19 20. Act. 20.26 Act. 20.31 Bridges The Pastorâ priuate duty The learned disc pag. 53. Vnable Ministers Bridges Our Breth impugne one and we defende another What Ministers we defende how faââe foorth The exercise of our Ministârs The learned disc Pag. 54. Learned meÌ and maintenance Bridges Two necessities lacke of liuing lack of learned men For the time to supplye these necessities is contrary to that they saide before Our Breth protestation Prouisions for maintenance The learned disc Pag. 54. Bridges A threefold prouision This restoring requireth a longer time thaÌ is here set downe What our Breth meân by the sacrilege of Abbyes Abbies sacrilege The taking away their landes and goods was no sacrilege The Abbye landes and goâeds can not be well restored Restoring Abbye landes If they mean the lands goods âhat the Abbyes got sacrilegrously they can not be restored The 2. prouision by deuiding of superfluities What places haue superââuities Deuiding superfluities The true vse of aboundance 2. Cor. 8.14 The maÌnerâ quarreled at for the Manors what placeâ they meane haue too much These speeches ieopardous to the whole state The thirde Prouision The third prouision The learned Dis. Pag. 54.55.56 Remedy for learned Pastors Bridges The first âemedy of âncouragement Ouerseeing Studentes The seconde remedie of ouerseeing Students to doe their duties Why they restraine the ouerseer to the vniuersities Newe Doctors The third meanes by thrusting out c. Vnprofitaheads of Colleges This prouision already prouided for Expulsion The 4. means generall Bees better than waspes in hiues Vnprofitable heads of Colledges The prouision alreadie prouided Young Doctors 1. Tim. 3. â The too much boldnes and ouer feruency of yong schollers The way to all bolde licentiousnes ignorance innouations Prayer The sixt mâanâs compulsion How farre foorth this already is in practise The last meanes prayer Math. 9. Prayer is best meanes The learned Dis. Pag. 56. Bridges A soule defamation of the churches estate Our brethrens conâradiction and absurdities in this slaunder Our brethrens too great vnthankfulnesse Dispensation for a time For whose cause our breth raise this slander The maniâest inconueniences that our breth runne into by these deuises Our breth allowance of tolleration for a ââne ImaginatioÌ Whether our breth can dispense for a time with things contrarie to Gods commandment The learned Dis. Pag. 56. Bridges What our brethren woulde haue vs before-hand to imagine Whie wee dare not hazzard on this imagination Our incouragement in Gods blessing againât all theâe temptations Presum tuous offer The learned Dis. Pag. 56. 57. Act 20.26.27 Bridges The will grant of god Her Mâiesties gouernment commended Our breth teâtation to God and disobedience to her Maiestie What our bâeth grant in words and deny in facts Our breth coÌtradictioÌâ of her Mâiesties gouernment Her Maiesties gouernment defamed Our breth aduenterous pâoâise for the time of furnishing learned âaâors A bolde promise Our breth restraânt of their promise and exââptions What our breth wâl do if these thinges cannot be granted Our breth mourning How vnseemly these passions are for so learned discourses Our breth threate of Gods wratâ Bretherensch eate Our confesion coÌfort How we are all too negligent How our breth wee shuld thinke of these thinges and one of another Our breâh greât defalt heerein Our hope conscience Our brâth oueâbold âdding to gods word To whome pertayneth the ministration of the Sacra The learned disc pag. 58. 59. Rom. 4.11 Mat. 28.19 Luc. 22 19. Heb. 3.4 Ephes 4.11 To whome pertaineth the ministration of the Sacraments By our brethrens owne conclusion the Doct. may minister the Sacraments of consequence exhort and applie The Doct. are Pastors It perteyneth to him to deliuer the seale which deliuereth the writing but the Doct. deliuer the writing ergo The ministration of the Sacraments The learned disc Pag. 59. 60. Math. 28.19 Mark 16.15 Luc. 22.19 1 Cor. 11.26 Bridges How the forme of miâistring the Sacraments prescribed is not altogether destitute of preaching Sacr. ministred by no Preacher No distinction in the bapâizer of teaching preaching Teaching or preaching not alwaies done at the time of baptizing The preaching the baptizing not alwaieâ by the selfe same person Baptising without preaching Paul a gâeat while at Corinth where many were baptized yet not by him Caluines plaine confession that many vnder Paule being ministers of the worde baptized that were not preachers Baptizing without preaching The baptising of 3000 Actes 2. The baptizing of the Samaritans Actes 8. The baptizing of Cornelius and his houshold Act. 10 Baptizing A daÌgerous impossible position of our brethren These speeches sauour to strongly of the Anabaptistes argumentâ By these positioÌs our baptizme our brethrens is called in question Thechildren are not to be debarred for the ministers in ability of preaching The ministration of the supper may be truly administred though not by a preacher The Lordes Supper The obseruation of Christes Institution Whether Christ himself preached a sermon at the very time of the first institution of the sacrament The celebrating of the paschall laÌbâ had no preaching thogh teaching at it The sop giuento Iudas was not the sacramental bread The true administration of the Lordes supper Musculus in 1. Cor. 11. Caluine in 1. Cor. 11. Howe we should preach Christe at the Communion Bullingerus in 1. Cor. 11. Musculus in 1. Cor. 11. The right godly manner of our administration of the sacrament Our homilies and exhortations at the ministration of the L. supper What our Breth mean by ability to teach and to
but both hinder and ouerthrow their brethrens building yea they contrary and hinder their owne building And most fainâ would we haue them leaue this straunge manner of building but not vtterly to leaue all manner of building but to ioyne with vs whome they confesse to be their brethren that we build on the rocke also and for al materiall parts and substance of the building they say they agrée with vs. And we builded and builded well before they began or were able to lay a stone or temper morter to this building Thus did not any of these Hammonits Arabies or those of Asshod or Sanballat who being no ârethren minded not the the building should go foreward at al but cleane to ouerthrow it for al that they pretended building with them And if we might liken any aliens from the common weale of Israel to these our brethren in this dooing Doe not they themselues play the like partes For whereas wée before they came in and troubled vs were building of the Church as well as we coulde they mocke at our building as at a wall that a foxe could destroy Yea and I would wish our brethren take good héed that they may not be iustly charged with some spice of sedition for they may rightly be challenged for contempt of good lawes and procedings though we burden them not like to that accusation of Sanballat For he burdened the Iewes wrongfully and as the Iewes were free in building the temple from those accusations wherwith he fasly charged them of sedition and contempt of good lawes because they had sufficient authority of the Prince so to do in like manner haue we the Princes establishment for this our manner of building which our brethren impugne And therfore they ought to think better héereof least they be iustly charged with that wherwith the Iewes were falsly burdened Whether wee or our brethren imitate those false Prophetes that discouraged the Prince Nehemias from proceeding in his former and lawfull building of the temple we are sory that our brethren should rip it vp they draw so neere that euill practise Vndermining we vse not neither God be praised néede we vse it we go simply and plainely to worke Vndermining is more proper to them that when the walles are builded would cast them downe againe as our brethren by all policies endeauour to ouertourne all the regiment that we haue builded As for theirs which they haue not builded and are but yet laying the plotforme of it we may well stop it but properlie we cannot be saide to vndermine it Reuiling is not our practise would God our brethren vsed it no more then we do reconcilement might be made much the sooner But Leonem ex vnguibus this very Preface doth foretell what we shall expecte in the Learned discourse Some of them indéede haue bene displaced but by their owne demerits and importunity and with griefe to those that haue bene driuen to displace them neither can it be otherwise except we shoulde yéelde vnto them in the matter and authorise them against our selues Their grieuous afflicting we haue already aunswered They are displaced with as much forbearance lenity and as much labouring to winne them as may be Other affliction except vpon great occasions geuen further by them selues they suffer none Neither do we deny some among them although not many to be learned yea in some respects some among them to be godly also Yet neither their learning at leastwise that they haue here shewed is answerable to their vauÌt of A learned discourse But their godlines by their leaue in this dealing may be much ameÌded If our brethreÌ be so godly learned a ministery where learned they this point of godlinesse not onely to wrest al these examples contrarie to their consciences and the apparant places against vs their brethren to reuile vs as these enemies of the church of God but to hale againste vs these testimonies also of the Prophets that we afflict and plague the Churche with that plague whereby the Priestes may mourne What and would they so faine bring vs in the compasse of such plaguers that they will now âcknowledge themselues to bee included in the name of Priestes whiche name although néedlesly they shun so much as though it signified a sacriââcer But indéede if any make the Priests and ministers of the church to âourne these doings of our brethren are no small cause thereof and if âhey impute the cause of the mourning to the lacke of the peoples offeâing who go more about to decrease that little which is employed to the âriests and Ministers maintenance then our brethren do Although God âe praised for it we haue not yet bene subiect to that dreadfull spiritual faâine which the Prophet threatned Amos 8.11.12 13. Behold the daies âome saith the Lord God that I will send a famine in the land not a famine of âread nor a thirst for water but of hearing the word of the Lorde And thây shall wander from sea to sea and from the North euen to the East shall they runne to fro to seeke the word of the Lord and shâll not find it In that day sâall the farre virgines and the young men perish for thirst This was a feareful threate indéede from the which GOD most gratiously hath preserued vs and hath giuen vs such abundant measure of this spirituall foode of his holie word that I am afraide wee are rather glutted and become so wanton and disdainefull that if we cannot haue it deâiuered vnto vs in such manner as our owne lustes desire it and at these and those persons handes onely which is a signe of no great Famine that we may rather feare least for this vnthankefulnesse and all our other abuses of this foode it shaâl be taken cleane from vs. And if we haue had any scarsitie in some places by any persons default Let our brethren also take héede here-unto that they haue not much more augmented the cause by these vnnecessarie contentions both driuing away others and making manie to suspect the foode it selfe and by with-drawing themselues through their contempt of the Lawes established from deliuering this foode vnto the people But wee are rather contented to repell these apparant sclanders from our selues than to exasperate our Brethren by laying the same before their owne faces to sée howe here they blemish themselues in séeking thus to deface and discredite vs. But since they say they doe this for the reconciling of vs being Brethren at variance let vs construe it to the best Better are the wounds of a friend then the kisses of a flatterer God graunt that those meanes which they haue here deuised or any other may prooue indéede such a certaine peaceable and reasonable way following that wee may leaue this striuing with our selues and vnite our forces for a couragious setting vpon the common aduersarie Which is that whereas both by bookes
a blinde malicious zeale against her authoritie which if her Maiestie would giue ouer manie of them would perhaps giue ouer their malice also and acknowledge her their Soueraigne Ladie as they did Queene Marie her Maiesties sister yet this thing which these our brethren though with as good meaning I dare say for them and with as louing hearts as Bethsabee bare to her sonne Salomon both thinke and wish vnto her Maiestie as to their owne selues but whaâsoeuer they thinke wish or meane neuer so well like louing subiectes not onely her Maiestie In whom God be praysed the wisedome as it were of Salomon shineth but almost euerie man not affectioned that way may sée that her Maiestie to these her children as Salomon to his mother may reply and say Whie do you aske this thing Aske if not the kingdome and all yet euen the best and chiefest part duetie and authoritie of the kingdome And that these desires of our brethren doe so néerely touch her Maiestie and euerie Christian Princes gouernment established and supreame authoritie I referre my selfe to this learned discourse where it shall God willing most plainely appeare what is taken away and what is left to all Christian Princes so to her Maiestie in this gouernement Nowe vpon this satisfaction as our brethren conceaue to this last obiection they conclude this preface saying And if this so safe and reasonable an offer can not be liked in respect of the last obiected consideration we thinke it impossible but the persons which desire a way so sound peaceable dutifull shall recouer this fauour that with safety of their consciences they shal exercise their ministerie with that libertie which is meete for those who shal-be tyed in all things to haue especiall regarde to the peace of the Church and publike orders Wherefore most Christian reader when thou shalt by these fewe take knowledge of these things Pray vnto God for vs and as thy place is sollicite and furder so iust a cause to this ende only that Christs kingdome may be perfectly established the consciences of all the godly quieted and the happy regiment of her Maiestie honoured with much ioy peace and quietnesse at home What safe reasonable offer haue our brethren here made or what answer haue they giuen or what meanes haue they deuised besides the otheâ obiections to satisfie eueÌ but the last obiected coÌsideration doth not the obiection stand stil that it shal be preiudicial to the estate of gouernmeÌâ established wheÌ their desires principally are that not only the authority of the Bishops the most part of al the Lawes orders eccl established but also al the acts of Parliament ther-on yea her Maiesties own authoritie principall part thereof concerning eccl matters must be reuersed cancelled abrogated dissolued and a new authoritie in al these thinges set vp Who may not sée except he will blindfold himselfe with too mucâ affection that this is and cannot otherwise be but to the preiudice of the estate of gouernement that alreadie is established As for the Bishoppes acceptation of any offer by our brethren that to her Ma. their Honors shal be thought safe and reasonable I dare vndertake it they shall at all times be most readie to accept the same so that our brethren would for euer hereafter stande to the finall determination of the tryall As for the offer that here they make is neither safe nor reasonable nor satisfieth the consideration of the last obiection And therefore except better prouiso be had for the safegard of the Princes supreame authoritie it can not as I take it well be liked But if this offer can-not be liked then say our brethren we thinke it impossible but the persons which desire a way so sound peaceable and dutifull shall recouer this fauour that with safetie of their consciences they shall exercise their ministerie with that libertie c. As I said before so I say againe this way which our brethreÌ haue here set downe is neither sound peaceable nor dutiful It is so vnsound that as we haue séene for many partes thereof their verie words haue so vncertain a sound that we can not sound out the sense therof And how can the same be peaceable except there were such moderators and determinors as might with full authoritie decide and determine all the controuersies For if all should take vpon them to fall a prophecying when they should fal rather to disputing all the hearers actors in the controuerââes should as in prophecieng take vpon theÌ to be the iudges how would not this in these controuersies bréed greater contentions confusions theÌ euer S. Paul reprehended among the Corinthians Neither is it dutifull when they cal into these questions euen the Princes chief authority Besides the intemperate spéeches against their brethreÌ which we haue heard euen at their very first motion of this conference And now since that this way as is here set down is so vnsouÌd so vnpeaceable so vndutiful do our brethreÌ thinke it is impossible but that the persons that desire this way make al these troubles shal recouer this fauor which they haue lost that with safetie of their consciences they shall exercise their ministery their coÌsciences being thus affected as they are would God they would so enter into the due examining of their consciences wherfore they should haue lost this fauour which they now thinke they shal recouer Yea wherfore should they not more looke herein to dutie theÌ to fauour for the exercise of their ministery if they be indéed as they say faithful ministers who made theÌ ministers did not our Bishops and if our B. be not Bishops how could they make any ministers and if their ordaining of theÌ were not a true ordaining theÌ are they no true ministers And if they be true lawful ministers how go they about to make their ministerie to be no true lawful ministerie of whoÌ their selues haue al the ministerie that they haue Would God this would sincke into their consciences they would then neuer be the causes of their owne disfauour or restraint from the exercise of their ministerie for the oppugning of their ministerie that made them ministers Which if they exercise not the default is not in the Bishoppes that made them ministers for they made them of fauour and to the endâ that they should exercise their ministerie So that the fault of their disfauour and not exercise is principally in their owne selues And yet if they will performe indéede that which in woordes heere they offer they may both with recouerie of fauour exercise their ministerie still and might still so haue doone without losse of fauour if they would exercise their ministerie with that libertie which is meete for those which shal-be tyed in all thinges to haue especiall regarde to the peace of the Church and publike orders In what bonde will they bee tyed to this That her
warrant or licence thereto I doe not knowe to intermeddlâ in matters of state and Gouernement Whether there were anyâ thought the contrarie as I hope there are not many amongst vs Protestants come you in saying It maye bee thought of some as though you misliked that anie shoulde so thinke or thought not your seluââ that manye amongest vs thought not so But go to some were perhaps of such a straunge opinion and what I praye you is the oâânion That we should first intreate of the supreame authoritye of Christiaâ Princes Héere againe I craue yet another interruption for my learniââ of so Learned discoursers Doe yee héere afforde Christian Princes thââ title of Supreame authority by way of supposition As whether they haue anie Supreame authority in Ecclesiastical matters or no let thââ fall out in the Treatie as it shall or by way of assertion acknowleâging a Supreame authoritye in them For your woordes séeme rathââ to carrie that they haue a Supreame authoritie Howbeit not to be first treated vpon and so likewise do your wordes in the next page saying But of the Supreame authority of Christian Princes in Ecclesiasticall causes how farre it extendeth by the worde of God we shall haue better occasion to intreate heereafter when we shall haue described the Ecclesiasticall state So then Christian Princes haue supreame authority in Ecclesiasticall causes by your own assertion But how now doth this agrée with your former conclusion There remaineth therefore of these before rehearsed onlie in the Church these Ecclesiasticall offices instituted of GOD namely Pastors Doctors Gouernours and Deacons By which the Church of God may according to his worde bee directed in all matters which are commonly called Ecclesiasticall If Christian Princes haue supreame gouernment in Ecclesiasticall causes howe are all Ecclesiasticall matters or causes directed onelye by these Tetrarcks Shall the Prince be one of these fowre and bee included in the compaâââ of the Gouernours No these gouernours are such Elders as are chosen out of the people How shall we reconcile these sayings then well inough say they For these 4. are the onely Ecclesiasticall officers now we name not the Christian Prince an Ecclesiasticall officer but the supreame gouernour This is very well reconciled indéede for that point saue that it falleth out hardlie in an other that still the Lay people are made persons Ecclesiasticall But what aunswereth this the pointe in hande For if the Christian Princes haue the supreame gouernment in Ecclesiasticall matters or causes then none of all these fowre officers or offices call them Ecclesiasticall or what yee will neither diuisim nor coniunctim haue the onelie direction of all Ecclesiasticall matters or causes For the Christian Princes haue héere some direction Nay the chiefe and supreame direction in them Except yee finde out yet some other quirke betwéene matters and causes or betweene directing and gouerning But as heere Ecclesiasticall matters and Ecclesiasticall causes are taken indifferentlie so for directing and gouerning I goe plainelye and simply to worke He that dirâcteth he gouerneth and he that gouerneth he directeth The Christian Prince therefore beeing as our brethren graunt the supreame gouernour in Ecclesiasticall causes is also the supreame director in Ecclesiasticall matters But if now they stoppe on this point and will distinguish between direction and gouernment and they that is to saie these 4. officers will direct all the matters and the Prince must gouerne them according onlie to their direction who aâe indéed the Gouernours then The Prince or they when he must gouerne nay say rather when hee muste obey according to their direction For they vnderstande by directing not their counseling or shewing their iudgemente and aduise and such direction we freelie graunt belongeth vnto them But by directing they meane setting downe order prescribing commaunding decréeing and determinining and what is this else but gouerning Who hath now the more supreme gouernment in Ecclesiasticall matters the Prince or these fowre estates But the Prince by their owne confessions is the supreame gouernour in Ecclesiastical matters and not they except our brethren giue the prince this title onelye for a shew and kéepe the matters to them-selues For so the Pope calleth the Emperour Emperour of Roome and yet yet can hee haue no more roome in Rome then it pleaseth the Pope to permit vnto him who indeede hath all the Empire and gouernment of Rome Now if these our learned discoursing brethren graunt christian princes this title to be the supreame gouernour in Ecclesi matters in such a fashion that is a planie mockerie before God and man Nân est bonum ludere cââ sanctis But if they trulie acknowledge the Christian Prince to beare the chiâââ stroake among them in directing prescribing decréeing confirming forbidding and commaunding· Ecclesiasticall matters then is the Prince indéede the supreame gouernour in them and not they But then stoope gallant All these iiij estates which as they said before muste beare such sway that all Ecclesiasticall matters maie be directed by them and by them onlie are topsie turnie ouertourned Wet may the Christian Prince by them though not by them onely bee directed by waye of counsell and information but when all is done hee is still the Supreame Gouernour and all they muste bee chiefly directed and gouerned by the Christian Prince in all such Ecclesiasticall matters and causes as are amongst them to be established Sith therefore our Learned discoursers haue graunted this wâââ yeelde they not without further discoursing on the matter to hââ Maiesties supreame gouernement that hath confirmed by her Supreame authoritye the decision of these Ecclesiasticall causes and controuersies long agoe and maintayneth the Ecclesiasticall gouernement now established And if now Christian Princes haue supreame authority in Ecclesiasticall causes while these our Learned brethren discoursers take on them not to speake onelie but to set downe directions of Ecclesiastical gouernement maye not some thinke nay maye not moste men thinke that they shoulde treate firste of thâ Supreame authoritye of Christian Princes If they haue the firste degree in dignity whye may they not haue the firste place in this Treatise Howbeit because this woorââ Supreame may bee taken as-well for the last in order though the first in dignitie as the Princes giue their voyces and Royall assent last of allâ and when euery bodie hath saide their voice strykes deade or quickens ãâã the matter If our brethren héere meane to reserue the Treatie of the Christian Princes Supreame authority to the purpose so to acknowledââ them to bee the supreame gouernours then a Gods name procéede on Let them say as doe the Gentlemen-vshers before Princes On aforâ my Lordes Let all these fowre estates take their places before because that these our Learned discoursers so assigne them We will not greatly stryue with them about the roome where they please to place Christâan Princes firste or laste or middlemoste if Christian Princes maâ
entirely retaine their supreame authority in Ecclesiasticall causes Neuerthelesse there is no reason to the contrary but it may be thought of some or of moste if not of these Learned discoursers that they shoulâ haue treated first on the Supreame authoritie of Christian Princes that the reader might first haue knowen what Gouernement perteyneth to them and howe farre it extendeth by the worde of God that haue the Supreame authoritie of Eccl. causes and then to haue treated on those in their orders dignities and places that are vnder them and séene likewise the differences of their inferiour Gouernements And so should the reader of these controuersies haue eastly plainely perceaued whether any of their inferior Gouernments authorities had incroached on the Christian Princes Supreame gouernment authoritie yea or no. This mee thinketh had béene the better the simpler and more direct Methode then first to bring in all the other inferiour persons and to assigne this and that Gouernement vnto euerie of them and when all haue had their places offices and gouernementes assigned to them then to come to the Christian Princes and tell them this is the place and office of Supreame Gouernement left for you Your Maiesties come late these 4. are your Seniours ye are but their punies and therefore be content there is no remedie you must take that which by them is not forestalled howe farre your Supreame authoritie extendeth we shall haue better occasion to entreate hereafter when we haue described the Eccl. state Me thinketh that Christian Princes may take griefe hereat yea euerie indifferent Reader may suspect that Christian Princes might haue great wrong offered them by this dealing But whether our brethren Discoursers meane thus or no by bringing in first all the inferiour persons and taking vp before hande ere the Princes be so much as mentioned the direction of all Eccles. matters to bee directed onely by them and bid the Princes be content they shall haue the Supreame place of authoritie that is the last place as they perhaps meane it and the Princes vnderstande it for the chiefest place let them now go on and tell their owne tale and shewe their reasons for thus placing of the Christian Princes Where-uppon it seemeth that all the regiment of the Churche dependeth Where-upon And where-upon I pray you brethren speake you this eyther vpon the giuing to Christian Princes the first treatise or vpon the Supreame authoritie of Christian Princes The supreame authoritie you haue graunted But the first place of the treatie yee will not graunt Where-upon it may be taken that this your where-upon seemeth as if ye sayde If we should first intreate of the Supreame authoritie of Christian Princes then it might seeme that all the regiment of the Church dependeth on them But construe your owne words wherevpon ye please eyther vpon the one sense or the other Here is nothing yet alleaged but that onely it seemeth that all the regiment of the Church dependeth on it But if it be vnderstoode for the onely first place of the treatie it can not so much as seeme to depende all vppon the first treating of the same If it be vnderstoode of the Christian Princes supreame gouernement in Ecclesiasticall causes which you haue graunted and we take holde thereon and that some what yet in time least all be cleane giuen from them if all be not giuen away alreadie but yet will wee take as good holdfast as we can for the Princes right that Christian Princes haue supreame authoritie in Ecclesiasticall causes which once beeing graunted then whether yee treate there-upon first or last whatsoeuer would seeme to fall out will seeme so still But what is this that would seeme to fall out hereupon That all the regiment of the Church dependeth on the Christian Princes supreame authoritie in ecclesiasticall causes Would this seeme if the Prince had the first place Doeth it seeme that all the regiment of the Church dependeth on the Pastor And yet here you assigne the Pastour the first place Though afterwarde vppon further aduisement you put him backe and make him come downe with shame and take the lower roome giuing the first place to the Doctor notwithstanding your selues doe thus heere for a while exalt the Pastour But it seemeth ye haue a greater Iealousie of the Christian Prince then of anie of all these foure Tetrarkes For howsoeuer yââ set them one before or after another the Christian Prince must come behind them all for feare it might seeme that the regiment of the Church dependeth thereon But shall the Christian Princes be debarred of the right of their place in the treatie of their authoritie because it seemeth that there-upon the Regiment of the Church dependeth It seemeth that these wordes are suspitiouslie cast foorth as though her Maiestie would haue all the Ecclesiasticall functions and all their ministerie of the worde and sacraments and all the mysticall state of Christes militant Church in her Maiesties Dominions to depende on her Maiesties supreame authoritie in Ecclesiasticall matters It seemetht his is not verie good dealing to burthen her Maiestie with suspition of such thinges But we will suspende our iudgâment for all this that seemeth to depende for if wee shoulde not but streight condemne a thing because it seemeth this or that what if this dealing of our brethren seemed harde to the Christian Prince What if it seemed to her Maiestie that the bringing in of all these foure Estates before her Maiestie and the giuing vnto them onely the direction of all Ecclesiasticall matters might be greatly preiudiciall to the state of gouernement established to make a mutenie in the common-weale to sââ vs all together by the eares to make an infinite number of factions and alterations yea to take from her Maiestie the best part of her supreame authoritie and to bréed many mo mischiefes and inconueniences then she or you or we or any yet sawe If I say it should seeme so vnto her Maiestie and to a great number besides which thinke themselues as sounde Protestantes and as good subiects as you either would seeme to be or are would ye not straight wayes aunswere What though it seemeth so yet it is not so it is but onely your surmise and though it seemeth so to you yet it seemeth not so to vs ye will say nor to many other But sure it is not so whatsoeuer it seemeth vnto anie If nowe we replie well yet it seemeth not so of nothing There can be no smoake where there is no fire and if it be not smoake indéede yet since it seemeth to be smoak it is not amisse to feare fire We must abstaine from all appearaunce of evill 1. Thes. 5. Would ye be content to haue the matter ouerruled thus against your Learned discourse for this Tetrarchie because these daungers might so seeme to insue yea to depende there-upon And I pray you brethren what stronger reason call ye this It may
be thought of some that we should first intreate of the supreame authoritie of Christian Princes whereupon it seemeth that all the regiment of the Church dependeth Yea but you will say if it seemeth so then it commeth not of nothing There is no smoake where there is no fire We must abstaine from all appearance of euill Who saide this Forsooth brethren that did euen I and hardily returne mine owne wordes to mine owne selfe Lege Talionis For ye sée I am bolde with you brethren in so doing Well then will you say it seemeth that all the Regiment of the Churche dependeth on the supreame authoritie of the Christian Prince in Ecclesiasticall causes and this seeming commeth not on nothing No verely doth it not For to set aside your partiall suspition and goe to the matter it selfe The Christian Prince hauing supreame authoritie in Ecclesiast causes doeth no Regiment of the Churche at all though not all the Regiment of the Church depende thereon Tush this is a thing which is such a myste say you to dazell the eyes of the ignorant persons that they thinke all thinges in the Eccles. state ought to be disposed by that onely high authoritie and absolute power of the ciuill Magistrate A ha brethren I thought it would prooue somewhat It seemed as the saying is either a foxe or a fearne brake I tooke it for smoake and it was a myste So that I myst my marke And yet till it came it reeked like a smoake And a myste will not onely dazell the eyes but so darken the obiect that wee cannot discerne the trueth till the myste bée dissipated and then if we haue good eyes we shall sée all thinges as they are But what is this which is such a myste forsooth that all the regiment of the Church dependeth on the authoritie of Christian Princes This is a foule thicke stincking sclannderous darke myste indéede Whence riseth this myste Doe we raise anie such spéeches on the Prince Doth the statute yéelde anie such authoritie to the prince Doeth her Maiestie claime or take vpon her anie such authoritie I heare of none but of the common aduersaries and you nowe which arâ our brethren that cast foorth anie such spéeches Al-be-it I ioyne not you and them in like condition For they most malitiously doe anowe and blase it you onely say it seemeth but whether to them or to the people or to your selues it seemeth that you tell vs not But it seemeth ye will exempt your selues and I am glad thereof for I would not haue it that you who are our brethren in Iesu Christe and her Maiesties truâ meaning subiectes as we are should haue either your eyes dazeled or the verie paper whereon you write to be stayned with the supition or but with seeming to suspect such false foggie and infectiue mystes aâ those are If ye be Iealouse of them to driue this myste away it is well done so that in this Iealousie to driue away the myste ye driue not away withall our Mistresses Supreame authoritie It is no reason her Maiestie should loose her cleare right vnder pretence that a myste dazeleth the eyes of ignorant persons But if they be ignorant then it is for that they knowe not the trueth hereof and then is the truth of the matter cleane contrarie And although the ignorant be deceaued yet they that be not ignorant hiâ not deceaued And can not the ignoraunt bée taught the trueth by them that are not ignoraunt The ignoraunt persons were deceaued in manie moe thinges of which ignorant persons then manie nowe thankes be to God doe knowe the trueth except such as loue mystes and darkenesse more then light But let not vs suppresse the trueth for feare of what may seeme to ignorant persons For to them truthe seemes falshoode and all that we say both of vs may seeme starke lyes But it lyeth vs vppon so much the rather to tell them the truthe and then if they will be ignorant let them be ignorant still But what is the point wherein by this myste the eyes of the ignorant persons are thus dazeled That all thinges in the Ecclesiasticall state ought to be disposed by the only high authoritie absolute power of the Christian Magistrate This indéede is a daungerous errour of ignorant persons But if any be so ignorant would this error be confirmed in them if the authoritie power of the Christian Princes were first treated vpon and throughly viewed And not rather if there be any such as holde that opinion as by our brethrens spéeches it seemeth shâre should hââânie I take it were the best waye which could be taken that this myste were first cleared and the Treatie of the Christian Princes first treated vppon least eyther the Princes should take anie such onely high authoritie and absolute power vppon them or that the people should so grossely and erroniously conceaue anie such matter of theÌ This is my opinion in such cases And I woulde wish you brethren to take héede howe in these your discourses let them carie what name of learning soeuer ye wil sith that the people are taught no such matter sith that her Maiestie taketh no such absolute power vppon her but as becommeth a good Christian Prince that which of right pertaineth to her Maiesties royall office and most godly with all humilitie patience and âuldenes tempereth the Iustice of the same you abuse not too much her Maiesties clemencie that deserueth no such sclaunders nor suspitions at your hândes Whâe put you such surmises in the peoples heads if they were ignorant to deceaue them worse For this is the way to make the people eyther become Atheistes as only and absolutely to depende on the Prince in all matters and causes Ecclesiasticall or to grudge against her Maiestie as taking on her such an onely highe authoritie and absolute power to dispose all thinges in the state Ecclesiasticall What could her open professed enemies haue sayde worse Saue that they no lesse impudently then falsely like arrant Traytors doe not shame to affirme it and should you brethren come after those shamelesse children of Beliall and say But while we speake of Ecclesiasticall gouernment it may be thought of some that we should intreate first of the Supreame authoritie of Christian Princes where-upon it seemeth that all the regiment of the Church dependeth which is such a myste to dazell the eyes of ignorant persons that they thinke all thinges in the Eccles. state ought to be disposed by the onely high authoritie and absolute power of the ciuill Magistrate What suspicious spéeches and byous glaunces vnder the name of some and of it seemeth and of they thinke are heere cast âoorth and all this thinking and seeming to some is turned to the people and to ignorant persons they poore soules must beare the fault of all What is raysing of mystes dazeling of eyes walking in cloudes yea daââsing naked in a net and when all the worlde
looketh on to thinke no ãâã séeth vs if this be not And whie is the Soueraigne Prince called hereby no better terme then the ciuill Magistrate who before was acknowledged in more reuerent manner to be the Christian Prince and to haue also Supreame authoritie What and did you likewise meane herebie to graunt vnto Christian Princes that all the regiment of the Church dependeth on their Supreame authoritie and that all thinges in the Ecclesiasticall state ought to be disposed by that onely high authoritie and absolute power of the ciuill Magistrate What do ye hââe grant theâ all this Or graunt them some thing or denie them all this and graânt them nothing nor any regiment nor anie disposing at all Yee saye the ignorant persons thought thus and thus and would you for all that giue so much vnto Christian Princes as the Supreamâ authoritie in Ecclesiasticall causes Did not you feare also least yee should raysâ a myste to dazell the eyes of ignorant persons And what did yoâ meane when you gaue the direction of all Ecclesiasticall matters to your foure estates onely in the Church And among other termes herâ speaking of the Christian Princes ye call their estate the onely highâ authoritie and absolute power but it sufficeth vs if ye will abide by your graunt that Christian Princes haue supreame authoritie in Ecclesiasticall causes as for the termes onely and absolute which are due onlie vnto Christ in talking of anie others vsurpation of them we knoââ no Christian Princes that doth vsurpe them It is manifest that our most gratious Soueraigne the mirrour of all Christian Princes of this age claimeth or vsurpeth no such onely highe authoritie or absolute power whereby all thinges in the Ecclesiasticall state ought to be disposed Bestowe the vsurpation of these termes on the Pope or of some tyrant or looke your selues brethren better vnto it For you giue thrée thingâ here to your foure Tetrarkes First direction and then of all Ecclesiâsticall matters and that onely to these foure in the Church And werâ ye not afraide least the fourth terme that is to saye absolute power would followe in a myste to dazel the eyes of ignorant persons Well if after absolute Absolon follow not also it is the better But let vs now with-drawe our selues out of these mystes and comâ to clearer coasts concerning some particuler pointes what is here grauâted or denied to the Christian Princes by these our Learned discoursing brethren Others there be with more colour of reason that referre only indifferent matters to the disposition of Princes but in determining indifferent matters they shewe themselues not to be indifferent Iudges For whatsoeuer it shall please the ciuill Magistrate or themselues to call or count indifferent it must be so holden of all men without any further inquirie But of the Supreame authoritie of Christian Princes in Eccles. causes how farre it extendeth by the worde of God we shall haue better occasion to intreate hereafter when we haue described the eccl state When vnder the name and blame of ignorant persons these Learned discoursers haue answered as they thinke sufficiently that they haue not first treated on the Christian Princes estate for feare least in giuing thâ Prince place before they had inuested in full seazure and possession these foure Tetrarks in their offices assigned alreadie vnto them the Christian Prince might be thought to haue gotten too great aduauntage as hauing his share set âut before theirs and therefore hee is put backe till all these foure be serued vnder pretence that if the Prince were serued first ignorant persons would thinke that al the other had their shares froÌ him and all depended on him and that his power might be thought absolute and that this were a myste to dazell the eies of ignorant persons which might sound to the Princes great reproch Least now the Christian Prince or any other his wel-willers should espie that this indéede were but a myste to dazell the Princes owne eyes that pretending to staye him for feare he might séeme to haue too much they might leaue him no authoritie at all in the directing and disposing those matters wherein his Supreame authoritie most of all consisteth to wit be they politike morall or Ecclesiasticall thinges in matters indifferent least they might thus séeme to spoyle the Prince of all they come nowe to answere those men that yet would leaue to the Christian Prince a Supreame authoritie in disposing of these indifferent matters Others say they there be with more colour of reason that referre only indifferent matters to the disposition of Princes Who those others are they doe not name but we may well perceaue that these our brethren discoursers fauour not greatly those mens opinion that the Christian Princes should haue anie disposing of indifferent matters Notwithstanding because they dare not in plaine wordes denie it it is worth the sight to sée howe pretyly they fetch it about in the answering to the opinion of those others And first they clawe these others how-beit with a harde curricombe that they at least haue more colour of reason yet not reason but colour of reason Which rough or gentle yéelding somewhat to them at least of a colour must serue for a reasonable colour to seeme to giue them something though saue a colour nothing both to bereaue these others of their reason the Chr. Princes of all their Supreame auth in indifferent matters And indéede as they tell their tale they driue it to as little reason as they can for in saying they referre onely indifferent matters to the disposition of Princes they plainely insinuate that these others should say that the Princes are not onely the chiefe or Supreame but also the only disposers of indifferent matters and this also our brethren affirme of indifferent matters indefinitely as though not some but all indifferent matters were in the onely disposition of Princes at their pleasure Nowe although that in some thinges which of their nature are indifferent all lawes of God and man haue had no small regarde of those that are called Principum placita drawing néere to the kinde of her Maiesties Proclamations yet what good Prince hath euer reigned were he neuer so wise euen Salomon himselfe but he had his counsell Not to giue authoritie and life to his decrées in such indifferent matterâ which lieth I graunt onelie in the Princes disposition but to giâe ââuise and counsell vpon waightie and mature deliberation what wâre beââ in all respectes according to the Analogie of Gods worde the groundes and rule of reason and all other thinges to be considered for the aduancâment of Gods glorie the establishment of the Princes estate and the bânefite of the common-weale But howsoeuer anie other Princes haue âbused their authoritie and followed their owne disposition rather thân reason in these matters or their owne reason according to Machiauelleâ rule rather then the aduice or consents
vnto the purpose whie the Prince in this their Learned discourse should not haue the principall place that they might therefore procéede more frankely this offence beeing taken away for the Princes supreame authoritie is no small moate in their eyes they will yet ere they part confirme it further with a fewe moe reasons and so leaue it as they promised till hereafter And first they say it is not needefull to beginne first therewith If by needefull they meane necessarie they might seeme to say somewhat to the purpose For so it was not needefull for them at all to haue entred into this Learned discourse nor to haue delt on this wise nor to haue procéeded so far therein Neither yet needful as behouefull for them or to all the parties to whom they haue communicated the same but méere needlesse and better if they had dealt lesse yea much better if not at all but had béene déedelesse to therein But hauing vnnecessarily intruded themselues into this discourse I thinke it had béene verie needefull though not in necessitie yet of conueniencie and of duetie to haue giuen the Prince being the principall partie the principall place Yea had it béene but for verie reuerence and and comelinesse or to auoyde offence and suspition both of the Prince and of manye others especially in this last age of the worlde whereof S. Paule prophecied 2. Tim. 3. saying This knowe also that in the last dayes shall come perilous times for men shal be louers of their owne selues couetous boasters proude cursed speakers disobedient to parents vnthankfull vnholy without naturall affection truce-breakers false accusers intemperate fierce dispisers of them that are good traytors headdie highe minded louers of pleasures more than louers of God hauing a shadowe of godlinesse but hauing denied the power thereof Turne therefore away from such c. Sith nowe of such as all these are we sée the manifest experience both in the Papistes and in the Anabaptistes in these last dayes howe much needefull therefore might it well be thought for vs in anie treatie of gouernement in Gods Church next after Iesus Christe himselfe to haue preferred none in place till we had seene howe farre the Princes right had stretched And to haue followed S. Peters order who after hee had generally handled the spirituall state of our Christianity entring into the treatise of conuersation and gouernement of the Church first requireth submission to Princes as to the chiefe and then procéedeth to the dutie of husbandes and wiues of neighbours one to another and so commeth to the Pastors and the people Not that this order is so needefull neither that it should prescribe and yet if the Apostles at any time giue the chiefest place to Princes which at that time as our brethren héere saye were not yet become Christian Princes what woulde they haue doone had they béene Christians And howe much more should we they nowe being Christians when as wee treate of the externall Regiment of the Church next and immediately after Christe giue the first treatise to Christian Princes as to the Supreame Gouernours of the same Especially the Princes being in lawefull possession of the Supreame Gouernment and the same possession established vnto them how needefull were it if not necessarie first to consider the title of them that pleade in possession established or euer any other Gouernours be brought in But needing not stande so muche on neede All thinges sayeth Saint Paule are lawefull vnto me but all thinges are not expedient 1. Corinth 10. You needed not brethren to haue kept this order of your treatise but you should haue béene more heedefull to that that is expedient than to that that is needefull So that the Princes supreame authoritie be reserued intyer for that is needefull vse your libertie in the order of your treating thereon a Gods name But ye adde that it is neither needefull nor agreeable to good order of teaching to beginne first therewith It will perhaps set your teachers and Seniors out of the order that ye haue placed them in if it cleane remooue not some of them And so I graunt it is not agreeable to your order of teachinge in this Learned discourse But otherwise it is agreeable to all good order of teaching well ynough And I take it to be as good an order of teaching as anie other Namely treating of the order of Gouernement first to set downe the best and chiefest Governour Your selues do teache this Order in your Tetrarchie first Teachers then Pastours thirdly Gouernours and lastly Deacons Wherefore I pray you doe ye marshall them thus and treate on them afterwarde at large in this order For I can shew you an other order in Gods word but that you thinke this to be a good order of teaching to place them according to their dignities And so you say page 15. the office of teaching is the first and principall office that is in the Church If you nowe âstéeme their dignities thus and according thereunto giue them their former or later places since that by your owne confession alreadie past the Christian Princes haue Supreame authoritie in Eccl. causes which nonâ of these 4. Tetrarkes nor all of them haue and so are higher in dignitie then they all how is not then the office of the Christian Princes the first and principal office in the Church which you attribute to the teachers And why may not by this your owne reason the Princes interest office be treated vpon before any of all these Tetrarkes No no to beginne first with the Supreame authoritie of Christian Princes in Eccles. causes is neither needefull nor agreeable to good order of teaching But to beginne with all these 4. Tetrarks first Teachers then Pastors then Gouernors then Deacons and then to sée what remaineth for the Christian Princes yea yea that that is needfull and is very agreeable to good order of teaching O this is a proper needefull agreeable good and orderly kind of teaching is it not But I pray you my Masters in this your Learned discourse teach me one thing here for my learning Wherefore make ye all this a-doe to haue the Prince come after al these 4. Estates Doe ye striue so earnestly as did yea more theÌ did the Pharisees for the highest roomes that Princes and all must giue roome to these your newe Tetrarkes and that so soone as euer their heades péepe out of the shell Our Chronicles tell vs of the old striuing for places nowe and then among the Popishe Archbishops and do you so reprehend all Archbishops that not only they must be cleane put downe but Princes and all put backe till euery one of these newe Tetrarkes come foorth and haue taken their places Whiâ brethren you of all men shoulde not thus doe who pretende equalitie What is it to be equall to Princes or to haue equalitie in the ministerie You can-not abide these names of Grace of Honour of
the Church of God was perfect in all her regiment but this kinde of gouernment or these only 4. estates in the Church were Gouernors before there were in the Churche of God any Christian Princes But because in this proposition you include here these two thinges the one that these foure Tetrarkes vnder the name of the Church were before anie Christian Princes the other that their regiment was in all pointes of regiment a perfect regiment before that Christian Princes had in the Church of God anie being at all let vs therefore consider a litle better either of these two thinges both of what force they are in consequence to strengthen your reason and of what truthe in substance to giue credite to the matter thereof And first for the force of the reason and argument A Priore admitting the case that these foure Tetrarkes were the former yet sithe Prius est multiplex Tempore Natura Ordine Honore A thing is sayde to be before an-other in diuerse respectes eyther before it in time or in the nature of the thing or in the order of the place or in the honour of the dignitie we must looke to your tracke howe ye confounde these thinges For if yée make as heere yee seeme to doe your reason for these Tetrarkes from Senioritie that because they were in time before therefore in the order of treating on them they must be placed before and hauing encroched thus farre créepe yet further that therefore also in dignitie and honor they must be set before to make vp the perfection of the Churches Regiment This must bee cut shorte and your Senior in time presupposing he were so must be bidden to leaue his pearching and drawe backe with shame to come after both in order of place and in honour of regiment for anie necessitie that he can claime but to be Master Prior in his owne Cell which is of time onely So that Aristotles rule thereof is true but euerie cocke on his owne dunghill there let him crowe and crake as fast as he will And yet notwithstanding not without exceptions Antiquitie of time makes a iolie claime Bonum quò antiquius eò melius A good thing the more auncient the better Howe-be-it this is not true in all good thinges Neither doeth this rule so much respect the time as the nature and continuance of those good thinges So that it is true in those good thinges which eyther of their nature are not mâtable or their inutabilitie doeth better their state and so the time is limited till they come to their perfection For otherwise in thinges that are the worse for wearing or are past the periode of their ripenesse the former and the elder are the worse And if the former in time be thuâ and yet more restrayned in his owne kinde of foremanship when the former in time will waxe so proude of his birthright that he must néedes haue place in order and preferment also in regiment before all his younger brethren I could shewe you not onely manie specialties and examples against it but you can shewe no necessarie rule to prescribe vpon it that that which was former in time must alwaies haue the first place in treatie Except the treatie be to discribe the manner howe the thinges beganne For though Moses writing of Gods creation of the worlde set downe the manner and tell what was created the first day when as yet other things were not created and so the second and the third day and all the residue mankinde being created last of all yet cannot we rightly say that he which would take vpon him to treate eyther by writing or speaking of Gods works or of the gouernment of his Church or of God him selfe which in euerie respect in nature time order honor cause is first and before all other thinges is tyed to this order so that God must bee first treated vpon or else it is not a treatise agreeable to good order of teaching Did S. Paule teach the Romanes amisse when he sayd Rom. 1. His invisible things being vnderstood by his workes through the creation of the worlde are seene that is both his eternall power and godhead Doth not Caluine beginne his institutions first with the knowledg of man and so ascende to the knowledge of God Had not Christe a number of Disciples first out of whom afterwarde he chose his 12. Apostles And yet doth not S. Paul 1. Cor. 12. recken them vp in this order that God hath ordeyned some in the Church as first Apostles secondly Prophets thirdly Teachers And Ephes. 4. He therefore gaue some to be Apostles and some Prophets and some Euangelists some Pastors Teachers Yea doe not your selues also fetch your Seniors pedegrée so high that ye make them to be Seniors in antiquitie of time both to the Euangelists and to the Apostles And neuerthelesse in this your treatise yee place them after them What shall we say therefore it is not agreeable to good order of teaching thus to place theÌ after because in the Church of God ye say there was a regiment of theÌ before there were Euangelistes or Apostles If yée saye ye stande not so muche of the placing of them in respect of the Prioritie of the time as of the dignitie saying that yée speake of perfection and of regiment and therefore in time and honour also it is before them and whie not then in order of place to haue the former treatie yet foloweth this no more theÌ the other Is not God before al things in all respectes And yet first or last by good order of teaching may bée treated vpon And as in the regiment of a mans life though he first apprehend a thing with his senses his senses conueigh it to the intellectual powers besides that his senses be freshest when he is young vnexperthis science groweth after vpon long experience when his senses decaye againe his habites of vertues arise first on his actions precedent and felicitie succéedeth on his habites last of all though in dignitie of honour first and chiefest yet may anie man treating of these naturall and morall matters pertayning to the regiment of mans life eyther per synthesin beginne with the partes and so by little and little ioyne and knitte them altogether till he come to the highest and make vp the whole or beginne with the whole and per analysin resolue it and make as it were an Anatomie of all the partes and powers and eyther beginne with the soule and the faculties thereof and so come to the bodie and the partes thereââ or beginne with the bodie and so come to the soule so that which way so euer he procéede when he commeth orderly to any facultie or parte he so set out the same with the full power and perfect regiment of it that no iniurie to anie facultie or part be offered nor any confusion by shuffling one into the office and regiment of an other
This rule therefore that because it is first in time before another it is in order to bee first treated vpon before an other or because other as yet were not therefore that which was before made a perfect regiment is no perfect nor good argument Which argument being grounded on so vncertaine and weakâ foundation all that is built thereon is easily shattered The Papistes for the traditions of the Church which they call the vnwritten worde or veritie vnwritten vse the like argument against the authoritie of Gods written word and veritie of the Scripture The word was deliuered by tradition of preaching before it was deliuered by writing therefore traditions are of no lesse authoritie nor lesse to be beleeued then the written worde and holie scripture yea the Churches authoritie is aboue the scriptures and is the iudge thereof Thus doe the Papistes encroche from the time to the authoritie as our brethren heere doe Nowe as this reason faileth both for the Senioritie of time and forestalling the order of place and much more for claiming any prioritie in dignitie and most of all for inferring any such honour as perfection of regiment so for the truthe of this proposition that The Church of God was perfect in all her regiment before there was any Christian Prince I can not yet sée howe directly it can be iustified For if this were true then there neede no regiment of Christian Princes at all And howe then haue the Christian Princes anie authoritie at all in Eccl. causes Or âf they haue anie howe came they by it if the Churches regiment were perfect or the Church perfect in all her regiment before there were anie Christian Prince Or whereto serueth the Christian Princes supream authoritie in Ecclesiasticall causes if not to make the regiment of the Church in better estate For otherwise the Church were as good without it if she be no better in her Regiment by it then she was before shée had it But it is not so both the church and her regiment is bettered by it Which your selues are faine in part to confesse euen heere in the conclussion of your argument saying of God who hath most mercifully and wisely so established the same to wit the churches regiment that as with the comfortable aide of christian Magistrates it may singulerlie prosper and flourish c. And againe for the church craueth helpe defence of christian Princes to continue and go fore-ward more peaceablye and profiâablye to the setting vp of the kingdome of Christ. Although héere ye will affoorde no more but this yet if there were no more this is inough to ouerthrow your saying that the church of God was perfect in all her Regiment before there was any christian prince For if this comfortable aide helpe and defence to continue and goe forewarde in so great matters as more peaceably and profitably to the setting vp of the kingdome of Christe were taken awaie then the church of God though I graunt it may continue and against the aduersaries thereof preuaile Yet should she not be perfect in al her Regiment needing this comfortable ayde help and defence of christian Princes And the setting vp of the kingdome of Christe shoulde with more trouble and lesse profit go fore-warde yea rather it should go back-warde and he hindered though it continue and not so singulerly flourish and prosper but decay And is this so smal a matter in your eyes brethren as that it nothing appertained to the Regiment of the church but that crauing all this of christian princes and so without them wanting the same ye dare so boldly auouch that she is perfect in all her Regiment without it Doth she craue that she wanteth not Then is she a wanton Doeth she want it then is she not perfect in all her Regiment Or doeth it not greatly pertaine vnto her Regiment Or doe yee thinke that this shall salue the matter because the churche may continue and againste the aduersaries thereof preuaile without it Our question nowe is not of the substance and beeing of the church but of the Regiment of it Neither yet simply of the Regiment but whether she were perfect in all her Regiment before any christian princes were or no The church I graunt was then and shall continue euer and she had euen then a Regiment also Yea and that Regiment in soone respectes might be called perfecte for that time while there were not such open professed christian princes to be foster fathers and noursing moothers of the church as God bee praysed now there are For concerning the Rectors of the church then as they were then more perfect and singuler persons so had they more perfect and singuler extra-ordinary offices and withall more excellent giftes to be able to gouerne it the better But this argueth so little the churches perfection then in al her Regiment vnderstanding the same of all her ordinary externall Regiment whereupon our question is which Regiment shee was not then so perfectly come vnto that rather their extra-ordinary gifts and offices of Apostles Euangelistes Prophetes c. were added for that time to supplye furnish that part of the Regiment thereof that was afterward to be made more perfect concerning the ordinary state by the accesse of the Christian Princes following Except therefore our Brethren intende vtterlie to shake off all Christian Princes and account their supreame authority in Church causes if not now to be nought yet to be nought worth and altogether vnnecessary to the perfection of the Churches Regiment how can this be any good argument to infirme it now because admitting this also were true there were no ChristiaÌ Princes theÌ what do they inferre here-upoÌ that there is no more néede héerein of Christian Princes now then there was then presupposing that then héerein there was no néede at all of them that were a very suspitious and perrilous conclusion For although theÌ there were the lesse néede of them because that néede was then other-wise supplied yet those supplies not continuing and malice increasing both of aduersaries without and of Hipocrites within and the giftes also that remaine decreasing there is now farre more neede of the Christian Princes supreame gouernment to the perfecting of the Churches Regiment And so the state of the time for the regiment of the church differing the argument of the Regiment from the time then to the time now is defectiue But if they néeded then héerein the helpe of christian Princes as they do nowe then was not the church perfect in all her Regiment otherwise than as it was extraordinarylie supplied before the christian Princes helpe and comfortable aide was added Before which time those temporary supplies comming to the church as the Manna and other extraordinary helpes made the Iewes estate to flourish prosper and goe fore-ward in the Desertes though they ceased when they came to the land of promise So the church might bee
scarse sufficient to exercise both c. Al this and much more writeth this Gellius Phrysius in his aunswere to the Anabaptistes obiection who made this one of the cheefest of their argumentes that in Christes and Paules time there were no Christian Magistrates Neither do I set downe all this as though these writers of this Learned discourse were so farre gone as these Anabaptistes to denie that there ought to be any Christian Princes But rather to giue them warning to take the greater héed that they come not too néere them either in whole or in parte nor strengthen their errour and weaken the Princes state and bréede themselues suspition by vsing the selfe-same argumentes that they vse It is an olde saying He that will no euill do Must do nothing that longes therto For if they doe loe héere how wee neede not one of the chiefeste of their owne side among these our neighbours whom they before so highly commended vnto vs will not spare to set againste these our Brethren also Neither yet doeth Gellius Snecanus Phrysius ende this matter thus but as it were sets afresh againe vpon this proposition that the Church of GOD was perfect in all her Regiment before there was anie Christian Prince To improue this further Snecanus doeth enter into the fowrthe parte of his treatise againste the Anabaptistes saying It nowe remayneth that hauing opened the fore-said rules of the Scripture taken from God the onelie authour of the Magistrate in both the Testamentes from the agreable proposition of the Ciuill and spiritual power in the Church froÌ the Church and the doctrine being one in both the Testa and from the examples of punishments declared by Paule for our admonition and also from the definition nature or proprietie and final causes of the Magistrate and the office of the subiects at the length from the special sentences of Christ and his Apostles we should nowe set downe vnder these thinges certaine liuely examples that that which is in sentences set before the minde maye in a certayne manner be euidentlie layde before the senses by examples Firste thou hearest Mat. 8. That the Centurion at one and the same tyme together was both a Minister of the military affayres of the Romaynes and had so great faith as Christ at that time founde not in Israell Ver. 9.10 Also Ioseph of Arimathia is called a disciple of Iesus who looked for the kingdome of God who was also a Senator exercising iudgement against the wicked and those that were guilty of death as appeareth by that that the Scripture mentioneth and excepteth him that he consented not to the death of Christe beeing a good and a righteous man Mat. 27.57 Mar. 15.43 Luc. 23.50 c. Moreouer Theophilus vnto whome Luke dedicateth his Gospell was a Prince and gouernour of some certaine Region as it appeareth by the propertie of the Epithete The most excellent which is a title agreable to men that are Princes For Acts 23. ver 26. it is attributed vnto Felix And in the 26. chapter likewise the 25. verse vnto Festus eyther of them beeing the Ruler of Iudaea c. Furthermore Nichodemus one of the chiefe Rulers of the Iewes instructed by Christ him-selfe in the Faithe Io. 3. remayned in his vocation and his Magistracy as appeareth Io. 7 v. 50. Neither did he for the same cause forsake Christe as it is euident by his officiousnesse of Christs buriall Io. 19. ver 39. Besides this in that royall Courtier Ioan. 4. coÌuerted by Christ vnto the Faith And in the Eâmuche that was the chiefe gouernour of Candaces Queene of the Aethiopians Act. 8. baptized by Phillip And also in the Pro-consull Sergias Paulus Act. 13. c. Also Cornelius Act. 10. ver 1. c. who also is called a Centurion and a godlie man and one that feared God who also continually prayed to GOD which coulde not be done without Faith in the Messias except a man will absurdly say that all before the time of Christe were withoât faith when as this man especially is called one purified of God and acceptable vnto him ver 15. and 35. c. Heere I passe in silence the example of the chiefe rulers of Asia Fâr who will affirme that they being the friendes of Paule were without the knowledge of Christ Act. 19. ver 30 c. To these aboue named commeth the example of Erastus the procurator of the citie Rom. 16. ver 25. Exercising the office of a Magistrate and reckoned by the holy Ghoste among the Faithful Yea and the example also of the Saints who were of the house of Caesar Phil. 4. v. 22 c. Thus we se most euidentlie euen by the testimony at large of this one man as one of the principall of their owne side to presse them with ãâã more how this reason that heere these Learned discoursers stand so much vpon that the churche of God was perfecte in all her Regiment before there was any christian Prince is not only one of the principallest reasons of the Anabaptistes whom they I hope no lesse than we detest albeit iâ this affectionate zeale they do in so many pointes as wee may héereby ââther euen in a manner iutte with them though vnawars to iusâle at the authority of Christian Princes but also how weake and of no force at all this their reason is And with what a multitude of far better reasons yea as the Apostle saith with a cloude of witnesses it is beaten downe And that which is most of all to be respected how greatly they ouershoot theÌselues in the truth thereof Neither doth it auaile them to say that none of these were Emperours For it euicteth the cause sufficientlie thââ they were Princes or at leaste anie kinde of Magistrates If they replye that yet they did exercise no authority gouernment in the church but liued as priuate persons among the Christians albeit this is also the refuge of the Anabaptistes yât howe can this be prooued Which if it were true might make indéede not colour but grounde of reason for the Anabaptistes But as those Princes were conuerted vnto Christianitie So no doubt they reteyned their estates still and the Christians so acknowledged and called them as before And if they submitted themselues before to their authoritie while those Princes were Infidels shal we thinke that eyther the Princes did not much more thinke theÌselues bounden to ouersée so far as their abilitie stretched all the thrée especiall points of their charge in the maintenance of both the Tables of Gods Law Peace honestie and godlinesse to be maintayned among the Christians or that the Christian subiectes did not nowe much more honour them obey them commit the Gouernment of their controuersies to them when after they remayned among them being Christians and retayned still their Gouernments being Princes But Gellius also saith somewhat hereunto Page 634. Moreouer they obiecte that Paule 1. Cor. 6. Forbad the faithfull that
seemeth for it is manifest Whereas indéed not onelie it seemeth but is manifest to be a manifest violent and extorted conclusion Yea a manifest iniurie both to God to his churche and to all the authoritie of all godlie Christian Princes and most manifest wrong vnto her Maiestie Dooth her Maiestie in claiming the supreame authoritie in Ecclesiasticall causes in that portion of the churche of God committed to her Maiesties gouernement or in not yéelding to this your desired regiment claime this that the regiment and gouernement of the churche dependeth vpon her authoritie And if ye say ye meane not her Maiestie but speake still vpon Princes at large though ye mend not the matter but make it worse yet would to God ye would once name soone to put the matter out of all suspition and let them beare the blame that claime such highe authoritie and absolute power that all the regiment of the Churche dependeth thereon No I am sure ye can name no godlie Prince that dooth so And yet sée not onelie how ye make this a manifest conclusion but how to aggrauate the matter and make it more odious ye conclude it also with an opposition betwéene the Princes authoritie and Gods ordinance saying by which it is manifest that the regiment and gouernement thereof dependeth not vpon the authoritie of Princes but vpon the ordinance of God As though the Princes authoritie were not also the ordinance of God As the Apostle expresselie saith Rom. 13. Let euerie soule be subiect to the higher powers for there is no power but of God And the powers that be are ordeined of God Whosoeuer therefore resisteth resisteth the ordinance of God And shall we now make an opposition betwixt the authoritie of Princes especiallie speaking of Christian Princes and Gods ordinance How could the verie enimies of vs both either the Papists or the Anabaptists haue roughe hewen a sharper conclusion against Christian Princes authoritie than this is Notwithstanding least Christian Princes should take iust offence not onelie to haue their authoritie thus cleane cut off but cast out of the doores also of the Churche of God with such a contumelie as an authoritie opposite to Gods ordinance and yet claiming all the Churches regiment to depend thereon This conclusion shall bee afterward smoothed with gentler termes and Christian Princes shall haue somewhat graunted to appease them And what in this conclusion is that authoritie that shall be now yéelded vnto Christian Princes Forsooth that God hath most mercifullie and wiselie so established the same that as with the comfortable aide of christian Magistrates it may singulerlie florish and prosper so without it it may coÌtinue and against all the aduersaries thereof preuaile For the Churche craueth helpe and defence of Christian princes to go forward more peaceablie and profitablie to the setting vp of the kingdome of Christe but all hir authoritie she receaueth immediatlie of God Whye what againe is this to thâ supreame or to any authoritie of Christian Princes in ecclesiasticall causes Héere is some-what indéede for the Churches authoritie but we speake not now of the Churches authoritie so much as of the princes authoritie in the Churche except they will héere make a double oppositioÌ not onelie betwéene the princes authoritie and Gods ordinance but also betwéene the prince and the Churche and either of their authorities the princes and the churches and so enter into a new question which of these is greater But this is another great iniurie offered to christian Princes who are by this meanes as it were thrust out not onlie of their authoritie in the Churche but as being either none at all of the Churche saue as an opposite part thervnto or if a parte of the Churche yet a contentious parte for authoritie striuing with the Churche of the which them-selues are a principall parte and member For what else meane they by these wordes the Churche craueth helpe and defence of Christian Princes but that they seperate the Christian Prince and the Church And whom meane they then by the name of the Churche the whole oâ particuler bodie thereof But all the people deale not with the gouernement of them-selues nor are their owne Gouernours which would bréed a great confusion in their gouernement and quickelie come to no gouernement at all If they meane these foure Tetrarches as it séemes they doo they likewise be but partes to the Churche as are the Princes and inferior parts of the Prince also except they will contend for superioritie aboue the Prince But inferior or superior they be but partes and cannot claime to them-selues any more the name of the Churche being but the Churches Ministers if all be so then the Prince or the people may Nor so much neither the Prince representing the head and the people being the bodie And if they say they bee Christes ministers so is the Prince also no lesse in his function then anye of them in theirs And let them looke to it thus vnder the name of the Churche to part all the churches authoritie among them and so oppose their authoritie as the churches to the Princes authoritie For thus played euen the verie popish Priests the common enemies to vs bothe And vnder pretence of the churches authoritie and that they were the churche the Ecclesiasticall persons and the churche men and that the Prince and the people were but méere laye and ciuill persons seperate from the churche they not onelie kept the people downe but also wroong all authoritie in Ecclesiasticall causes from the Prince And vsed euen the same tearmes of the churche and the Ciuill Magistrate that héere these our brethren vse Yea and the same reason and giue the christian Princes as much yea the selfe-same titles that héere our brethren doo While thus betwéene them bothe the christian Princes are spoiled of all their authoritie in Ecclesiasticall causes For what is all that is giuen to christian Princes héere but to be onelie aiders helpers and defendors of the churche And doo not the Papists vse the same tearmes And giue as goodlie titles as these to christian Princes Yes and more and better too But what is this vnto regiment gouernement and authoritie No héere is nothing mentioned but the regiment and gouernement thereof Wherof Of the Prince No of the churche And the churche craueth helpe and defence of christian Princes but all her authoritie is immediatlie of God So that of the Prince she receiueth no authoritie at all For if sâée receiue all immediatlie of God then shée receaueth none immediatlie nor mediatlie of the Prince And if the receaue none from the Prince but all of God immediatlie without anye authoritie of the Prince then is she exempted from all the authoritie of the Prince and all her authoritie is aboue all the authoritie of the Prince Yea the prince hath no authoritie at all ouer her And so not onelie the Prince for anye not supreame but any authoritie
at all ouer the churche in Ecclesiasticall causes maye goe séeke it else-where for the churche is sped alreadie of all her authoritie from God immediatlie with-out any from the Prince but also the prince hazardeth his ciuill authoritie too For if the churche finger any of that also it is as good as a Mort-maine against the Prince For why the prince may helpe her make her flourish and prosper but all hir authoritie is immediatlie of God Haue not Christian princes héere a faire supreame authoritie in Ecclesiasticall causes left them If the churche deale thus with christian Princes is that churche woorthie of the comfortable aide of christian Magistrates and to haue it when it craueth helpe and defence of Christian princes that will acknowledge her selfe to receaue no authoritie at all of christian princes If shée saith shée will acknowledge that shée receaueth that is to say comfortable aide of christian Magistrates with the which it may singularlie flourish and prosper and that shée acknowledgeth the helpe and defence that shée craueth of Christian princes to continue and go forward more peaceablie and profitablie to the setting vp of the kingdome of Christe This is yet some-what more then before was graunted So that the churche hath néede of Christian princes comfortable aide helpe and defence And then with-out them shée is not so perfect in all her regiment nor in moste blessed nor so much blessed estate but that I perceaue shée is more blessed with them and where the princes are fauoures of the churche and Gospell and kingdome of Christe there it may flourish and prosper and that singulerly which is some-what more yet by one ace then where the princes are not the greatest fauorers But where they are fauorers there the church that belike stood still before or went backeward or went forward more difficultlye may goe forward not onlie more peaceablie but also more profitablie to the setting vp of the kingdome of Christe This is much more then was before graunted Yea but say they as it may haue all these benefits by the princes helpe so without it it may continue and against the aduersaries thereof preuaile GOD forbid else But dooth it nota great deale better preuaile with it Yes but what is all this vnto anye gouernement regiment or authoritye in the Prince ouer the Churche My fréende maye helpe me that hath no authoritie ouer me yea so may my seruants that are vnder my gouernement and with their comfortable aide helpe and defence when I craue it I may singulerlie flourish and prosper Yea the prince himselfe be he neuer so high and mightie may craue comfortable aide helpe and defence of an other prince or of his owne subiects wherby he may both singularlie flourish and prosper And also continue and go forward more peaceablie and profitablie not onelie to the maintenance of his owne estate but also to the setting vp of the kingdome of Christe what shall we conclude héereon that such persons therefore haue any authoritie ouer him And this is all that is héere affoorded to anye Christian prince ouer the churche of God And how much is this Forsoothe for any authoritie more or lesse when it comes all to all none at all And why so For the churche receiueth all hir authoritie immediatlie of God What and nothing mediatelie of man No Not of the Apostles Nor by all or by any of these foure estates Or are they onelie the churche and haue all the authoritie Yea are they God himselfe if they onelie be not the churche Or dooth God giue them still that power that they haue or pretend to haue of him immediatelie and by his owne selfe without any mediation and that in all the authoritie not onelie of preaching the word and ministring the Sacraments and binding and losing but also of electing imposition of handes and ordeining ministers and of calling Councels and of making anye ordinances and constitutions concerning any Ecclesiasticall matters What if some of these be of God but yet mediatelie of God by Gods Ministers And what if some of them be of God also but mediatelie from the Christian Prince Yea what if the Christian princes authoritie be of God also as much immediatlie as the churches authoritie Yea and more immediatlie then can be prooued for all these foure estates But be the princes authoritie of God immediatlie or mediatlie of God by man hath not the Christian prince as much authoritie now since Christes and his Apostles time héere in earth as it had ordinarilie before Or did the churche of Christe begin onelie then and not rather from the beginning of the worlde as Gellius prooueth against the Anabaptists that the churche still not onelie in substance of the mysticall bodie and of doctrine but also of the authoritie of gouernment was euen from the beginning of the world one and the same Adam Abraham Moses Iosue the Iudges Dauid Salomon Asa Iosaphat Iosias Ezechias Zorobabell c were all christian princes Had all of them authoritie from God either immediatlie or mediatelie and haue christian princes no more authoritie then is héere allowed Or howe and when where haue they since lost it When we reason against the papists that still pretend the churches Authoritie meaning thereby their popish Hierarchie that they might bereaue all christian princes of their supreame authoritie in Ecclesiast causes we bring foorth the examples of Moses Iosue Dauid Salomon Iosaphat c. If they had not béene in substance grounds of one the same faith with vs Chri. Princes then though not so called as well as these that are called Christian Princes now or if ChristiaÌ Princes haue not as much authoritie now as the Princes in and ouer the Churche of God had then then are these examples and the arguments drawne from them nothing to the purpose but the Papists and the Anabaptists will deride them Yea as Saint Paule saithe of the Resurrection of Christe 1. Corin. 15. If Christe bee not risen then is our preaching vaine and your faithe is also vaine and wee are found false witnesses of GOD. So if these arguments for the Princes authoritie from the Olde Testament to the New are not substanciall and good arguments then our preaching and alleadging of them against the Papists and against the Anabaptists is in vaine c. But these arguments of their examples are firme and good standing vpon one and the same perpetuall rule of the Princes charge and gouernement in bothe Testaments so confute bothe the Papists and the Anabaptists Christiân Princes therefore according to the examples of Adam Moses Iosue Dauid c. Haue as much authoritie both mediate and immediate from God as the Ministers of the Churche or the Churche it selfe hath to be Gouernours in the Churche and ouer the Churche of God also or ouer any other of Gods Ministers Not to haue the Ecclesiasticall Ministers peculiar offices and Ecclesiasticall authoritie or to execute the actions
plainely set foorth by any man Prooue the necessitie of the matter and we will not greatly stick vpon your Methode And would to God that which you say here of yâ Methode ye would say it or rather obserue it of the plaine truthe it selfe and for the matter of the regiment concerning these offices that except yee can hereafter shewe which is yet not done that we are bounde by any commaundement of Christ or his Apostles vnto this your regiment of all and onely these 4. offices ye would say likewise with vs for the Gouernement established in the Church of Englande that as wee controll not other mens gouernement by ours so we would not that other mens manner of gouerning should be preiudiciall vnto ours But if ye will not haue vs controll your Methode vtter the same also in plaine wordes Our controuersie is all of the gouernement of the Church and you tell vs what Methode ye will obserue in describing the ministerie of the Churche as by which both the distinction and communication of all offices and seruices in the Church might most plainly appeare What doe ye make all offices and seruices in the Church to be of ministers Or al the offices seruices to be of gouernors How the distinction or communication of these may plainely appeare woulde haue béene somewhat more distinctly and plainely spoken As touching the reason of your request why ye would not haue your Methode controlled nor other mens methodes preiudiciall to yours I thinke it reasonable if there were no further difference then in the sorme and order of teaching of diuerse men when in matter of substance they all agree Anâ yet in such matters as these are and so precisely vrged an vniformitie not onely of matter but also of the Order and Methode in teaching of them might perhaps haue made the matter lesse offensiue Howbeit if they all agree in matter of substance and the matter of substaunce bee true be good be necessarie which they all agree vpon so that they séeke the truthe indéede and plainnesse in their Teaching then is as they say it is but either for lacke of wit or through too much wilfulnesse if any exclaime there is no vnitie and therefore no truthe among them But when in matter and substance they differ not onely one from an-other but from themselues also then blame not men nor impute it to them that either for lacke of wit or that through too much wilfulnesse they say there is not so much vnitie and truthe among them as in matters so earnestly vrged there ought to be But now to the particuler viewe of these 4. offices Let vs then proceede in our purpose The office of Teaching is the chiefe and principall office that is in the Church By that we are taught to knowe God and howe to serue him and what benefits to looke for at his hande without which knowledge there can be no felicitie but only destruction looked for according to the saying of the wise man where prophecying faileth there the people perish Albeit the office of teaching in these respectes as to know God and how to serue him and what benefites to looke for at his handes as the ordinary cause sine qua non without which there is no knowledge and without knowledge there can be no felicity but c. may wel be said to be the chiefe and principall office that is in the Church yet in respecte of the Ecclesiasticall gouernment which is the title of all this Learned discourse vnderstanding the same truly and plainly for the gouernment in of or ouer al Ecclesiastical causes how they should be ordeined directed or disposed I take it that this office of teachers admitting it were such a distinct office by it selfe from the office of Pastors as they woulde haue it is not the chiefe and principall office in the Church In Christe him selfe are the offices of a King of a Prieste and of a Prophete And in that he was a Prophete he was a Teacher also or Doctor Which office was so necessary to reueale the will of his heauenly father that both God the father said from heauen This is my welbeloued sonne in whome I am well pleased heare him Mat 17 And Christ of himselfe Luc. 4. did reade this sentence The spirite of the Lord is vppon mee because he hath anointed mee that I shoulde preach the Gospell to the poore c. So that where no man saw God at any time except the onely begotâen Sonne which is in the bosome of the Father had declared him Io 1 As he saith also Io. 17. I haue giueÌ vnto theÌ the words which thou gauest mee and they haue receaued them and beleeued them c. without the which teaching there can be no felicitie but only destruction looked for as he said before in the same prayer This is life eternall to know thee to be the onelie very God and whome thou hast sent Iesus Christ yet not-with-standing the chiefe and principall office of gouerning the Churche of God was neither this high and necessary office of his teaching nor yet that of his Priesthoode which was as necessary yea and higher in the actions of the office then the other But his royall and kingly office was and is the chiefe and principall office in him And much morâ is it in the outward regiment of the Church in Ecclesiasticall causes wherein Moses was aboue Aaron Iosue Dauid Solomon c. were aboue the high-priestes them-selues And so remaines it still except ye can shew the order of these offices of the church inuerted Of which the Papistes would be glad and vrge it harde especially from Peter wrestling there-to the thréefold saying of Christ to him Ioan. 21. Feede my Lambâs feede my sheepe feede my sheepe Meaning not only his gouerning but his office of Teaching which was his especial feeding of them and they driue it all to gouerning aduauncing them-selues before all Christian Princes And yet we graunt that in the action of their seuerall Ecclesiasticall function or Church ministery they are aboue all Christian Princes representing God vnto them teaching and admonishing them and all other But not aboue them in gouernment of all Ecclesiasticall causes Which is the question in controuersie now betwixt vs on the one parte and the Papists and these our owne Learned discoursing Brethren seuering them-selues from vs and adhering though not to them yet to their errour by a new deuise on the other parte The Ministery is deuided into two functions they that exercise the firste are called Pastors the other are called Doctors or Teachers I pray you my Learned discoursing Maisters for my learning héere againe let me aske this When ye desired not to bee controlled for your methode differing from others did ye include this not to be controlled though ye differ from your selues also and speake yee care not what contradictions both one against an-other and against your
forsoothe hee being furnished with the testimonies of the Scripture and other helpes of the Holie-ghoste did as it were ouerwhelme all his aduersaries For the word of disturbing them that Luke vseth dooth signifie that when Paule pressed them beyonde measure they were so dashed that they were not their owne men The manner of his disturbing them is expressed in that Paule confirmed Iesus to be Christe For the sense is when the Iewes cheefelie would striue against it they were notwithstanding ouercome and confounded So that Paule by experience prooued that it was moste true which he pronounceth that the Scripture is profitable to reprooue 2. Tim. 3.16 And he performed that which in another place he required of a Bishop and a Doctor For he was armed with the word of God to auouche the truthe Tit. 1.9 And indeede Luke comprehends two things that Paule in disputing was a Conqueror in suche sorte that he made the Iewes to fall And yet their stubbernesse was not so broken and tamed that they would yeeld vnto the truthe Bicause for all this their consciences turmoiled within them and being dashed downe from the degree of their false opinion they neuer a whitte submitted themselues to Christe Therefore so often as heretikes doo arise to oppugne the right faith so often as the wicked doo enterprise to shatter all godlinesse so often as naughtie persons doo obstinatelie withstande let vs remember from hence to fetche our armour c. Thus dooth Caluine liuelie expresse the vehement moouing of affections to astonish the hearers that S. Paule vsed in his teaching and making it all one office in the Doctor and in the Bishop and applying his precepts to Timothie and Titus to this dooing of Paule and to the dutie of all true and zealous Teachers And héerévpon also dooth Gualter gather this generall rule This place saithe he admonisheth that the doctrine of the Gospell ought to be preached In which pointe the opinion of manie is that they thinke a simple and full explication of the mysteries of saluation dooth suffice and that they labour in vaine and are intollerable authors of dissensions which reprooue the tyrannie of Antichriste oppugne superstition and publikelie vndertake to enter into controuersie with the professed enimies of the truthe True it is that the simple doctrine of the truthe mought haue sufficed except there were suche as would endeuoure to lappe the same in errors and darkenesse and withdrawe the vnheedfull out of the pathe of truthe but sithe there haue beene suche bothe in times paste and at this daye maye commonlie be founde it behooueth the faithfull to be admonished that they should not giue eare vnto them Which thing you shall neuer bring to passe except yee make an euident proofe that they erre all the world ouer Againe when the impudencie of manie breaketh out so farre that openlie they dare gaine-saie the truthe they are publikelie also to be confuted least by their rashnesse they shoulde make the cause of the truthe suspected Wee read that not onelie the Apostles but Christe himselfe did either of these things Whose example all these worthilie ought to follow whosoeuer will be called and counted the Ministers of his Church Which is the cause that Paule would haue such kinde of Doctors which cannot onelie instruct the rude in sounde doctrine but also conuince those that speake against it Titus 1. And he testifieth also that the Scriptures are giuen to the same end that they may serue for rebuking of the aduersaries 2. Timoth. 3. Which seemed to the Holie-ghoste a matter of such importance that he would not onelie haue the Deceauers of that age to bee reprooued by the Apostles but hee would haue vs also to bee admonished of those that in the laste times should moleste the Churche By which generall rule of Gualter agréeing with Caluine héerevpon it appeareth that Paule applyed his doctrine and ioyned admonition and redargution as well as exhortation and consolation to his Teaching And that this Teaching is so little distinguished from the Pastors office that it is common with the office and dutie of all Bishops and Ministers of the worde And that except these applications be ioyned therevnto the simple declaration of the truthe although it be fullie set out dooth not many times suffice to ouerthrowe the malapart importunitie of the aduersaries And as Paule thus not onelie for the occasion of that time but for the example of our and all times made this introduction into his office of Teaching so hée continued in such feruencie till he met with Barnabas at Ierusalem after thrée yeares trauell in Arabia and all in this Citie of Damascus that the Iewes no doubte exasperated by his laying so hardlie their errors and obstinacie to their charges wente about to kill him From thâ which daunger being escaped and come to Ierusalem after Barnabas had exhorted the Disciples to admitte him into their companie Hee was conuersante saith Luke verse 28. with them at Ierusalem and spake boldlie in the name of the Lorde Iesus and disputed with the Grecians But they went abouâ to slaie him Belike he was still more earnest in reproouing them than all the resâdue For the worde ãâã ãâã ãâã ãâã ãâã signifieth not oâelie that hee spake boldlie or confidentlie but frankelie and freelie and that with liberty and reprehension Wherevpon the Geneua Margine noteth making open profession of the Gospell And saithe Caluine In which wordes Luke praiseth his fortitude in professing the Gospell For among so manie hinderances hee durst neuer haue hissed had not his brest beene endewed with a rare constancie In the meane season all are prescribed what they ought to doo to witte euerie one according to the measure of his faithe For althoughe all bee not Paules neuerthelesse the faithe of Christe must breed so muche confidence in our mindes that when it is needfull for vs to speake we waxe not altogither dombe We must saithe Marlorate héere be alwaies readie to render a reason to all that aske it of the hope that is in vs. And is all this freenesse of Saint Paules teaching and example to all men without anye application c. that so mooued the aduersaries that they still went about to murther him Loe saithe Caluine for zeale furie Neither can it be otherwise then that superstition should be fierce cruell Indeed it beseemeth the godlie to be kindeled with an holie anger when they see the pure truthe of God to bee corrupted with false and naughtie opinions but so that they moderate their zeale that they determine nothing excepte the cause be throughlie viewed that they maye reduce them that erre into the waye Laste of all if they see their frowardnesse to bee paste hope yet maye not they snatche the sworde bicause they should knowe that reuengement is not of GOD committed vnto them And therefore Paule peaceablie auoydeth from them whome hee had thus prouoked by his earnest teaching c. Therefore
Elders or Bishops in euerie towne in Creta Tit. 1. Hee prescribeth to Timothie what manner of Bishops and Deacons he should ordeine 1. Tim. 1. Paule sendeth for Elders out of Ephesus whome hee calleth Bishops to come to Miletum vnto him Act. 20. Thus doo they diligentlie search the Scriptures and examine the churches state and conster the word Bishop as you woulde haue it for Elder or Minister of the worde and saye that these were the Elders of the Churche of Ephesus that Paule sent for and yet all this will not helpe to finde out one place recorded in the Scripture while the Apostles liued where the gouernement Ecclesiasticall was directed by all these foure kinde of persons ioyned togither and one distinguished in office froÌ another as you by the examples of the Apostles would prescribe But since they cannot doo it I beséech you doo it and set downe the place where all these foure concurred And yet if ye so did and no rule prescribed for all to doo the like may not we pleade also to be the churche of Christe though we haue no such preests Elders Gouernours nor suche Doctors distinct from pastors as these Churches had not in all the Apostles times To conclude say these writers of the Centuries But howe manie persons exercised the ministerie in euerie churche is not noted in the histories nor is any where commaunded that they should in euerye place be a like many But as the fewnesse or the multitude of the assemblie required so were fewer or mo admitted to the Churches ministerie They appointed Prophets Euangelists Pastors and Doctors not to bee certeine degrees of persons in the Ecclesiasticall regiment but they seeme to be reckoned either among the Apostles and their fellowes or else among the Elders or the Deacons So that as still these your Gouernours are not mencioned so still your quadrible distinction of these persons and their offices is ouerthrowne and no number commaunded or prescribed Thus doo these setters foorth of this first Centurie or hundreth yeares of the Apostles time and of the Primitiue Churche euen where they make for you concerning the title of Bishops make cleane againste you for your Doctors for your Gouernours for your Deacons whome they make to be Teachers also saying of them Pag. 508. These mens office was to Minister to the table at Hierusalem while the communitie of the goods was there Act. 6. But notwithstanding that they taught also and wrought signes appeareth by Steuen Act. 6 and by Philip Act. 8.23 And in other Churches euery where it was the Deacons office to teache minister Mention is also made of womeÌ Deacons for Ro. â6 Phoebe is called the minister of the Church of Cenchrea The author of the Epistle to the Hebrews calleth them by a generall name the Ministers of the Churche Heb. 13 Obeye your Rulers Thus write they of the office of Deacons so that they were Doctors or Teachers also of the worde and had the cure of soules for so it followeth in the foresaid text And submitte your selues for they watche for your soules all which is cleane contrarie to your prescription Kemnitius also in his second Tome aforesaid before hee come to the Treatise of the equalitie or superioritie of Bishops confuting the decrée of Trident councell for their seauen degrees of orders saithe at large on this wise as for the matter thus it standes bicause manye dutyes or offices doo apperteyne to the ministerie of the Churche which in a great assemblie of beleeuing people cannot all and euerie one of them conuenientlie be dispatched of one man or of a fewe that therefore all things should bee doone in order decentlie and to edification the assemblie of the Churche being multiplyed those duties or offices of the Ministerie began to be distributed into certeine degrees of Ministers the which they called after ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã ordinances or orders that euerie man should haue as it were a cerieine station in the which he should serue the Churche in certeine offices of the Ministerie So the Apostles in the beginning attended on the Ministerie of the worde and Sacraments and also on the contribution and dispensation of the almes But afterwarde the number of the Disciples increasing they commended that parte of the ministerie which perteyned to almes vnto other whome they called Deacons And they allege the reason that they so doo to witte that they might trauell in the ministerie of the worde and praier more diligentlie without any withdrawings of them from the same Act. 6. And this firste beginning of degrees or of orders of the ministerie of the Apostlicall Churche declareth whaâ ought to be the cause what the reason what the ende of suche either degrees or orders to witte that according to the consideration of the Ecclesiasticall assemblie all offices which apperteine to the Ministerie may be executed more commodiouslie rightlier more diligentlie and in order with some grauitie to edification And bicause the Apostles out of those Deacons did assume them which were tried afterwards into the Ministerie of teaching as Steuen and Philip it is gathered this also to be the vse of these either degrees or orders that they shâuld be prepared before and prooued in the lesser that afterward the more waightie offices of the Ministerie mighte the safelier and with profite be commended vnto them And this is that that Paule saith 1. Tim. 3. Let them firste bee tried and so let them minister Againe They that haue in the Deaconship ministred well shall get to themselues a good degree So in the Liturgie of the Church of Antiochia Act. 13. There were Prophets and Doctors of whom those did either foretell things to come or expound the more difficult places of the Scripture 1. Cor. 14. These did set foorth vnto the people the principles of Christian religion Heb. 5. Paule and Barnabas doo assume Marke to be a Minister Act. 13. Not onelie that hee should Minister corporall things vnto them but that they might commend to him certeine partes of the Ministerie of the worde as Paule expresselie saith Act. 15. How contrarie this is to your doctrine both for the generall considerations of making degrées in the ministerie on these aforesaid causes and namelie how flat against your assertions for Deacons Pag. 108 I referre to the conference of the Reader till we shall come to your Learned Discourse thereon Nowe to procéede on with Kemnitius In the Churche of Corinthe there were Apostles Prophets Doctors certeine that spake with languages certeine that interpreted some had Psalmes some praiers blessings and thankesgiuings not in priuate exercises but in the publike conuenticles of the Churche 1. Cor. 12. 14. Certeine degrees of the Ministerie Ephes. 4. are reckoned vp First Apostles which were not called to anye certeine Churche neither by men but immediatlie of Christe And had commaundement to teache euerie where And were adorned with the witnesse of
his sectaries did to the disturbance of the Churches quiet in those dayes For our Brethren do still alleage this sentence of Ierome against Bishops but they still passe ouer all those thinges that should open the grounds the causes the meaning and all the necessary obseruations thereof Now out of this sentence of Ierome first we may plainly sée that although he say Bishops and priestes were at the first all one yet they were not so all one that they had any lawe or institution of God so to remaine all one for then could they neuer haue beene changed And therefore being chaunged by these so holy and so auncient fathers it is apparant that they al iudged it not to be any whitte of the substance of the order and office that they were all one but a méere accessary and changeable thing to be made different as the Church should sée most expedient Secondly that this change was made not onely while the Apostles were aliue but that it drew faste vponthe time after that those factions mencioned by S. P. 1. Cor. 1 3. began to disturbe the Church of Corinth wher it is said Silas was the Bish. it may wel be for it is said of Silas Act. 15.22 that he was one of those that the Apostles appoynted to send to Antioch ãâã ãâã ãâã ãâã ãâã Men that were principall Rulers among the Brethren Whome being left at Beroea Act. 17 14. Paule being at AtheÌs sent for ver 15 Who came vnto him at Corinth where after these factions hapned it is little inough he was made Bishop being commended in the Scripture for such an able man to be a chiefe gouernour among his brethren Neyther is it vnlikelie that he or some such other was ordayned there where Ierome saith the occasion thereof did spring But whosoeuer was there or in other places the first Bishoppe so ordained this change was not very late ere it began in the Apostles times Thirdlye the occasion arising by reason of these factions that sprang in the time while the name Bishoppe was yet indifferent to euerye Priest or Pastorall Elder and while al among them were alike and equal in dignity if that such and so many factions arose so soone at that time while the Apostles liued what would it haue done if this equallity had continued longer What would it haue done if it had continued after the Apostles dayes If it had cântinued in all the ages following especially in these our factious and licentious times When the very beginning to renue this equality by Aërius in the time of these so reuerend fathers did bréede such troubles in the Church of God as scarse Theodoret Epiphanius S. Augustine S. Ambrose Chrysostome Hierome and other holy and learned men could expresse And it is likelie if it were nowe admitted and that all were reduced to that first equallity of name and dignity that we should now be cumbred with no factions When as the very motion of it brings withall in question so many points of question and it is so eagerly vrged and so peremptorily cried vpon as though all discipline were loste all doctrine professed in vaine yea we are no true Church of Christ without it If the beginning to reduce it make vs thus to leaue the battaile of the Lord against the open enimie and fall to byting and defacing thus one an-other that are brethren verily I feare were it set vp againe we should finde farre more perilous factions in these dayes then euer those fathers either felt or feared when they firste made this ordinaunce And as of the occasion so of the ende wherefore I fowrthly note on these words of Ierome that the cause why they did it was good and necessary It was not directed to any tyrannie to any pride to any ambition or to any ill purpose but cleane contrary Especially to pull vp those factions that were bred and to preuent that other shoulde not so easilye spring and spread in the Church of Christ. To which good purposes nothing in very deede is better than to haue one in moderate order without oppression and vsurpation to be ouer and vnder another As wee sée how it was euen at that time in Ierusalem when factions and questions began to arise and that they could not decide them at Antioche and other places where this equallity yet remayned when they came or sent vnto Ierusalem to the Apostles those that were the pillers and chiefe among their fellowe Apostles did call them and all the Elders of the Church together Which they could not haue done had they had before no superiour authority ouer them Neither read we of any giuen them at any time after they were assembled And therefore it plainly argueth though it be not plainely set downe that their superiour authority was standing and continuing in them By the orderly direction and determination wherof all their controuersies and affaires were the spéedilier dispatched and the easilier composed and they afterward continued the fréeer from all suche factions But who did that among them and in what manner we shall sée afterwards Lastly I note vpon these words of Ierome that these considerations and causes didde so moue them that it was liked generally on all sides Neyther any Pastor did refuse in respect of the publike benefite offered to the Church to become an inferiour to leaue their equallity and surrender their title of Bishop vnto one that should be chosen among them and submit them-selues to his superior dignity Yea that it was so well liked that by little and little it was approoued and decreed in all the worlde Which if it were so as why should we not credite these learned fathers affirmation so many hundreth yéeres néerer to the doing of it then wee are then no doubt but as it was in the Apostles times which by many prooues I hope I haue clearely euicted it must néedes be done by the assent and approbation also of the Apostles and may safely be accounted among those things whereof S. Augustine saith Lib. 4. cap. 24. de Baptismo cântra Donatistas That which the vniuersall Church doth holde neither is instituted in the Councels but hath beene holden alwayes is moste rightly beleeued not to haue bene deliuered but by the authority of the Apostles And more at large in his Epistle ad Ianuarium Epist. 118. Which Ianuarius had moued a question vnto Augustine concerning the obseruation of Customes Rites and Ceremonies To whome Augustine aunswereth saying to those things that thou hast demaunded of me c. First therefore I will that thou hold that which is the heade of this disputation that our Lord Iesus Christe euen as he speaketh in the Gospel hath sette vs vnder a gentle yoake and a light burthen Whereupon hee hath bounde together the society of the new people with Sacramentes in number moste few in obseruation most easie in signification moste excellent As is baptisme consecrated in the name of
with the princes yea and with Caesar also obeye the Bishop and the Bishop Christe as Christe the Father and so is an vnitie kept by all What can be plainer spoken bothe for the difference and for the superioritie of these ecclesiasticall offices I vrge not these Epistles as approouing all things in them nor auouching the credit of them and therefore passe ouer the residue seruing also to this purpose Neither yet dare I discredit them in all points namelie in this for the distinction of these three offices Bishop priests and Deacons and for the superioritie of the Bishop in anye citie ouer all the cleargie there Bicause these things accord with all the other writers and state of that age immediatlie following the Apostles In Asia also about the same time was Papias of whom Ieromie saith Papias the hearer of Iohn the Bishop of Hieropolis in Asia and diuerse other famous Bishops of that age of whome saithe Euseb. lib. 4. cap. 20 c. At Antiochia about the same time Theophilus helde the Bishoprike of the Church being the sixt from the Apostles where Cornelius was the fourth after Heron Ignatus successor whome in the 5. degree Heron succeeded At the same time also was Egesippus holden famous of whome wee haue spoken before And Dionisius Bishop of Corinthe Pimitus was the most noble among the Bishops of Creta Phillip also and Apollinaris and Melito Musanus and Modestus And the cheefest of all Iraeneus of which men most excellent monuments of the Apostolicall faithe and sounde doctrine are come euen vnto our age Egesippus in the firste booke of his Commentaries where hee sets downe the sentence of his beleefe with most full proofe declareth also this that when he trauelled to Rome hauing conferred in speech and amitie with the Bishops in all places he founde them all Preachers and Teachers of one faithe and also in the Epistle of Clement written to the Corinthians he mencioneth somthings that I thought necessarie to insert into this worke He saithe therefore And the Churche saithe he of Corinthe euen vntill Primus the Bishoppe whome sayling to Rome I sawe and abode with him at Corinthe manie daies being delighted with the sinceritie of his faith but when I came to Rome I abode there vntill Soter succeeded Amcedus and Eleutheims succeeded Soter But in all these their ordeinings or in other things that I sawe in other cities all things were in such sorte euen as the law from of olde had deliuered and the Prophets had iudged and the Lorde had appointed Moreouer the saide partie recordeth certeine suche sayings also of the Heretikes that arose in his time And after saithe hee that Iames called the Iuste was martyred euen as the Lorde also himselfe bare witnesse to the truthe Simeon the sonne of Cleopas the vnckle of Christe was by the diuine election ordeined Bishop chosen of all in regarde that he was the cousine of the Lorde the Churche then was called a virgine bicause that as yet shee was not defiled with the vndermining of the adulterous worde But one Theobatus for that he deserued the repulse of a Bishoprike began euen in the beginning to disturbe and corrupte all things c. Héere we sée againe by Egesippus that liued in Iustines time not by the suspected Egesippus that we haue but by the fragments of the true Egesippus taken out of Eusebius another firme testimonie that Iames was Bishop of Ierusalem and Simeon after him Yea Eusebius reckoneth vp lib. 4. cap. 5.25 Bishops of Ierusalem one succéeding another from the Apostles times vntill that destruction of Ierusalem vnder the Emperor Adrian besides all the other Bishops in other places and yet that the Churche continued still vndefiled So that this superioritie was no defiling of the Churches discipline but the godlie gouernment of it and as Egesippus noteth euen the appointment of the Lord being practised and approoued by the Apostles And that all the disturbance and corruption entred indéed as Beza and our Brethren note on occasion of striuing for this superioritie but yet this superioritie was not the cause but their diuilish ambition and pride as in this Theobutus and Simon Magus and Diotrephes c. who could abide no rulers ouer them but would themselues be rulers ouer others and when they had repulses then as the for dispraised the grapes they brake out into schismes and heresies So that this rather confirmeth this superioritie then makes against it And these godlie Fathers that gaue not this offence though other tooke it continued this order of superioritie in Bishops and were the greatest defenders of Gods truthe and Churche against these Scismatikes Heretikes and disturbers of it But nowe at length saith Euseb. procéeding ca. 23. we must come to the mencioning of the blessed Dionysius Bishop of the Church of Corinth whose learning and grace that he had in Gods worde not onelie those people enioied when he tooke vpon him for to gouerne but those also that were farre off to whoÌ he gaue his presence by his Epistles There is extant an epistle of his coÌcerning the Catholike faith written to the Lacedemonians in the which most florishingly he treateth of peace coÌcord And an other to the AtheniaÌs wherein he mooueth theÌ to beleefe of the Gospell stirreth vp the sluggish withall reprooueth certeine as almost falne froÌ the faith wheÌ as their B. Publius had suffered martyrdom And also he mencioneth Quadratus that in the Sacerdotall Priesthood succeeded Publius And he telleth how that by his labour and industrie a certeine reuiuing or quickning warmth of faith was renewed in them Héere this Quadratus is said by this Dionysius to succéed Publius in Sacerdotio in the Sacerdotall Priesthood not that the Priesthood and the Bishoprike was equall and all one for then hee had not succéeded him being a Priest or pastorall Elder in Publius time But that which Ruffinus translateth in Sacerdotio Eusebius himselfe calleth ãâã ãâã ãâã ãâã ãâã And Publius that was Bishop before him he calleth ãâã ãâã ãâã ãâã ãâã This Quadratus was also a Prophet as saithe Euseb. lib. 3. cap. 37. For hauing reckoned vp Ignatius and Heron that gouerned the Churche of Antiochia he saithe Among them flourished Quadratus who togithee with the daughters of Philip was most famous in the grace of prophesieng and also manie other Disciples of the Apostles were aliue at that time Who vpon the foundations of the Churche laide by them did build vp moste worthie buildings increasing in all things the preaching of the worde of God and scattering more abroade through all the earth the wholesome seeds of the kingdome of Heauen To conclude manie of them kindeled with more feruent desire of the diuine Philosophie did consecrate their soules to the worde of God filling vp the wholesome precept of perfection that distributing their goods to those that had moste neede they might be made readye to preache the
Rome that is now that we maye agree with the Churche of Rome that was then And for this our disagreement now we haue our placarde also euen from this selfe-same father Irenaeus For when Victor which followed this Eleutherius did contrarie or went beyond his bounds Iraeneus that so highlie commended his good predecessors did as sharpelie reprooue him their euill successor And he that said before all Churches must agree with the Churche of Rome euen he and his Churche and manie moe Churches did by and by dissent therein from the Churche of Rome and from the Bishop thereof Wherevpon Erasmus or Grineus maketh a good caution in the margine on these wordes All Churches ought to agree with the Churche of Rome What and howe muche is to be giuen to the Churche of Rome if so be it hold the doctrine of the Apostles Neither yet dooth Irenaeus mention in this agreeing with the Churche of Rome whatsoeuer superioritie the Bishop had there among his owne cleargie and people any obedience of all Churches or of any other churches therevnto No although he alleage a mightie reason that All Churches should agree with the Churche of Rome for the more mightie principalitie of it then other Churches had For euen at that time it was a mightie Churche and one of the principall churches in the worlde And yet the might consisted not in worldlie might nor in anye claime of principalitie ouer all churches nor Peter nor Paule were then pretended to that purpose but it was mightie in constant defence and maintenance of the syncere faithe of Christe and lesse defiled with Schismes and heresies then other Churches at that time were And therefore as it was more in light so was it more looked vpon honoured and renowned in the worlde then other lesser or more distracted Churches were Neither was this more mightie principalitie giuen to the Bishop but to the church for although he had a principalitie in some respects ouer all the Clergie in his Churche yet had his whole Church in other respectes a mightier principalitie aboue him yea euerie Pastorall Elder in some respectes was his equall and all one with him But the most mightie letters that were written by the true Clement to the Church of Corinthe are not by Irenaeus called Clements but vnder this Clement the church that is at Rome wrote most mightie or effectuall letters to the Corinthians c. And therefore sayth both Eusebius and Ierome he wrote as of the person of the Romaine Church So that here was a superioritie but no Tyrannie The Bishop did it by the obedient consent and readie approbation of the Church Nowe although these Bishops by Irenaeus are afterwarde called also Sacerdotes or Presbyteri sacerdotall or Elderly Priestes as were the other ministers of Gods woorde as appeareth in his Epistle cited by Eusebius lib. 5. cap. 24. which he wrote to Victor Bishop of Rome after Eleutherius for his rashe excommunicating of the Easterne Bishops dissenting from him in the controuersie of celebrating Easterday yet giueth he not the gouernement of the Church of Rome to all the Pastorall Elders there alike but to one only ouer them all euen where hee calleth him also by the name of Priest or Elder Which still more confirmeth this our question I will not reckon out of Damasus or other after him though auncient recordes howe manie Bishops and howe many Priestes or ministring Elders and how manie Deacons such and such a Bishop of Rome made in those dayes but when Eusebius whome I dare better credite therein settes it downe then dare I make an argument on it And euen about the same time Eusebius noteth lib. 5. cap. 15. that in the Citie of Rome one Florinus a certaine Priest in degree fell from the Church Shall we say now that this Florinus was a Priest at Rome or pastoral Elder therfore he was Bishop of Rome also It is plaine therefore that though in degree of Priest-hood they were equall and all one yet in dignitie and gouernement of the Churche there was great difference Which appeareth better by that Eusebius noteth for the pacifying of this controuersie of Easterday For Eusebius hauing reckoned vp lib. 5. cap. 22. Victor succeeding Eleutherius in the Sacerdotall Priest-hoode or Bishoprike and Demetrius succeeding Iulianus at Alexandria and Serapion ordayned the eight Bishop from the Apostles at Antioche Theophilus at Caesarea of Palestine and Narcissus in Ierusalem Bacchus at Corinthus and Polycrates at Ephesus being counted Noble among the Bishops and manie other excellent Sacerdotall Priestes at that time in other places hee procéedeth saying cap. 23. While these gouerned the Churches in that time there arose no small question in the prouinces of Asia arising as it were of their auncient custome because they thought that in any case the Feast of Easter must be kept the 14. day of the monethe to witte When the Iewes were bydden to offer the Lambe Auouching it as necessarie that whensoever the 14. daie of the moneth did come they should leaue off to fast when as altogether in no other churches suche a custome was euer wont to be obserued For which cause Assemblies of Bishops Councilles through all the Prouinces are called together And sending forth their Epistles one to another they all of them out of euerye their seuerall places confirme one Ecclesiasticall decree That it should not bee lawfull at any time to celebrate the Lords mysterie of Easter except on the Lords day in the which the Lorde arose from the deade and on that onely day the fasting should be broken vp To conclude there remayneth euen to this day the decree of the Councell holden at Caesarea of Palestine in the which Theophilus B. of the same Caesarea was the chiefe and Narcissus the Sacerdotal Priest or Bish. of Ierusalem Another like decree is also had in the Councell of the City of Roome ouer the which Bishop Victor is said to be the Gouernour and Palmeas of the Prouince of Pontus There was likewise an assembly of the Priests of the French assigning Irenaeus to bee their guide And Eacchilus Bishop of Corinth for Achaia Who all of them out of diuers places set forth one and the same sentence of their iudgement All which as it confutes apparantly the Bishop of Rome that hee was not the onely head and chiefe ruler ouer all but euerye prouince had at that time a Metropolitane Bishop to bee President or chiefe Ruler among them concerning the Gouernment of this present action and sessions in these seuerall Councels so while all these assemblies were made did the Bishops leaue their owne Churches and Cities in all these great Prouinces destitute of Pastorall Elders to teach the word and minister the Sacramentes It is not likelie And yet notwithstanding though all and euery of these Bishops assembled are indifferently called Elders or Priestes yet are not the other whome no doubt they left behinde
or chiefe of all the Clergie there which was indéede the Bishop or ouer-seer of them all whom Christ here calleth the Angell of the Church of Ephesus And so likewise we haue also to thinke of all the other Churches there named Loe howe this most reuerende and learned man hath him-selfe against himselfe found out in the new Testament a great deale more than one syllable not of gathering the least surmise but manifest euidence that some one yea diuerse some such ones bare this office of Bishoppes as Princes or chiefe in regarde of their fellowe Pastorall Elders and of the whole Clergie as principall watchmen set ouer the other inferiour watchmen in their seuerall greater or lesser Cities and congregations And therefore this Bishop that here is called the Bishop of man is manifestlie brought in by Gods worde cleane contrarie to this ouerbolde assertion of this most reuerent and learned out-landish man who-so-euer sauing his reuerence he be Neitheir can this shift following elude this proofa wherein he saith And Austen calleth the moderator Proestôta yet this moderator of actions of the Church sauing this one thing that he was the first in order in the companie had no authoritie ouer his fellowes neither did he exercise anie higher office I would faine the place had béen quoted where S. Augustine calleth the moderator Proestôta That we might turne vnto it and peruse it whether it be appliable to this question yea or no. I feare me greatly S. Augustin hath no such saying especially meaning it of a Bishop that hee was such a Moderator of actions of the Church sauing this one thing that he was the first in order in the coÌpanie but had no authority ouer his fellowes neither did he exercise anie higher office And what a Moderator call ye that which doth not exercise anie higher office Is his moderatorship no office And how can it be a moderatorship and not higher And how can he moderate his felowes except he haue some authority ouer his felowes Is this no more but this one thing to be the first in order in the companie Or rather is it not to be the last in order and the first in authoritie of higher office For in order the moderator speaketh the last and in all deliberations determineth that is endeth and knitteth vp the matter And the first in order is rather in dignitie and authoritie the lowest and commonly the punie as they terme him to all the companie Wheras if he be the moderator to moderate the sentences of theÌ all his last voice strikes the stroke and hath the first and highest authoritie in the company Yea but he is the moderator of actions of the Church And doth that abbridge his authoritie What should he moderate being a man of the church but actions of the church Graunt this there an end For whether ye meane by the Church all the people of God or onely the Clergie as vsually we take the name if he must moderate all their actions how hath he not in this moderation an authoritie ouer them and an higher office If yée meane by the actions of the Churche the actions of the Clergie assembled in a Synode And is this no action of the Churche to call and assemble the synode together and appoint theÌ time and place and propound matter to them as causes of the said assembly or shall not the moderator the Christian Princes supreme authoritie alwayes preserued moderate these actions of the Church if not name who shall if he shall by what authority and howe then are these actions of the Church to bee vnderstoode onely of moderating the actions of those that are assembled in the synode But if this party whome S. Iohn in the Reuelation séemeth to call the Angell of the Churches be this Proestos this moderator of the Churches actions was there then in euery one of those 7. Churches when S. Ioh. wrote to their Angels that is to their Proestotes and moderators a synode holden at that instant for if there were not theÌ these angels Proestotes moderators were not so called in that respect but in respect of those actions that were vsual continuing among them And indéede such are the matters that Christ there doth commend or discommend them for and not for moderating actions of any Synode then holden or for being president in any such assemblies It followeth therefore that if they be of Christ himselfe called Angelles in the Reuelation and as heere is sayde of Austen Moderators and Proestôtes that is Prouostes or such as had a principall being or cheefe standing among and ouer the Cleargy that the termes were giuen them rather for a continual office of higher authority wherby they should be the presidents moderators of euery assembly when any such should by them be summonced rather than they should be called by these names onely for being presidentes and moderators of them when they were assembled when as there were no such assemblies there at that time to moderate nor Synodes whereof they should be Presidents But saith this most reuerend and learned man Therfore the author of the Epistle to the Hebrues as Hierome noteth doth call the whole companie of the Elders gouernours not any one certain man Where Hierome noteth this is not héere noted and therefore I can not note what Hierome noteth thereon But that the author of the Epistle to the Hebrues calleth the whole company of the Elders Gouernours What hindreth this but that they also might haue a gouernour ouer them and yet their selues be gouernours ouer others and doth S. Paule speake there of any such companie of these gouernours assembled in a Synode as this learned man speaketh of else wherfore is this here alleaged and yet if he spake of such an assemblie of these gouernors if his speech should not admit any some one certaine man to be gouernor also of them how should then one be president in euerie assembly sithe that all thinges ought to be done orderlie in the Lordes house if they be all alike and equall gouernours neither is the example of Peter next alleaged any whit against it but rather for it Such a one saith this learned man was Peter manie times in the very assembly of Apostles of a great authority surely amongst the Apostles who were all otherwise equal and yethe him selfe one of the company of thapostles sent by his companions to Samaria with Iohn Act. 8.14 and in the assembly giuing an account of his ministery to those which were of the circuncision Act. 11.2 If Peter many times were such an one that is to say a President Proestôs and moderator of the assemblies of the Apostles This is not onely to be of a great authoritie among them but also if of any authority at all then this great was greater among the Apostles then the authoritie of others at that time was But did this great or greater authority by
Creta Paule mentioneth not that he should make Deacons but Priestes and Elders onelie vsing that name indifferently for Byshops So that where the name is not expressed might not Epiphanius well avouch that this maketh nothing against the state in generall of the office in that place not expressed For perhaps it was not yet established there as afterwarde it was And doth not Saint Ambrose confesse as muche and more than this euen vppon the place of Ephes. 4. so much vrged He gaue some to be Apostles and some Prophetes c. Applying them to the vse of the Church after the Apostles times saying the Apostles are the Bishops the Prophetes are the expounders of the scriptures Although among the verie beginninges there were Prophetes such as Agabus and the foure Virgines prophecying as it is conteyned in the Actes of the Apostles Howe-beit for to commende the principles of the Faythe the Interpreters are nowe called Prophetes The Euangelistes are the Deacons such as was Philip. Although they bee not Priestes yet may they preache the Gospell but with-out a chayre euen as Stephen and Philip mentioned The Pastors may be the Readers who with their reading fatten the people that heare them because man liueth not in breade onely but in euerie worde that proceedeth out of the mouth of God But the Maisters are the exorcistes because they appease correct the disturbers or else those that were wont to instruct and trayne vp with readinges those infantes that were to be instructed As is the manner of the Iewes whose tradition made a passage vnto vs which is by negligence worne out Among these after the Bishop he is vnderstoode to be more who for the hidden sense of the Scriptures opened is sayde to prophecie especially because he draweth out the wordes of the hope to come Which order may nowe be that that is of the Priest hoode or the Eldership For all the orders are in a bishop because first hee is a Priest that is to saye the Prince or chiefe of the Priestes and he is a Prophet and an Euangelist and the other offices of the Church are to be fulfilled in the ministerie of the faithful Notwithstanding after that in all places the Churches were constituted and offices ordeyned the matter was composed otherwise than it beganne For at the first all did teach and all did baptize what dayes or times soeuer there was occasion For neither Philip sought time or day wherein he should baptize the Eunuche nor interposed any fasting Neither Paul and Silas differred the time that they might baptize the chiefe man vnder the tribune or the keeper of the prison with al his Neither had Peter Deacons nor sought the day when he baptized Cornelius with all his house neither hee himselfe did it but he bad the brethren that went with him to Cornelius from Ioppe For as yet besides the seauen there was no Deacon ordeyned As therefore the people encreased multiplied it was graunted to them all at the beginning both to preach the Gospell and to baptize and to expounde the scriptures in the Church But when as the Church had compassed about all places conuenticles were appointed and rectors other offices were ordeyned in the Churches That none of the Clergy durst which was not ordeined to presume vpon him the office that he knew was not coÌmitted or graunted vnto him And the Church began to be gouerned by another order prouidence because that if all might doe the same thinges it should be vnreasonable and it would be thought a common most vile thing From hence therefore it is whereupon neither Deacons nowe doe preache among the people neither the Clerkes or the Layitie doe baptise Neyther are the faithfull baptized whatsoeuer day they list except they be sicke The writings therfore of the Apostle in all points agree not with the ordinance that nowe is in the Churche For because that these thinges were written euen in the very beginnings for he calleth also Timothie that was of him created a Priest or Elder a B. because Priests or Elders were at the first called Bishops that the one giuing place the follower should succeede him To conclude in Aegypt the Priestes or Elders do ensigne them if the B. be not present But because the Priestes or Elders following beganne to be found vnworthie to holde primacies or chiefe gouernements the reason was altered the Councell prouiding therefore it was constituted by the iudgement of manie Priestes that not the order but the deserte should create the Bishop least that an vnwoorthie one should rashly vsurpe and be an offence to manie Thus doth this most Reuerend and learned Father S. Ambrose write also euen as much or more than Epiphanius doth on these wordes alleaged by the Apostle But nowe saith our most Reuerende and learned man whome yet can Epiphanius persuade that it was for want of fitte men onely that there were many Bishops in euerie Church Doth Epiphanius goe about to persuade anie héereunto Or had hée anie cause to persuade this vnto them Which if hee would haue gone about to persuade he should haue contraried his owne spéech that sayde there were some places where there was no Bishop This therefore is rather a deprauing of that which Epiphanius doth alleage against Aërius then that Epiphanius vsed anie deprauing of places alleaged by Aërius out of Paule Nowe to conclude with Epiphanius for he letteth slippe all his argument that by comparison he maketh from the examples of so manie thinges in the old Testament that at the first were not ordeined he saith for that which he calleth the 3. reason out of the historie of those times For that which not onely Hierome but Epiphanius against the Miletians also reporteth concerning them of Alexandria that is Alexandria neuer had two Bishops as the other Cities vpon what ground the men of Alexandria did it and followed not the examples of other Churches let them see to it Nay let this our most Reuerende and Learned man him-selfe see to it if it please him If not let vs see to it a little better For hee settes it heere downe in such sorte that the reader not perusing the histories for this matter would thinke that all other Churches had two Bishops at once faue onelie Alexandria Whereas except it were Ierusalem that so had by a rare occasion as is declared or that vppon the absence age or infirmitie of the Bishop an other helper to him were chosen which was called Coepiscopus not onelie Alexander but all other Churches in Christendome whereof any record maketh mention I speak within the boundes of my serch for it haue euen from the Apostles times if they were so auncient vsually continued vnder the ecclesiasticall gouernment of one Bishop as by their successions set downe by Irenaeus Eusebius Theodorete Socrates Sozomene Hierome and others doth appeare Yea by Epiphanius
him selfe wheresoeuer he reckoneth any byshop or succession of bishops except where there were some sectes in any City that had seuerall bishops of their owne factions hee mentioneth still but one bishop ouer the true beléeuing Christians in one City And in this sort he reckoneth vp the bishops of Ierusalem Lib. 2. Tom. 2. writing against the Manichaeans saying The generation of the apostles hath passed from Peter I say euen to Paule and to Iohn who also was a great while in the worlde euen vntill the times of Traiane Iames also is past the first bishop in Ierusalem surnamed the brother of the Lorde but the sonne of Ioseph begotten on her that was his owne proper Wife with the residue of his brethren with whome was conuersant the Lord Iesus Christ borne according to the flesh of the euer-virgine Mary who in the order of brethren got this that he was called their brother There haue passed also out of the same his seate all the saints and with them Symeon the sonnes of his Vnkle the sonne of Cleophas the brother of Ioseph Whose times consequently and according to the rowe from Iames the bishop I haue vnder ioined the bishops by succession in Ierusalem and with them euery king euen vntill the time of the foresaid Aurelian and Probus wherein this Manes was known being a man of Persia which begat this straunge doctrine into the worlde and thus it is 1. Iames who with a peece of woode suffered martyrdome vntil Nero. 2. Simeon who was crucified vnder Traiane 3. Iude and so forsoothe vntill he come to Hymenaeus the 37. bishop of Ierusalem vnder Aurelian In summe from the assumption of Christ vntill Manes and Aurelian and Probus Kings are 276 yeares according to some chronicles according to others 246. c. And as of this so of any other Church that he nameth as he doth an infinit number other on diuers occasioÌs of one church he euer nameth but one bishop so that the church of Alexandria and all other churches for any thing héere spoken by Epiphanius or any where else may well ynough iustify their hauing ordinarily but one bishop at one time though some churches which Epiphanius wordes here do séeme to note now and then vpon some extraordinarie occasion might haue had two bishops at once But were there one or two they alwayes had superior dignity and authority ouer all the residue of the Priestes or Elders in their churches And in the same treaty where Epiphanius noteth the order of Ierusalem he telleth also of a disputation holden betwéene Triphon a Priest and the Heretique Manes at Caschara in Mesopotamia Whereat the bishop being present when he would haue holpen the priest Manes sayd vnto the Byshop suffer me to dispute against Triphon for thy dignity by reason of the bishops office exceedeth me Whereby it appeareth that then also in Mesopotamia there was a great difference in the dignity and state of a Priest of a bishop And because this most reuerend and learned man alleageth Epiphanius against the Meletians this also appeareth no lesse if not so much more eueÌ in that treatise of Epiphanius Besides that in the story by him ther recorded of the sect that sprang from this Meletius we may sée a liuely if it may not rather be called a deadly verily a dolefull paterne of this Schisme nowe occasioned by our Brethren There is a certaine company sayth Epiph. lib. 2. to 2. haer 68. in the coast of Aegipt from Meletius a certain B. in Thebaida of the Catholik Church and of the right faith for his fayth was not chaunged at any time from the holy catholike church this Meletius was of one time with the foresaid Hierax and afterward did succeede him He was also of one time with the holy Peter bishop of Alexandria and all these were in the time of the persecution which was made in the time of Dioclesian and Maximian But the cause of Meletius was in this manner he made a sect but he departed not from the faith This man in the time of the persecution together with Peter the holy Bishop and martyr and with other martyrs was taken of those that were sent of the King to wite of the Dukes or captaines of Alexandria and of Aegipt at that time The President of Thebaida was Cultianus and Hierocles of Alexandria and Meletius was deteyned in prison together with the foresaide martyrs with Peter the Archb. of Alexandria But Meletius seemed also to excell among the bishops of Egypt as he that had the second place after Peter in the Archbishopricke as it were for because of helping him being vnder him and vnder him taking heede vnto the ecclesiastical affayres for this is the custome that the bishop of Alexandria hath the ecclesiastical administration of all Egypt and of Thebais and of Mareota and of Lybia and of Ammoniaca and of Maroeotis and of Pentapolis Now when as al these captiues liued in prison to the ende they shoulde bee martyred and had remained shut vp along time albeit others before theÌ being deliuered had suffered the testimony of Martyrdome and had obtayned the honour of the reward were layde asleepe but these as the princes and greater were reserued till afterwarde when as some had indeed susteyned martyrdome but other some had falne away from their martyrdome and had committed the wicked worship of Idolles and being compelled had also sacrificed they indeede which fell and sacrificed and transgressed came to the Confessors and to the martyrs that by repentance they might obteine mercy being partly souldiers partly Clearkes of diuerse callings partly Priestes and Deacons and others A commotion was made among the Martyrs and no vulgare tumult when as some sayde those that once were falne and that had renied and aboade not in their fortitude neither had striued oughte not to bee made worthye of repentaunce leaste that those also which yet remained shoulde care the lesse for rebuke and punishment by reason of such pardon to soone giuen vnto them and shoulde so transgresse and fall to the deniall of God and to the wicked worke of Graecisme And this in deede was very agreeable to reason that was spoken of these Confessours And they that so sayde were Meletius and Peleus and certayne other martyrs more and Confessours together with them They therefore declaringe their zeale to God spake these thinges and they pronounced that the persecution beeinge ended place to repentaunce shoulde long time after bee graunted to these foresayd parties in the time of peace beeing made if so bee in-deede they doe repent them and declare the fruite of their repentaunce Notwithstanding not that euery one shoulde bee receyued into his proper calling but after a space of time shoulde be gathered into the Churche and into the community and into the fellowshippe but not into their callinges And this proceeded of the loue of the trueth and was full of zeale But the moste holy Peter
endued with mercy and being as it were the father of them all entreated and besought them saying let vs receiue those that are repentaunt and let vs appoint them a penaunce that they maye sitte with other at the church and let vs not cast them off nor their calling as the fame is that is come vnto vs least peradueÌture those that once were of the deuil shattered and broosed vnto confusion through imbecillity and infirmity should also by reason of delaying the time bee cleane subuerted and not healed as it is written The lame ought not be ouerthrowne but rather to be cured and in deed the speech of Peter was for mercy and humanity but the speech of Meletius for the truth zeal Hereupon for the face or shew of the argument which seemed in both of them to bee godly a sect or scisme was made these affirming this thing and those that thing which was the other But when the Archbishop Peter sawe that Meletius with his company beeing too much mooued with a godly zeale resisted his counsell of humanity Peter lift vp a veyle and spreading abroade his cloake to witte a sheete or couering in the prison made an out-cry they that think with me saith he let them drawe to me and they that cleaue to Meletius opinion let them goe to Meletius and the multitude of the B. and of the monks of the Preests and of the other orders parted to Meletius very few B. at all a fewe other turned to Peter the archb after that these made their praiers by theÌselues also those by them selues yea and they perfourmed also their other sacrifices eyther of them seperately by themselues But it hapned that Peter suffered martyrdome and that blessed man departed leauing Alexander his successor in Alexandria for he succeeded in the throne after the foresayde Peter But Meletius and many other were sent into exile being banished into the Phenecan mines then after that those which followed were Confessors with Meletius and Meletius him-selfe in his trauaile in prisonment passing through euery region and euery place did constitute Clearks and bishops and priests and Deacons and did builde vp Churches to him-selfe neither those communicated with them nor they with those and euery of them wrote in his own Church those that succeeded Peter hauing the auncient Churches The Catholike Churche but those that cleaued to Meletius the Martyrs Churche Whereuppon also in Eleutheropolis and in Gaza and Aelia when the same Meletius came thither he elected many in this manner and it hapned that he spent much time in the foresayde mynes But in the meane season the Confessors were set at liberty from the mynes Those also that were of Peters part for many yet were aliue that were followers of Meletius and neither had they any communitie one with another in the mines or made their prayers together But it fell out that Meletius yet for a while liued in the worlde yea that he flourished vnder Alexander Peters successor and was in friendship with him and tooke heede to the affayres of the Church and of the fayth For hee often-times sayde I haue had nothing diuers and alterated This Meletius beeing in Alexandria and tarying there for a time hauing his communion with his company by himselfe founde out Arius and brought him before Alexander because he had found Arius in his declarations to haue passed the bounds of the fayth For he was a priest or Elder in Baucalide a Church so called in Alexandria for there a priest or elder was appointed for euerie day for there were manie Churches but now there are more and a Church was deliuered vnto him howbeit there was another with him but for what cause this was done we shall declare exactly in his place when neede thereunto shall be c. But now when the blessed Alexander in Alexandria after the death of the foresayde Meletius the Confessor hauing taken a zeale against the sect and discord of the Church began to seeme to trouble in all places those that were left of Meletius that had priuate community among them-selues and to restrain and compell them that they shoulde not dissent from the Church but they beeing not willing moued troubles and stirred vp tumults and when they were so pressed and restrayned of the blessed Alexander certein of the princes among them and those that helde the cheefe places both in godlinesse and also in life assembled and went vnto their company for because of communing together to the end to obtayne both that they might offer and haue communion priuately and not be impeached but there was one Paphnutius a great man an Anchoret who also was the sonne of a woman that had made the confession yea he himselfe also had in a certain sort atteyned to the Confession and Iohn their bishop being also him selfe a most reuerend man Callinicus bishop in Pelusium and certain other that did this thing who indeede going foorth beeing brought vnto the king were repulsed and reiected For those that were in the palace hearing of the name of the Meletians and being ignorant what such a kinde of name should be suffered not them to speake with the king And heerein it hapned that Paphnutius Iohn and the residue consumed much time in the parts of Constantinople and Nicomedia But then they grewe in friendship with Eusebius byshop of Nicomedia and declared their cause to him for they knewe that he had free liberty of speech with the king Constantine they besought him that by him they might be made knowne vnto the king Buâ he after he had promised that he would bring them to the knowledge of the king and would procure the matter that they desired requireth againe of them this petition that they shoulde receiue Arius with them into their societie to wit him that faynedly and by a mockerie had made his repentance and they promised that they woulde receiue him Whereupon Eusebius presenteth them vnto the king and openeth to the king their cause and it was graunted to the Meletians that from that time foorth they shold haue their communion by them selues and be hindred by none And would to God these Meletians who shewed foorth the extreamest iustice of trueth had rather had communion with those that fell after their repentaunce made than to haue it with Arius and his sectaries For it happened to them according to the prouerbe that fleeing the smoake they fell in the fire For neither coulde Arius haue had his state nor his libertie of speeche but by this manner of occasion Which ill coniunction hath hapned to them euen vntil this day For they which in times past liued purely and were moste iust and in faith Meletians are intermingled with the disciples of Arius being in these times remoued from the fayth And although some of them abide in the true faith neuerthelesse they are not estranged from foule vncleaânesse by reason of the society
with Arius and the Arians But the coniunction of Meletius and of the Arians had the originall on the foresaide occasion Thus much at large and word for word vpon the occassion of this our most reuerend and learned mans obseruation of that Epiphanius reporteth against the Meletians concerning them of Alexandria I thought good though it bée long to set downe out of him to the end wée mighte more throghly sée what these not Miletians but Meletians were in many pointes not much vnlike our brethren At the first concerning doctrine Pure in the faith of Christ which I hope also our brethren yet be and as sound in the substance of Christian religion I trust as either these Meletians were or we are but they were so seuere in certaine points of their pretended Discipline howbeit admitting the superior dignity and authority of bishops ouer Priests or Pastorall elders and of Archbishops ouer Bishops euen in the heat of their sorest persecution before the time of Constantine the great As also at the beginning did our brethren with vs though they dissented in diuers other points of Discipline yet they stil acknowledged as did the Meletians both the Bishops and Archbishops superior dignities and authorities which these our brethren now reiect against whom they haue made such a schism of the Church of God that we may euen looke vpon and lament the like tragicall diuision among vs that for too rigorous discipline fell out among them In so much that although both of vs professe the fayth of Christ aright yet will not nowe our brethren ioyne in publike prayers with vs but separate them selues asunder and as these men did make priuate assemblies and orders among themselues in their publike prayers ministration of SacrameÌts make bishops Ministers and Deacons of their owne seuerall churches But what the issue was of these Meletians wee haue heard and may fear and in part alreadie do féele among our selues God be merciful to vs both and giue vs grace in time to foresée and take héede that the publike aduersaries of the gospel or any other old or new fangled heretical sectaries neither of the Anabapt nor other like haue their finger in this pye And that this great zeale to obtaine the hauing of these seperate conuenticles discipline ministery communion praiers c. do not ioine with them against vs their brethren least in the end their former synceritie of fayth and life be stained by them On this occasion two bishops together but the one of this faction might spring vp in one City But the faithfull in Alexandria where from this sprang stil acknowledged but one the same there and then an Archb. and the B. in al that Prouince and euery where else to be superior in dignity authority to al other preests or pastoral elders Howbeit Socrates li. 1. ca. 3. faith further of this Meletius that he himself had bin before depriued of his bishoprick by the Archb. Peter for yâ same fault wherein Mel. shewed such rigor against other whereby this diuision grew not only betwene the right beléeuing Christians and the heretikes but also among the faithfull themselues Wherupon saith Socrates great tumults was raised euery wher For ye mightsee not only the gouernors of the churches vexing one another with contumelious termes but also the multitude of the people to be distracted into 2. parts wherof the one enclined to these mens opinion the other to theirs insomuch that the matter fel out to that mischief shameful state that the christian religion was euen on the very theaters mocked at with the derision of all men As for those that dwelt at Alexandria they contended of the chiefest points of our religion youthfully and not without tauntings They sent their legates to the other B. of euery prouince but these deuiding their selues on either partie raised vp the like contention Yea the Meletians were intermingled with the Arians who not long before were seuered from the church But of what sort these also were I think it meete to bee declared Meletius a B of a certain city in Egypt was depriued of his episcopal office by Peter B. of Alexandria who in the reigne of Dioclesian died by martyrdome both for many other causes and chiefly for that in the time of persecution he had denied the faith and had offered vnto Idols who when he was depriued and had very many that cleaued vnto his faction he gaue himself to be the ringleader of that heresie vnto theÌ which from that time euen till this day are in Egypt called the Meletians And when he could alleage no iust excuse or cause why he seperated himselfe from the church he said that he had onely in a terme an iniury offered him And he began to reuile Peter with raylings and to deface him with reproches And as soone as Peter had by martyrdome in the rage of persecution suffered death he turned his reproches vpon Achillas that succeeded Peter in the bishopricke and afterward a fresh against Alexander who after the death of Achillas obteined the degree of that dignity And while these were thus occupied in this strife and dissentionâ in the mean time was holden the quest concerning Arius whome Mel. with those that were of his side assisted conspired with Arius against the B. Thus saith Socrates also of this scisme Theoderetus doth tel li. 5. cap. 3. of another Meletius afterwards in Gratians time that when in Antiochia the chiefest citie in the orient the professours of the apostolical opinions were also deuided into 2. partes the one part streight wayes after the practises atteÌpted against Eustathius the great detesting the Arian wickednes making their assemblies among themselues had Paulinus to be their B the other part after the creation of Euseb. beeing with the notable Meletius deuided froÌ the wicked beeing exercised amoÌg those dangers that we haue mentioned were gouerned by the doctrin of the most wise Mel. Besides these a third head gaue it self to the factioÌ of Apollinaris a Laodicean who putting on the person of godlines when he was reputed as though he would maintain the apostolical opinions not long after he shewed himself to be an enemy of them c. But the Duke Sapores being entred into Antioche when the law of the emperour was set foorth Paulinus affirmed that he was of the parts of Damasus Apollinaris also who couered his disease affirmed the same As for holy Meletius maintained quietnesse nor lapped him selfe in theire contentions but the moste wise Flauianus beeinge as yet a Preeste or Elder firste turninge to Paulinus in the hearinge of the Duke did say if you my freend reioyce in the community of Damasus see that you proue the coniunction of your opinions For he in the confession of one essence preacheth manifestlie three persons of the Trinity But you contrariwise take away the trinity of the persons Wherefore teach vs the consent of your opinions and
the first Chapiter is that a Byshop ought Towne by Towne to ordayne Ministers of blamelesse life and of sounde doctrine Whereby he may stop the seducers mouthes and blame such as teache peruerse thinges that they may at length become sounde and repent In which wordes he signifieth that both Titus was a bishop and that generally all such as are Bishoppes haue a Superiority ouer Pastors and Ministers both to ordeine them and to correct them And vpon these wordes For this cause I left thee in Creta c. Hee saith Hauing finished the Preface and salutation he treateth of well ordeyning those thinges that were of Paule omitted by reason of his sudaine departure and of ordeining byshoppes in euery Towne Because hee woulde not haue a want of gouernment in the Churche but that all might bee doone in order and decentlye hee woulde that some man notable in life and Doctrine shoulde bee the gouernour to ordeyne the Ministers and to dispose all thinges rightly in the Church which shoulde take heede that no heresies shoulde arise Which to conclude shoulde studye that all things should bee done orderly neyther yet heereupon is the primacy of the Pope nor their tyrannicall ãâã ãâã ãâã ãâã ãâã or freedome of liuing after their owne lawes and iurisdiction of the papistes which they challenge to themselues established For they serue not our Lorde Iesus Christe but endeuour them selues with all their might to extinguish the light of the gospell that by the goodnesse of God is kindled Albeit they are greatly defeated of their opinion for the bloude of the martyrs is as it were the best oyle for it causeth that the light of the gospell being kindled doth burne the more That thou mayest correct the thinges that are desired that is that thou shouldeste rightlye dispose those thinges that are desired in the ecclesiasticall ordination For Paule as it seemeth hauinge layde the foundation went vnto some other place as hee that was the Apostle and Doctoure not of one Nation but of the Gentiles leauing in the meane season among the Cretensians Titus which shoulde set in order those thinges that hee him selfe in so short a time had not furnished Note that the office of a Byshoppe in generall is to dispose rightly all thinges in the Churche And that thou shouldest in euery Towne ordeyne Preestes or Elders And the cheefest part of the Episcopall office is to ordeyn fitte Ministers of the worde c. Neyther onely doth Hemingius write thus on the occasion of these wordes of the Apostle to Titus then the which wee neede no playner testimony but also vppon the fourth of the Ephesians concerning Pastors vnder which name our Brethren woulde shelter Preestes or Elders and byshoppes not onely to bee alwayes equall but all one and the same Hemingius sayth Pastours were those whome at this day wee call Parochos Parish Preestes these were placed ouer certayne Churches that by preaching by administring the Sacramentes and by a certayne holy Discipline they mought gouerne them These are not for a time but their office is necessary in the Church euen vntill the Iudgement Doctours are these whome the Churche in times past called Catechizers whose office was to prescribe the forme of Doctrine and to deliuer the foundations of the Doctrine which the Pastours afterwardes shoulde followe Such as at this day teache the youth Religion in the schooles These haue regarde that the true interpretation and a iust measure of teaching bee reteyned in the Churche Howbeit notwithstanding in the time of the Apostles the manner of promoting as it is nowe in vse was not yet receiued Neuerthelesse we must vnderstand that the godly gouernors of the Churches and of the schooles ordeyned the degrees of promotions vppon good and profitable counsayl both that the arrogaunte shoulde not vsurpe to them-selues this Title of honoure without the Iudgemente of the Churche and also that suche as were fit men mighte bee acknowledged by the publike testimonie and bee had in price Neyther this contrary to the dignity of the Ecclesiasticall Hierarchy which is commendeth order and comelinesse to the Church it leaueth vnto her the righte of ordeyning the customes which seeme to make for order and decency Wherefore there is no cause that wee shoulde regarde these speeches of the proude spirites of suche as contemne these Ecclesiasticall degrees if so bee that they vnto whome such degrees are collated shall remember that they are not the badges of the contempte of others or of arrogaunte Supereminency but rather the publike Testimonies of the duety that they owe to the Church and whereunto as it were with a publike Sacrament they be bounde But perhappes the aduersaries obiect that the Churche maye not knowe Pompe but shoulde haue the triall of Fayth and of holye life of prayer and the laying on of handes I aunswere it is nothing vnfitting for Christians to bestowe or collate the Testimonyes of learninge and honestye vppon those that are godlye and learned men that the Churche maye knowe vnto whome shee mighte safely commende the gouernment and the care of Doctrine Neyther hindreth it that such promotions haue nowe of long time beene abused so that the defilings of them being wiped away wee maye retayne the thinges that to the Churches and to the Schooles are profitable Again they make exception and say that the Lorde prohibited to be called Rabbi and Masters on the earth because one is Master I aunswere the same L. saith we must not call father on the earth who notwithstanding in his Lawe commaundeth the parentes to bee honoured Wherefore that forbidding is not to bee vnderstoode of the appellation or naminge but of another matter besides that the circumstaunce of the place doth sufficiently conuince what is the meaning of that forbidding For hee addeth He that is greatest of you shall be your minister Again he that exalteth himselfe shal be humbled The Lorde therefore woulde not that the appellation of Father or of Master or of Doctoure shoulde bee taken awaye but the arrogant trust therein Hee woulde not haue that wee shoulde like of our selues if wee seeme to excell in anye giftes Hee woulde haue vs that wee shoulde not arrogantlye preferre oure selues before others but rather that hee whiche is the greatest shoulde make him selfe the Minister vnto all Hee woulde not haue vs deuise anye newe Doctrine but that in matters of saluation vve shoulde followe our onelye Master Iesus Christe But as for that they vrge the sayinge of the Apostle Iames who sayth My Brethren bee yee not many masters knowinge that yee shall receiue the greater iudgement It is easily refelled For Iames in his forbiddinge setteth downe this reason For wee slippe all of vs in many things The sense therefore of this forbidding is that we woulde not bee rough controllers of other mens manners Thus sayth this excellent learned man Hemingius of these degrées and Titles of Schooles and Ecclesiasticall promotions and in his Sintagma
suffice for him if he holde the place of a sheepe in the Lordes folde But if so bee that anye suche one shall bee endewed with learning and dexteritie yea and with affection to teach also heere-after let him firste of all make a confession of his faythe and holily testifie that he cleaueth faste vnto the pure and syncere Religion and furthermore that he acknowledge that his vocation to haue beene ioyned with meere abuse and that hee desire a newe approbation and namely that he professe that to be frustrate that he was instituted before by the Popes authoritie and withall that he renownce all meanes vnlawfull and repugnant to the order which the Lord Iesus hath ordeyned in his Church These thinges praemised I see not what should let that hee may not bee admitted to the office of a Pastor so that hee promise and doe in verie deede performe that faith which is required to the executing of the office and especially that he ioyne him-selfe with the companie of the Ministers that purelie teache the woorde and submitte him-selfe to the Discipline and polycie which hath place among them As for the memorie of his former life let that remaine buried neither let any thing be imputed vnto him that then was committed onely that he be admonished of the performing of his duetie hereafter lawefully If that Canon of Paule bee obiected wherein is deliuered that a Bishop must be vnreprooue-able I aunswere here is not delt with in my iudgement concerning a simple and absolute election but concerning the approbation and restitution to a certaine office because of the corruption passing betweene c. Here after he hath prooued that point hee commeth to the conclusion saying These thinges beeing presupposed the partes shall be of suche a Bishop as this to doe his endeuour so farre as in him shalt lie that all the Churches which appertaine vnto his Bishopricke shall be repurged from all errors and worships of Idolles while hee him-selfe shall by his example goe before all the Curates of his Diocâsse and shall induce them to admitte the reformation vnto the which by the woorde of GOD wee are inuited and the which shall wholely aunswere both to the state and to the vse of the primitiue Churche As for that which appertayneth to those goods which are called temporalties whether they coÌsist in Iurisdiction or in annual rent although the originall of them sprange out of that corruption that is by no meanes to bee borne with the pure simplicitie of the spirituall ministerie notwithstanding so long as things remayne thus confessed the possession after a sorte of suffering them may be left vnto them So be that exhortation be giuen vnto them that they looke to it howe they dispose those thinges which they shall haue knowen to bee dedicated vnto God both that they profane not thinges consecrated to god and also that they conteyne themselues in the modestie which may beseeme true Bishops c. Thus by Caluines plaine opinion for a reformed Bishop to haue a Diocesse and gouernement therein of Curates and Pastors vnder him is not contrarie to the state and vse of the primitiue Churche nor to the reformation vnto the which by the worde of God we are inuited nor any vnlawfull meanes or repugnant to the order which the Lorde Iesus hath ordeyned in his Churche but may aunswere wholely there-vnto And so that Bishops doe these thinges both for themselues and for their office and for their Diocesse and for their goods and temporalties and iurisdictions that Caluine here would haue them doe though he doe but tollerate the dispensation of their temporalties c. yet he manifestly alloweth them to remaine Bishops still and to retayne their Diocesses and to goe before or guide the Curates and Pastors and all the Churches appertayning to their Bishoprickes And he seeth no let but they may so continue Thus sayeth Caluine of these Protestant and Refourmed Bishops But aboue all other Reuerende and Learned mens iudgementes from beyonde the seas in anye refourmed Churches that notable and godlie Learned man Zanchius who is also yet liuing hath moste pythily to this point mée thinkes be it spoken with-out contempt of any other set downe his graue iudgement on these matters In his last booke of the confession of his faith concerning Christian Religion Who first in the 24. Chapter in the title of the Militant Church the 6. Aphorisme or distinction being this From what kind of succession of Bishops can it be shewed that any Church is Apostolicall To which he answereth We do so acknowledge that from the perpetuall succession of B. in any Church not what kind of succession soeuer but that which hath adioyned therwith a continuance of the Apostolicall doctrine may rightly be shewed to be an Apostolicall Churche Suche an one as in the olde time was the Churche of Rome and the succession of the Bishops thereof vntill the time of Irenaeus of Tertullian and of Cyprian and of certaine others In so much that not vnwoorthily those fathers were woont to appeale and cite the Heretikes of their time vnto that Churche and to other men like to them c. But in all these Fathers times and manie other like to them as we haue shewed this perpetuall succession of Bishops was of suche as were superiour in dignitie to the residue of the Pastors in those Churches Therefore this continuance of superioritie in Bishops and suche titles of dignitie in the Ministerie is not repugnant to the Apostolicall Church nor to the Apostolicall doctrine Nowe this Zanchius may the better be allowed of these our Bretheren for that in some of the fore-saide pointes hee fauoureth in some parte their opinion as for their Elders that were not Pastors cap. 25. Aphorism 7. For their diuision of Doctors distinct from Pastors And for the name and order of Elders to bee vsed in the Scripture as all one with Bishoppes and Catechizers Aphorism 9. Which thing also we graunt as before is noted the substance of the order to bee all one and the difference onely to be in the degree of dignitie and authoritie And also for Doctors to teache onely but not with suche teaching but that they did withall exhort as he sheweth after Aphorism 10. yet notwithstanding sayth hee we doe not in the meane season disallowe the Fathers for that according to the diuerse manner both of dispensing the woorde and of Gouerning the Churche they multiplyed the orders of the Ministers when as that thing was free for them euen as also it is for vs. And when as it is apparant that that was doone of them for causes which were honest pertayning according to that time to order to comlinesse and to the edification of the Church Aphorisme the 11. The confirmation of the same sentence with the explication of certaine Ecclesiasticall orders in the primitiue Church For we knowe that our God is the God of order not of confusion and
that the Church is kept by order and lost ãâã ãâã ãâã ãâã ãâã by lacke of order For which cause he hath instituted many also and diuerse orders of ministers not onely in times past in Israell but also after-wardes in the Church gathered together of the Iewes and of the Gentiles and also for the same cause hee hath left it free vnto the Churches that they might adde moe orders or not adde them so that the same may be done to aedification Whereas therefore when all the Ministers of the worde were called equally both Pastors and also Bishops also Priests or Elders and whereas they were of equall authoritie one afterwarde beganne to be preferred aboue all his Colleagues howbeit not as their Lorde but as the Rector in the vniuersitie aboue his other Colleagues to this man in principall the care of the whole Church was coÌmitted whereupon and by a certaine kinde of Excellencie hee alone was accustomed to be called by the name of bishop and Pastor the residue of his fellow Ministers being contented with the name of Priests or Elders in so much that in euery City there began to be one onely Bishop and many Priestes or Elders This thing we iudge cannot be dissalowed Of which matter the declaration and the sentence of Ierome both otherwhere and also in the epistle to Euagrius and in the commentaries of the Epistle to Titus chap. 1. is of vs approued Who saith all this came rather of custome than of the verity of the Lordes disposing that the plants of dissensions of schismes might be taken away Verily by this reason those things also that were ordeyned concerning Arch-bishops yea and of the 4. Patriarkes euen before the Nicene Councell it selfe wee thinke may be excused and defended although that all thinges in successe of time afterwardes were drawen awaye vnto the greatest tyrannie and ambition which is the cause why that the neerer wee approche in those orders to the Apostolicall simplicitie so muche the more is it also of vs allowed And we iudge that euery where they should endeuour to approch thereto Nowe when Zanchius hath added certaine other Aphorismes concerning the Church and the lawfull Ministers thereof he setteth downe Aphorism 20. their authoritie saying We beleeue also that great authoritie is of Christe giuen vnto the lawfull Ministers to wit to performe those thinges whereunto also they are called to preach the Gospell to interprete the holy scriptures according to the analogie of the faith to catechise to teach the people what is the will of God to reprooue and rebuke as well the great as the small to remitte or reteyne sinnes ministerially to binde the impenitent and to loose the repentant to administer also the Sacraments which Christ instituted and according to his manner deliuered to exercise Discipline after the prescription of Christe and also by the expounding of the Apostles to conclude to all those things also which though they be not expressed in the holy scriptures notwithstanding do appertaine to order and to comlinesse and make to edification but not to destruction according to the generall rule deliuered of the Apostle That all thinges ought to be doone in order decently and to aedification For neither doe we beleeue that any authoritie is giuen to the ministers that ought to be stretched beyonde the boundes of Gods worde or vnto anie other ende than to the aedification of the Church And therefore we vtterly deny that any Bishop yea or that all of them together haue authoritie of ordeyning any thing contrarie to the scriptures of adding any thing vnto them or of takeing any thing from them of making newe articles of the faith of instituting new Sacramentes of bringing into the Church new worships of setting forth lawes that should bind the consciences and that should be made equall in authoritie to the lawe of God or of hauing dominion in the Church and consciences of the faithfull of forbidding those thinges that God hath graunted and would haue to bee free Or finally of commanding any thing that is without the worde of God as though it were necessarie to saluation sithe that it can not truely be sayde that indeede the whole Church hath not this authoritie Hauing thus in euery particuler set downe and limited the authoritie of the lawefull Ministers of the Church according to the worde of God he procéedeth Aphorisme 21. vnto this that the politike authoritie of Bishops which also are Princes is not to be denied for any thing before restrayned In the meane season we denie not that Bishops which with-all are also Princes besides the authoritie Ecclesiasticall should also haue their lawes politike and powers seculer yea euen as the rest of Princes haue the right of the commaunding seculer thinges the right of the sworde some of them the right of Electing and confirming kinges and Emperours and of ordeyning and administring other politike thinges and of compelling the people subiecte vnto them to yeelde them obedience and there-upon we confesse that vnto their politike commaundementes which with-out the transgression of Gods lawe may be kept their subiectes ought to obey not onely for feare but also for conscience For we knowe that all power is of God and who-so-euer resisteth resisteth the ordinance of God And that moreouer kinges are to be honored and we ought to be subiect to Princes and Lords in all feare not onely to those that are courteous and modest but also to the froward and wicked To conclude when he commeth to Ecclesiast Discipline which Aphorisme 36. he deuideth into popular and clericall in the 3. part of the clericall discipline Aphorisme 38. he saith The third is that they should promise peculiar obedience in things that are honest vnto their Bishop and to the Metropolitane of the Bishops Nowe although by all these Aphorismes of this excellent Learned man and great light of our age Zanchius it is most apparant what his Iudgement is of the superioritie of Bishops and with what reasons he prooueth and confirmeth the same to be in all pointes agréeable to Gods worde Yet for the further confirmation of these thinges and to satisfie all suche as shoulde or did mislike anie thing conteyned in them let vs also not thinke it tedious to peruse certaine other obseruations that he hath lastly adioyned to these Aphorismes in the foresaid confession of the faith with the preface of his reasons for the same The obseruations of the same Zanchius vpon his confession Neither fewe nor light are the causes with the which I was drawen that I had leauer adde these obseruations to my confession apart by theÌ selues than to alter any thing therein There are not a fewe vnto whom it is knowen on what occasion at what time by whose commaundement in whose name and to what ends I being indeede vnwilling and compelled wrote the summe of the Christian Religion But although ech man seeth that this
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 theÌselues 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 coÌfession I should eueÌ 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 coÌfession 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 coÌfessioÌs 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 ãâã ãâã ãâã ãâã ãâã 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 froÌ 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 maÌner 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
attempted to take vpon him Of which contention very many Epistles among the Epistles of S. Gregory lib. 5.6.7 are extant At the length vnder Phocas the Romayne obteyned this Title of the vniuersall Bishop Which title by little and little the bishops of this sea began more to abuse vntil vpon occasion first by the diuision of the Empire vnder Charles the greate afterwards by the discordes of Princes and nations whereby they brake the power of the Emperor of the West and of other kings They haue lift vp themselues into that Anti-Christian power whereof now they vaunt hauing firste oppressed the power of the Bishops and then also of the kings and Emperoures Thus therefore hath Sathan ouerthrowne all the healthfull obedience gouernment of the clerical order For the Romaine Antichriste hath taken an immediate Empire vnto himselfe ouer all the Cleargy and also ouer the Laity hath dissolued the custody of the Bishops when they were good and their care towards those that were commended to their truste But because it is altogether necessary that euery of the Clerkes should haue their proper keepers and carers for them the power and authority as of Bishops so also of Archdeacons and of all other by what meanes soeuer they be esteemed vnto whome any portion of keeping and gouerning the Cleargie is committed is to be restoared and also their vigilancy and heedfull regarde or correction leaste any should bee at all in this order ãâã ãâã ãâã ãâã ãâã vnkept Thus farre Bucer not onelye faithfully reciting but also praysing the custome of the auncient church in diuers orders of Ecclesiastical functions to be ordeined of the which we haue before spoken Moreouer I ought also to haue had consideration of those churches which although they haue embraced the Gospel notwithwanding both in matter and in name they haue retayned their Bishops and Archbish. Besides that in the Churches also of the Protestants there want not in very deede Bishops and Archbishops whome hauing chaunged their good Greeke names into euill Latine names they call Superindentes and generall Superindentes but where also they neither obteine these old good Greeke names neither these newe euill Latine names euen there notwithstanding some principals or chiefe are wont to bee vnto whome almost al the authority doth belong Poynting out as it should séeme to Geneua c. The controuersie therefore should haue beene of names but whenas we agree coÌcerning the matters what do we brawle concerning the names In the meane season euen as I haue not dissallowed the Fathers in that matter whereuppon the quaestion is so can I not but loue our mens zeale Who haue therefore hated the names bicause they feare least with the names the olde ambition also and the tyrannye with the ruine and desolation of the Churches might be called againe Thus reuerently writeth Zanchius of these Ecclesiasticall orders of this superiority of Bishops and Arch-bishops yea and of the Patriarkes also before the pride and tiranny of Antichriste came and that it came not by these orders and dignities but by the ambitious breaking and violating of them and he neither disalloweth but highly commendeth these Fathers and these orders and dignities as good and necessary and nothing preiudiciall to the word of God nor condemneth the zeale of these our brethren though he shewe withall that albeit they shunne and hate the name of Bishop and Archbishop yet they haue the matter and retain still such principall or chiefe ministers among them to whom almost all the authority doth belong Now as hee hath thus at large defended and confirmed his 10. 11. Aphorismes so comming to the 12. he proceedeth against the ambition tyrannie of the Pope to shew that none of al these orders and dignities no not of the Patriarkes were any occasion therunto saying For neither Christe ordeyned such an head neither the auncient Fathers would admit it bicause it was not expedient for the Churche But they were contented with 4. Patriarks the Romain the CoÌstantinopolitane the Alexandrine and the Antiochien who all of them should be of equall authority and power and ech one should bee content with his owne bowndes euen as it was defyned in the Nicene Councell confirmed in others and that not without great waighty causes Of the which this in my iudgement is not the laste to wit leaste the dores should be opened vnto tyrannie in the Church but rather that if one should dare to attempt any thing contrarye to the sownde doctrine of Christ and contrary to the liberty of the Church The other Arch-bish being of no lesse authority with their bishops might oppose themselues and dawnt his boldnes breake his tyrannie The Church in respecte of Christe is a kingdome In respect of men that are in the same eyther do rule or be ruled it is a gouernment of the best persons This is Zanchius graue iudgement euen of these Patriarkes that if they had beene kept as they ought to haue béene and according to the good purpose of their institution they were so litle occasioÌs to any popish pride or tyranny that they were the most especiall suppression of it and of al errors and factions in the Church and that it impeacheth nothing Christes kingdome And what hath Zanchius said héerein saue for the bare title of Hierarchie that Caluine himselfe doth not anow who saith Institut Chr. cap. 8. de Fide Sect. 54. But that al the particular Prouinces had one Arch-bishop among the Bishops and that in the Nicene Councell Patriarks were ordeyned that in order and dignity should be superiour to the Arch-bishop that thing appertayned to the conseruation of discipline Albeit in this disputation it can not be ouerpassed that these degrees therefore were chieflye instituted for this cause that if any thing should happen in any Church which coulde not be well dispatched of a few it should bee referred to a prouinciall Synode If the greatnesse and difficulty of the cause required also a greater discussing that Patriarkes were adhibited together with the Sinodes from the which there should be no appeale but a generall Councell The gouernment being thus constituted some called it an Hierarchie an holy gouernment or sacred principalitye by a name as seemeth to mee vnproper verily vnused in the Scriptures For the holy Ghost would take heede least any should dreame of principaiity or Domination when as the gouernment of the Church is treated vpon Howbeit if omitting the name we shall looke into the matter we shall find that the old Bishops would not faigneanother forme of gouerning the Church different from that which the Lord by his word prescribed Thus also doth Caluine his selfe confesse besides that which he before coÌfessed And what shoulde wee then as Zanchius saide brawle about the name the matter whereof is thus of al these so excellent learneed men both the auncient Fathers and also the late or yet lyving moste
Church For some of these and such like meanes it hath pleased God alreadie to graunt that they may and doe take place and woulde take more place were it not for their importune hindering as I sayd before not so much of the open aduersaries of the Gospell as of our owne Brethren that fauour and professe it and yet preposterouslie doe stop the course thereof As for some of these meanes heere deuised it hath pleased God in his greate wisedome not to graunt them And therefore when we sée the will and graunt of God alreadie it were fitter we applied our wâlls to his than to wish hiâ contrarie to his ordinance to become appliable vnto our wils And wheâe our Brethren would haue God graunt these their petitâons to take place by the high authoritie of our dreade Soueraigne the Queenes Maiestie sith we manifestlie sée that by her Maiesties high authoritie GOD hath graunted such good successe to his Gospell and repaired his Church by such lawfull means of discipline as God hath both allowed and blessed which withall is by her Maiesties high authoritie established and confirmed amongst vs what a tentation is this to God not to bee content but to craue that he would graunt other new meanes And what obedience is this to her Maiesties high authoritie If her Maiestie herein haue any authoritie at all why do not we obey it If her Maiesties authoritie héere be high why doe we abase and bring it lowe If shee bee our dread Soueraigne why dreade we not thus to ouerthwart al her lawes and ordinances and without all dreade to contemne them and to cast forth such contumelious and slanderous spéeches on all the state of the Church to be most corrupt If her Maiestie be the Soueraigne that is the Supreame gouernor under Christ of this portion of the Church How doth not this defamatioÌ more blemish her Maiesties gouernment thaÌ al these faire spéeches can suffer to salue it And how call they her Maiestie Soueraigne and not acknowledge her soueraigntie or supremacie And if we inioy this coÌfortable peace vnder her most gracious gouernmeÌt why do not we coÌtinue it and be thankfull to God and to her Maiestie for it Why disturbe wée it and make it vncomfortable To conclude if it be a most gracious gouernment how is the state of the Church being gouerned vnder her Maiestie most corrupted Can most gracious and most corrupt agrée together What fellowship hath righteousnesse saith Saint Paule 2. Cor. 6.14 with vnrighteousnesse and what communion hath âight with darknesse what concord hath Christ with Belial Or hath her Maiestie no gouernment at all ouer the Church but onelie ouer the Realme and ciuile pollicie Are these tearmes then giuen her as a méere ciuile Prince or is her Maiestie acknowledged indeede the supreame gouernour in all Ecclesiasticall causes in the Church of England If she be how doth shee looke vnto her gouernment in the Church of England the state of the Church standing most corrupt These things hang together like Germaines lippes Who seeth not that they speak cleane contradictions in this stammering While they woulde thus plaie on both handes and giue onelie these fayre titles to her Maiestie for fashion sake and to auoide suspition or to winne fauour but if in verie déede they meant as they saie they woulde neuer thus impugne the established gouernment orders lawes and proceedings of her Maiestie They confesse that vnder her most gracious gouernment the time hath alreadie prosperouslie passed and yet they inferre vnder hand that it hath passed so vnprosperouslie that in lesse than halfe the time they dare ieopard their liues if they might haue their deuises broght to passe that the necessitie of learned Preachers shall bee so well supplied as wee shall haue no great cause to complaine for lacke of them And yet withall they saie her Maiesties raigne is most honourable and glorious Which if it be then haue they no cause to complain But they complaine of these things with great outcries and saie they haue great cause to complaine as though her Maiesties raigne were so dishonourable and ignominious that it nothing tended the honour and glorie of God which they saie they onelie seeke in this their Ecclesiasticall regiment So that in commending her Maiesties most honourable and glorious raigne what meane they but of such an externall honour and glorie of the world as little or nought respecteth the honour and glorie of the Lorde This is not well done of our Brethren thus to slander her Maiesties gouernment and the whole state of the Church of England vnder these faire and coulourable spéeches least our Breth might séeme in anie shew to come néere to those dissembling hypocrites whome Dauid so grieuouslie complaineth on Psal. 54. saying If mine enimie had defamed me I could haue borne it and if mine aduersarie had exalted himself against me I would haue hidden me from him But it was thou O man euen my companion my guide and my familiar which diddest eate sweete meate together with mâ yea wâ walled together in the house of God as companions And shall it be sayde of those that not onelie liue in one Realme and are or should be gouerned by one lawe vnder one most gracious Soueraigne yea her Maiestie and wee and all vnder one Iesus Christ in profession of our religion and of one Church of God that we deale thus one against another and that as Dauid there saich verse 21. The wordes of his mouth were softer than butter and yet warre in his heart his wordes âere more gentle than oyle and yet they were swoordes Now as these things beséeme not the âhildren of God so is not this commendable in our Brethren that to set the better face of zeale vppon these foresayde spéeches thus tempered with no lesse gall than honie they offer thus freshlie to ieopard their liues that this which they promise and imagine shal be done in lesse than halfe the time that is alreadie passed Well may our Brethren blemish the time that is alreadie passed as not verie prosperouslie passed though for a shewe they saie so but to determine De futurâ contingenti for that which may happe to come to passe hereafter and to prescribe it a time saue that they presume of her Maiesties clemencie not to take the aduantage of the forfaiture they might peraduenture hazarde too farre theyr best ioyntes if theyr happe were not better in this bargaynes euent than eyther theyr learning or their wisedome in the bargens making But what good lucke so euer would betide them to haue their desires graunted or their hope and promise come to passe yet their words sauour so suspitiouslie that for all this they would not holde themselues fullie satisfied For when they saie The necessitie of learned Pastors shall be so well supplied as we shall haue no no great cause to complaine for lacke of them they séeme in these words
not hindring but rather furthering aedification to driue in those so long ceased and discontinued But if the gifte of tongues while it was in vse were as they here confesse a comely gifte of the holie Ghoste and beeing vsed orderly of one or two by course with an interpreter might doe much good in the Churche howe then doth not comelinesse and order inferre aedification And therefore if the ceremonies offices and giftes of the Church of Englande that are nowe vrged be comely and vsed orderly we may well conclude that in their kindes they be no hinderers but furtherers to aedification But say our Brethren the vncomlinesse that S. Paule reproueth was that womeÌ should preach in the Church as ver 34.35 the disorder that those giftes which serued least for aedifying were preferred before them that serued most for aedifying as tongues before prophecie We graunt S. Paule reprooueth these abuses in the Corinthians Ecclesiasticall assemblies vncomelinesse and disorder But did he reproue none other vncomlinesse in them then that women should preach in the Church as 1. Cor. 14. ver 34. 35 Did hée not reprooue an vncomelinesse in them before both for men and womeÌ too in the 11. chapter ver 13. and 14 Iudge in your selues sayth he is it comely that a woman pray vnto God vncouered Doth not nature it selfe teache you that if a man haue long heare it is a shame vnto him And doth not Saint Paule reprooue them also ver 21.22 For their great vncomelinesse and disorder in the participation of the Lordes supper For euerie man sayeth hee when they should eate eateth his owne supper before and one is hungrie and another is dronken Haue ye not houses to eate and drinke in Dispise ye the Church of God and shame them that haue not VVhat shall I say to you Shall I prayse you in thiâ I prayse you not And appointing them a better order hee concludeth that Chapter with this saying Other thinges will I sette in order when I come Which done he commeth to these giftes whereof now we speake tonges interpreting prophecying c. in the 12.13 and 14. chapters And doth be not here also note that they abused this excellent and comely gifte of tongues as our Brethren call it by their praying or prophecying in a straunge tongue though the same were not interpreted Was not this their abuse therefore of this comely gifte an vncomelinesse in them But our Brethren haue a speciall meaning herein that setting aside al other they onely note this vncomelinesse and say The vncomlynes that S. Paule reprooueth was that women should preach in the Church as ver 34.35 And therfore I thinke it not amisse to coÌsider this point better specially that which here they lead vs vnto And at this they quarelled before pag. 62. and often times threaten kindnes on vs that we maintaine womens administration of Baptisme But do not they theÌselues though it be the more strange to sée their dealing therein euen where they goe about to confute it a great deale more confirme it than we doe Haue not they confessed pag. 59. that whome soeuer God hath instituted to be minister of his worde him also hath hee made to bee minister of the sacrament and that it pertayneth to him to deliuer the seale which deliuereth the writinges Looke then whether this come not néerer to the permission of women to baptize yea and to minister the communion than any thing that they can gather of vs. Except they will flée to this article that heere they still speake of him not of her But shall we thus elude the wordes of the textes also euen there for proofe cited by our Brethren Matth. 28.19 Goe yee foorth and teach all Nations baptizing them and is not both the Latine and Gréeke also ãâã ãâã ãâã ãâã ãâã Baptizantes illos baptizing them onely the Masculine gender As it is more plaine in the other text Mar. 16.15 Goe ye foorth into the whole worlde and preach the Gospell to euerie creature he that shall beleeue and is baptized shall be saued What shall any saye that this article he conteyneth onely men or men children and excludeth women Therefore that shift can not serue but that man or woman may preache by their saying on some occasion and then looke how farre foorth they may preach and deliuer the writings or minister the worde so farre foorth may the same persons men and women by these assertions of our Brethren deliuer the seales and administer the sacramentes also But now what doth Caluine say hereon who is in this point the vehementest of them all that I reade against womens preaching and baptizing Doth he not say euen of these selfe same wordes that our Brethr. referre vs vnto 1. Cor. 14. ver 34. Let your women keepe silence in the Churches for it is not permitted vnto them to speake c. It appeareth that the Church of Corinth was defiled also with this vice that there was place or rather licentiousnes open in the holy assembly to the babling of women He forbiddeth them therefore to speake in publike for the cause of teaching or prophecying But vnderstand this of the ordinarie function or else where there is a set or appointed state of the Church For such a necessitie may happen which may require the voice of a woman But Paul respecteth only what is comly in an assembly orderly coÌposed So that S. Paule heere debarreth not absolutely all womens speaking in the Churche for then how should that be which our Brethren saide before pag. 70. that the whole congregation with one heart with one voice may prayse God with singing of Psalmes all at once Are not women part of the whole congregation so well as men And do not the women also in their congregations sing the Psalmes together with the men And is not this singing publ praying At least wise is it not publ speaking And therfore Caluine first limites those wordes of the Apostle that women are not permitted to speake in the assembly with this restraint to speake for the cause of teaching or prophecying As who say otherwise they may publikly speake well inough Yea for teaching prophecying also he doth not simply forbid the same but vpon necessitie or occasion he alloweth it euen in the holy assembly of men maketh it requisite that a womaÌ may teach or prophecy Neither helpeth it that he saith vpoÌ 1. Cor. 11. ver 5. Euery womaÌ that prayeth or prophecieth bareheaded dishonoreth her head but it seemeth sayth he that this is superfluous that Paul forbiddeth a womaÌ to prophecy bare hedded when as in an other place he doth wholy forbid womeÌ to speak in the Church therfore it shall not be lawfull for them to prophecy no not vnder a veile or couer Wherupon it foloweth that it is here in vaine disputed of the veile or couer It may be answered that the Apostle in improuing the one doth
heare how a matter was adiudged If Bodinus would looke better on his owne Countries olde Chronicles or but consider those that we haue noted it would not séeme so new a matter But whatsoeuer that Mawde made there our owne Countrie hath a better example of a more noble Mawde the Empresse and that had no small roialties in Fraunce too besides many other far more excellent women that haue spoken many notable publike speeches both with the praise of God man to the benefit of the Church and common weale So that it is no such absurd nor ridiculous thing for such women as haue iust cause to bee in open assemblie Neither is this any lapping of themselues in mens peculiar function And therefore for anie thing in this argumeÌt which Bodinus on these examples draweth a minore ad maius Women may gouerne wel inough beare the roiall Scepter that God putteth into their haÌds Not that the things which appertain to the Maiestie of gouernment shuld be laid open to womens lust nor to mens lust neither but not to be locked vp froÌ their right These are but ouerlustie speeches for so graue a man so waightie a matter but more vnseemly for godlie Princes Maiesties Herevpon he frameth a Dilemma For first saith he there is one of these two Either the woman shall bee ioyned in mariage or else she shall gouerne by her selfe If shee marie yet notwithstanding it is womens gouernment because she marieth with that lawe that the rightes of the Maiestie gouernment may remaine together but not to her husband For that expresly was excepted when Isabel Queene of Castile was maried to Ferdinand king of Aragon And the same againe was called vpon in the mariage of Philip Prince of Spaine and Mary Queene of England Which also was prouided for in the mariage couenaunts of Sigismund the Emperour of the Germaines Marie Queene of Hungarie whome her subiects called King Marie Which lawes were made with most vnequall conditions sith that the husband which by the law of nature is the head of the family and hath the gouernment domesticall is compelled publikly to the womans gouernment because the gouernmeÌt domesticall hath nothing common with the gouernment publike And hereto he quoteth the ciuill Lawe L. nam quam attinet ad Trebell And can Bodinus see this manifest difference and not see withall how he fully answeres his Dilemma But we haue séene this also sufficiently answered before both in the exaÌples of Debora the queen of the South diuerse others As for the couenants in these mariages were verie good necessary for both estates nothing dishonorable to the husbands No not that tearme of the Queene of Hungary that was called king if we vnderstand it as our Lawiers do that be the person raigning man or woman yet the law for the dignitie of the sexe still acknowledgeth all as king And as the Scripture containeth Eue in the name of Adam women children often in the generall name of man And this doth Bodinus owne example that he alleadgeth hereunto confirme For saith he when Fabius Maximus which was called Cunctator the delaier riding on horsback approched neere his sonne being Consul he was of him coÌmanded to alight wheÌ as the father might by his fatherly authoritie haue killed him indicta causa without hearing the cause Now vnaduisedly of so famous a lawier and learned historian was this spoken Coulde Fabius Maximus at that time beeing but sent as a Legate vnto his sonne then Consull chiefe magistrate of the common weale haue put him the chiefe magistrate to death and that without his cause heard Or was the lawe that he quoteth In suis de liberis et posthu which is long since abolished of no force to be vnderstoode so absolutely in generall that it admitted no exposition no not of the publike and chiefe magistrate Yea rather is not the chiefe magistrate in a higher thaÌ the natural priuate respect the Father of the Countrie common weale so of euery particular person or priuate Father Which thing Fabius Maximus did well consider that his sonne Fabius Gurges did represent in his magistracie politicall fatherhood an higher estate and maiestie than for that time his naturall fatherhood could compare vnto And therefore he alighted forthwith as he was commanded obeieth his magistrate not his son reioyceth in his sonnes doing that he could thus wisely discerne betwéen the states Which example with others in the Scripture of Iacob and Ioseph of Salomon and Bethsabee cléerely confuteth Bodinus dilemma euicteth all the cause For if this be no blemish to the Father to obey his sonnes commandement publike authoritie not in respect he is his naturall sonne but his ciuill father nor any absurditie or inequalitie in the sonne to ouer-rule command his Father not as his priuate Father but as his politike subiect for the proportions of this rule obedience are not here Arithmeticall but Geometricall the iustice of theÌ distributiue not coÌmutatiue how is not this absurditie of Bodinus and these vnequal lawes as he supposeth cléerely answered when the woman obeieth her husbaÌd as her husband yet the husband obeieth the wife as his prince as we haue séene before in the example of Debora her husband not he but she being iudge of the people so in that regard his iudge also without anie inequalitie or absurditie Yea much more easie may this be in the state of man and wife than in the state betwixt the Father and the sonne the sonne owing far more obedience to his Father the Father hauing more authoritie ouer the sonne as his sonne thaÌ the husbaÌd hath authoritie ouer the wife or the obedience that the wife oweth to her husband But since these authorities as Bodinus cannot choose but confesse are so distinguished that the one hath nothing coÌmon with the other the publike with the domestical the naturall with the ciuil this iustice that giueth in each proportion Singula singulis will neuer confound these things nor bereue anie partie sonne or wife of their honour in the one for their seruice in the other but let both stand intier in their states The other part of Bodinus dilemma if the Queen marrie not because it is nothing but an heape of contumelies against womenkind with more impotent inuectiues thaÌ we haue had before in Caenalis both for the honor shamefastnes of the sex for the verie shame of so learned a mans forget-getting himself I passe it ouer as a fallation ab accidente as was the other part of the argument The examples of Vasthies arrogancie disobedience is nothing pertineÌt The soueraignty of the kingdome was not in the right of her but of her husband so in all respects she ought obedieÌce As for the examples of Ioane Queen of Naples Athalia Cleopatra Zenobia Irene
otherwise and that properly of it selfe it is no part at all of his proper office no more than is the solemnizing of mariage Howbeit it is such an action as may be well adioyned to his office without any blemish thereunto Yea if the publike ministration of the word be a proper part of his office which our Brethren do not denie if there be any publike vse and ministerie of the word at the time of the buriall of the dead then howe hath not the Pastor his part herein And other partes he is not put vnto as to digge the graue to beare the corpse to the graue to lay it in the graue or to fill vp the graue againe with earth or any such action but only to pronounce the sentences of scripture that concerne the state of the dead the information and consolation of the liuing the giuing thankes to God for the partie departed and praying for our selues that are aliue except a sermon be also preached at the funerall If these thinges may be retayned with a certaine honestie to whom then are these thinges more tyed than to the proper office of a Pastor But our Brethren goe further in the buriall of the dead and say because Sathan tooke occasion vpon ceremonies appointed thereunto to sowe the seede of many heresies in the Churche as c. also many superstitions c. that therefore it is thought good to the best and right reformed Churches to burie their dead reuerently without any ceremonies of praying or preaching at them I graunt some heresies in the Church might be the more strengthned by the superstitious maner of burying the dead but I rather suppose a coÌuerse that the corrupt maner of burying the dead tooke occasion vpon the seede of those heresies But here among the superstitions which our Brethren recite of burying the dead Howe came in these thrée vnder the name of distinction of burialles as some in the Chauncell some in the Church and some in the Churchyeardes some with more pompe as singing ringing c. some with lesse burying towardes the East Is all distinction of burials absolutely and without all distinction superstitious Would our Brethren haue a confusion of burialles and no distinction but all persons Princes Magistrates priuate and common people rich and poore to be buried all a like Are they offended that some should be buried in the Chauncell some in the bodie of the Churâh and some in the Churchyeardes What meane they hereby Would they haue none buried in any of all these places but euerie bodie to burie their dead in their owne proper groundes or in some other common grounde appointed properlie therunto Neither do we contend with them against this last mentioned ground of buriall neitheir ought they to contend with vs for the buriall of the dead so farre as conueniently may be done neither in Churchyearde Church or Chauncell If they respect health or contagion as diuerse do those are Physicall causes and not superstitious If they respecte the superstitions into the which the Papistes did degenerate we reiect them as muche as any of our Brethren or aniâ other doe And howsoeuer any did abuse the buriall of the dead with superstition by occasion of the place yet at the first they did not so But as Aretius on the title of buriall sayth the Christians when thinges were at the length sette in order did burie the dead at the Martyrs Churches which thing may be thought to be done therefore because that at the Martyrs Churches the prayers and the sermons were made And if so be that anie persecutioâ should light vpon them by the example and constancie of the Martyrs they were stirred vp among themselues to constancie in the faith and in the profession of it to the which thing the present sepulchers of the Martyrs did incite them But howsoeuer the posteritie abused this afterward with superstition from the which God be praysed wee are frée neither are there many that are buried in the Chauncell or in the Church and it is a thing done not for any opinion of more holinesse in the place but only for more ciuill honour of the partie in a place counted more worshipfull As Christ speaketh in his parable Luk. 14. of the higher and of the lower place at the table to be reserued for a more honorable man And so hâre the Chauncell being counted the higher place in dignitie then the bodie of the Churche and the bodie of the Church than the Churchyeard if now the dead be buried according to his higher degrée when he liued in a place of higher estimation so there arise no daunger of superstition to the health of the soules nor daunger of contagion to the health of the bodies of the people living what great matter is to be made of the distinction of these places And if they stand so much on the distinction of these thrée places will they disallowe all thrée without distinction If they count the buriall in the highest place to be but pompe why should they mislike the buriall in the Church-yearde which is the common place of buriall for the basest If they should not be buried in the Church-yearde neither Where would they haue them burie them In the open fieldes to be digged vp of swyne or in mens priuate groundes gardens or orchyeards as the worshipfull among the Iewes were or the coÌmon sort in some common ploâ of ground as I sayde before dedicated to that purpose But what is that ground other than a Church-yearde or a yearde of many Churches or Parishes for their burialles Which stande it néere or rounde about the Church or further from it or within the Citie Towne or Village or without except some consideration be had of narrowe places in a populous Citie and of contagious times and diseases onely to auoyde contagion for the bodie which consideration we holde well with but let that place or any other be once made the ordinarie place of buriall admitting withall anie ministerie of the woorde at the buriall may not that place also bée subiect to as much superstition as the other Yea if no ministerie of the woorde at all be there vsed may not that also euen for lacke of-good instruction bréede as much if not more and that more daungerous superstition Why should our Brethren therefore stretch their quarell thus farre euen to the buriall in the Church-yeard For although the Chauncell and Church be not properly dedicated vnto burials saue that extraordinarily some burials may be in them yet the Churchyeard is the proper place allotted thereunto which the auncient Greeke Churche called ãâã ãâã ãâã ãâã ãâã a place to sleepe in as the Monkes termed their Dortoir or Dormitorie likening our death to our sleepe and our buriall to our bedd for the hope of our waking at the last and generall resurrection And yet the Hebrues much better call it ãâã ãâã ãâã ãâã ãâã beth caym the house of
also to the repentance of their sinnes and to a firme hope of the blessed resurrection and heauenly life and also to the earnest studie and care of the life to come Which verily is placed in the mortification of the old Adam and restoring the new Whereunto also prayers are to be ioyned for true repentance and confirmation of faith and also for the blessed resurrection both of the dead and of them that be present To conclude almes also are to be giuen Yea Caluine himselfe in his Epistle to the Monsbelgardians Epist. 51 wherein he telleth them what he himselfe would doe if he susteyned their person when he commeth to buriall writeth thus In the buriall of the dead I would haue this moderatioÌ to be adhibited that the corps shold not be caried into the Church but straight vnto the Church-yard there also would I haue an exhortation to be made that the companie should acknowledge that which should be spoken in the present matter of the funerall This manner were not much to be disallowed As for the ringing of the bell I would not haue you stifly reclaime against it if it may not be obtayned that the Prince would remitte it Not that I allow it but that I thinke it not a matter worthie of contention Thus writeth Caluine what he would and what he would not haue to choose about the buriall of the dead Yea euen of ringing also though hee mislike it yet would he haue no contention for it but modestly referreth it to the Princes order Neither disalloweth he the buriall in the Church-yarde As for an exhortation to be made it is the speciall thing that he would haue obserued at a buriall Which exhortation if it be a sermon as the English Church in Geneua allowed by Caluine doth also prescribe the same then may that part of prayer which is thankesgiuing be vsed at the buriall of the dead Yea and the other part of petition though not for the dead yet for the liuing for the resurrection of liuing dead both may wel be are alwaies vsed in sermons and a good part of our Brethrens sermons are most what spent in the conceauing of prayers and petitions Now if either exhortations or sermons be to be made at the funeralles of the dead who should rather pronounce or make them than the Pastor And if this be the order of the Church of England in Geneua approued by Caluin who also wisheth it in other Churches haue our Brethr. here in Englande any iust cause now to mislike it If they thinke Geneua the best or any right reformed Church for I presse them not here with the Protestantes Churches in Germanie who haue set foorth diuerse funerall sermons and Spangelberges booke is of the same matter nor with the Churches in Heluetia and Brandmillerus booke composed of 180. funerall sââââns how can our Brethren say as here they doe that it is thought good to the best and right reformed Churches to burie their dead reuerently without any ceremonies of praying or preaching at them Me thinkes yet of twaine the Englishe order in Geneua approued by Caluine is farre better than this new English order of our Brethren Zanchius in his confession of Christian religion cap. 25. de Eccl. militantis gubernatione Aphoris 33. treating of the buriall of the dead writeth on this wise As for their bodies we doubt not but that they are to be brought with honour to the sepulcher euen as our Churches both in wordes and in verie deede doe teach openly testifying that they were the temples of the holy Ghost now indeede destroyed but in their time to be againe restored and to be raysed vp to life and that eternally In the meane season the very sepulchers and the Church-yards are to be kept holily and reuerently as among vs it is done As for the children or parentes the kindred and alliance of the dead are to be comforted And both we studie to yeelde all the duties of humanitie that can be yeelded and we teach that they ought to be yeelded And if any thing out of the Psalmes concerning the resurrection of the dead be anie where soong while the corps is borne or if any sermon after the corps is enterred be made to the people wherein honest mention be made of other also which holily haue slept in the Lorde we do neuer a whitte disallowe the same Sith that it is not made for the sauing health of the partie or parties that are dead but for the consolation and vtilitie of the liuing and to the aedification of the whole Church For we doe beleeue that the soules of the faithfull being loosed from their bodies do passe foorthwith to Christe into heauen and thereby haue no neede of our suffragies Howbeit the aedification of the Church is alwayes vpon any occasion giuen to be furthered Thus reuerently writeth Zanchius of the manner of burying the dead not onely allowing a sermon after the buriall but the buriall to be in the Church-yarde Yea not improuing singing of the Psalmes as Caluine before referred ringing to the authoritie and order of the Prince And therefore our publike order of buriall appointed in the Communion booke as no whit inferiour to any of these if not much better may stande well inough in state as it doth for any reason here alleaged to the contrarie Our Brethrens only reason is this Because experience hath taught what inconuenience may grow therof by example of that which hath beene before It is a good saying Happie is he whom other mens harmes do make to beware But both our Brethren and we must againe be as warie least that while we feare to stomble at that which might be occasioÌ of like inconuenience we both of vs should mistake non causam prââââsa that to be a cause or occasion of heresies errors and superstition which is no cause nor occasion of them and so to shunne the one runne on the otherside into as grosse or grosser inconueniences for lacke altogether of preaching or exhortation and that part of prayer which is thanksgiuing at the buriall of the dead as other heretofore haue done by erroneous and superstitious abusing of the same But our Brethren drawing now to the conclusion of these matters say And as they are not to be excused if any for small trifles onely rayse vp hote contentions so they haue much to aunswere before God that suffer the people of God to lacke the only foode of their soules for such humane Constitutions Whether any of these thinges afore-saide for the which our Brethren rayse vp these hote contentions as the burying in the Chauncell Church or Church-yarde the buriall with more pompe or lesse the laying of the corpse towardes the East the womans white rayle the midwiues going with her to Church and the Clerkes atteÌdance on her home be trifles and small trifles yea in comparison verie nyfles or no let other Iudge
No man may take vpon him any honoure in the Churche of God but hee that is called of God as was Aaron Insomuch that Christe him-selfe did not giue himselfe to be an high Priest but he that said vnto him Thou art my sonne this day haue I begotten thee Hee saith in another place Thou art a preest for euer after the order of Melchizedech Nowe seeing these rules are so general that the Sonne of God him-selfe was not exempted from them but shewed foorth the decree wherein he was authorised by what rule can any man retaine that authority in the church of God which is not called thereto by the word of God All this againe being graunted vnto beateth more our Brethren the Learned Discoursers that it doth our Bishops Our Brethren take vpon them more in these their pretended reformations than eyther they haue hetherto done or I think euer wil be able to shew their warrant and calling authorizing them thereunto by the worde of God Likewise we can alleage againe against the supremacy of the Pope to proue that Peter was not superior to the other Apostles that which our sauiour Christe saith to his Apostles Luke 22.26 And Math. 20.25 Marke 10.42 It shall not bee so among you but hee that is greatest amongst you shal be as the yongest and he that ruleth as he that serueth And Mat. 23.8 You haue but one Master which is Christ and all you are all brethren If these places prooue that the Pope ought not to bee aboue other Ministers of the Church why doe they not likewise prooue that the Ministers are equall among them-selues And for the moste part all those arguments and authorities of Scripture that are vsed to confute the vsurped authority of the Pope are of as great force against all other vsurped authorities of one pastor ouer another These sentences of our sauiour Christe hauing béene before alleaged by our Brethren page 28. 29. haue beene already sufficiently aunswered that they neither forbid the titles nor the authority that we acknowledge in our Bishops by the confession of the best writers euen among our Brethren themselues Which sentences as they are rightly alleaged against the supremacy of the Pope to prooue that Peter was not such a superior to the other Apostles as the Papistes doe pretend so are they not rightly alleaged to prooue that he haâ neuer any kinde of superiority but no such kinde of superiority as the pope falsely claymeth in the name of Peter For not onely all the auncient Fathers and all the best writers acknowledge as we haue séene some superiority in Peter such as contrarieth not these sentences but also S. Paule is moste plaine herein that S. Peter had a kinde of superiority if not to all yet to many of the other Apostles And for these sentences as we haue already at large considered the peyse of them so the first sentence heere cited alloweth in playne words both a Ruler among them and a greatest so that hee bee in humilitie and seruiceablenesse as courteous and diligent as if he were yongest or as hee that serueth The other place here cited You haue but one Master which is Christe and al you are Brethren prooueth clearely that the Pope ought not to claime that mastership which he requireth but it proueth not that were he otherwise a true a true faithfull Bishop hee might haue no Mastership at all for than our Brethren might not be called Masters neither as we and that worthily call M. Caluine M. Beza c. Masters But this sentence is against the Pope not against them because the pope not they woulde intrude him-selfe into that absolute and supreme Mastership and Lordship Which properly and onely belongeth to our Lorde and Master Iesus Christ. But our brethren demaund why doe they not likewise prooue that the Ministers are equall among themselues And so they do in respect of the supreme Mastership of Christe and in respect simply of their Ministery but the reason why they proue not such an equality as our brethren surmise is because they are spoken absolutely against all kinde of superiority and Mastership among them And therefore where they say that for the most part al those arguments and authorities of scripture that are vsed to confute the vsurped authoritie of the pope are of as great force against all other vsurped authorities of one pastor ouer another Although this be but a loose consequent yet we may well graunt this conclusion for vsurped authorities But till our Brethren can prooue some such among vs as are vsurped al these sentences argumeÌts and authorities are but vsurped and wrested against their authority which is lawfull Therefore while we entreate of the authority of the Pastors we must take heede that we open not a Windowe to popish tyranny in steede of Pastorall authority and that wee enlarge not the bounds of authority without the boundes of the scripture We also like well the caueat of this conclusion Woulde God our brethren would in-déede take heede vnto it For if it be not taken heede vnto in time their Pastorall authoriââ wâll so enlarge the boundes thereof that it will not onely tyrannize ouer the authority of the Doctors whom they cleane debarre from all publike exhortation reprehension conselation and application and ouer all their Seniory of newe Gouernors as wee shall God willing see in this Discourse but ouer all the Church And it beginneth pretily well to abbridge the Christian Princes and ciuill Magistrates supreme authority in ecclesiasticall causes as in part wee haue already seene and al without the bounds of the scripture But this their Pastorall authority by that time their gouerning Seniory were euery where setled and established and had enlarged her boundes in euerye Congregation woulde bee méetely well repressed as we haue séene in the forme of prayers printed at Geneua And thus woulde one enlarge it self âuer another which might open not a windowe but the broad gates to a worse than Popish tyrannie and still all without the boundes of the Scripture Wherefore while we search the scripture the onely rule whereby the Church of God ought to be gouerned we finde that in regiment gouernance of the Church the pastor B. or elder hath none authority by himselfe seperated from other For in the Church there ought to be no Monarchie or sole absolute gouernment but that is referred particularly to our sauiour Christe onely â2 Tim. 6.7 Iude. 4. Christe sayth search the scriptures for in them ye reckon vnto your selues that ye haue eternall life and they bear witnesse of me Iohn 5.39 In searching the scripture we finde this rule where the Apostle warneth Timothy But abide thou in those thinges which thou haste learned and which are of trust committed vnto thee Knowing of whome thou hast learned them and that thou hast from a childe knowne the holy
inquirie must bee made by witnesses Signifieng that the complainers must not easilie bee beleeued Moreouer that the fame and name of those that are good must bee fauoured that they bee not openlie defaced with euerie small rumour First heere I take Priest or Elder by office and age that is the Ministers must not bee condemned except diligent inquisition be had Neiâher onely the Ministers but all persons of graue yeeres For vnto whome God hath giuen a good name and grauitie of age it behoueth to worshippe them in the place of parents Therefore diligent heede is to be had that the defamers bee not rashlye beleeued against such persons Moreouer because such Priests or Elders were Iudges and Senatours Ecclesiasticall that corrected other for their sinne according to the reason of their fault it is credible that they incurred the offence of many insomuch that they shoulde not want backbiters It was therefore a matter worthy of admonition that nothing shoulde rashly bee credited against them Neither followeth it therevpon that witnesses shoulde bee had onely in these and in other they must proceede without witnesses yea rather because in these grauitie is required he teacheth that the same must be had in euery Ecclesiasticall iudgement In the meane time there are many light and childish matters in which neither the integritie of the fame nor name is touched wherein there is no neede of like rigour Let vs therefore establish this for a common rule that in all Ecclesiastical iudgement the president or gouernour must haue care that in a godly and holy sorte inquisition may be made of mens sinnes Thus doth likewise Aretius drawe this precept of Paule to Timothie to a generall rule that in the consistorie in criminall causes euen agaynst a Minister whome he calleth also a Praesident ouer the people the hearing that the Bishop is a higher Praesident aboue him and hath the admittance and his iudging of the matter And what differeth Beza herein from these Against an Elder sayth he ãâã ãâã ãâã ãâã ãâã The Greekes referre this to men of more auncient yeeres which to mee seemeth verie absurde For although somewhat ought to be giuen to the hoare head yet I see no cause why in this point the condition ought not to be alike But in a Priest there is a farre other reason because it is certaine that Sathan layeth his snare chieflie against this sort of men And for that cause none are so much thrall to slaunders and backbitings In hearing therefore the accusations of them there is most neede of great heedfulnesse But thou wilt saie what is that Heere mee thinkes some haue stumbled while they thinke that nothing is heere praescribed of Paule which in all iudgements is to bee obserued And therefore they sweate much in vntying this knotte and doo manifestlie wreast the wordes of the Apostle insomuch verily that some which thing Erasmus out of a certayne Epistle written by Saint Ierome to Marcella rehearseth doo cleane blotte out all that member following and then expounde it receiue not that is receiue not easilie Howbeit I doo not suppose anie difficultie to bee heere for it is one thing to admit the accusation and anotherthing to absolue or condemne the accused But this is the office of a iudge to heare anie that will accuse whom afterward if they shall not throughly proue him guiltie he may chastise according to their deserts But for all this when as a Priest is accused the Apostle would haue a certaine peculiar thing to be obserued that no man shoulde bee admitted no not so much as to accuse him except before hand afore two or three witnesses he shall cause his accusation that is to come to bee beleeued So that the Priest be not straight waie condemned or the cause heard in his absence But that after it shal appare that it wil not be a friuolous accusatioÌ That then at the length the guiltie partie shall be called and that it shall bee lawfullie determined on the whole matter But I finde the cause of this Apostolicall constitution to be two folde to wit because as I said right now none are alike thrall vnto slaunder as are godly Doctors And then because in a manner no priuate iudgement can bee ordained against a Priest sith that it must needes bee ioyned with the publike offence of the whole Church Insomuch that although hee bee absolued notwithstanding some imfamie therevpon shall redound to the whole Church and that there should bee neede of great caution not onelie in iudging him but also in admitting his accuser Moreouer we must note out of this place that Timothie in the Ephesine Presbiterie was then ãâã ãâã ãâã ãâã ãâã that is Antistes the Bishop as Iustine calleth him not that he should doe all things as he listed but that for his godlinesse and wisedome hee shoulde moderate all things that all things in the assemblie should bee well done and in order Thus doth euen Beza also not onelie acknowledge Tymothie to haue bene the Bishop of the Church of Ephesus but also that both he had and euerie Bishop by this rule ought to haue this authoritie of moderation whether anie accusation and how farre forth shoulde be admitted against a Pastoral Elder and in hearing and determining the cause to be his iudge Which authoritie in so great a Consistorie as then and there was beeing singled and separated out from other vnto him how had other anie parte with him of the same And as it was thus in triall of matters pleaded before him so if anie Pastors were found to haue openly offended Timothie againe in the next verse and in Timothie euerie Bishop hath authoritie giuen him ouer anie such pastors openly to reproue them And the reason is aâded by the Apostle That the other also speaking especiallie of the otheâ Pastors may haue feare From hence saith Aretius is this noble argument drawen Feare in the church is to be confirmed therfore Ecclesiastical iudgemeÌts are grauely to be administred so that sith the Bishops authoritie should be such as shoulde strike feare in the other pastors it is apparant they had not the same nor equall authoritie with him And so Hyperius referreth all this in generall to the authoritie of Bishops though the matter be brought before the Church and that the Bishops should seeme to fauour their sinnes if he dealt not thus And hée concludes in these wordes But of what matter the Priests or Elders may be accused and reproued before the Bishop it were long to dispute And the next verse declares yet further his separate authoritie I charge thee before God and the Lord Iesus Christ and the elect Angels that thou obserue these things without preferring one before another and do nothing partially This contestation saith Hemingius wherwith as it were with an oathe Paul bindeth Timothie declareth howe harde the office of a Bishop is And it containeth a verie serious admonition least that in
the sight of so great witnesses God the Father Christ and the elect Angels he calleth these elect for the difference of the reprobate he should doo anie of those things that pertaine to the office of a Bishoppe of priuate affections But that he should doo all things lawfully and orderlie to the glorie of God and to the edification of the Church according to the praescribed Canons preferring none to any thing for priuate causes And speaking of the diuerse readings of this sentence he saith al these readings although they differ in wordes yet they offer the same sentence that is to wit a Bishop according to the Canons praescribed of Paule shoulde doo and iudge al things esteeming more the verity of the cause than the condition of the person Which thing verilie is in common commended to all Iudges Exod. 18. Wherein saith Beza he is sayd of the Grecians ãâã ãâã ãâã ãâã ãâã to giue preiudicate iudgement that accounteth anie man as excel-cellent and choise But a Iudge ought in iudging to laie downe all these opinions as he that sitteth not to iudge of the persons but of the cause c. For a Iudge ought to weigh the rights of the pleaders as it were in a ballance so that he should incline to neither parte Otherwise it will not be a right iudgement But a Iudges authoritie in all such iudgements iâ the chiefest on the bench whosoeuer sit with him as assistant neither doth he howsoeuer he communicate with other in councell deliberation ioyne anie with him in the authoritie of iudgement the Bishop therefore béeing such a Iudge in these matters pertaining to the Ecclesiastical regimeÌt and gouernance of the Church we finde by searching of the Scripture that a Bishop hath authoritie by himselfe separate from other cleane contrarie to our Brethrens saying Neither hath the Bishoppe this authoritie onely concerning their liues and conuersation But for their verie entrie and admittance also into the ministerie al the authoritie of being ordained was to passe by whom so euer they were elected by his onelie ordeining of them as appeareth further verse 23. Laie handes lightlie on no man And although Beza heere doe abridge this his authoritie in ordaining Ministers and saie Laie handes c. that is admit not euerie one lightlie to haue anie Ecclesiasticall function to wit so much as in thee is For neither all the authoritie laie in Timothie alone but by election made of the suffâagies or voices or the whole Church as we haue sayd Act. 14. d. 23. and appeareth by the elelection of Matthias and of the Deacons And then afterward the ãâã ãâã ãâã ãâã ãâã or Bishoppe in the name of the Presbiterie did by the imposition of handes consecrate vnto the Lorde the elected partie as is abouesayde 4. d 14. But al this ouer nice mincing serueth not the turne for in the elections which Beza héere citeth for example of like manner there is great difference In the example of Matthias Act. 1. his election was by lot and not by voices nor anie laying on of hands is there mencioned In the Deacons Act. 6. the multitude chose them and the Apostles not anie of the other Elders laide their handes on them And as for the example Act. 14. whereof although we haue seene som what alreadie yet so often as our brethren leade vs to this place which is one of their principall sanctuaries to which they runne it shall not be amisse so often to shew that they claime a wrong priuiledge And first that it was done by the peoples voices holding vp their handes as a testification of their consentes vnto them which the wordes of the text doe not inforce ãâã ãâã ãâã ãâã ãâã but ordeining by the hande vnto them Priests or Elders by euerie Church although Erasmus interpret ãâã ãâã ãâã ãâã ãâã quum creassent per suffragia and when they had created by voices Elders vnto them whom Caluine followeth saying The word ãâã ãâã ãâã ãâã ãâã signifieth to discerne by holding vp the handes as is wont to be done in solemnities or assemblies of the people And Beza followeth him saying This word sprang of the custome of the Grecians which gaue their voices with their hands held out Wherevpon sprang that decree noted of Cicero for Lucius Flaccus they stretched out their hands And diuerse others most excellent learned among our Brethren and vs followe that translation and albeit our Geneua translation saith And when they had ordeined them Elders by election but adding this note in the margine The word signifieth to elect by putting vp of hands which declareth that Ministers were not made without the consent of the people yet with the good leaue and reuerence of all these singular learned men bee it spoken not onelie no necessitie driueth them to this interpretation but I sée not though I woulde bée right gladde to learne howe it can stande with the sense and reason of the Lert For first the text maketh there no mencion at all of their election wherof we doubt not but that they were not made without the consent of the people But the question is who did make create or ordaine them Whether the people together with Paul and Barnabas or Paul and Barnabas onelie But it is most euident that the word ãâã ãâã ãâã ãâã ãâã is referred onely to Paule and Barnabas and therefore whatsoeuer the people did in voicâ or hands in the election the handes onely of Paule and Barnabas were in the creating and ordaining of them And although that the Heathen Grecians had such an vse that when a lawe or decree was to bee approued of the people they gaue their consent therunto in their great assemblies by holding vp their hands yet to take the word here in such a prophane sense me thinkes Caluine aunsweres himselfe sufficientlie Notwithstanding the Ecclesiasticall writers vse the name ãâã ãâã ãâã ãâã ãâã in another sense that is to wit in a solemne custome of ordaining which in the Scriptures is called the laying on of hands Moreouer by this forme of speaking is excellentlie expressed the lawfull manner in creating Pastors Paule and Barnabas are sayd to choose the Elders Doe they this alone by their priuate office Yea tather they permit the matter to the voices of them all Therefore in the Pastors that were to bee created there was a free election of the people But that nothing should be done tumultuouslie Paule and Barnabas as it were moderators had the gouernment Thus ought the decree of the Councell of Laodecia to bee vnderstoode which forbiddeth the election to be permitted to the people Thus writeth Caluine Wherein he driueth all to the election But the worde ãâã ãâã ãâã ãâã ãâã importeth by his owne interpretation and by the Ecclesicall custome in the Scripture the ordination by laying on of handes Aâ for the election was another matter which then in parte pertayned to the people
thus indefinitlie and in generall that the authoritie of Christ is lefte vnto his whole Church and so to euerie Church But that certayne partes of the authoritie of Christe is lefte and that in a certain legantine and ministeriall manner vnto his whole Church and so to euerie Church And yet not so that euerie Church that is euerie particular congregation hath as full authoritie of that part as the whole Church hath but that the whole or to euerie Church it is so lefte that none maie chalenge Episcopall or Metropoliticall authoritie as it is with vs at this day ouer other without great tyrannie and manifest iniurie This indéed is a méere we saie it not we proue it Against this our Brethrens we saie as though all laie on their bare saying and that whatsoeuer they saie we must holde it by and by for an oracle or for such a principle as the Pythagoreans did the saying of their Maister ãâã ãâã ãâã ãâã ãâã he said it Wee haue heard at large what Saint Paule hath said to Timothie and what a number of most excellent men in the primitiue Church and some immediatlie after the Apostles times by the cléere testimonies of the vnsuspected histories and auucientest fathers and by the graunt of the best late writers in the reformed Churches haue had both Episcopall and also Metropolitical authoritie as it is with vs at this daie ouer other without anie tyrannie great or little without anie iniurie manifest or hidden at all And if they might haue it they might chalenge it Yea to chalenge them for it much more to take it from them were rather not onelie the greater tyrannie and more manifest iniurie of the twain but to saie the authoritie of Christ is left vnto his whole church so to euery church that none in the church hath anie power or exercise thereof ouer other is the greatest and most manifest confusion that can be For by this rule we must not saie as our Br. héere doe Let vs then see what is his authoritie ioyned with others first who are so ioyned in commission with him that without their consent he can doe nothing but we must rather saie Let vs then see what is his authoritie ioyned with others and first who are not so ioyned in commission with him that without their consent he can doo nothing if the authoritie of Christ be left vnto his whole Church so to euery church that none may chalenge it ouer other So that now there shuld not only be no Metropolitical authority ouer Bishops nor Episcopal ouer Pastors but also no pastorall authoritie ouer the people For the people are some bodie as I take it both in the whole Church and in euerie Church also Yea if these words which our Brethren so generally saie we saie therefore that the authoritie of the Church is left vnto his whole Church and so to euerie Church be not restrained to that parte of his authoritie that consisteth onelie in the Ecclesiasticall regiment of his Church it will as much indanger all Magistrates ciuill estates that they haue no authoritie neither ouer other For they hold that also of Iesus Christ and it is a part of his authoritie ouer his Church But howsoeuer that may stande or fall héereby the Princes supreame authoritie in Ecclesiasticall causes ouer all persons Ecclesiasticall and ciuill in their dominions is cleane taken awaie from them euen as wel as the Metropolicall ouer the Bishops or the Bishops authoritie ouer the Pastors Nowe although this moste absurd and moste daungerous confusion of all authorityes Ecclesiasticall and ciuill might ensewe heereon Yet our Brethren hauing promised héerein that they woulde be bolde to say these sayings and hauing hethereto though boldly yet but barely saide them they will nowe bée bolde as good reason is they shoulde to assay to proue them For seeing our Sauiour Christe promised his presence and authority to euery Churche indifferently Mathewe 18.19.20 None may challenge any such prerogatiue afore other but as the churches are limitted out for order and conueniency so is euery one of them of like authority in it selfe but because they make all but one Church and one body of Christe therefore there is but one authority in them to determine of matters concerning them all This argument still relying on this former cited sentence Mathew 18.19.20 which properly treateth of the efficacy of prayer where the faithfull although they be in neuer so small a number assembled to make their petitions in Christes name are promised that God the Father will graunt their requestes and that Christ also will bée present among them neither comprehendeth all the authority that Christe hath left vnto his whole Church or to any especiall persons in the same neither if it bée drawn to matters of gouernment and authority is any debarre against any particular auth of any Pastor more thaÌ of any Christian Prince or magistrate For how followeth this Christ will be present where 2. or 3. are gathered together in his name therfore wher but one maketh his praiyers alone vnto him he will not be present except our bre can bring this exclusiue only or at the least into this promise of Christ that where 2. or 3. only or two or three at the least are gathered together in his name hee will bee present with them If then this followe not in prayer wherof this sentence properly is spoken howe much lesse doth it holde if wée stretch this promise of Christe to matters of gouernment in the church as I graunt it reacheth also thereto As to reason thus Christ hath promised that where two or three bee gathered together in his name to consent on the establishment of any authority or gouernment of his Church his presence and authority shall bee among them therefore if the Christian Prince eyther by him-selfe and his supreme authority doe establish any thing in the Church or though hee ioyne other with him yet not in authority but as counsellors or though in authority also yet not as equall in authority with him except hee and they and all gathered together in the name of Christe bee of the like authority in giuing their consents vnto the matter neither Christes presence will bee with them nor his authoritie will ratifie their doing If this reason holde not but bee an vntrue and moste daungerous resolution in these matters that are done of the christian Prince neither yet of him alone but of other in coÌsultation with the prince but the only superior and supreme ouer all other which are all partes of the Church and assembled about matters of the Churches Gouernment doth it holde anye more against Bishops and Pastors How agréeth this euen with their own assertions afterward Pag. 114. of Iames his prerogatiue in the assembly of the Elders at Ierusalem Was not the holy ghost among them because one had this prerogatiue Neither helpeth it that they say this
house hee drue awaie as many as hee was able And yet to shew further not onely that this order of Elders was aboue the Deacons but that of Deacons they were made Elders Sozomenus li. 1. cap. 14. saith Of these disputations Arius was the author an Elder of the Church of Alexandria which is in Aegypt Who although at the beginning he seemed very studious of the doctrine of Christ yet was hee a furtherance to Meletius attempting new matters Whosâ parts when he forsooke he was of Peter Bishop of Alexandria ordained Deacon And afterward of him cast out of the Church wheÌ Peter deposed the fautors of Meletins and improued Baptisme This Arius inueighed grieuously against the Acts of Peter and could by no meanes bee quiet But when Peter had suffered martyrdome Arius crauing pardon of Achillas was not onely permitted to exercise his Deaconship but also was exalted to the degree of the Eldership Afterward Alexander had him in great estimation c. By this it may not onely appeare that the orders and Senates of Elders in such great Churches as these were Ministers of the worde but also were thereto promoted hauing before ben Deacons When therfore we reade in Socrates as in the restoring of Athanasius lib. 2. cap. 18. thâ Letters of the Emperour Constantinus directed vnto the Bishops and to the Elders of the Catholike Church saying Moreouer vnto the benefit bestowed on him this also we thought good to bee noted that all those that are inrolled into this holie number and companie of the Cleargie may vnderstand that securitie is giuen vnto all be they Bishoppes or bee they Clarkes that haue holden with him it argueth that there was indéed such a companie of Elders whom heere hée calleth Clearks but we cannot gather hereupon that they were such as ministred not at all the word and Sacraments but rather the contrarie For else if Athanasius the Bishop had beene the onely Minister of the word and Sacramenteâ all the people of Alexandria had beene destitute of the worde and Sacramentes all the while of Athanasius banishment And to confirme this that these Elders about the Bishops had not onely the publike ministration of the word but also that some one or other of their number was appointed to heare the coÌfessions of such as wer penitent and in token of their vnfained repentance to inioyne them to submit themselues to some bodilie chastisement which therevpon was called penance At that time saith Socrates li. 5. ca. 19. the Church thought good that the Elders which had the gouernment of the order of inioyning peniteÌce in euerie Church was takeÌ awaie And that on this occasion froÌ the time wherein the Nouatians separated themselues from the Church refused to communicate with those which in the time of the persecution raised in the raigne of Decius had fallen the Bishops of the Churches added vnto the Canon that in euerie of the Churches there should bee one certain Elder which shuld be ouer the Penitencies to the end that those which after Baptisme were fallen should before the Elder appointed for that purpose confesse their offences This Canon as yet among other sects remaineth ratified and firme They onely which confesse the Father and the Sonne to be one in substance and the Nouatians that consent in faith with them reiected this Penitenciarie Elder The Nouatians would neuer from the beginning suffer this to be so much as a hanger by The bishops which now gouern the Churches althogh for a good space of time they haue held this institution notwithstaÌding in the times of the Bishop Nectarius they chaunged the same by reason of such an offence as then by chance was committed in the Church a certaine noble womaÌ came vnto the Penitenciarie Elder confessing particularlie such faultes as after her Baptisme she had committed The Elder commaunded the woman that she should giue her selfe to fastings and to continuall praiers Wherby together with the acknowledgment of her sinnes shee shoulde declare a worke meete for her repentaunce The woman proceeding further in confessing accuseth her selfe of another fault and declareth that a Deacon had laine with her For the which offence by this meanes beeing made manifest the Deacon was driuen out of the Church and a tumult was made among the multitude of the people For they grudged not onelie against the offence committed but also for the note of the grieuous slaunder and reproch that thereby was raised on the Church WheÌ as therefore the sacred Priests were verie much euill spoken on for this cause Eudaemon a certaine Elder of the Church a Countrieman of Alexandria gaue counsell to the Bishoppe Nectarius to remoue the Penitenciarie Elder and to giue free power that euery one according to his own conscience should come to the participation of the mysteries For by that onelie meanes it should come to passe that the Church shoulde bee voide of all spot of infamie These things because sayth Socrates euen I my selfe had them of Eudaemon I doubted not plainly to commit them to this our historie In which wordes these Elders hauing this office among them which pertaineth especiallie to the ministration of the worde and all of them indifferentlie called Sacerdotes as well as Presbyteros it is againe apparaunt by Socrates whomâ Danaeus citeth that these Elders were not such as héere our Brethren doe conceiue or pretend but Ministers of the worde and Sacramentes which in the next Chapter saue one following doeth yet more fullie appeare Where Socrates shewing the diuersities in diuerse places concerning Easter daie Fasting Marriage Diuine Seruice and other Ecclesiasticall obseruation amongest other matters saith on this wise Moreouer I my selfe haue knowen another custome to haue growen in Thessalia that there he which is a Cleark if after he be made a Cleark he lie with his wife whom he married while hee was a laie man is deposed from his Cleargie Whereas all the famous Elders in the East yea the Bishops and all are by no lawe compelled to abstaine from their wiues except it please themfelues For euen while they gouerne their Bishoprikes not a few of them beget children of their lawfull wiues Hee that was the author of that custome in Thessalia was Heliodorus of Trica a citie of that region of whose making are the amorous bookes which hee composed when he was a young man and intituled them The Aethiopian historie hee meaneth that of Theagenes and Cariclea The same custome is kept also at Thessalonica and in Macedonia and in Hellas Besides this I haue knowen another custome in Thessalia to wit that they baptize in the dayes of the feast of Easter onely For which cause all of them except a very few die without baptisme The Church of Antioche in Syria is set contrarie to other Churches for the Altar or Communion table is not set Eastward but Westward In Hellas and at Hierusalem at Thefsalia the prayers are made while the candles are lighted after
not mencioned Neither is there any circumstance that should encline to such opinion of them but rather to the cleane contrarie Caluine sayth out of this place we may gather that which we had in the 15. chapter that so often as any waightie businesse was to be treated vppon the Seniors were woont to come together that the consultation might bee the more orderly composed without the multitude We shall afterwarde see in their order that the people were admitted Howbeit after that the Seniors had had their Innermore Counsell Sith therefore these Seniors consultation with the Apostles was not onely about manners and discipline but about principall pointes of the substance of doctrine and withall that Caluine referreth vs to these Seniors or Elders in the counsell holden at Ierusalem Act. 15. where Caluine sayde before as he sayth here that all the Churche was not gathered sed eos qui doctrina iudicio pollebant qui ex ratione officij huius causae legitimi erant iudices but those that excelled in doctrine and iudgement and they that by reason of their office were the lawefull iudges of this cause what likelihoode is there that these Elders meddled not with teaching the doctrine which excelled in the doctrine and in iudgment and by their offices were the lawfull iudges in the decision of the controuersies of doctrine But since the oration that is made vnto Paule Act. 21. is by S. Luke set downe in the name of them all albeit some one among them spake it in their names and they were such as of whom Caluine sayth vpon these their wordes to Paule Thou seest brother how manie thousands c. Moreouer they exhort him that taking vpon him a solemne vowe he should purge himselfe c. There is no doubt but that zeale of the Lawe was faultie and verely the Elders doo sufficiently declare that they liked it not For although they do not openly condemne it neither yet complaine thereon more sharply neuertheles because they separate themselues from their affection secretly they confesse that they doo erre If it had bene a zeale according to knowledge it ought to haue begun from them But they striue not for the Lawe it selfe nor they pretend iust reuerence thereof nor they subscribe vnto them that were zealous of the same as they call them therefore they insinuate that they thinke otherwise that they like not the peoples superstition But this ouerthwarteth it that they say Paule was burdened with a false infamie Furthermore when they exact of him a satisfaction they seeme to nourish that zeale c. And againe Neither verely was the libertie of Paule vnknowen to the Elders when as therefore they knew the matter well onely this they wil that it should be witnessed to the vnskilfull and rude that Paule purposed nothing lesse than that hee should bring the Iewes to the contempt of the lawe Wherefore they looke not vpon the bare matter but knowing what was the peoples iudgement of Paule by reason of the malicious backbitings they desire to remedie it Although I knowe not whether they required this of Paul more importunatlie than was meet But heerevppon it appeareth how preposterous is the credulitie or light beleef of men in taking holde of slaunders and howe stiflie an ill opinion once rashlie conceiued cleaueth fast There is no doubte but that Iames and his colleagues did their indeauor to defende the fame of Paul And againe in the meane season wee see howe modestlie the Seniors behaued themselues in nourishing concorde while in good time they preuent the peoples offence excepte in that they beare peraduenture too much with their weaknesse in exacting a vowe of Paule But this moderation is to bee kept in the Church that the Pastors shoulde indeede excell in authoritie but they shoulde not rule proudelie nor despise the residue of the bodie For the distinction of their orders which is the bonde of peace ought not to bee the cause of discorde What can bee more cleere than this that these Elders which spake these things and tooke this authoritie in these matters vppon them were Pastors As Caluine in plaine wordes applyeth all theyr dooings vnto Pastors And yet this more appeareth in his obseruation of that which followeth on the 23. verse Doe this therefore that wee saie vnto thee wee haue foure men which haue made a vowe c. Although it may bee that these he meaneth the foure men wer as yet nouices that therfore their faith as yet were tender and scarse well framed whervpon the Doctors or teachers suffered them to performe the vow that by ignorance they had rashly vowed In these wordes the Elders that before he called Iames and his collegues and of their doings gathered the rule and authoritie of the Pastors he plainlie heere calleth Doctors and teachers And therefore what kinde of Elders these were vnder Iames and the Apostles at Hierusalem we neede seeke no further it is manifest they were not gouernours that medled not with teaching but with ouersight of doctrine and with correction of manners and discipline onelie for as they were teachers and heere taught though not so wel so their chiefest medling was with teaching And that their selues testifie in the conclusion of their Oration saying For as touching those of the Gentiles that haue beleeued âe haue written decreeing that they should keepe no such thing c. If our Brethren replie that that decree went in the name not onelie of the Apostles and Elders but also of the brethren which in the verse before Act. 15.22 he calleth the whole Church and yet we cannot conclude hereon that therefore the whole Church were teachers Caluine referring vs to that which he noted on that decree saith on the 22. ver Act. 15. Not without the singular grace of God was that tempest ceased that the cause being well discussed all should descend into the consent of the true doctrine The modestie also of the common people is gathered herevpon that after they had permitted the iudgement vnto the Apostles to the residue of the Doctors or teachers then also the people subscribed vnto their decree The Apostles also on the other side gaue a shewe of their equity because they established nothing coÌcerning the common cause of all the godlie but the people beeing admitted thervnto For verilie of the pride of the Pastors this tyrannie hath sprong that those things which pertaine to the common state of the whole Church haue bene subiect the people being thrust out vnto the will that I might not saie vnto the lust of a few men But the Apostles and the Elders did prudentlie decree that Iudas and Silas shoulde bee sent to the end the matter might bee lesse suspected Concerning this complaint we haue alreadie aunswered and let them giue the people no more than the notice and approbation so that the debating and determining be referred to the authoritie of those that succéede the Apostles
Ambrose and the other allegations of Beza out of Cyprian and a number of other Fathers and histories for the search of these Elders Which not yet finding I haue returned to the Scripture to search what places anie other of our Bre namelie Beza Caluine and Danaeus which chieflie write vpon this matter haue alleaged And not yet finding anie sufficient proofe of theÌ till some other of our Brethren shall bring better proofe or proue these places better I am now come againe where we began to the 14. of the Acts verse 23. because our Bre. here will further yet againe reuiew the same And especiallie in the place before alleaged for election there is great reason to leade vs to thinke that the Elders for gouernment are as well vnderstood as the other for doctrine because it is written in the same place That after they had ordained them Elders in euerie congregation by election as hauing set the Churches in perfect order which coulde not bee except they had established discipline so well as doctrine they committed them to the Lord in whom they beleeued This great reason is nothing but our Brethrens ouer great presupposall that except there were such Elders ordained there were no perfecte order set nor discipline established in the churches Which great reason lieth all on the great and common fallation Peâitio principij reasoning on that as on a great and graunted principle which is a greate and principall question They might wel haue set the churches in perfect order haue established discipline in them without ordaining anie Consistorie or Segnorie of such Elders or gouernours as meddle not with teaching For what would it haue hurt the perfection of order establishment of discipline in the churches if all the Elders that they ordained had bene teachers to as Caluine sayth they were Albeit Saint Luke in that place mencioneth not of anie perfection of orders or of discipline established at all But onelie sayth the text in this 23. verse here mencioned And ordaining with the handes Elders vnto them Church by Church making praiers with fastings they commended them vnto the Lord on whome they beleeued Did Saint Paule in all the Churches where hee went preaching yea though some of them were famous Churches and in some of them he laie long as at Corinth set the churches in perfect order and established discipline in them as well as doctrine How then doth he write unto the Corinthians of so many things that as it plainlie appeareth by his reprouing teaching and ordering of them wer not before set in such order nor established No nor yet all things as concerning the perfection of order and establishment of discipline were contained in his Epistles afterwards written vnto them but that he saith he would âet an order of other things at his comming to them 1. Cor. 11.34 which we expound not with the aduersaries of the Gospel for matter of doctrine but for order and discipline And therefore it is not so great a reason as shoulde leade our Brethren to thinke that Paule and Barnabas tarrying so small a while in euerie place that then they went vnto did set such perfect orders and establish discipline in those meaner churches But since our Br. here doe vrge this place no further than that there is great reason to leade vs so to thinke and we sée also some reason to leade vs to thinke the contrarie whether theers or ours bee greater yea whether theirs bee anie great or small and whether Caluine himselfe be not of force to ouer-rule this so slender a reason of theirs saying Not of some among them but of all of them I interprete Elders in this place to bee those to whome the office of teaching was inioyned Which interpretation if it be true then whether by anie reason they could be such Elders as were gouernours onelie and not teachers I referre to the readers yea to our Brethrens owne indifferent iudgement and proceede to their second point of moderating these Elders The second point for moderation of the Elders authoritie in such sort that their sentence may be the sentence of the Church is this that wheÌ the Consistorie hath trauailed in examining of causes pertayning to Ecclesiasticall discipline and agreed what iudgement ought to passe vppon the matters they propounde it to the whole multitude that it maye bee confirmed by their consent This second point draweth somewhat neerer to a moderation of the Elders authoritie than the former did But how agreeth this with the former moderation of them For before although they should be elected and chosen by the consent of the whole congregation yet the whole church was to repose such confidence in them that they coÌmit vnto them their authoritie not onely in hearing and examining but also in determining of all matters pertaining to discipline and gouernment in that congregation If therefore these Elders shall haue authoritie to doe all this how is it here sayd that when the consistorie hath trauailed in examining of causes pertaining to Ecclesiasticall discipline and agreed what iudgement ought to passe vpon the matters they propounde it to the whole multitude that it may be confirmed by their coÌsent If the whole multitude haue before hand committed vnto them their authoritie to determine all matters why shoulde they bee brought to the whole multitude backe againe to haue that confirmed that before was determined and that by their owne authoritie was committed vnto these Elders to determine And what authoritie haue they reserued and lefte vnto themselues herein to confirme by their consent after these committies haue determined the matter For what if the whole multitude shall dissent Haue they all or some or the greater part of them a negatiue voice to dash all that these Elders haue before determined And how is not this then a plaine Popular state when in all matters none excepted not onely pertaining to discipline but also to gouernment the chiefe last authoritie consisteth in the coÌfirmatioÌ no not yet of the prince but of the whole multitude We feared before ãâã ãâã ãâã ãâã ãâã the dominion of a few persons in this Seniorie And therefore our Brethren to moderate reduce them ad ãâã ãâã ãâã ãâã ãâã to the gouernment of the best men which our brethren call men of godlinesse and wisedome they haue now so moderated the matter that they haue brought all ad ãâã ãâã ãâã ãâã ãâã to the popular regiment not onelie of the common people but of the whole multitude And all vnder pretence that the Bishops before did some things more than they should separated from other by themselues in the Ecclesiastical discipline And now they haue so excluded this separate gouernment of the Bishops that withall they haue cleane cut off the Monarchie and supreme gouernment of the Prince and all yea of these Seniors determination and all and giuen all matters pertaining to the discipline and gouernment of
so great brawles for matter of most small importance that one of them odiouslie accused another before the ciuill either Iewish or Ethnicke Magistrate to the great offence of the Gospell As also it hapned afterward among the Corinthians of whome Paule writeth saying Dooth anie of you hauing busines with another susteine to be iudged vnder the vnrighteous and not rather vnder the Saints Christe therefore reprooueth his contentious companions and prescribeth vnto them such a rule which may bee kept onelie in priuate assemblies and among priuate men That is to wit that thou shouldest not by by accuse him that hath sinned against thee before the Magistrate especiallie the Magistrate being a straunger of thy religion but thou shouldest first of all admonish him priuatelie Then if being so admonished he proceede to doo thee iniurie thou shouldest take vnto thee 2. or 3. freends that they may admonish him of his iniurie and exhort him to repentance last of all if he will not yet so leaue of his dooing iniurie thou shouldest tel it vnto the whole assemblie and desire that the assemblie would interpose their authoritie It is manifest therefore that Christe in this rule maketh not a generall lawe for the Church of all times and for that assemblie which also consisteth of a great multitude of men and whereof the ciuill Magistrate is a part and the Gouernor but onely for the little Church of his owne time and for the assemblie of a fewe men and those priuate For otherwise also hee gaue some preceptes that were temporarie and not perpetuall such as those are Goe ye not into the high waies of the Gentiles enter ye not into the Citie of the Samaritanes And Possesse ye not golde nor siluer c. Moreouer wheÌ this rule is said If thy brother shal offende against thee c. it is not to be vnderstood of euery kind of sinne for it can not be vnderstood of grosse and hainous mischiefes such as are these homicide adulterie and other of that kinde For in these a threefolde admonition hath not place but it is necessarie that these mischeuous deeds for publike example sake according to the calling of euerie assemblie so soone as euer they are found out should be punished Neither should space of sinning be giuen to the wicked doer vntill a triple admonition may be made For what discipline were that if that any shoulde haue slayne a man that he shoulde not be punished before with excommunication till that after the first admonition he had killed another And another after the second and another after the thirde And so mought an Homicide kill 4. men or euer he shoulde be holden for an Ethnicke or a publicane Neither did saint Paul him selfe admonish the Corinthian whore-monger but commaunded him streightway so soone as euer it was knowne to be cast out of the company of the faythfull This rule therefore is not to bee vnderstoode of euery kinde of sinne but only of ciuil controuersies which priuate men haue among themselues What then doth this rule pertaine nothing at all to the present assembly of the Christians which consisteth as well of a publike magistrate as of priuate subiectes verily it pertaineth much vnto vs. But for the manner thereof and for the condition of these times For if thou haste against another a ciuill action or controuersy it is an vncurteous and hard part that thou shouldest straightwayes hale him into the publike Iudgements but charity requireth that if the cause be such that thou mayest not pardon thy neighbour without Iudgement first of all admonish him thou thy selfe or else some other friend in thy name of the iniury that hee goe not still on to doe the same but that after his measure he make amendes for it But if so bee nothing bee obteyned thou shouldest take vnto thee two or three freendes whereby thou mightest seeke all meanes that he may leaue off from dooing thee iniury Last of all if so be thou shalt not yet profite any thing what ought to be done Is the cause to bee brought to the whole Church of that place Heere certesse the letter can not be obserued which is spoken in this place Tell the Church For what a confusion and disturbaunce of the orders were this but the cause is to be deferred vnto those certain Iudges which out of the whole body of the Church are lawfully chosen into the Magistracy whose sentence also is to be expected So that there is no necessity that wee shoulde constitute a newe Eccl. Senate but vse that which before was appoynted in the policy But what of the wicked deedes that are more hainous In these the order of this rule can-not bee obserued whether the church bee onely priuate men or haue a Magistrate But that so soone as euer they shall be set downe and found out they must bee punished eyther with Excommunication or casting out of the city or congregation or else with some other punishment according to their ordinary Lawes For this altogether is sought for that offences might bee taken out of the way But with what penalty or with what punishment they shoulde bee taken away that must bee iudged by the publike Lawes and ordinaunces Thou wilt say therefore sith that there is in these times a politike Magistrate in the Church is there nowe no place of Excommunication verily there is as well of publike as of priuate For the publike excommunication is that penalty of the Magistrate wherewith the wicked person is openly defaced in the mouthes of men and is cast out of the City or is cast into the prison and for some space of time is fed with Breade and Water And such an Excommunication also may bee done in the Church when as if any by publike and lawfull iudgement is condemned of a wicked fact and at the Magistrates commaundement is cast out of the Church and is forbidden that he shall haunt any publike banquets neither that he be admitted to honest or worshipfull offices c. It is priuate when the Minister of the Church doth priuately admonish the sinner that he receiue not the Lordes supper except he repent c. Thus grauely and with great iudgement and waighty reasons writeth Brentius of these wordes Neither making this rule to bee generall or perpetuall otherwise then in these sences and cases and in the matters of worldly and ciuill contentions to be iudged and punished if no priuate meanes will serue not by constituting any Ecclesiasticall senate of Seniors in euery congregation but by the ordinary ciuill Magistrate As for the Censure of Excommunication though in such a sort the punishments of the Prince may be called an excommunication yet if it be an exclusion from the Sacramentes it is properly the Act of the Minister and that good not onely though it be publike but priuate also As he sayth further on these words Verily I say vnto you whatsoeuer yee
shall binde vpon earth shall bee bounde in Heauen and whatsoeuer yee shall loose c. In this sentence Christ strengtheneth first the Iudgements of priuate men if the Church shall not haue a publike magistrate For when men are wont tobee stubborne it may come to passe that hee that fayleth in his cause before the Church of priuate men and is iudged an Ethnike and publicane may contemne this iudgement and thinke him-selfe neuertheles to be an inheritor of the kingdome of Heauen although hee bee cast out of the assembly of these as hee thinketh them vile or base persons But Christe strengtheneth their authority and affirmeth that their sentence is approued also in Heauen Furthermore hee strengthneth also in this saying the publike iudgementes of them that are in lawfull Magistracy that we may manifestly knowe that their Iudgementes are not of men but are the Iudgementes of God According to that of Paule hee that resisteth the power resisteth the ordinaunce of God And verily Christe in other places with the like sentences in Math. 16. and Iohn 20. chapter confirmeth the authority of the Ministery of preaching the Gospell But in this place hee confirmeth the iudgementes of priuate men or of Magistrates against the contemners that the same shoulde bee ratified before God in Heauen Heere lo is the ratifiing whereof our brethren speake but heereupon hee concludeth thus But all these things are to be vnderstoode of a right and lawfull iudgement and of that sentence which is giuen in the ministery of the church according to the Worde of the Gospell and in causes forinsecall according to the publique and ordinary Lawes For if the sentences of the Iudges or Ministers striue with these it is none before God howe greatly soeuer thou shalt be condemned before men So that here he concludeth with these two excommunications a ciuill and an Ecclesiasticall The ciuill eyther in these priuate mens small assemblies or in the publike Magistrate But the Ecclesiasticall to pertaine onely to the Minister and to be in the Ministery of the worde of God such as was mentioned before Math. 16. And afterward againe Iohn 20. And verily if we shall search the ground of this Eccl. Exc. what abuses soeuer be or haue beene or may be by the Ministers or by any other not Ministers committed therein which I take not vpon me to defende and may easily bee helped without the supply of this Seniory and good prouisions there are in that behalfe yet that the act of the proper Ecclesiasticall Excommunication shoulde be executed by such Ecclesiasticall gouernors as are not Ministers nor teachers of the Worde I can not yet see howe it may be sufficiently warranted or howe it may stand with the nature of this spirituall and Ecclesiasticall censure For if this power of binding and loosing be the same that is called the power of opening and shutting called also the power of the keyes then it cheefely consisteth in the Ministery of the Worde For what is the key but Gods Worde Yea if it bee the same that consisteth in remitting and retaining of sinnes towardes God what other power hath the Church thereof than by the prenouncing of Gods Worde So that our Brethren must eyther make these Seniors to bee Ministers of Gods Worde or else they must graunt that in this place Christe meaneth not such a Seniory of Gouerning Elders as are not Ministers of the Word But here saith Caluine Hic locus non omnino c. This place is not altogether like that place which is aboue written Chapter 16. c. 19. But it is to bee vnderstoode in part a little different But wee make them not so diuers that they haue not muche affinitie betweene themselues This first of all on both parts is alike that eyther of them is a generall sentence and the power of binding and loosing is always the same that is to witte by the word of God the same commaundement the same promise But they differ heerein that the former place is peculiarlie of the preaching which the Ministers of the word of God do exercise Here it pertayneth to the Discipline of excommunication which is permitted to the church There Christe woulde auouch the authority of the Doctrine Here hee constituted Discipline which is an appendant vnto doctrine There hee sayde that the preaching of the Gospell shoulde not be frustrate but that it shoulde bee a quickning or a killing sauour here he affirmeth that although the wicked doe scorne the iudgement of the church notwithstanding it shoulde not bee vayne This distinction is to be holden because there it is simply treated vpon the word preached here vpon the publike censures and Discipline Although I doe not altogether deny this difference in respect of the obiect matter wherin the subiect person hath diuers times on diuers occasions and diuers ends to deale yet since Caluine heere him-selfe maketh the power of binding and loosing the promise also and the commaundement to be all one and the same to consist all onely by the ministery of the word although the occasion or purpose of Christe in the former place Math. 16. be more for ratifying the Doctrine of the worde when it is taught or preached than for ratifying the publique censures and Discipline beeing onely the appendants to the Doctrin Yât this letteth not but rather prooueth so much more that he to whome the execution of both or eyther of these actions being both of them powers of the worde and ministeriall pronouncings of the same word doth appertaine ought to be his selfe a Minister of the worde And thus doth Caluine himselfe afterwarde also confesse saying For neither doth Christe auouch authority of or vnto his church whereby he shoulde diminish his or his Fathers right but rather whereby hee may establish the maiesty of his Worde For euen as before hee woulde not confusedly establish euery Doctrine whatsoeuer but that which proceeded out of his mouth chap. 16. c. 19 So neither sayth he in this place that euery Iudgement whatsoeuer shall be stable and ratified but that wherein he himselfe is president or gouerneth Neyther that onely by the spirite but also by the Worde Whereupon it followeth that men bring no preiudice vnto or hinder not God while they pronounce nothing but out of his mouth and stoode onely to execute faithfully that which he hath commanded For although Christe bee the onely iudge of the worlde yet would hee haue in the meane season ministers to be the publishers of his Worde and then he woulde haue his iudgement to be of his Church set foorth So that commeth to passe that it derogateth nothing from him that the ministery of men commeth betweene but that he onely looseth and bindeth And hâere Marlorate coâtexteth out of Bucer Hereupon it appereth how proposterously or rather how naughtily some gather out of this place that the Church can doe any thing but cheefely can make lawes of religion which whosâ despiseth shall
may be lesse blemished the society of men also lesse ill reported This other power in the primitiue church was more necessary when the Ethnike magistrates gouerned the cities For there when by the ciuil iudgement punishment should haue bin giuen vpon the blasphemers on others openly violating the commandements of God the church necessarily executed iudgment on the corrupted meÌbers without seditioÌ that is without bodily force Excluding the wicked with the only word yet receiuing them again if they were conuerted But now after that they also which are the magistrates haue embraced the name of Christ it is beâter more meet for the coÌmon profit to bring them vnder the ciuil punishment that manifestly lead a wicked life Especially when as the magistrate by name is charged that he taketh away the authors of offences to th end that the name of god be lesse il spokeÌ of Thus also the offices remain distinct that by the churches power secret manifest sins be reproued by the only word of God but they that suffer not theÌselues to be ruled by the doctrine may be punished by the ciuile Iurisdiction Verelie this were a mâât beautifull harmonie of the two powers if it were kept but in this extreame confusion of all things and heedlesnesse of Princes there is not so much as hope of ordeining this harmonie This onelie thing remaineth that the King of Kinges come and purge his Church for euer from all offences Thus complaineth Melancthon and distinguisheth of these powers But he would so little haue the Eccl. iurisdiction of excommunication to be vsed by gouerning Seniors that were not teachers that he woulde either haue them teachers or else their iurisdiction to be but ciuile and the meere punishment of the Christian Magistrate Aretius in his Common-place thereon saith Excommunication is an exclusion of some bodie that professeth our Religion out of the coÌpanie of the faithfull in holie and prophane matters beeing made in the name and power of Christe by the ordinarie Ministers of the Churche the residue of the Church consenting and being made for the cause of amending the sinner and of deliuering the Church from the contagion of the sinne And afterwarde proouing the parts of this definition coÌming to the 5. part By whom it ought to be administred he saith We aunswere out of the definition By the ordinarie Ministers the residue of the Church consenting We would haue the Ministers ordinarie because except their vocation bee lawfull the discipline of the manners shall be frustrate For Christe hath deliuered the same to the Apostles and for that cause to their lawfull successors and therefore they labour heere in vaine whom the lawfull succession doth remooue And furthermore that the discipline be administred of the Ministers as Ministers that is that they vse the same by Ministerie or seruice not by Empire or rule In which matter how greatlie in Poperie they offended is not here to the purpose to declare We adde The residue of the Church consenting least the Minister would exercise dominion of his own wil. Christe Mat. 18. biddeth Tell the Church not the Ministerie onelie And Paule would not the incestuous man to be excluded by his authoritie alone but the Church of Corinth being gathered together 1. Cor. 5. Cyprian declareth it to the people if anie were to be receaued doing the same no doubt in those that were to be excommunicated Epist. 16. li. 3. You being present and iudging all shall be excommunicated So in another place for those that were falne hee entreateth the people that the peace might be giuen them Tertul. Apolog. cap. 39. saith Euerie of the approoued Seniors doo gouerne hauing gotten a iust honour not with money but with testimonie for no matter of God consisteth on price c. Héere Aretius maketh excommunication to bee necessarilie made by âhe ordinarie Ministers And that we might know whâ these are he addeth that Christie deliuered it to the Apostles and to the successors of the Apostles And therefore those that labour heere to haue other Ministers than Teachers labour in vaine because they are remooued from the lawfull succession and their discipline is all frustrate This being set set downe for the Minister where he addeth the residue of the Churches consent and thereto applieth this testimonie of Christe Mat. 18. Tell the Church not the Minister onelie he maketh no especiall Senate of ecclesiast Seniors but putteth altogether in this general name the residue of the church Neither giueth he them herein a ioynt Ministerie with the Ministers that the excommunication should be made by all the residue but that it should be done by their consent So that if our Br. fearing coÌfusion in the peoples consent would haue a Segniorie to represent them and to whom their consent should be compromitted yet beyonde consent they haue nothing to doo more than the residue of the Church and people haue whom as they say they represent except they will be Comministers of the word and successors of the Apostles And this dooth the verie example 1. Cor. 5. héere also alleadged excellentlie we ll declare Wher Paul was the Minister and the Iudg and the People gaue their coÌsent to his Iudgement Howbeit if they had not consented that had not defeated the vertue and power of S. Paules Censure as we haue alreadie at large séene And likewise the dealing of Cyprian in receauing of them that were excommunicated The words of Cyprian in this alleadged 16. epist. li. 3. writing to the people in his absence from them are these That you doo mourne bewaile the falls of our brethren of my selfe withall I know it and doo bewaile it and I suffer and feele that which the blessed Apostle saith VVho is weakened faith he and I am not weakned who is offended and I am not burned And againe he put in his Epistle saying If one member suffer the other members also suffer with it and if one member reioyce the other members also reioyce wish it I haue compassion therefore mourne together with our brethren that haue falne and ouerthrowen themselues in the trouble of persecution and trayling with them part of our bowels they haue with their wouÌds brought vnto vs sharp greef To whom God by his diuine mercy is able to giue remedy While notwithstanding they should not think that any should be done hastily vnaduisedly out of hand least if the peace should be vsurped rashly the ofâence of Gods indignation should more greeuously be prouoked The blessed martyrs haue written letters to vs concerning some beseeching that their desires maybe examined when as we shal begin to returne to the church peace beeing before of the Lorde giuen to vs all All their desires were examined you being present and Iudges Thus writeth Cyprian not that the persons were Excommunicated they being the Iudges of their Excommunication but as they were ipso facto Excommunicated
by their greeuous apostacy so the fault beeing so heighnous and offensiue to the people no maruell if Cyprian woulde not permit that they shoulde be receiued into the Church before the offended people their-selues were content And for this cause they had made before their requestes vnto the people that they might on their repentaunce be receiued And the people examined and Iudged their requests to be reasonable But because it lay not in them to admit them both they and other that had beene constant in their persecutions whom Cyprian calleth Martyrs wrot vnto him being their Bishop that hee at his returne vnto them woulde receiue them Which although Cyprian of himselfe were willing to doe yet hee maketh this his conclusion I pray them that they woulde patiently heare our Counsayle Let them expect our returne and when as by the mercy of God wee shall come vnto you calling together more of our fellowe-Bishops according to the Discipline of the Lorde and the presence of the blessed Martyrs we may examin the Letters and the requests And to the confessors I haue writteÌ Letters which I haue coÌmanded to be read to you So that Cyprian writeth not to the people for them as though the people had had the cheefe authority or anie power heerein but contrariwise the people had written to him that whereas neither they nor the Martyrs among them nor yet the Preestes without him coulde receiue them hee hauing the cheefe power heereof woulde vouchsafe to doe it Whereupon hee writeth this Epistle to stay their desire heerein till it might be done more orderly at his comming to them This therefore being no ordinary matter wherein so many Bishops shoulde appeare to the more solemne receiuing of these so greeuous lapsed persons whereas diuerse of the Preestes or Elders of Carthage had already receyued these offenders and administred the Sacramentes vnto them Hee complayneth heereof saying I heare notwithstanding that certaine of the Elders neither mindfull of the Gospell neither thinking what the Martyrs haue written to vs neither keeping to the Bishop the honour of his sacerdotall preesthoode and of the Chaire haue begunne alreadie to communicate to them that are falne and to offer for them to witte the publike prayers and to giue them the sacrament of thankesgiuing When as they ought to haue come by order to these thinges Whereby it appeareth that these Elders were Ministers of the Worde and Sacraments and yet distinct from those which after he calleth Bishops that shoulde all be ioyned with him in the receiuing of these so great offenders As for that Aretius addeth of the seniors mentioned in Tertullian I aske no better witnesse than Aretius himselfe euen the leafe before what they were Where he saith after the example of S. Paul Excommunicating Alexander and Hymenaeus Postea vsi sunt illa pij Episcopi vt videre est apud Tertullianum Apolog. cap. 39. Afterwards the Godly Bishops vsed it to wit Excommunication as is to see in Tertullian c. Beza himselfe that referreth Christes wordes to a translation of the Synedrion from the Israelites to the Christian Church in his Confession Cap-5 De Ecclesia Artic. 43. saith Secondlie wee must knowe that this power resteth not vpon mans ordinaunce but vpon the expresse worde of God For this is part of the iurisdiction of the Keyes deliuered to the Apostles and to all true preestes or Elders in the person of the Apostles Which Paul himselfe exercised at Corinth in other places So that if these Presbyters preestes or Elders be not such as vse the keies deliuered to the Apostles and doe it not in the person of the Apostles as their Successors it is not the true Ecclesiasticall Excommunication by Beza his owne Confession But they bee not the Apostles successors if they be not teachers of the word ministers of the sacrameÌts as Paul saith 1. Cor. 4.1 Let a man so esteem vs as Ministers of Christ Stewards of the Mysteries of God And therefore of good consequence it doth followe that the sentences of Excommunication made by such Seniors as are not teachers nor Ministers of the word and sacramentes is no lawfull Excommunication nor is the power of the keyes that Christe deliuered Gellius Snecanus de Disciplina ecclesiast 1. methodi parte fol. 437 saith Thirdly by the Institution and promise of Christe Math. 18. ver 18. VVhatsoeuer yee shall bind c. is as wel added to this Discipline as to the Ministery of the word Math. 16. ver 19. VVe may call it the binding and the loosing key of the kingdoÌ of heauen in respect that it is a part of the Ecclesiasticall Gouernment For by the Figure of the keye is signified the administration of the Church as appeareth by conferrence of places Esay 22. ver 22. I will giue or I will lay the keye of the house of Dauid vpon his shoulder And Math. 16. ver 19. cap. 18. verse 19. Hereupon we learn that this Discipline is not to be administred according to our priuate affections but according to the vse in the scripture prescribed of the keyes of the kingdome of Heauen For Christe ratifieth onely those thinges that are bounde and loosed with his keyes of the Ministerie of the Gospell VVe may amplifie the same more largelie by the figure of the keies and of their signification Math. 16. ver 19. Marke 16. ver 15. Preach yee the Gospel c. And Iohn 20. ver 21. c. FroÌ the example of Peter vnto the citizens of Ierusalem c. Whereby it is plaine that this key consisting in the Ministerie of the worde is coÌmitted to those only that are the Ministers of the same word This do his exaÌples proue that he alleageth for proof why this gouernmeÌt of the presbytery is called spirituall Whereby saith he sinnes are punished not by bodily force but by the Ministery of the worde The testimonies which he adioyneth Rom. 12.1 Cor. 12.1 Tim. 4. 5. Was haue sufficiently considered that they enforce nothing for any other Elders that medled not in teaching and ministring the Worde The examples which hee alleageth to prooue that this Spirituall Discipline may be exercised without the offence of the politike Magistrate dâe all of them prooue that the Ministers of the Spirituall Discipline shoulde beâ Ministers of the Worde First from the example saith he of the distinct function of Moses and Aaron and of all the Godly kings that neuer mingled themselues with the Sacerdotall offices Yea Moses respecting the ordinaunce of God by the counsell of Iethro his Father in Lawe ordeyned seuerally by themselues ciuill iudgements Exod. 18. ver 25. Describing in other places what were the proper offices and Iudgementes of the Preestes in spirituall causes distinct from bodily causes Deut. 17. ver 9. As also the Scripture 1. Paral. 9. ver 22. Ezech. 44. This two-folde order the godly King Iosaphat obserueth also distinctly who expressely 2. Chron. 19.
âet in Timothies person he gaue those precepts to all Bishops and Pastors wherein no other kinde of Elders ordinarily nor the congregation doâ ioyne with the Bishops or Pastors in the authority of teaching though in obedience and consent of hearing And so in these matters concerning the hearing and determining of Ecclesiasticall Discipline and iudicial causes he giueth Timothy and in Timothies person other Bishops and such superior pastors as he was the charge and authority of a righteous Iudge But the Iudges authority is singuler to the Iudge and not communicated with other no though they sit on the Bench with him as his assistantes but such onely as are of his function Iudges as hee is and ioyned in the same commission with him How this authoritie was was not singular therefore S. Paule giueth to Timothy and in his person to Bishops and such Pastors a singular authority in hearing and determining of such matters Not singular I graunt as though none might heare them but hee alone or that hee might aske no counsell or consent of any other for such singularity were rather a deharre than a graunt of authority or were an insolent abuse thereof Neither so doth any Iudge if any assistants be on the bench with him But the Iudge onely hath the cheefe authority and that is his singuler authority though not absolute As for the Eldership whereof Saint Paul maketh mention a little before We haue heard also Caluines opinion thereon that it may be aswel vnderstoode in that place for the office of the Eldership as for any consistorie or company of the Elders And therfore vpon the vncertainty of that Worde they can builde little certaintie for their consistoriall Elders The conclusion which heere they make depending all vpon the premisses is no further to be graunted than the premisses do inferre The learned disc Pag. 98. 99. In steede of which Antichriste hath set vp a tyrannicall Iurisdiction of one Bishop to bee iudge of Excommunication which is practized neither for causes sufficient nor by sufficient authority insomuch as it hath bene already testified by the Scripture that the power of Excommunication is in no one man no not in an Apostle but is common to the whole Church and ought to be executed by lawfull delegats of the Church also The tyrannicall iurisdiction that Antichriste hath set vp we no more acknowledge Bridges than our Brethren But that all Iurisdiction of one B. to be Iudge of Excommunication which is practized for causes sufficient not onely to want sufficient authority but to be called tyrannical and set vp by Antichriste Is not truely spoken nor Christian like Except they will make S. Paul Antichriste As for that which they haue already testified by the Scripture doth manifestly confirme that one man as the Apostle and Timothy and in his person Slaunderous speeches Bishops and pastors in like manner may execute the power of excommunication For although this ecclesiasticall power be giuen to the Church as likewise the ciuil power is giuen to the assemblies and congregations of men How the power of Excommunication is giuen to the Church yet is neither of them common to the whole Church as our Brethren heere say but is proper to those persons in or of the Church and of the assemblies of men which persons are of God or man lawfully called therunto Neither are the persons that haue the practise and executing of the power of excommunication to be so properly calleâ the Churches delegates as Gods delegates or Ministers in the same and represent God therein not the Church But admitting it be common to the whole church and yet ought onely to be executed by lawfull delegates of the church if that whole perticular church The Excommunicator is more properly Gods delegate than the Churches do make him that is their onely Lawfull Bishop to be also their onely Lawfull delegate in executing the power of Excommunication and doe not delegate a number of more with him then by their own confession some one man and that the Bishop may alone execute the authority and power of excommunication But so much that vsurped authoritie presumeth that the Bishoppe as an absolute owner thereof The learned discourse Pag 99. committeth it ouer to his Chauncellor or Archdeacon and the Archdeacon to his Officiall and he to his register and hee agayne to his substitute and his substitute to his seruaunts man or boy as it hapneth in so much that a learned Preacher may be excommunicated by a foolish boy If this matter seeme not to require speedy reformation God hath blinded our eyes that wee can not see the cleare light of the Sonne shining in our faces These terms of vsurpation presumption and to be as an owner and as an absolute owner of this authority Bridges are speeches considering the vntrueths and reprochfulnesse of them little beséâming learned preachers And much lesse the other of committing this authorty to Registers and to substitutes and to the Substitutes seruantes man or boy I verily beleeue thad our Brethren if they were well apposed coulde not prooue any such Excommunication to bee made Which in-déede if it were done is no Excommunication at all Slanderous speeches if it bee not rather their bare surmise But perchance at the fourth or fift hand they heard of such a thing and they by and by for the good liking and opinion they haue of Bishops their chauncellers Archdeacons and Officials Charitas non est suspicax did beléeue it For the tale caried greate credit Some boy tolde them that some seruaunt tolde him that some Substitute tolde him that he had heard it tolde of some Register But who the Register Substitute Seruaunt man or boy was or is that we must go looke as the boy sayth to his dog séeke out It is proofe ynough for our Brethren that some boy tolde them that he heard say so And therefore as a matter nowe out of all doubt it must in all hast to the presse and be confirmed in print with this exclamation Insomuch that a learned preacher may be excommunicated by a foolish boy If a foolish boy had written this it had béene the more tollerable But should such Learned Preachers in the name of all the faythful Ministers Our Br. vnequall dealing in this slaunder that haue and doe seeke for the reformation of the Church of England in this their Learned Discourse of Ecclesiasticall Gouernment thus solemnly alleage such boyish slaunders or if there shoulde by corruption haue hapned any such like thing shoulde they thus heighnously burthen or chalenge the state and authority of the Bishops for such an abuse or odde escape stollen out which our Bishops doe no lesse detest than do our Brethren their-selues No likelihood in this slaunder and would punish and reform if they can name the parties and proue the offence but that I thinke before hand they can not do Nay there is
minister vnto Christe in his members and in the name of the Church The electioÌ also of our Collectors is too profane for so holy an office We may read in the Historie of the Actes Act. 6. with what grauitie reuerence and religiousnesse the Apostles ordeyned Deacons with prayer and imposition of handes For these and such like causes although the ordinarie Collectors haue some resemblance with the Deaconship of the Church yet we can not in all poynts allow them for Deacons whose office truliâ consisteth onelie in ministration to the poore as wee haue shewed in that they be Deacons If the Collectors bee more like to Deacons and that a great deale than those that the Bishoppes make Deacons then haue our Brethren lesse cause to find fault that not onelie they want Deacons but they want those also that are anie thing like but haue no resemblance at all vnto them And yet let them take héede of that they said right now of Gods punishing the prohaning of his Institution resembling it thus to a prophane office I speake in comparison of Deacons though we haue no other partes thereof but these before mencioned And if that parte of the Deacons office for great and good considerations according âs the State of things are now vnder Christian Princes mens disposition in giuing almes be coÌmitted to those whom vsually we terme Collectors Church wardens what offence is this So that the poore may be the better prouided for and the Ministerie and those that shoulde be tried and prepared thereunto be lesse troubled and hindred with such collections and distributions and if we reteine the name of Deacons for those that exercise themselues in the one part of this attendaunce triall and preparaunce to the Ministerie of the Worde and Sacraments and vse not the name of Deacon in these Collectors or the like Officers is this suche a matter Danaeus in his Christian Introduction writing of Deacons telleth how those that were first called Deacons were afterwarde called Proctors of the poore Sozom. lib. 8. cap. 12. and Stewards Chalcedon Concil cap. 25. and 26. But afterwardes there were diuers sorts of these according to the diuers manner of things and of the poore to whome they were deputed Some therefore were called Nosotrophi the nourishers of the sicke other Orphanotrophi the nourishers of the fatherlesse other Gerontotrophi the nourishers of the aged other were called Oeconomi Stewardes or Bayliffes as appeareth Ex titulo de sacââsanctuâ Ecclesijs de Episcopis Clericis lib. 1. codicis Iustiniani If therefore the holie Churches Bishoppes and Clerkes did in those dayes conuert these Deacons into those offices and leauing the name of Deacons gaue them these peculiar names according to their peculiar charges and offices what great matter is it now if these matters for collecting and distributing the almes for the poore and the attendants also on the poore which as Danaeus saith were called Parabolani which were chosen to cure the diseased body of the poore weake ones be appoynted in stead of the Deacons to such and to the like officers As for the election of the Deacons whether it be âone by all many few or one it is not of the substance of the office Hâwbeit though our Brethren thinke héerein these Collectors to be more like the first Deacons yet they allow them not for lawfull Deacons in deede No more do we although some part of the office and businesse that was then the Deacons be now by the foresaid Canons of the holy Churches the Bishops and the Clergy and by the Imperiall sanctions and also by the lawes and lawdable customes of this our Realme committed to such persons and officers as we call Collectors or by other names But what reason alleage our Brethren for their disalowing of them bycause say they they are not alwayes indued with such qualities as the Apostle requireth 1. Tim. 3. This reason is not sufficient from the qualities of the gifts and habites of the mind to the qualities of the offices and functions of the persons Fââ though the Apostle require and they their selues ought to be indued with all such qualities of the minde as are requisite to the qualitie of the office yet if any be an hypocrite and deceiue them that chose him rather on hope or apparance then on knowledge as the Apostles and all the Christians were deceiued in Nicholas as it is constantly reported yet was he being not so indued as much a Deacon and officer in the nature of the office as was Stephen and Philip and the rest that were so indued Yea Iudas was a very Apostle whome Christ knew to be a Diuell and yet he chose and made him an Apostle and if such horrible vices be no privation of the offence of these offices till they be as actually depriued as they were first interessed much lesse may we say that a man is not a lawfull officer if he be not alwayes indued with such qualities as the Apostle requireth for the Apostle requireth those qualities not so much in respect of the essence of the office as the duty of the officer They say the Deacons ought to be men of good estimation in the Church full of the holy Ghost and of wisedome that should be chosen Actes 6. for as it is an office of good credite so ought the person to be of good reputation To this I agrée vnderstanding these words Full of the holy Ghost according to the measure of the holy Ghosts gifts answerable to our time As for the wisedome and knowledge that both Peter and Paule require in them was not onely about the dispensation of worldly goodes but much more about the mysterie of the faith that as néede and occasion serued they might dispense the same But our Brethren alleage this against the Collectors for the poore as though they were vnwise and contemptibâe persons eyther of none or of no good estimation and therefore no Deacons Though we allow not such persons to be Deacons nor so much to be Collectors for the poore yet can we no more allow of these contemptible spéeches to be thus generally bestowed on the office of the poore Collectors if they were not of good credite in the Church the Church would not or should not credite them to receiue the Collections neither can we allow of their argument If ye haue iudgements saith Saint Paule in matters perteyning to this life appoynt them that are contemptible persons in the Church and if contemptible persons may be appoynted iudges in matters perteyning to this life when our Brethren limit the Deacons office only to the Collection and distribution of the goodes and almes for the poore and attendance on the sicke and impotent persons which are all matters perteyning to this life why may not a poore contemptible man if of honest conuersation though of small reputation or estimation in respect of worshipfull
to be appointed and howe they shoulde afterward be kept Of the difference betweene necessary and not necessarie matters Of the signe of the crosse at baptisme Of baptising in the Font. Of kneeling at the communion And of wearing the Surplesse Whether the recusant ministers be displaced onely or cheefely for these ceremonies Of those ministers commendation by our brethren For their moste diligent preaching their moste feruent praying and their moste reuerend Ministration of the Sacramentes Lastly of the pure caeremonies that the councell should ordeine expedient for the time and persons and the punishing of the breakers of them WE haue declared before that there is a double authority of the pastor the one ioyned with the Elders of the Church whereof he is pastor the other with the synode or holy assemblie whereof hee is a member Of the former we haue intreated hetherto Now it followeth that wee speake of the later WHen our Brethren beganne to enter into their Learned Discourse of these last Officers in their Tetrarchie to witte the Deacons they sayde page 100. Wee must therefore returne to the authoritie of the pastor which hee hath ioyned with the Elders of the Church whereof hee is pastor And heere nowe after their Treatise of Deacons telling vs of the double authority of the pastor the one ioyned with the Elders of the Church whereof he is pastor the other with the synode or holy assemblie whereof he is a member of the former wee haue intreated hitherto nowe it followeth that wee speake of the later except their Deacons be pastors or at leaste haue some part of their office and authoritie ioyned with the pastorall Elders of the Church I woulde faine learne howe these sayings hang together but to passe ouer this let vs come nowe to the later authoritie of the pastors that with the synode they say followeth There ariseth oftentimes in the Church diuers controuersies which cannot bee otherwise expressed pertaining to the state of the whole Church then by a generall assemblie of the pastors of that Churche which is called a synode or Generall counsell That diuerse controuersies oftentimes and to oftentimes arise in the Church with heartie greefe thereat and with present experience we cannot but confesse it and lament it And if licence be permitted thus to preach and print what euerie one please in Discoursing vpon the Ecclesiasticall Gouernment when will controuersies ceasse if not increase dailie more and more but what meane they by this can not these controuersies bee repressed nor yet expressed otherwise than by a general assemblie of the pastors of that church which is called a synode or generall counsail Can they not be so much as expressed without a synode nor without a Generall counsaile Howe coulde they haue arisen into controuersy if they had not beene before expressed Yea the light and trueth of them by other meanes also then by a synode and that a generall Counsayle maye bothe bee expressed and the controuersies of them repressed too as many haue bin oftentimes by the Learned Discoursers writings of the Fathers And what meane they againe by these wordes There ariseth oftentimes in the Church diuerse controuersies which cannot be otherwise expressed perteining to the state of the whole Church than by a generall assembly of all the Pastors of tâat Church which is called a Synode or generall Councell If those controuersies pertain to the state of the whole Church why say they that they can not bee otherwise expressed than by a generall assemblie of all the Pastors of that Church Are all the Pastors of that Church where the controuersies pertaining to the whole Church doe arise the whole Church or doe they meane that a generall assemblie of all the pastors of that Church which Church is called a Synode or Councell is the whole Church and are they also the Pastors of the Synode or rather Pastors of their particular and seuerall Churches as they sayde better before but members onely of the Synode or holy assembly and so do they say this is a Synode or generall Counsell Euery generall Counsell may be called a Synode but euery Synode cannot be called a generall Counsell These things me thinks beit spoken vnder their correction might haue beene if not more Learnedly Discoursed yet more clearely expressed that wee might haue better vnderstood their meaning and so wee might giue them if neede bee further aunswere Also there bee diuerse cases wherein seuerall Churches are driuen to pray the ayde of the Synode where matters can-not bee determined among them-selues For this cause the holy Ghoste hath ordeyned these holy assembles with promise that they beeing gathered together in the name of Christe hee him-selfe will bee among them In case this our Brethrens platforme were in place wee shoulde then haue more than good store of these diuerse cases in euery seuerall Church and might soone bee brought into such a doubtfull and pitifull case that wee shoulde bee driuen to pray the ayde not of the Synode so much as of any body if any but God allonely in so diuers cases coulde relieue vs. But nowe put case that in diuers cases the seuerall Churches are driuen to pray the ayde of the Synode where matters cannot be determined among them-selues will the seuerall Churches be all of them content with whatsoeuer that Synode shall determine of whome they pray ayde And what if the Synode can not agree among them-selues and some determine this way and some that way or one Synode determine the cleane contrarie to another when shall the cases bee fully determined among them and hath it not beene so I speake not against Synodes or Counselles generall or Prouinciall of which there is and hath bene in the Church for determining of diuers cases and controuersies very needefull and very excellent vse and remedie Howe soeuer Gregorie Nazianzene sayde that hee neuer sawe good effect in any But I speake onely of the state of them as our Brethren woulde haue them ordered and for that when euerie seuerall Church had set vp this Ecclesiasticall Gouernment and tetrarchie that that they haue here in this Learned Discourse prescribed when wee shoulde haue diuers cases diuers controuersies diuers wayes still arising It is not their Synodes that coulde determine appease or stoppe them if they made them not more diuers and contentious then before or raised not diuers controuersies and cases more among them The holy Ghoste I graunt ordeyned holy assemblies And the promise that they beeing gathered together in the name of Christe hee him-selfe will bee among them stretcheth also vnto the holy assemblies of Godly Synodes and Councelles But did not our Brethren heere apply this sentence of our Sauiour Christ Mat. 18. Pag. 81. Vnto the seuerall assemblies consistories of the Gouerning Elders Yea that place descendeth downe euen to two or three and that also wheresoeuer And yet may two or
what shoulde we thinke nowe if any other were made a newe by the Queenes Maiesty if at least they would graunt her thus much authoritie that thee might make such caeremoniâââ constitutions as shoulde not be against them but with the consent of these Pastors and Elders nowe woulde this howe and these newe Constitutions be firme and vnuiolable Yea if it shoulde please the Pastors that shall come after these to giue their consent also vnto them And so wee must runne on in infinitum while the worlde lasteth continuall chaunging or at leaste continuall dependaunce on the Pastors and Elders consent or else all former constitutions are cut cleane off For if those that our Brethren shall now consent vnto be good against those that shall be Pastors to come hereafter then may these caeremoniall constitutions which haue beene made by her Maiestie heretofore with the consent of her Learned Pastors and Elders that were them good and strong against these our Brethren that pretend to be the Learned Pastors and Elders nowe And why cannot her Maiestie do as much nowe as she could then And can she not maintayne those nowe that so lawfully she coulde and did make them And what hath shee made since or of late but that wherein shee had and hath the consent of the Learned pastors and Elders of the Church And if our Brethren doe not consent vnto her Maiestie and to the other Learned pastors and Elders of the realm consenting This no doubt caÌnot be but a greef vnto her Maiesty to all vs with consent herein to her auth that anie true louing subiects vnto her deare Br. vnto shold thus dissent both from her and vs. Notwithstanding this is no sufficient debarre against her Maiestie but that she had and hath full authoritie vnder God with consent both of other ciuill Christian Magistrates vnder her and with the consent of the cheefe and moste part of the Learned pastors and Elders of the Churches whereof they haue the seuerall charges Ecclesiasticall and shee God contiue it the Ciuill generall and supreme Gouernment ouer all them and in all causes aswell ecclesiasticall as politicall to make lawfull ceremoniall constitutions wherby the Church both may and must be gouerned What our Brethren meane by these tearmes that they knit vp this section withall whereby the Church must be gouerned in meere Ecclesiasticall matters is somwhat a doubtful and captioâs speech But if they meane by meere Ecclesiasticall matters such matters as they speak of before that is to say time place and forme of preaching and praying and administring the Sacramentes I see no reason to thâ contrarie if it were lawful for Constantine other godly auncient Princes too designe both time place and forme of proceeding vnto the generall Counselles and moste famous assemblies of Bishops and Pastors in their Dominions though the Bishops and Pastors did not first giue their consent hereto but afterward obeyed it and so consented when the Emperoures had before designed it but that with as good reason the Princes hauing the consent and that before-hande of all or the moste part of those Bishops and Pastors they may lawfully with their consent appoint both times and places and formes also euen of preaching and praying and administring the Sacramentes Yea many of the sanctions that the Emperours haue made and the making of them is good and authenticall are of matters a great deale more meere Ecclesiasticall as we shal be ready God willing to shewe a greate number of them if our Brethren shall desire to sée them As for the reason that our Brethren heere include in this Parenthesis of whome as in some respect he is a feeling member This is but a weake reason to debarre the authoritie of the Ciuil Christian Magistrate in making caeremoniall Constitutions For though in some respect the Prince is but a feeling member as they terme him yet is hee vnder Christ in some respect the principall member and reprâsenting in some respect a farre higher estate then any or than all the Pastors doâelse let them denie with the Papistes that the Prince is next vnder Christe the supreme gouernor in Ecclesiasticall and temporall matters which they cannot say of any or al their Pastors If they shal recommend the pastor in this respect that he representeth Christe in his Eâclesiasticall Ministerie which the Prince though he also do in his ciuilâ Ministerie yet in that respect is the inferiour notwithstanding in that some respect of the Princes supreme gouernment both Bishops and pastors and all as Chrysostome saith are vnder the Prince And what then when men shall reade this will they thinke of these high and lostie speeches that our Brethren heere make the Christian Soueraigne prince a feeling member of the pastors and Elders If they had sayd thus that the Christian prince is a feeling member of the Church not meaning as the Papists do by the Church only the Pastorâ but the whole corporation of it or actiuely to feele and sounde the Pastors by gouerning of them then had their meaning béene plaine and good but their argument had béene neuer the better But that the Prince is made as a part subiected to them a member of the Pastors and Elders is too farre to aduaunce themselues aboue the Prince aboue the church and all For if the Prince be a member of the Pastors and Elders then much more all those are so that are vnder the Prince And if in ioyning here the Pastors and Elders they meane by these Elders their Eccl. gouernors that are not teachers then in saying Pastors Elders of whom the ciuill christian Magistrate is a member they bring the Prince vnder those Gouernors also and they being 2. seuerall functions we shall haue 2. heads like a spread-eagle whereof all the people are the body and the ciuill Christian Magistrate is in some respect but a feeling member But what respect he can be a member to them both that let them expound it in I haue but little feeling of it And yet is this also as darkely spoken as the other is presumptuous to call the Prince their feeling member For though it be somewhat that in the worde feeling they giue him life and sense at least yet whether they compare the Prince vnto the hande wherein the sense of feeling is most sensible or to anie other inferiour part or member that must also be referred to their further exposition In the meane season these spéeches being so offensiue to any that haue any feeling in them I maruell that they which cry out so much of the titles of Lord and Archbishop doe vnder pretence of these titles Pastors and Elders thus exalt them selues and in respecte of themselues thus debase the high authoritie of the ciuill Christian Magistrate that they make him their feeling member But to confirme this they proceede saying It is out of all controuersie that before there were any Christian
discipline or honesty or peace The end of our striuing is to restreyne the vnmeasurable and barbarous Empire that they vsurpe vpon the soules which would be counted the Pastors of the Church but in very deede are the most cruell butchers Héere we sée what Ecclesiasticall lawes and constitutions Caluine alloweth and what he impugneth If they be such as be made for matter of the worship of God or to incroch vpon the spirituall libertie of the conscience Caluine proclaymeth warre against them and so do we also but if they be such as tend to any of these thrée good ends discipline honestie or peace Caluine proâesseth not to striue with any such constitutions and such only do we defend and eyther our Brethren striue against them or we agrée so farre héerein But héere Caluine least the good and lawfull constitutions also shoulâ be thought suspected as matters touching the intangling of the consâieÌce after he hath moued the question of Sainct Paules saying Rom. 13.5 how we must obey the Princes lawes not only for wrath but for coÌscience proprie autem c. but properly conscience respecteth onely God as I haue alreadie sayd Heereupon saith he sect 4. it commeth to passe that a law is said to bind the conscience which bindeth a man simply without mens looking into it or without consideration had of them as for example God commaundeth not onely to keepe the soule pure and chaste from all lust but also forbiddeth any vncleannes of words and outward lasciuiousnes To the obseruation of this law my conscience is subiect although there were no man else in the world aliue Euen so he that demeaneth himselfe intemperately sinneth not only in that he giueth euill example to his brother but he hath his conscience tied with a guiltines towards God in matters that are indifferent the reason is otherwise for if they breede any offence we ought to absteyne howbeit with a free conscience so doth Paule speake of flesh consecrated to Idoles If any saith he cast a scruple touch it not for conscience sake conscience I say not thine but the others The faithful man should sinne if before hand being admonished he would notwithstanding eaâe that flesh Neuerthelesse howsoeuer in respect of his brother an abstinence is necessarie for him as it is of God prescribed yet for all that he leaueth not to hold the libertie of conscience we see how this lawe binding the externall worke leaueth conscience vnbound Now to returne to the humane lawes if they be made to this end to cast a religion vpon vs as though the obseruation of them were by themselues necessarie we say that they were imposed vpon the conscience which thing was not lawfull for our conscience hath not to do with men but with God alone whereunto apperteyneth that common difference betweene the earthly court and the court of conscience c. But yet saith Caluine further on this matter that difficultie is not cleered that ariseth out of Paules words For if we must obey Princes not onely for bycause of punishments but of conscience it seemeth to follow thereupon that the lawes of Princes haue dominion ouer the conscience which thing if it be true the same also must be said of the lawes Ecclesiasticall I answere First we must distinguish inter genus species betweene the generall kinde and the speciall fourmes thereof For although the particular lawes touch not the conscience yet are we holden by a generall commaundement of God which commendeth vnto vs the authoritie of the Magistrates and on this hingin or principall point consisteth Paules disputation the Magistrates bycause they are ordeyned of God are to be prosecuted with honor in the meane season he teacheth not that the lawes which are written of them perteyne to the inward gouernment of the soule while in euery place he extolleth both the worship of God and the spirituall rule of liuing iustly aboue any whatsoeuer decrees of men Another thing also is worthy to be noted which yet dependeth on that we haue sayde before the lawes of men whether they be made of the Magistrate or of the Church although they are necessary to be kept I speake of good and iust lawes euen therefore notwithstanding by themselues they binde not the conscience bycause the whole necessitie of keeping them hath respect to the generall ende but it consisteth not in the things that are commaunded from this order they differ farre that both prescribe a new forme of worshipping God and ordeyne a necessity in free things Thus farre doth Caluine shew how farre the Magistrates and the Churches constitutions are good and necessarie to be obeyed of all alyke the christian subiects so farre as they impose no simple necessity of themselues nor any necessitie at all to saluation nor directly touch the court of conscience nor are matter of Gods worship from all which thrée points all our Magistrates and Churches constitutions are frée and therefore except our Brethren will offer them wrong they haue no iust cause to refuse or impugne them When Caluine hath now thus declared how farre-foorth the Magistrates and the Churches constitutions are lawfull and good after he hath at large confuted the traditions of the Papists least rashly we should condemne all alike he sheweth againe in the 27. Section how we must take héede what constitutions of the Church we inueigh against But sayth he since the most part of the vnskilfull persons when as they heare that the consciences of men are wickedly bound to humane traditions and that God is worshipped in vayne they with the same dash include all the lawes wherewith the order of the Church is established we must heere also in good time meete with their error Certaynely we may very soone be heere deceiued bycause it appeareth not by and by at the first shew what difference there is betweene those lawes and these but I will so lay downe the matter in few words that the likenesse of them shall beguile none This first let vs hold if in euery societie of men we see that it is necessary there be some policy which may serue to nourish the common peace and to reteyne concord if in the affayres that are to be atchieued there ought alwayes some rite or ceremonie to flourish which that it should not be cast off apperteyneth to publike honestie yea and to humanitie it selfe The same is to be obserued especially in the Churches which are best of all vpholden with a well set constitution of all things but then without concord they are vtterly no Churches at all for which cause if we will haue good regard to the safety of the Church we must wholy with diligence looke to that which Paule commaundeth that all things be decently done and according to order But when as in the manners of men there is so great diuersitie so great varietie in their mindes so great fight in iudgements
and wittes neyther is any policy firme ynough except it be settled with certayne lawes neyther can any rite or ceremonie be kept without a certayne standing fourme thereof the lawes therefore that are profitable heereunto we are so farre off from condemning them that we rather contend that if these were taken away the Churches sinewes are dissolued they are wholy defaced and scattered abroade For that which Paule requireth can not be had that all things should be done decently and in order except order it selfe and comelinesse consist by obseruations as it were certayne boundes added thereunto This thing is onely to be alwayes excepted in these obseruations that they be not beleeued eyther to be necessarie to saluation and so bynde the conscience with a religion or that they be directed to the worship of God and so pietie be reposed in them We haue therefore the best and the most faithfull note which purteth difference betweene those wicked constitutions by which it is said that true religion is obscured and the consciences subuerted and betweene the lawfull obseruations of the Church If we shall remember vnto these that one of the two be euer set downe or both of them together that in the holy assemblie of the faithfull all things be decently perfourmed and with the dignitie that is meete that the communitie it selfe of men be reteyned in order as it were with certayne bonds of humanitie and moderation For whereas it is once vnderstood that the lawe is made for publike honestie sake the superstition is alreadie taken away into the which they fall that measure the worship of God by mens inuentions Agayne when as it is knowne that it tendeth to the common vse that false opinion of bond and of necessitie is ouerthrowne which cast a great terrour to the consciences when as traditions were thought necessarie to saluation sith that heere is nothing sought but that charitie might be nourished amongst vs by a common dutie These words of Caluine doo most cléerely prooue a necessarie vniformitie of all the people in common alike to the obseruation of these ceremoniall lawes and constitutions And héere least any scruple or cauill should arise about the vnderstanding this way or that way of these the Apostles words which are the generall squire of all these ceremoniall constitutions Let all things be done decently and in order Caluine also expoundeth the true and simple vnderstanding of them and procéeding sayeth But it is woorth the labour yet more cleerely to define what is comprehended vnder that comelinesse which Paule commendeth and what also vnder order And verily the end of comelinesse is partly that while the rytes or ceremonies are adhibited which may moue a reuerence to the holy matters we should by such helpes be stirred vp to godlinesse partly also that the modestie and grauitie which ought to be regarded in all honest actions should there shine most of all In order this is the fyrst thyng that they that are the Gouernors should knowe a rule and lawe of well gouerning but the people that is gouerned should accustome themselues to an obedience of God and to a right discipline and then that the state of the Church being well composed peace and tranquilitie be prouided for We will not therefore call that comelinesse wherein there is nothing besydes a vayne delight the example whereof we see in the Theaterlyke furniture which the Papists do vse in theyr diuine seruice where nothing else appeareth than a vizard of an vnprofytable gorgiousnesse and an excesse without fruite But vnto vs that shall bee comely that shall so bee fitte for the reuerence of the holie mysteries that it bee a meete exercise vnto godlynesse or at the least that which shall make a beawtifying agreeable to the action and yet the same not without fruite but that it may admonish the faithfull with how great modestie religion obseruancie they ought to handle the diuine seruice Moreouer that Ceremonies should be an exercise vnto godlinesse it is necessary that they leade vs straight to Christ. Likewise for order we will not set it in those toyish pomps that haue nothing but a vanishing glorie but in that composition or placing of things together that may take away all confusion rudenesse stubbornesse all troubles and dissentions To all this agayne we agrée with Caluine and desire no other nor haue I hope any other Ecclesiasticall lawes and ceremoniall constitutions then are answerable in all points to this interpretation of comelinesse and order howsoeuer to the honor of these our brethren they may séeme otherwise And héere Caluine after he hath exemplified this general rule with such ceremoniall coÌstitutions as are mentioned in the scripture which I reserue till our brethren anon shall leade vs to the ceremony of kneeling he concludeth thus vpon the generall precept of the Apostle Last of all sith that for this cause he deliuered nothing expressely bycause these things are neither necessary to saluation and ought to be diuersly applied to the edificatioÌ of the Church according to the manners of euery nation age therefore it shall be meete as well to change and abrogate those that are vsed as to institute new I confesse in deede we must not runne rashly nor often nor on light causes to the making of new but what may hurt or edifie charitie will best iudge which if we shall suffer to be our moderatrix all shall be safe But now it is the duty of the christian people to keepe such things as are ordeined according to this rule with a free conscience in deede and with no superstition howbeit with a godly an easy inclination to obey them not to hold them in contempt not to ouerslip theÌ of rechles negligence so farre is it off that by haughty disdaine and frowardnes they should openly violate them What liberty thou wilt say can there be of conscience in so great obseruance and heed taking yea rather it shall notably stand together when as we shall consider that the sanctions whereunto we be bound are not fixed perpetuall but are outward rudiments of our humaine infirmitie whereof though we all of vs haue no neede yet we all of vs do vse them bycause we are mutually bound to nourish charity amongst vs one to another this we may reknowledge in the example aboue cited What is there a religion coÌsisting in a womans linnen kerchiefe that it were a wicked thing to come foorth bare headed is the decree of her silence a holy thing that can not be violated without haynous wickednesse is there any mysterie in kneeling in burying of a dead corpse which can not be passed ouer without great offence that must be purged no such thing for if a woman haue neede to make such haste to helpe her neighbor that she can haue no leysure to couer her head she hath offended nothing if she runne to
not to prescribe vnto them all alike some ceremoniall constitutions neyther was the difference of their strengths or weakenesse in their conuersion to Christ any breach or let to the vniformitie of their obseruing the same But by this reason of our brethren there could be no vniformitie of ceremonies not only then with them or now with vs in all places of the Church and land of England but in no place in all the whole world for where is the whole land or church wholy conuerted to Christ if they say that by these words not wholy conuerted they meane not all nor the greatest part but that some be not conuerted to Christ then they confute their owne reason in that the weakenesse of the lesser part ought to be no preiudice to the making of vniforme ceremonies vnto the greatest part for the law considereth rather the vniuersall multitude than euery particular party and so confessing that our land God be praysed for it is for the greatest part conuerted though not wholy conuerted in respect of euery person yet as the greatest part is commonly called by the name of the whole it may be well said also to be wholy conuerted But what meane they hereby that our land is not yet wholy coÌuerted to Christ they haue coÌfessed in their preface vnto this learned discourse that for the substaÌce of religion it is now publikely mainteined for our true holy faith If any be not yet coÌuerted vnto the whole truth thereof how doth not this argumeÌt make the more for vniformity in these ceremoniall constit were it the easlier to win theÌ if by any meanes they may be woon by kéeping an vnforme order in those ceremoniall constitutions that are neyther ill of themselues and are but ordeyned to these good ends that order and comelinesse be reteyned shall we rather winne and conuert them to Christ both by reiecting all vniformitie in those ceremoniall constitutions that both they and we agrée vpon to be good and lawfull and also by reiecting all vniformitie in any other that may be deuised Yea by this their rule we should kéepe no vniformitie in any of those ceremoniall constitutions that they their selues set foorth vnto vs or is it lawfull for them to presse their Ceremonies vpon vs to be obserued with vniformitie and is it not more lawfull for vs hauing the law with vs to do the like to them so long as we vrge none nor otherwise than seruing to order and to comelinesse if ours séeme not so to them no more do theirs séeme so to vs and we hope and thanke God that we are also euen the greatest part and therefore may be called the whole that are we trust wholy conuerted to Christ wholie I meane for substance of Religion though in measure of faith and conuersation of life there is none of vs all nor yet of our Brethren so wholy conuerted but that the best of vs all come short and oftentimes diuert from Christ and must still be fayne to cry to Christ Conuerte me domine conuertar Conuert me Lord and I shall be wholy conuerted But will vniformitie in those Ceremonies that are giuen to helpe and strengthen our weakenesse hinder our Conuersion vnto Christ yea rather how will they not greatly further it But now if we be not so wholy conuerted to Christ as we ought to be although I confesse negligence may be some part too great a part the cause thereof yet I feare me our Brethrens too double diligence in disturbing the concord of the Preachers and euen in this reiecting of vniformity in these ceremoniall constitutions giuing liberty not only to euery Synode of themselues but also to theÌselues in these their discourses without any Synode and without yea against the authority of the ciuill christian Magistrate and much more without yea against the whole state of the Church in this our laÌd yea giuing liberty to euery particular church and withall by these their reasons to euery priuate person according as he or she is weake or strong to admit or reiect all vniformitie to alter and innouate as they fancy all such Lawes and constitutions of ceremoniall rites orders as are by a lawfull godly Synode of the Church decréed by the authority of the ciuill christian magistrate confirmed established proclaimed to be vniuersally among vs vniformely obserued These sayings doings of our Brethren their selues haue bin if not the chiefest yet not the least cause that not onely our land is not so wholy conuerted to Christ as it might otherwise haue béene but that so many are wholy auerted froÌ Christ and become peruerted renegates apostataes vnto Antichrist that before these sturres betwéen our brethren vs began were very wel coÌming on by little little so far as man can iudge or hope by outwarde signes might haue béene throughly wonne and wholly conuerted to Christ or might yet in the vnsearchable riches of gods mercies be reclaimed and reconuerted But firmum flat fundamentum Deus nouit qui sunt sui If they be none of Gods elected exiârunt e nobis non fuerunt ex nobis they went from among vs they were none of vs. But nowe to our Brethrens conclusion that they gather on these premisses Therfore it were meete that the Ouerseers and Elders of the Church shoulde come together to consider of this matter what orders were most meete for diuerse places to bring them to the obedience of Christ what for the furtherance of them that are newly come and what for the continuance and encrease of them that are verie well come on Here still the soueraigne Prince or ciuill Christian Magistrate is eyther cleane forgotten or of purpose reiected as hauing no stroake at all in these matters except they wil include the Prince in one of these termes the Ouerseers and Elders of the Church But they haue before restrayned those titles to the Pastors and to those Elders whoÌ they call the Gouernors and distinguishing the Prince from them they call him the ciuill Christian Magistrate But now what orders when they come together to consider of this matter can these Ouer-seers and Elders deuise that shal be most meete for diuerse places if they coÌsider not on this withall that if not in al places yet at the least in all those diuerse places they should be vniformely kept For to kéepe diuersitie or to kéepe them diuersely in those diuerse places what is it else than to be bounde in no places to no orders at all Will they not yet at least wise haue those orders that shal be deuised for the furderance of them that are newly come to be vniformely kept among all them that be such persons in all or diuerse places And likewise those orders that should be deuised for the continuance and encrease of them that are verie well come on to be kept also
and condemned the authors and mainteiners of them which the particular Churches could not doe Of which examples there are store in the Ecclesiastiâall Histories For which causes Synodes ought oftentymes to bee assembled though not generall of the whole Realme but particular of euery Prouince or Shire as it may bee most conueniently that such things as are to be refourmed may be redressed with speede To this we graunt with such exception as before and it is in vse also for such petite and particular Synodes as euery Bishoppe hath in his Dioces and in the partitions thereof as Dioceses be now taken in the Ecclesiastâcal acceptation of the word differing from the ciuill acceptation For in the ciuill Lawe as Bernardus Waltherus noteth lib. 1. miscell cap. 19. the worde Diocese is now and then taken for a Prouince as in lib. 1. c. de priua Carcer where Aegyptiaca Diocoesis is vsed for the Prouince of Egypt But he thinketh rather there is a great difference herein for that many Prouinces were conteyned vnder a Diocese as were many Dioceses vnder a Prefecture But wee vnderstand these termes of Diocese and Prouince otherwise for a Prouince to conteyne vnder it some number of Dioceses and a Diocese to conteyne some number of particular Churches or Parishes which now and then are bounded or parted in diuers Shires And looke how the lawes Ecclesiasticall and the common lawes of this our Realme haue deliuered vnto vs the distinction and acceptation of these names ratified by custome in the same sence doe wee accept them without alteration or contention So that although we haue not Prouinciall Synodes so oftentymes yet haue we Episcopall Synodes and Synodes of other ordinaries such as are thought if they bee well vsed most conuenient for our state and Churches if they be abused the fault is not in the lawe but in the officers These smaller Synodes as they haue their ordinarie tymes appoynted and are limited for the number of the particular Churches that are in them to assemble together so is their authoritie limited accordingly For if we shall consider all the premisses what our Brethren haue giuen vnto the Synode If any controuersie say they of doctrine doe arise the lawfull Synode hath to consider that it bee determined by the word of God and to determine of the vse of ceremonies pag. 116. And that also for order and comelinesse and best edification the Synode hath to determine what shall bee obserued in particular charges as of the tyme place and forme of preaching and ministring the Sacraments pag. 117. That to make ceremoniall constitutions whereby the Church must be gouerned in mere Ecclesiastical matters it is out of al controuersie c. This authoritie was proper vnto the Synode pag. 118. Yea that the Church was lawfully vested with absolute authoritie and the Synode hath to decree concerning ceremoniall orders of the Church whereof some may be generall to all congregations some particular to certeyne churches pag. 119 120. That the Synode ought to haue such regard of all Churches that they haue speciall regarde of euery one pag. 120. That the ouerseers and Elders of the Church should come together to consider of this matter what orders were most fit for diuers places to bring them to the obedience of Christ what for the furtherance of theÌ that are newly come and what for the continuance and encrease of theÌ that are very well come on pag. 121. Thus the Synode therefore ought to bee carefull in ordeyning of ceremonies not onely that they be pure and agreeable to the word of God but also that they be expedient for the time persons for whose vse they are ordeined pag. 122. That the Synode hath further authoritie concerning discipline to refourme and redresse by Eccl. censure all such defaults and controuersies as cannot be determined in the particular Churches both to punish seuerely the Pastor himself and the Elders that should be refourmers of others Here is great authoritie giuen to the Synode And what now is this Synode that hath all this so great authoritie Is it a generall Synod No. Is it a nationall Synod No neither But what of that though it bee not generall of the whole but particular of euery Prouince A then is it yet at least of a Prouince that hath so great authoritie Nay soft not so but particuler of euery Prouince or Shire as it may be most conueniently What and is this Synod that we haue talked of all this while a Synod of a Shire And do our Bre. think this may be most conuenient that euery Synod of euery Shire may do all these things as seemeth best to their wisedomes one Shire one way and another Shire another way and so many diuers orders of ceremonies and disciplines in euery Shire as it pleaseth the Synode of that Shire to determine Well yet this is somewhat better than it was before when vniformitie of ceremonies was cleane condemned for an vntrue principle For by that vntrue principle of theirs not only all the authoritie therein of all Synodes was ouerthrowne but euery Church yea euery man for ceremonies might alter or chaunge theÌ at his pleasure for feare he might bee thought to holde an vntrue principle that there should be an vniformitie in them But yet would this breede a meruestlous diuersitie and a number of continuall garboyles and contentions in this Realme if euery Shire therein had their Synod which Synode had full authoritie to do all these things aforesayd Howsoeuer our Brethren thinke this may be conuenient it cannot sirke into my dull head but that if euery of these Shire Synods had this authoritie it would soone be a sorie England the whole Realme consisting of so many Shires and all the Shires ruled by so many Synodes and all the Synodes hauing so much authoritie yea full authoritie euery one of them as much as hath the whole in all For what is here left to the whole nationall Synod yea were it to a generall oecumenicall and vniuersall councell that this Shire councell or Synode cannot doe if it haue all this foresayd authoritie And if one Shire then determine one thing another Shire determine the coÌtrary to what higher Synod shall the appeale be made Or what neede the other care for such appeale Or what authoritie hath any other Synod more thaÌ that Synod had And might not al be theÌ in a wise pickle cal they this a redressing with speed I pray God sende vs better speede than I feare mee wee should finde by such a redressing But I hope our brethren wil either helpe vs againe with some more speedie meanes and good deuise how we may shake of the doubtes of these absurdityes and inconueniences or else their selues on better aduisementes of them will neyther seeke quirks to salue and colour them nor yet maintaine them anye longer but renounce them when they shall
being out of that place And that where such preachers are not there can bee no publike prayers nor sacraments administred c. What one of these points and a number moe hath bin prooued by anie one cleere testimonie or necessarye consequent of the Scripture or by any one substantiall reason for the proofe of them and what else in effect is this than but to order all these thinges at their pleasures And when they take on with all the Bishops as though by their former industries and labours they their selues had not receaued this light of the Gospell which God bee praysed wée haue if wee can vse it thankfully or as though they were not by the Bishops made Ministers of the Gospell if they haue anye Ministerie at all thereof and be not meere lay men is not this euen as though the Gospell so far as the light of these controuersies commeth vnto and their Ministerie thereof sprang first from them or had come vnto them onely if not to our Bishops nor to anye of our conuocations nor to all the clergie of our Church of England but onely to them that set these thinges abroache and what now shall wée conclude on them as they do on the Bishops it sauoureth nothing so much as of popish tyranny whereof sauoreth this first to put backe the Princes supremacie in Ecclesiasticall causes till all their Eccl. tetrarchie be parted among them in such maner as wee haue alredy heard and then to pull downe all the dignities and authorities of Archebishops Bishops and all other Ecclesiasticall superiour Prelates And to set vp themselues euerye one to bée a full Bishoppe in his owne seuerall congregation what though not Lordeship in name but M. Bishop yet in rule and authoritye ouer all in his congregation to bée euen a Lordeship to suffer no superiour Pastor ouer him in his iurisdiction but eche one equall to the best and hée as though hée were in his terrytorie euen another newe little Pope sitting in his pontificalibus with his consistorie of gouernors as though it were a Colledge or Senate of a newe kinde of Cardinalles as the hingins that holde vp the dores of Ecclesiasticall regiment and discipline with a new mixte kinde of gouernors semi-secular and dimi-ecclesiasticall Seniors to sit by the themselues rounde aboute this Episcopall Pastor ouer ruling all the congregation yea whosoeuer were inhabiting in the parish Knight Lord Earle Duke Prince Queene King or Emperour they must all of them for all discipline and Ecclesiasticall regiment be ouer-ruled by him by these his Gouerning Elders sitting about him Of what sauoureth this Of dominion of Poperie of tyrannie of confusion of pride of ordering all things at their pleasures besides what dangers else or worse thaÌ yet we see not if our bishops shoulde thus retallie these thinges vnto our Bretheren woulde they not trowe you pay home the reckoning But as thoughe they were not yet on euen handes but that there were a greate oddes in this reckoning and as though the Bishoppes were not to bee accompted comparable nor for Learning Studye Iudgemente Zeale Example they were so woorthy of their authoritye as these our Bretheren are to haue this newe kind of Eccl. gouernment they obiect vnto the bishops their non sufficiencie in these thinges Whereas otherwise saye they it is well knowne they are not all of the best learned nor all of the longest study nor all of the soundest Iudgement nor all of the greatest zeale nor all of the best Example and therefore not meetest to be the onelye determiners in Ecclesiasticall matters to the preiudice of the whole Synode As for this conclusion wee shall come to it in his turne This comparison in the antecedent is somewhat odious to vpbraide to the Bishoppes that they are not all of the best in these thinges as though there were some other in the Synode better heerein than they Belike they meane those diuerse godlye and learned Preachers that they sayde before before offered to speakâ or else some other of themselues that they woulde haue to bee also of the Synode For although it were a pretie pollicie to commit vs together among our selues with an emulation agaynste our bishops as not so learned c. as they would haue vs of the Conuocation house thinke our selues to bée yet they lightly giue not this to âây of vs to be counted eyther learned or studious or sounde in iudgement or of greate zeale or of best example But they oftentimes commende themselues for all these thinges to bée godlie wise graue and zealous men they are those that Preache moste diligentlye praye most feruentlye and minister the Sacramentes moste reuerently they are the faithfull Ministers that seeke the Churches reformation and still looke vp to the top of euery leafe and there hangeth vp this Iuie Garland to tolle on the reader A Learned discourse of Ecclesiasticall gouernment As for our Bishops tush for them it is well knowne they are not all of the best learned nor all of the longest studie nor all of the greatest zeale nor all of the best example I praye you bretheren of what sauoureth this Surely it sauoureth not all of the best learning neyther in my iudgement if not rather of that learning whereof Sainct Paule sayth scientia inflat Well howe vnsounde soeuer they shall accounte my simple Iudgement woulde God their learning sauoured a little more of lowlie humility and of Christian charitie than it doth to thinke better of other their brethren in these qualities namely of their betters than of them selues And yet if one shall examine these qualities particularly what cause haue they to vpbrayde their Learning to the Bishops Iwisse they may easilie enter comparison with many of these our Bretheren And if they shoulde all bée measured by this Learned discourse might not these wordes returne to their Maisters that neyther they are all of the best learning except they haue better learning that they keepe yet in store for an after reckoning And as for long studie in the moste of them there néede no long studie for an aunswere All the worlde may see that in the yeares of the studentes do not their selues in their preface confesse If any shal obiect that the graue authority of Archbishops Bishops shall receaue a checke whilste they are brought to deale with those whom they iudge few yong vnlearned not comparable to themselues but now they dare compare both in long studie in learning too with the B. and giue the check too as yong as they be yea in their opinion to giue theÌ check-mate and that with a pawne But what sayd they there to this obiection did they not say let vs graunt the greate difference which they make of yeares and learning yet the speeche of Elihu giueth them sufficient aunswere that this vnderstanding is not tyed to such outwarde respectes but to the reuelation of Gods spirite Here as it were
dominion And do they héere acknowledge then in this vnderstanding the title of the Princes supremacie nothing else but that it doth properly appertaine to the ciuil Magistrate meaning the soueraigne Christian Prince to bee the highest gouernour of all persons within his dominion Well this is yet farre more than the blind and rebellious Papists will graunt Howbeit in some respect they will graunt thus much also But shal the Prince be gouernor likewise of them that properly must be called Gouernors And why not if he must be aboue the Pastor also which is aboue them Howbeit all this is granted here as yet no further than for the persons No is This is but halfe of the title of the Princes supremacie Where is the matter wherin this supremacy doth consist that is to say in al matters or causes so well eccl as teÌporall This is the materiall part of this title no lesse necessary than other of the persons is the chiefest point of this controuersie betwixt the Papists vs. And do our Br. now begin to stay here another while at this TheÌ we may make a faire piece of work What is this part forestalled vp already by any of the former tetrarkes Indéede they saide very suspitiously to the matter pag. 84. Therefore there ought to be in euery Church a Consistory or Seignory of Elders or Gouernors which ought to haue the hearing examination and determining of all matters pertaining to discipline and gouernment of that congregation Yea but say they that sentence goeth further which authoritie of theirs neuerthelesse ought to be moderated Or else say I farwell cleane the Princes supremacy in al eccl matters if these Gouernors authoritie in all matters pertayning to discipline gouernmeÌt of that coÌgregatioÌ be not moderated and yâ wel moderated Yes say they it ought to be moderated that their iudgement may be rightly accounted the iudgement of the holy Church Yea but say I how is it moderated that it do not debarre the supremacie of the Prince in all these matters Which thing say they coÌsisteth in these 2 points first that the Elders be elected chosen by consent of all the coÌgregation meÌ of godlines wisdom in whoÌ the whole church reposeth such coÌfidence that they coÌmit vnto theÌ their authoritie in hearing determining such matters as without horrible confusion they can not performe themselues Why but al this while what is this to any point of the Princes autoritie in all this matter Is there no better prouiso for the Prince in the 2. point of moderating the authority of these gouernors in Eccl. matters The 2. point say they for moderation of the Elders authoritie in such sort that their sentence may be the sentence of the Church is this that wheÌ the Consistory haue trauelled in examining of causes pertaining to Eccl discipline agreed what iudgmeÌt ought to passe vpoÌ the matters they propound it to the whole multitude that it may be confirmed Yea is all the wind in that dore Still the whole multitude The whole Church The whole congregation As though all the authoritie in Eccl. matters commeth from them as from the spring and floweth to theÌ as to the Sea They make the gouernors which gouernors must with the Pastors make all the lawes must heare determine of all matters pertayning to discipline to gouernment of that congregatioÌ and wheÌ they haue so don al must be again referred to that coÌgregation to the whole multitude of them that it may be confirmed by their consent What and must it not come a litle higher after them to be at least propounded also to the Prince that it may be also confirmed by his consent No no no beware that of all things if it be once confirmed by the multitude of that congregation it hath passed all his confirmations and can haue no more godfathers except it come to a Synode But there we haue already heard how the Prince hath sped except that now we shall heare of any more For there are some matters yet left to the Prince for his supremacie to consist in or else besides a bare title it is meere nothing no not of the persons neither vnlesse withall it be in some matters Well but they will not yet tell vs of these matters til afterwards But thus farre they haue acknowledged for the persons that the Prince is the highest gouernour of all persons within his dominion Would not this haue bin very well necessarily ioyned together vnto it to know in what matters he is the highest of all the persons Or else they may moue what controuersie on the supremacie they shall please or cleane deny it But since they will stay a while vpon the supremacie ouer all persons in the Princes dominions that with this prouiso if it be rightly vnderstood so that the soueraigne Empire of God be kept whole let vs stay also to go together with them and consider what stop or limax this is that stayes them here in their procéeding from the persons to the matters But herein resteth all the doubt how this is truly to be vnderstood that shall wee best vnderstand by the contrarie namely by the vsurped tyrannie of Antichrist For Antichrist did chalenge vnto himselfe all authoritie both that which is proper to God and that which is common to men Therefore that the Pope claymed to be the onely head of the Church from which the whole bodie receiued direction and was kept in vnitie of faith this was blasphemous against Christ therfore may not be vsurped of any ciuil Magistrate no more than by the pope Likewise where he chalengeth authoritie to alter change dispence with the commandement of God to make new articles of fayth to ordaine new Sacraments c. This is also blasphemous ought not to be vsurped of any ciuill prince on the other side where he chalengeth authoritie ouer all princes and so ouer all the Clergie that hee did exempt them from the ciuill iurisdiction this is contumelious and iniurious against all Christian kinges And therefore euerie prince in his owne dominion ought to cast off the yoake of his subiection and to bring all Eccl. persons vnto his obedience and iurisdiction Here haue we the first part of the title of supreme gouernment ouer all persons If all the doubt resteth herein how this is truly to be vnderstoode that the soueraigne Empire of God may be kept whole then is the supremacie that her Ma. holdeth and that we acknowledge due properly appertayneth to the Prince without all doubting of the matter And if our Brethren wil acknowledge all that supremacie vnto the Prince saue that supremacie which is proper to God and saue that supremacie or rather tyrannie which the Pope chalenged and vsurped or which is agréeable thereunto we should soone agrée herein without moouing any controuersie or doubt of this matter Yea this should soone
those thinges do appertaine onely to him and the generall Councell And here we beséech our Brethren confessing thus much against the pope as it becommeth good subiectes to their prince to aduise theÌselues withall of their former vnaduised spéeches pag. 9 10.84.85.117.1â8.119 in which places besides their hard termes of Christian princes doe they not giue vnder the name of the Church her authoritie the knowing the hearing the examining the determining the iudging and the punishing of all matters and causes pertayning to discipline gouernment of the Church either to their pastors and teachers or to the Seignories of their gouernors And what differeth this from forbidding princes to meddle with reformation of Eccl. matters or to make lawes pertayning to causes of religion aunswering them that those thinges do appertayne only to them and to their consistories and to their particulaâ Synodes or generall Councell But when he say they meaning the pope coÌmeth to debate any thing with his Clergie theÌ all lawes and knowledge are inclosed in the closet of his breast And is this any more than to say not onely to the Prince but also to their owne consistorie gouernors of whom their Synodes consist as well as of themselues pag. 117. who should be able to knowe what order comlines aedification requireth according to Gods word but they that be teachers preachers of the same vnto all others For it is absurde that they should be taught by such in these small thinges as ought to learne the truth of in all matters This authoritie therfore can not be graunted vnto any ciuill Christian Magistrate that without consent of the learned Pastors and Elders yea against their consent of whom as in some respect he is a feeling member he may lawfully make ceremoniall constitutions whereby the Church must bee gouerned in meere Eccl. matters Sith therfore they turne al this against the Prince is not this as much as when they come to debate any thing with their Clergie Gouernors that theÌ all lawes knowledge is inclosed in the closet of their breasts both from the Prince and from their owne Clergie and Eccl. Gouernors Is not this as much as when they holde their generall Counsels or Prouinciall that all the authoritie must come from them For except they doe allow it it is nothing And how farre differs this froÌ the Popes conceit that they also are growen so wise that neither with counsell nor without the Councel they can erre or think amisse in Eccl matters Had they a generall Councell of all those that they call the faithfull ministers that composed this Learned discourse of Eccl. gouernment Well yet there is here some good hope that when our Brethr. shall haue better bethought theÌ of these things which they mislike in the Pope debarring the right interest of Christian Princes the verie vggly sight thereof will be as a glasse vnto theÌ to sée mislike their owne spéeches and doings in taking vpon them though not the verie same yet so like presumption and vsurpation especially so many and so little states as they are farre inferiour to the Pope and at the verie first péeping out of them yea before they are come to that they would haue thus to insult not onely on the Bishops and to come and set out lawes before themselues are called vnto such authoritie but also thus to blemish and deface the Christian Princes authoritie to abase and debarre it to examine and determine yea to encroch vpon the right and interest in these matters of all Christian Princes and of their owne most godly and gracious Soueraigne But since the sight of their own description of the Popes presumptioÌ vsurpation doth begin here to make them stoupe somwhat to the Princes supremacy let them now in good time likewise remember their own sayings pag. 77. 78. where speaking also of the Pope whose intollerable presumption say they as we haue long since banished out of this land so wee wish that no steppe of such pride and arrogancie might bee left behinde him namely that no Elder or Minister of the Churche marke these your owne wordes well good Brethren and turne them not so off against our Bishops that ye forget your selues should chalenge vnto himselfe or accept it if it were offered vnto him any other authoritie than that is allowed by the spirit of God but chiefely to beware that he vsurpe no authoritie which is forbidden by the word of God For wherefore do we detest the Pope and his vsurped supremacie but bycause he arrogateth the same vnto himselfe not onely without the warrant of Gods word but also cleane contrarie to the same Now if the same reasons and authorities that haue banished the Pope do serue to condemne all other vsurped authoritie that is practised in the Church why should not all such vsurped authoritie be banished as well as the Pope we can alleage against the Pope and rightly that which S. Iohn Baptist did aunswere to his disciples No man can take vnto himselfe any thing except it be giuen him from heauen Ioh. 3.27 and that saying of the Apostle to the Hebrewes No man can take vpon him any honor in the Church of God but he that is called of God as was Aaron in somuch that Christ himselfe did not giue himselfe to be an high Priest but he that sayd vnto him Thou art my Sonne this day haue I begotten thee He sayth in another place Thou art a Priest for euer after the order of Melchizedech Now seeing these rules are so generall that the Sonne of God himselfe was not exempted from them but shewed foorth the decree wherin he was authorized by what rule can any man reteyne that authoritie in the Church of God that is not called therunto by the word of God All these words haue our Brethren alleaged triumphantly against the Bishops whose authoritie we haue séene to be throughly grounded on the word of God But for their Consistorie Gouernors to whome they giue such great authoritie we haue as yet after all this shuffling coniecturing pulling and haling of the Scripture of the auncient Fathers and of the old Churches practise to found it vpon we could not yet finde vpon better view therof so much as one good and substantiall proofe or authoritie for it or the example but of one such man And as for their Pastors if none be Pastors but such as are ordeyned after the forme by themselues set downe Pag. 125. saying this is the right election and ordeyning of Pastors grounded vpon the word of God when we come to search better in the word of God we finde not one Pastor so elected and ordeyned And as for their selues these faithfull Ministers none of them neyther that I can learne of were so elected and ordeyned and so they haue eyther no right calling nor authoritie at all but are méere intruders yea méere lay men or else that authoritie that they
and aduise of them that be learned in those matters Neither any good reason nor any ordinaunce of God plaine or not playne in the Scriptures willeth any person taking such aduise leaste of all willeth the Prince on that aduise giuen or taken to thinke that because hee shoulde do nothing without their aduise that he can do nothing without their authority Neither is there any reason or ordinaunce of God in the Scriptures that any which are but aduisers to the prince shoulde fall from aduising him so to incroche vpon him And if I were worthy to aduise princes I would aduise them to take good aduisement howe they aduised themselues by such aduisers and as I am thus aduised mee thinketh it reason And if all princes by heathen wise mens iudgements are so rulers that they are seruantes of the Lawes and of the common wealth why shoulde it bee accounted for any dishonour vnto princes to bee obedient to the Lawes of God their Father and to serue to the commoditie of the Church their Mother It is a greater honour to bee the Sonne of God and the Childe of the Church than to bee a Monarke of all the earth All princes I graunt are such seruauntes of the common wealth not onely by Heathen wise mens iudgementes hut also by all Christian wise mens iudgements too that neuerthelesse their supreme authority in gouerning of the common wealth is not one whit diminished by that seruice And as for their seruice to the Lawes which Lawes either they haue made them selues or were made Lawes before they were made rulers serueth I graunt also to the maintenaunce of those Lawes and to the punishment of the impugners of them howbeit this hindreth not but that princes haue another ruling and not seruing seruice or as wee may well terme it a seruing rule and gouernment besides the conseruing of the Lawes euen to make Lawes as our Brethren haue before confessed And as Saint Augustine excellently well doth say in his 48. epistle ad Vincentium And in his 50. Epistle ad Bonifacium as we haue séene at large before And in his fift Booke De ciuit Dei cap. 24. Hee reckoneth this seruice among the princes cheefest vertues hee sayth that they make their power which they haue to bee a seruaunt vnto the Maiestie of God moste largely to spreade abroad his seruice And of this seruice as Eusebius reporteth in the seconde Booke of Constantines life doth Constantine glory saying I reclaymed mankinde beeing instructed by my seruice or ministery to the religion of the holye Lawe and I caused that the moste blessed fayth shoulde more and more growe vnder a better ruler For I woulde not be vnthankfull especially to neglect my principall seruice which is the thankes that I owe euen of duetie Sith therefore the princes seruice is so high and principall a seruice stretching to the making of Eccl. Lawes and to all these matters which seruice as Saint Augustine sayth Epistola 50. None can doe but princes This seruice is no debarre but rather an aduauncement and prerogatiue of the princes supreme authority in these matters Wee doe not therefore accounte it anie dishonour vnto princes to bee obedient to the Lawes of GOD the Father and serue to the commoditie of the Church their Mother It is rather the greatest honour that in this Worlde and in their royall estate they canne attaine vnto Neyther can any of their subiects Clergie or other compare with them in the supreme degree of that authoritie that onelye Christian princes haue heerein But rather our Brethren woulde abase this authoritie with telling princes they must account no dishonour to obeye the lawes of GOD their Father and serue to the commoditie of the Churche their Mother what lawes of God the Father haue they as yet alleaged either for this matter or for any of their tetrarches that inferre anye of these new Lawes which they all without and besides the authoritie of a prince woulde presse both vpon the prince and vs Or what one thing that beeing better considered serueth to the commoditie of the Churche their and our Mother but rather to the greate disquieting of her in the calme harbour God bee thanked heere in Englande and to the discrediting of her name to all other Churches and peoples rounde about vs and to the great hazarde of her estate amongst vs And is this the way to serue her commoditie If not rather to serue their owne turnes and humors both to the great dishonour of God our father and to the no little damage of the Church our mother besides the dishonour and disobedience of our so gratious Prince with the trouble and endaungering of all the whole Realme But let our Brethren take good héede that they abuse not Princes thus vnder these high titles of God their Father and of the Churche their mother for euen with these termes did the Papistes deceaue Princes and all the world When they sought their owne honour or profite then they alwayes pretended the honouring of God their father and seruing the commoditie of the Church their mother in whose names as Gods and the Churches deputies they tooke on them selues to be honored and their owne commoditie serued both of all Princes and of all people as much if not much more than eyther their father or their mother It is a greater honor say they to be the sonne of God and the child of the Church than to be a Monarke of all the earth And so it is indeede who denieth it and this is also as one of the papists blearing the eyes of princes But any man woman or child neuer so pore or priuate may by the grace of God be so well ynough though he haue no publike auth at all But can not a man be a Monarch though not of al the earth but in his owne dominions be also the Sonne of God and child of the Church and yet with all in his owne Dominions be the supreme gouernor ouer all persons in all matters and causes eccl so wel as temporall Of this honourable subiection to God and his Church Esay prophesieth Chapter 49.23 Kings shall be thy nourssing Fathers and Queenes shall bee thy Nourses They shall worship thee with their faces towards the earth and licke the dust of thy feete and thou shalt knowe that I am the Lorde The Prophet meaneth that Kinges and Queenes shall be so carefull for the preseruation of the Churche that they shall thinke no seruice too base for them so they maye profite the Churche of Christe withall Vnto this honorable subiection the holie ghost exhorteth Princes in the second Psalme after that they haue tried that they preuayle nothing in striuing against the kingdome of Christe Bee nowe therefore wise O yee Kinges bee learned that iudge the earth serue the Lorde with feare and reioyce to him with trembling declaring that it is a ioyfull
ministers Of subscribers with limitation Of Dissembâeâs Of secret lamenters of their open subscribing The practise of Arius the Priscillianistes Preface Bridges Our bretherens aunswere to the 2. later ob vnder shewe of pârspicuity is very intricate Our bretherens distinction of matter and manner Our Bretherens our agreemeÌt in the SubstaÌce of Religion Our difference concerning gouernment Oâr bretherens vrging thâ alteration of The state Our Brethrens preteÌce of remooving Ignonoraunce Poperie Rebellion VVhether this alteration would not be occasioÌ of more ignortnce in the ministery The feare of more breeding Pop. by this alteration This alteration more inclinable to sedition Our bretherens aunswer for the manner VVho call the matter to the manner of a tumultuous reasoning we or they The ornaments of wit memory and vtterance The manner of reasoning that our brethreÌ set downe The moste part of these matters haue beene already decided by this maÌner Whether our brethreÌ would staÌâe to this manner What is heere assigned to her Ma. their honours The communicating thereof to the people These matters alreadiâ determined ratified All that was graunted to her Ma. and their H. was but onelie for maÌners sake and resolues to nothing The momeÌt of the gouernment pretended Our bretherens desires preiudicial to her Maiesties chiefest authoritie Preface Bridges Our bretherenâ 3. obiection not satisfied of preiudice to the state eâtablished Our bretherens confident opinion of recouering fauour and exercise of their ministerie How our brethren became ministers Our bretherens offer to be tyed to haue speciall regard to the peace of the church and publike orders The epiloge of the preface exhorting to praier for these thinges The title of our bretherens booke Page 1. The vaunt of learning in the discourse The proofe by the word of God The learned discourse Page 1. 1. Tim. â 15 The definition of the Church 2. Tim. 3.17 Bridges Three principles or propositions whereon all this learned discourse is grounded First that the Church is Gods house 1. Tim. 3.17 The Church the piller of âhe truth 2. that all things shold be directed by the housholders prescribed order Howe farre this rule holdeth Hebr. 8.5 Hebr. 9.11 Hebr. 3.1 The captious setting downe of the 2. principle The 3. principle That the scripture teacheth all the Churches gouernment The caption of this third principle The forme of common prayer by our bretheren prescribed Agreable to Gods worde though not prescribed The learned discourse Page 2. What ministers are apointed in the church Bridges The issue of these three principles Our bretherens foundââion and the fouÌdation that â Cor. 13.11 It sufficeth not to build on Christ but also to take heede howe we bâild on him Diligence and reuerence in searching the scriptures Vrging of things read in the scripture as necessarie to saluatâoÌ that are not necessarie Our bretherens to hard a censure of tâe greatest paâte of Christes church Our bretheren heerin are of Harrisons opinion against âartwright The learned discourse Page 2. Ephâs 4.11 1. Cor. 12.28 Bridges Thâ gifââ offices meÌtâoneâ Ephes. 4.11 Pastor and teacher The Apostles neither words nor scope set downe a perpetuall forme of externall gouernement in thâ church 1. Cor. 12.28 Gouernors Neither in this place the example sets downe any perpetuall order of the churches externall gouernment The examples scoâe The learned discourse Page 2. and 3. Bridges The confusednesâe of our bretherens wordâ The distribution of offices in regions cities and townes for orders sake and for verie necessitie Paule and Barnabasses ordeâning elders Titus limited to the region of Creta Titus office and authoritie in his limited region The giftes c. what office the elders had that Titus ordeined The proofe in Titus of Episcopall and Archiepiscopall iurisdictioÌ The learned discourse Page 3. Bridges The diuerse giftes mentioned in these places The leaâned discourse Page 3.4 5 6 Matt. 28.19 Mark 16.25 Acts. 1.25 Acts. 1â ââ Acts. 13.2 Acts. 8.5 Act. 8.14 Act. 21.8 â Tim. â 5 Bridges What gifts and offices were temporall what perpetuall Moe ordinarie gifts then our brethren mention The giftâ of rulinâ The learned discourse Page 7. 8 VVhat offices remainâ in the church Bridges Our Bretherens Terrarchie of 4. Persons their dissent from those our other Bretheren which make à Pentarchy of 5. or a Tritarchie of 3. A greater Mysterye in contending for this Cater-gouernment of these 4. cornered Persons then the contention was before against the 4. cornerd caps The necessitie that they make of this Tetrarchie Mens following the deuises of their owne braine No warrant of this Tetrarchie in Gods word Tetrarchy The exercise of the primitiue church The bringing in of all kinde of fals doctrin The beginning of the mysterie of iniquitie The pure Church When Gods ordinance was changed Archb. B. âboue all these Teârarkes Archb. The office of Archb. B. the readiest way to represse Antichrists pride and tyranny The breach of the Arch. and B. offices authorities was the readiest way to Antichristes pride and tyrannie The Archb. office a better stop against antichrist then thâse Tetrarkes The euil officers not the office of Archb. B. brought in false doctrine The state of the refor Churches The Tetrarchy commended The restoring Eccl. gouernmeÌt in the reformed Churches The bewtiful state of our neighbours refoâmed Churches The state of the ref Churches Our bretheâens defacing of our estate The state of the Primitiue churches governement not restored Resoning the office of gouernours Arch. Bi. not to bee displaced by restoring the state of the Primit church VVho deface the bewty of the reformed Churches The state of our neighbors No reformed Churches but in some points of gouer diffâr one froÌ another Differences eueÌ in their booke of common prayer Our neighbours experience no necessary paterne to vs. The demur of this question Emulation of our neighbours state Our owne âstâte Our vnthaÌkfulnesse for our estate The harde-state of our neighbours Churches The defacing of our state Oâr bretherens disordered speeâhes of our disordered state Tâe vpbraiding of our labors Our coÌforte of our labours The cause of our labours hinderance The Christian prince repelled What would indeede make the state disordered Our bretherens conclusion cleane excludeth the Prince and geueth the directioÌ of al Eccl. matters to their 4. Tetrarckâ The Christian prince excluded The learned discourse Page 8. Bridges The obiection why the treatise of the Christian princes supremacy is not first coÌsidered Our bretheren foresaââ the obiect in their Preface The Christian prince repelled The tardie comming of this obiection The CaptioÌ of these wordes Eccles goverâement The Princes supr gouernmeÌt The Papists selaunder of her Ma. The princes supreame gouernmeÌt ouer al Ecc. persons in al Ecclesi matters VVhat belongeth to the Eccl. persons and what to the Prince Good reasoÌ that al Protestants should think that the Princes supremacie should bee first treated on Christian princes haue a supreame authority in
Bish. to one in some parte the ordinaÌce of God though in some parte the ordinaunce of man Aeriâs his impugning the superioâity oâ Bish. Aerius opinion S Ieromes opinion of the superiorite of Bish. IeromeÌs obseruatioÌ The obseruation of Ieromes sentence of Bishops originall Ieromes obseruation The Bishop among the Pastors coÌpared to Moses among the Elders Fiue things to be obserued out of Ieromes sentence 4. The good and necessary ende and effect therof 5. The approbation of it Augustineâ rule of generall obseâuations Augustine his rule By this couÌcel of Aug. this superiority is allowable Bezaes coÌclusion against Bi. Some superiority among the Apostles Bezain Phil 1. Bezacâ wrong conclusion against Bish Sequels of direct and indirect occasions Bâzaes mispre supposâl We must rather looke to the right end vâe of a thing theÌ to the wrong occasions and abuse it Thefathers interpretation The auncient Fathers iudgements of the name Bishop Phil. 1.1 Ieronimus in Phil. 1. The name Bishop Phil. .1.1 vnderstoode vnproperly Chysost in Phil. 1. Theodoretus in Phil. .1 Theophilactus in Phil. 1. Ambr. in Phil. The Churches practise The vniuersall practise of the primitiue Church Euseb. lib. 2. cap. 1. Iames B. of IerusaleÌ by the testimonie also of Clem. Alex. Ieroms testimonie of Egesippus for Iames to be B. of Ierus Hieron in catalog illustriuÌ virorum Clem. Alexander The offices that our Brethren make al one were distinguished and those that they distinguished were al one Pastors teaching in other Churches Howe neere Clem. Alex. that testifieth of Iames his Bishopricke liued to the Apostles Pantanus Eusebius testimonie of Pantaenus D. Euangelists Bishops superioritie Doctors Pastors vnder the B. gouernmeÌt Euseb. lib. 2. cap. 16. Hieron in catalog script eccl Policarpus primate of Asia Ignatius Ignatius ad Antiochenos The Pastoral Elders had a Bishop their Gouernor Howe farre the credite of Ignatius Epistles stretcheth Ad Trallianos Practise of Bishops superioritye The Bishop distinguished froÌ the Priest Ad Magnesios The Priests reuerenced the Bishop Bishop of Rome Ad Tharsenses Ad Philadelphios Our Priests obeye the B. Papias saint Iohns disciple Bishop The Bishops succeeding the Apostles Egesippus testimonie of the Bishops sinceritie The superitie of Bish. no alteratioÌ dissenting from the Lords ordinance Bishops superioritie The Bish. superioritie no defiling of the churche How corruption and disturbance entred about this superioritie Publius and Quadratus Bishops of Athens Dionysius B. of Corinthuâ in the Apostles daies Philip Bish. of Gortinea his superioritie ouer the Pastors Theophilus Bishop of Anti-chiaâ Irenaeus the scholer of Polycarpus How long Irenaeuâ was Priest before he was Bishop The name of Priest Bishop now and then taken indiffârentlie Bishop of Rome The succession of the Bishop of Rome till Ireneus time Ireneus lib. 3. cap. 3. Whom Peter Paul made Bish. of Rome How the Papists wreste this senteÌce of Ieromes Bishop of Roâme This superiority no matter of vnwritten necessary doctrine or tradition How farre wherein Irenaeus pleadeth on succession The B. of Romes plea in these dayes CouÌterfeit workes in Clements name Pet. and Paule no Bishops of Rome The corruption of the B. of Rome Irenaeus plea of succession broken off How Paule and Peter were founders of the Church of Rome Paules continuance two yeares at Rome Peter not Bishop of Rome The likeliehood of the causes of Peters comming to Roome Christs prophecie of Peters death fulfilled Whom Peter Paul made Bish. of Rome This testimonie of Ireneus was within 80. yeares after Peters deth Clemens Epistles conuinced Eusebius testimonie of Pet. death at Rome Witnesses of Pet. Pau. death at Roome Eusebius his confirmation out of Caius An other confirmatioÌ out of Dyonisius Bish. of Corinth The Testimony of Ierome for these 2. witnesses How neere Ireneus was in place and time to the doing of âhese things Peter not Bishop of Roome How Irenae argumentes proue the superioritie of one Bish. ouer all the other Pastors in that Church Eusebius Ieromes escape in misunderstanding Irenaeus Ireneus own acquittance for our disagreement How much to be giuen to the church of Rome Wherin the might and principalitie of the Churche of Rome consisted The church of Romes principalitie The gouernment of the Church of Rome not equall to euery pastor in the same Many priests or Pastorall Elders in Rome not Bish. there Bishops at the same time in other Churches Controâârsie about Easter The Bishop of Rome not vniuersall Gouernour of all The Churches not destitute of Pastors in the Bâ absence CoÌtrouersy about East Polycrates letter to the B. of Rome Controuersie of Easter The Bishop of Romes authoritie stretched no further then his owne prouince The authoof an Archb. How neere Polycraâes waâ to Saint Polycrates Iohn how precise in anie thing not allowed by the Apostle The Bishop of Romes frowardnes Eusebius lib. 5. cap. 24. Irenaeus reprehension of the B. of Rome Irenaeus reprehension of Victor This gov of necessity or of no necessitie Howsoeuer this B. differed in other orders yet in this of B. superioritie receiued froÌ the Apostles they all agreed What they mislike and what they mislike not in Victor This question of gouernment whether of necessity oâ no. If of necessitie we must needes haue it as these fathers had Feastes and Fastes The vse of feasts fasts Though diuersity may be in diuers states of Churches yet in one state one vniformitie The examples of the Doctors Pastors obedient knowledgâ to their Bishop Origene Heraclas Origen When how of whom Origen was made priest How other B. honored Oâigeâ Origen Tertullian The succession of the B. of Antioche Tertullian Bishops prerogatiue aboue priests and DeacoÌs Puritans Nouatuâthe author of a sect of Puritans The author of the Puritanisme dissembling that hee would bee Bishop How hee suddainlye started out a new kinde of Bishop How he abused some simple Bish. How manie Priests in Rome besides the B. Ignorant Bishop The Author of this Puritanisme deemeth himselfe to be a Prieste The Bishop worthilye punished for making such Minist A caueat to all B. Magistrates and people in this matter 1 Thess. 5. Three kindes of Bishops The most reuerend Bridges Danaeus in Christ. â sagog 3. par lib 2. cap 8. The name of Bishop honorable The name of Bishop not to be abolished though it hathe beene abused The name of Bâsh aswell of honor as of burthen The name of B. honorable In what sense S. Aug saith it is a name of burthen noâ of honor Bishop Euangelicall The Bishop Euangelical or bishop of God The equality among al the Pastors maketh not the Magist. Bishops The Bishop of Man Thehumane B. or B. of man and his definitioÌ The definition of the B. of the Diuel Our Bish. in England haue no such powerâ The. B. of mans power The superior authority that Danaeus alloweth to a Bâ ouer the Pastors The Bishop of mans power The Bish. higher
proper to their Ecclesiasticall functions but to ouer-sée gouerne and direct all Ecclesiasticall persons to doo their duties in all Ecclesiasticall causes and to haue the highest authoritie in the Churche for the ordering disposing and authorizing any order or constitution Ecclesiasticall in indifferent matters notwithstanding any assertion reason or proofe in this Learned Discourse as yet alledged to the contrarie And as the Christian Prince hath immediatlie vnder Christe this supreame first and principall authoritie so ought the Christian Prince by as good reason in the treatise of the gouernment of the churches Ecclesiasticall matters to haue had that supreame place which is first and principall and not that supreame place which is last and least of all or rather which is none at all while all Ecclesiasticall matters must be firste distributed among these foure estates and be onelie directed by them But vntill these foure be all serued in their places and orders her Maiestie and all Christian Princes must hold themselues contented with this and in the ende they shall sée further if any more authoritie in Ecclesiasticall matters be left vnto them In the meane season let vs now returne whether our Bretheren leade vs to the producing of these foure Tetrarkes what their offices are how necessarie and important they be and what seuerall authoritie or in common is assigned vnto them The second Booke of the Doctor or Teacher The Argument of the second Booke THE second Booke is of their first Tetrarche called the Doctor or Teacher wherein after their resolutions of all the 4. Tetrarches with the effects necessitie thereof with chalenge of the Fathers alteration and the vnhappie successe of our disordered state after their Apologie for their methode of this Learned Discourse they come to their treaty of their Doctors That this D. is the cheefest office in the Church most necessarie and to be had in euery congregatioÌ And of their name institution office whether they be a seuerall office necessarilie distinguished from Pastors whether the Apostles words Rom. 12.1 Cor. 12. Eph. 4. do infer such distinction of office the interpretation of the ancient fathers and of the late writers on these places for this question especiallie whether the Doctors or Teachers must onelie teach true doctrine and confute false or may with their teaching ioine exhortation and application to their hearers Whether there were euer in the Olde Testament or in the New any suche Doctors as our Bretheren suppose with the examination of the examples they alleage What was the maner of the Doctors and Catechisers teaching in the Primitiue and auncient churches and what now in the churches reformed LET vs therfore returne to those offices of Ecclesiasticall Regiment which remaine to be exercised in the Churche of God being instituted and ordeined by Christe himselfe which before wee haue prooued out of the Scriptures to be onelie these Doctors Pastors Gouernors and Deacons whereof some apperteine to doctrine some to gouernement and discipline The dutie of Doctors and Pastors is cheefelie to teache and instruct the people of God in all things that God hath appointed them to learne The office of Elders and Deacons is to prouide that good order and discipline be obserued in the Churche IN this returne to these foure offices of Ecclesiasticall regiment these Learned Discoursers firste set downe as a cleare rase these resolutions That onelie thâse Doctors Pastors Gouernours and Deacons doo remaine to bee exercised in the Churche of God That these foure offices of Ecclesiasticall regiment be instituted and ordeined by Christe himselfe and that they haue prooued this out of the scriptures Softe a while Brethren let vs returne with you Where I pray you and when and how and out of what places in the scriptures haue yée prooued this It was saide so indéed but not prooued Ye alleaged onelie thrée places Rom. 12. ver 6.1 Cor. 12. ver 28. and Eph. 4. ver 11. But neither haue ye Prooued out of any or all of those testimonies all these foure offices of Ecclesiasticall Regiment neither can ye doo it What these Gouernours were whether the same that Bishops or Pastors and Teachers or your supposed Seniors or any Ecclesiasticall or ciuill officers is not there or in any other place that ye haue yet cited either in the Text of scripture expressed or by any argumeÌt that you haue made Prooued Neither haue yée prooued that all these foure Ecclesiasticall offices were instituted and ordeined by Christe himselfe as héere you affirme Neither haue ye prooued that all these foure offices now remaine to be exercised in the Churche of God None of all these things are yet prooued as maye appeare by that we haue séene in all this your Learned Discourse hetherto and by all the places them-selues in the Scriptures And therevpon I put me to the veredict of euerie indifferent Readers iudgement And yet sée how boldlie you dare avowe all this and flatlie say thereon which we haue prooued out of the scriptures where neither the Scriptures which ye haue cited haue it nor yée haue prooued it out of them yea neither with them nor with-out them ye haue prooued it at all Now concerning the distribution of this foure squared gouernement to the which these offices are seuerallie to bee assigned whereas these Learned Discourses saye Whereof some apperteine to doctrine some to gouernement What doo ye héere deuide these foure officers into thrée wardes or into two If ye say into two for the distribution is manifest some to doctrine and some to gouernment discipline and not some to doctrine and to gouernement and some to discipline but the latter two gouernement and discipline not deuiding the same by a seuerall some but by the copulatiue and conioyning them togither gouernement and Discipline we conteyne vnder one of these two seuerall somes Verye well sayde and canne you thus your selues deuide these thinges and conioyne and it must bee holden for a good deuiding and conioyning and can you not bee content with Saint Paules like distribution where he saith Ephes. 4. ver 11. Hee therefore gaue some Apostles and some Prophets and some Euangelists and some Pastors and Teachers The Apostle héere distributeth them by somes as you doo when he comes to this and some to be Pastors he addeth not as an other different office and some to be Teachers but as you doo héere saye some to gouernement and discipline including bothe togither without any further distribution vnder one some bothe apperteining to one office and yet you will solemnelie breake this order of Saint Paule contrarie to your owne order héere of distribution and where he makes but one office in two diuerse wordes you will deuide them into another some and make Pastors one office and Teachers another office by it selfe as that of the Euangelists distinct from the Apostles or from the Prophets But of your reasons why ye thus deuide these things
we grant he doth so they much more shold liue in order therin be example to other If therfore any Eccl. senate be amoÌg the clergy omnis ordâ eccl saith Ierom suis rectoribââ nititur All eccl order resteth on their gouernors And who then or how many are these gouernors forsooth but one Here are three orders of the clergy reckoned vp the deacons as the lowest they haue their archd for their gouernor the Elders midlemost and they are distinct heere from the deacons and from the B. and haue their arch-elder among themselues ouer them al in the senates of them And the B. are chéefest ouer the seueral churches Except we shall find in seueral prouinces archb also ouer them Which authority likewise Ierom allowed among and ouer the B. though he make none but Christ the vniuersall head and gouernor ouer all these in general that the pope now taketh vpon him But wher is here this gouernment of al this senate of gouerning Elders where are these gouerning elders that are not teachers doth Ierom here or any other where acknowlege any such order of eccl elders as medled not with the ministration of the word sacraments Ierom saith that the names of Elders B. were âârst vsed for al one office as we haue at large séen his opinioÌ therin how that vse was altered but doth he acknowlege any other presbytery Senate College Consistory or seniorie of any other Presbyters Preestes seniors and Elders than such as he sayth were ãâã called Bishops or than such as he calleth indifferently as well as he calleth Bishops sacerdotes and such as were more or leâse teachers and Ministers of the Worde and sacramentes Doth he not say in his Epistle to Euagrius Quid enim facit excepta ordinatione episcopus quod Presbyter non faciat For what doth the Bishop except ordeining that an Elder doth not As for the other Epistle to the other Rusticus being altogether of another argument we finde nothing tending hereunto saue only that he hath these wordes Vnde ad viros Ecclesiasticos c. Wherupon also vnto the Ecclesiasticall men which are called the walls and towers of the church the saying of the prophet speaketh powre foorth your teares ye Walles of Sion But because here he neither sheweth what he meant by these ecclesiasticall men nor speaketh of any Senate of them wee can gather nothing directly either for Elders or other Ecclesiasticall persons And if hee meant elders why not such as are teachers and Ministers of the Wordâ and sacramentes and such as he meant of in the other Epistle and in all other places where he mentioneth any ecclesiasticall elders Thus as we finde nothing in Hierome that can make any thing for any ecclesiasticall senate of elders gouerning and not teaching âo because Danaeus citeth not Hierom simplie but endorseth him with a conâârmation of the degrées in the Canon Lawe as though it were a perpetual Canon that ther shold still be such an ecclesiasticall senate albeit the same beeing fetched out of this sentence of Hierome as we haue séene maketh more against it than any thing for it so that this decrée being grounded thereon the one falles to the grounde with the other neuerthelesse for the more full satisfaction of the reader in this eldership so much vrged let vs also repayre to the decrees and peruse what is there likewise for this senate of Gouerning and not teaching elders And here indéede is expresse mention made that the church hath a Senate of elders ecclesia habet senatum catum presbyterorum c. The Church hath a senate the company of the Elders without whose consent it is not lawfull for the Monkes to doe any thing Roboam the sonne of Solomon did therefore leese his kingdome because hee woulde not heare his elders The Romaynes also had a senate by whose counsel they did all thinges and wee haue our senate the company or assembly of the elders These wordes are plaine that the church hath a senate and this senate is the company of the elders and that also the Monkes coulde doe nothing without their counsell Howbeit this Canon applieth not this restraint to the B. but to the Monkes And if wee shoulde vnderstande it of Bishops also which this Canon doth not yet were it but of counsell not of necessary consent and much lesse of ioint authority with him But the Question is nowe what manner of elders these were Whether they were such as these examples of the Romane Senate or as the Elders whose counsel Roboam did refuse or they were Ministers of the word and Sacraments For our better vnderstanding hereof we haue to resort to the cause handled immediatly before which was the 15. cause Quest. 7. Absque Synodali Without a synodal audience for a Preest to bee condemned it was in the Councell of Hispalis wherin Isodorus was present forbidden on this wise Sexta actione c. In the sixt action we finde that Flagitanus an Elder of the Church of Corduba was in times past deposed by his Bishop and being innocent was condemned to exile or banishment whome we finde againe to be restored to his own order the same thing haue we againe decreed against your presumption that according to the synodall senteÌce of the holie fathers none of you think that any Elder or Deacon ought to be deposed without the examination of a Councel For there are many that by tyrannicall power not by authoritie Canonicall doe condemne those that haue not bene examined And as they exalt some for fauour sake so they debase some for for hatred and enuy and condem them vpon a lighte blast of opinion whose fault they mislike For a bishoppe can alone giue honour vnto preestes and ministers but he can not alone take it from them For if those which in this worlde haue of their Lordes atteyned to the honor of their liberty are not tumbled downe againe into the bond of seruitude except they shal haue beene publikely accused before the Praetors or cheefe Iustices and gouernours in the iudgement Court how much more they that beeing consecrated to the Altars of God are adorned with Ecclesiasticall honour which verily neither by one condemning them nor one iudging them can bee deposed from the priuiledge of their honor but by a present Synodall iudgement That thing must wholy be determined of them that the Canon hath commaunded And it followeth Si quid c. If any thing shall come to thine eares of any Clearke that may iustly offend thee beleeue it not easily leaste the matter being not knowne doe inflambe thee by reuengement But the trueth of the matter is to be searched out diligently in the presence of Seniors of the Church and then if the quality of the matter shall require it let the Canonicall correction strike the fault of the offender Héere are Seniors also of the Church named And againe Episcopus Let the
Bishop hear the cause of none without the presence of his Clearkes otherwise the bishoppes sentence shall bee voyde except it be established by the presence of the Clearkes Heere the Bishop is restrayned that albeit he may doe some thing alone vnto his Clearkes Ministers Seniors and Elders yet that he may not alone and without the presence of their assembly depose any of them from his liuing c. But who are these Clearkes Ministers Seniors and Elders in whose presence he must doe these thinges Doth hee admitte any other then Bishops them-selues or at least the Sacerdotall Preestes the glosse disputing this matter who should be this Counsel or Chapter or sitters by with the Bishops to proue that they must be all Clearkes referreth vs to the sixt cause Quest. 3. Scitote Knowe yee that to be a certayne prouince which hath ten or eleuen Cities and one King and as many inferior potestates vnder him one Metropolitane and other suffraganes 10 or 11. Bishops being Iudges vnto whose Iudgement all the causes of the Bishops and of other preestes and Cities may bee referred That matters may be discerned by all these Iustly and with consonant voice except they that are to be iudgd do appeal to a higher authority It must not bee that euery prouince shoulde be debased or dishonoured but shoulde haue in it selfe Iudges euery of the Preestes and Bishops That is to wit according to their orders Whereby it appeareth that these Ecclesiasticall Senates of such as sat in the Councelles and Iudgementes of Preestes were eyther Bishops or at leaste Sacerdotall preestes onely and not persons of inferior orders but euery one was Iudged according to their estate by them that were at the least of their owne orders and not Teachers by such as were no Teachers Nowe after this fiftéenth cause wherein hee treateth of Clearkes Elders Seniors Ministers and Priests indifferently This next cause to wit the sixteenth Which Danaeus citeth is altogether of Monkes and especially that first Question which he alleageth Whether they may doe that thing in respect simply they be Monkes that secular Clearkes and preests or Elders may doe This first Question is this Vtrum Monachis liceat officia populis celebrare poenitentiam dare baptizare Whether Monkes may celebrate the Diuine seruice to the people enioyne penitence and baptise To the which the answere is this They can-not And anon amongst other reasons he alleageth this out of Hierome also Ad Riparium desiderium Monachus non docentis sed plangentis habet officium A Monke hath not the office of a Teacher but of a mourner And euen immediatly before that which Danaeus citeth are these wordes Alia causa The cause of a Monke is another and another the cause of a Clearke The Clearke feede the Sheepe sayth the Monke I am fedde they liue of the Altar the Axe is put to me as at the roote of an vnfruitfull tree If I bring not my gift vnto the Altar It is not lawfull for me to sitte before an Elder if I shall sinne it is lawfull for him to deliuer me to Sathan for the destruction of the Flesh that the spirite in day of the Lorde might bee safe Idem ad Rusticum The same is in Hieroms Epistle vnto Rusticus And here commeth in that which Danaeus citeth Ecclesia The church hath a Senate the assembly of Elders without whose councell it is lawfull for the Monkes to doe nothing All this now duely considered it is manifest that by this the Churches Senate or assembly of Elders is meant onely a Senate of such Elders as did feede both the people and the Monkes also with the Worde and Sacramentes For so the glosse expoundeth the Monkes wordes Ego pascor I am fedde A sacramentis ipsorum of their Sacraments And that these Elders liued of the Altar and that the very Monks in those days were not exempted from paying tythes or offerings vnto them And that these Elders might excommunicate these Monkes so well as they might other men By all which it appeareth that this Ecclesiasticall Senate was none other but an assembly Colleage or Consistory of Preestes or Pastorall Elders And as for any other Ecclesiasticall Presbyters or Elders in all or any of the Canons either of the Councells Generall or Prouinciall or of the Bishops or of the whole body of the Canon Lawes Decrees or Decretals then such Elders as were Ministers of the Worde and Sacramentes Our Brethren shall finde but sory comfort No nor in any of the Doctors of the Church And therefore it is their best as I take it to leaue all further search that wayes for anie proofe or practise at all of such Ecclesiasticall Gouerning and not teaching Elders in the Church euen from the verie Apostles times And this withall is to be obserued that where our Bret. would now beare the worlde in hande there were such Senates and Segniories of these gouerning and not teaching Elders in the Primitiue in the auncient Church and for proofe heereof dare aduenture to cite all these testimonies and if I coulde finde that they cited any mo I woulde craue pardon to search them likewise which when they are all viewed examined there is not one Father not one Historiographer not one Canon that maketh any whit for any such kinde of Elder as our Brethren pretende to vs is worne out of vse and they nowe endeuour to haue again euiued I knowe that these our reuerend Brethren beeing both godly and learned men doe not cite these authors of any set purpose to deceiue vs in Fathering that on them which they neuer spak nor thought nor knew but as the prouerbe sayth mistaking makes misse-reckoning so they hauing conceiued this with them-selues that such a kinde of Gouerning and not teaching Ecclesiasticall Elders there was in the Apostles times and in the Primitiue Church so often as they reade in the Fathers the name of Presbyters of Elders especially if there bee any mention of Senate College or company of them and that these in any matters ioyned with the Bishop to whome they apply onely the name and office of Pastorall Elder straight-way they conceiued that which they fancied that these Elders were those Ecclesiastical Elders gouerning only and not medling with teaching Which too quick conceiuing vpon their forestalled opinion especially in the heate of zeale to haue thinges amended may fall out nowe and then for lacke of more mature deliberation and examining euen to the best learned and most holy men And that I thinke hath beene the cause of our Brethrens misliking and misseporting the Fathers meaninges in the Eldership Which when their selues shall apperceiue I doubt not for the reuerent opinion I haue of them and of all our Brethren but that they will relent in this behalf at leastwise for these fathers thus cited amisse and eyther let them all goe or séeke further in them or in other for other and better Testimonies
Synode must a Synode which is an assembly out of many perticuler Churches be alwayes called together so often as any contention or default happeneth among Pastors or among the Elders in anie one church or coÌgregation If it be such a default or controuersie say they as cannot be determined in the particuler churches Loe heere may our bretheren see and learne what it is to take away the Bishops Iurisdiction in a Diocese and in a Prouince the Archbishops and the Princes Superiour aucthoritie also in a Realme or Kingdome for let their Iurisdictions and aucthorities stande these controuersies and defaultes might be punished decided and reformed well inough and neuer tâouble so many Churches by calling so often their Pastors from them by gathering and continuing Synodes for these matters and so perhaps breede moe and newe contentions But saye they some example wee haue thereof Actes 15. where those contentious Scismatikes that withstoode Paule and Barnabas at Antiochia were constrayned to yeelde by aucthority of the Counsell and Paule and Barnabas restored to their credite Wee doe not denie the aucthoritie of a Councell nor of that holye assemblie and if they will so call it a Councell or Synode whereby Paule and Barnabas were restored to their credite and the contentious Scismatikes constrayned to yeelde And woulde God our ârethren woulde consider more aduisedly the force of this Example least in their not yeilding to the aucthoritye and decrees of the lawfull Synodes and Councells holden in this Realme and Churche of Englande about these matters whiche they impugne they shewe themselues to be more factious than were those contentious Scismatikes But nowe if wee shall more neerely leuell these Synodes and Councels that our brethren would haue for the determining of these controuersies concluding all contentions and for the punishing of all suche notorious defaults and misgouernements to be called together into an assembly of the Bishops or Pastors of diuers particuler Churches comparing the same with this assembly Act. 15. of the Apostles and Elders at Ierusalem wee shall not finde that besides the parties sent from Antiochia where the controuersie arose there was any assemblie at all either from diuers or froÌ any other particuler Churches but onely the assemblie of the Apostles and Elders of Ierusalem Wherein the text is cléere vers 1. c. Then came there downe from Iudea certeyne men taught the bretheren saying except ye bee circumcised after the maner of Moses ye can not be saued And when there was great dissentioÌ and disputation by Paule and Barnabas against them they ordeyned that Paule and Barnabas and certeyne other of them should goe vp to Ierusalem vnto the Apostles and Elders about this question that is sayth Beza Iudices illis ferebant Apostolos Seniores Hierosolymitanos they appoynted the Apostles and Elders of Ierusalem to be their Iudges Thus sayth Luke being sent foorth by the Church they passed through Phoenicia and Samaria declaring the conuersion of the Gentiles and they brought great ioye vnto all the bretheren But here Luke telleth not that they brought any of the Elders of the churches either of Phoenicia or Samaria or of any other Churches els with them to Ierusalem And when sayth Luke they were come to Ierusalem they were receiued of the Church and of the Apostles and Elders and they declared what things God had done by them But sayd they certeyne of the Sect of the Pharisies which did beleeue rose vp saying that it was needfull to circumcise them and to commaunde them to keepe the lawe of Moses Then the Apostles Elders came together to looke to this matter Here when they came together no mention is made of Churches but of the Church and of the Apostles and Elders Which Elders wee haue shewed out of Caluin were the Pastors of the Church of Ierusalem So that if this assemblie shal be called a Synode or Councell yet was it but a Synode or Councell of one particuler Church and the Apostle S. Iames being the Gouernour or Bishop of that Church as is before proued was the concluder and finall determiner of that controuersie And therefore where our Brethren say some example we haue hereof Act. 15. This example fitteth not so well as they weene neither for the Synodes that they would haue nor for the authoritie of the Synode But if they will decide the matter by examples especially for redressing by Eccl. censure defaultes and controuersies and for punishing those Pastors or Elders of the Church which should be refourmers of others and haue notoriously misgouerned themselues Why forget they here how Saint Paule gaue Timothie not only authoritie to make Pastors ouer diuers particuler Churches but also how to receiue accusation agaynst the Pastorall Elders and those that sinne that is as our bretheren call it notoriously misgouerne themselues to rebuke them openly that is as Caluin exposideth it vt quisquis inter eos male se gesserit seuerè corrigatur Whosoeuer among them behaueth himselfe ill that he bee say our Bretheren seuerely punished So that if the Pastors defaults and controuersies cannot bee redressed by Ecclesiasticall censure not determined in the particuler Churches wherein they are Pastors why should they not first go either to the Bishop of the Dioces or further to the Archbishop of the Prouince as we haue seene sufficient proofe that Timothie was But if the matter be so difficult that it cannot yet be by them determined then in deede by the authoritie and licence of the Christian Magistrate if there be a Christian Magistrate as GOD be praysed we haue if we can be thankfull and obedient a Synode or Councell of many Bishops and Pastors may bee called and holden to refourme and redresse those enormities Sic tamen conuocetur Prouinciale concilium c. saith Danaeus lib. 3. Isag. cap. 38. But let the prouinciall Councell bee so called together that the same Synode be signified vnto the faithfull Magistrate of that place wherunto it commeth together to the ende that all suspition of cluttering together or of faction may be auoyded besides that neither ought that Prouinciall Synode to come together nor yet to bee summoned but that the power of calling together such an assemblie either generally or specially from the chiefe faithfull Magistrate of all that Region Kingdome or Common weale wherof that Prouince is a parte be before hand expresseây or by silent yeelding graunted and giuen vnto the Church and to the Pastors thereof And in deede for such great matters and controuersies in Religion and notorious misgouernances not onely of Pastors but of the Bishops and Archbishops themselues when the matters could not bee concluded nor the persons seuerely punished in their particuler Churches many Prouinciall and generall Councels were called and holden as against the Arrians Macedonians Nestorians Eutichians Monothelites c. Which Councels haue decided those great controuersies deposed