holy communion beginning pag. 526. diuis vij of the D. book AMongest diuers reasons browght to proue that the whole body of the church should so much as may be communicate â—n the holy supper togither he cauilleth â—t that alledged owt of S. Paul saying that he blameth those which did contentiously separate them selues whereas the Apostle vnder one kinde noteth al needeles sundring of the members one from another in that holy action That owt of S. Mathew 18 of two or three gathered in Christs name ys answered nether ys it denied but that two or three may communicate yf the other wil not at al onely yt ys said that where the other wil althowgh not so often as is conuenient yet that in such a case the three should for the reasons alledged whereunto he answereth nothing tarry for the rest his next diuision is answered in the 9 diuision which he taketh vp before by rending my book asonder that he might seem able to say somewhat which answer of myne vpon how good ground yt standeth let the reader iudg his reply whereunto is senseles where also his mervailing that I say the tvuelue vuere made Apostles after their first calling argueth his want considering that the ordeyning of them to be Embassadors throwghowt the world which is the vocation of their Apostleship was not vntil after the resurrection That which deceiueth hym is for that he considereth not that yt is the vse of the scripture in speaking of the beginninges of thinges to term them by the names which they had at the tyme of the writing and not which they had when that which they wrote was doen as in the names of Babel and Peleg c. the next requireth no answer In the next he accordeth that by ecclesiastical censures and ciuil punishmentes the rest of the church should be browght to communicate with the three where he manifestly forsaketh the book which leaueth yt free three seasons of the year onely excepted And the truth is yf it be conuenient that yt should be celebrated oftener yt is also meet that there should be punishmentes for the breach of that conueniency his exception against the proof of excommunication for want of doeyng this duty that to cut ovut his soul from the people signifieth to put to death and not to excoÌ„municate vttereth his want considering that the same commandement was giuen to Abraham in the gouernment of his how 's which was the church of god And yet that no ciuil sword was put into his hand ys manifest in that being a priuate man in the common wealth he dwelt in he had no power of lyfe and death But of this matter he may learn further other where His obiections against the Adm. and my allegation of canons ascribed to the Apostles are answered That the owtward vncleannes vnder the law may be easlier auoided then the inward which owght to kepe vs from the communion being so generally spoken is vntrue and refuted by me in the case of procuring the funeral of our friendes to which we are bound whereunto he answereth nothing nether can the vncleannes of lyfe which is priuate and not openly knowen hinder any oneles yt be such as men mean not to amend That weaknes of faith owght to withdraw vs from the communion is a manifest vntruth yt being instituted for the strenghtning of the weaknes thereof The examination of hym self is required not onely in the partaking of the communion but also in hearing of the vuord of god as whether he come with minde to be tawght and to folow or whether he come of curiosity or of custome or to please men and such like As for corruption of iudgment want of instruction in the vse of the sacrament open offenses and al such disorder of life as requireth separation by the churches ceÌ„sures they fal not into this case where is disputed not for what causes men owght to be put from the holy communion but for what causes they may withdraw them selues when they be by common and good policy of the church admitted Therfore al this is but an abusing of the tyme which is browght against that which I said that yf being of the church and able to examin them selues they be not fit for the hearing of the vuord nether are they fit for the receiuing of the coÌ„munioÌ„ whereby also may appear how vnworthily he doeth now the second tyme obiect contraryety with my self so openly refuted by expres wordes As for the reasons which I alledged to confirm this sentence with he once towcheth not whereunto I wil ad the iudgment of the auncient writers that he may learn to blush which not contented to haue reprehended yt here setteth yt in the beginning of his book as a dangerous point and palpable error Chrysostom writeth thus of the supper hovu tariedst thovu behynde I am thovu saist vnvuorthy then art thovu also vnvuorthy of the communication vuhich is in the prayers The like sentence he hath in another of his homilies uÌ„to the people of Antioche Ambrose saith he that is not fit to receiu the bread of the supper dayly is not fit once in a year August speaking of this matter sheweth that yf the synnes be not so great that one should be excoÌ„municated for them that then a man ovught not to separate hym self from the daily medicine of the lords body whereunto ad M. Bucer which disalowing the communion which is by the Minister aÌ„d one other and withal shewing that the rest of the church owght to be driuen vnto yt boeth alledgeth and aloweth that sentence of Chrysostom before rehersed In the next diuisioÌ„ of the cause of the superstitious fear of coming to the coÌ„munion let the reader iudg of coÌ„sidering that of the euil beginninges of lenton fast I haue spoken before and wil not suffer the D. to start away by mouing of other questions To this chapter belongeth the rest of the 15 Tracta where in the pag. 590 first diuision for his saying we read not that wemen receiued the supper he pretendeth M. Caluin and Zuinglius but they excuse not his rashnes For althowgh they haue the same wordes yet they match this cause with others which are necessary and which haue certein proof owt of the scripture althowgh not in expres wordes whereas he matcheth yt with those thinges which are by his own confession indifferent and not necessary giuing thereby to vnderstand that there is no better grownd of the one then of the other which reason being alledged to proue the occasion of triumph which he giuith here vnto the Catabaptistes and Anabaptistes he answereth not The three next diuisioÌ„s are answered Next vnto this foloweth another vnchangeable doctrine as yt lyeth pa. 603 of the D. book where althowgh the Answ dare not opeÌ„ly vndertake the defence of driuing of known papistes vnto the lords supper yet partly in trifling with the proofes browght for the
The rest of the second replie of Thomas Cartvurihgt agaynst Master Doctor Vuhitgifts second ansvuer touching the Church discipline Isay lxij vers j. For Syons sake I vuil not hould my tong and for Ierusalems sake I vuil not rest vntil the righteousnes thereof break forth as the lihgt and the saluation thereof be as a burning lamp Ibid. vers 6 7. Ye that are the Lords Remembrancers kepe not silence and gyue him no rest vntil he repair and set vp Ierusalem the praise of the world Imprinted M. D. LXXVII TO THE READER ACcording vnto my promes yovu haue here the residvu of my reply vnto the Doctors ansvuer Of the late appearing vuhereof yt vuil not be vneasy to coniecture yf boeth the distance vuhereby I am remoued from yovu and the alterations in the place vuhere I remayned be remembred In me verely the cause vuas not vuhich more then a year agoe had brovught yt in a maner to the redines vuhich yt vuas in vuhen yt began to be printed ▪ But considering the great enmytie against the cavuse vuith some displeasure against my self some vuil peraduenture say that I haue rather need to seek excuse vuhy I set yt forth at al then so late To vuhome I vuould yt vuere ansvuered that for the cause yt self I neuer fear least yt should come to often into the field For althovugh throvugh the pouertie of the defenders thereof she come neuer so naked and vnarmed yet the lord hath set such a maiestie in her countenance that as vuith one of her eyes she rauisheth into her loue those vuhich are desirous of the trvuth in this behalf so vuith the other she so astonisheth her enemyes as if they vuere cast into a dead sleap in such sort that the stovutest of them vuhen they come to the fight can not finde their handes Vuhome I admonish and besech also in gods behalf that hovusoeuer they haue hetherto bene ouertaken by the aduersary they vuould novu at the last vuithdravu their foot and those that haue bene Standerd bearers herein not onely to retyre them selues but to blovu the retyre also vnto others Let yt be enovugh for them to haue stumbled at the truth least if they run them selues against yt in sted of thinking that they haue to doe vuith men and vuith vuordes they meet vuith Chryst him self at vhome as at a rok they shal vurake them selues myserably vpon vuhome also yf any come proudly the same stone vuilfal and break them al to fitters to their boeth deepest and moste remediles condemnation For hovu gloriously soeuer men speak of the sun of god yet they al no dovut rush them selues vpon hym that rush them selues vpon his vuord Let them therefore in tyme look vnto yt that they giue place vnto the rok for the rok vuil giue none to them and assure them selues that their heeles vuil sooner ake vuith kicking against the prik then yt in receyuing their broken and strenghtles resistance Vuhich as in assurance of the trvuth mainteyned by vs I propound vnto them so yf in buylding vpon this goulden foundation of the church discipline there hath escaped any stubble or hey of myne I vuil god vuilling not forget the same admonition to be a lavu vnto my self to bring the first fier to consume yt vuith Novu vuhen the truth by this trial getteth ground the displeasure against my self is no sufficient cause to vuithdravu my hand from this defence For vuhen the compas of our loue tovuards god must be moten by the thred of our affection tovuards his truth I see not hovu I could persvuade my self to haue to the quantitie of a grain of mustard seed of trvu loue tovuards hym yf vnto the trvuth laboring and trauailing in this point I should deny my simple help And verily yt vuere a deintynes and dilicacy vntollerable yf I should not afourd the los of a little ease and commoditie vnto that vuhere vnto my life yt self yf yt had bene asked vuas dvu if I should grudg to dvuel in another korner of the vuorld for that cavuse for the vuhich I ovught to be ready altogether to depart ovut of yt finally yf I should think much to vuitnes vuith a little ink and paper that vuhich numbres in other places haue alredy vuitnessed vuith their blood Vuhereunto serveth that yt is not the least part of my comfort that in this vacation from the ministery the lord hath not suffered me to be altogether idle but imployed me if not in griffing and setting vuhich are the mastervuorkes yet in hedging and ditching abovut the Orchyard of his church purchased vuith his moste precious blood Last of al I assure my self that the same cavuse vuhich hath brovught this displeasure is able yf need be to set me in favour again Vuherof I vuould little do vut if yt might come to ansvuer before them before vuhome yt hath bene so vnvuorthely accused Alcibiades vuhē one lifted vp his staf redy to smyte hym yf he vuould not hould his peace trusting vnto the vertvu of the truth Smite saith he so that yovu hear Vuhen therefore these humane trvuthes being propounded notvuithstanding al oppositions by reason of former praeiudices in the end finde fauour and haue a resting place hovu much more the heavēly trvuth sanctified and sealed by the blood of the sun of god shal at the lenght haue the gates opened vnto her I graunt there is greater resistance vnto this holy trvuth then vnto other common and humane but he that is autor and mainteiner of al trvuth dravueth a great deal deeper vuhen he shooteth forth this arrovu then vuhen he sendeth forth the other And thus much for ansvuer to them vuhich not misliking the cavuse may for that ether in their iudgment I stryue against the stream or els for that I depriue my self of cōmodities vuhich I might othervuise enioy esteme my labor ovut of season Sauing the table vuhere the greater letter is the Doctors the varietie of letters is the same and to the same end vuhich yt vuas in the former part of this book vuhere the reader may take his direction Of vuhome as before I craued prayer for the lords assistance so novu I desire that thankes may be giuen vnto hym for al that vuherein he shal vnderstand yt to haue bene vuith me AN ANSVVER TO THE RESIDVE of the surmises as they are comprehended in the D. tvuo tables In the first Table The eight is ansvuered 248 249 250 251. The tenth is ansvuered 173. The eleuenth 138 c. The tvuelfth 145 c. The thirtinth 191 192 193. The sixtinth is vnvuorthy any ansvuer seing yt is manifest that al those vuhich haue right to be baptezed ovught to be houlden of the visible church or family of god vuhere of the question is as yt is further declared by the examination of the D. censures The seuentinth is mainteined touching papists childrē 142. And there is the same reason of the children of
may meet now it foloweth not For althowgh they might meet before the holy gost by the mouth of the Apost made a seueral office of yt yet they might not so afterward when it was otherwise determined of by the mouth of god There were diuers kinde of mariages with consanguinitie as brother with sister aunt with nevew c lawful in the beginning ▪ which after that the lord had otherwise disposed of in the law were vnlawful As for that owt of Caluin and 2 Corinth 8 it is friuolous For it neuer perteined to the Deacons office to exhort for the contribution of the poor but was and is the Ministers of the word the Deacons office being to receiu and to distribute yt in that church where he is Deacon The causes also which he alledgeth of the casting of of that office and the busines which the Deaconship did draw in that church of Ierusalem are to trifle out the tyme considering that the decree of the Apostles towching the nue office was general for al places and not where there should be many poor or so many thowsand professors what a bouldnes is it also when the Scripture doeth plainly shew the cause of deliuering them selues from this office to haue bene that they should not leau their ministery and that they might be cōtinually vpon it to reiect this cause and to set vp another which the scripture giueth no ynkling of That they ordeined others for because they should goe into the world is also nothing worth seing that in some of them it came not to pas diuers yeates after and in other some neuer as those which were determined there to remain when as notwithstanding al desired this releas Beside that he answereth nothing to the inequality of giftes betwene our Bishops and the Apostles nor considereth not that the Spiritual charge of our Bishop is ouer moe now then there were then in Ierusalem and that they were at that tyme twelu where he is but one had theyr church togither which he hath scartered I shewed that the Papists are not onely condemned for vuringing the ciuil autority ouut of Princes handes but simply for exercising it and there fore this first section is idle To that I alledged that it is as monstrous for the Bishop to goe from the pulpit vnto the place of ciuil iudgment as for my lord Maior to goe to the pulpit he answereth that it is not vncomely to goe from the pulpit to ciuil administration of iustice c which is a mere mockery of his reader For not daring to deny but it is vncomely for the lord Maior he answereth by affirming that in question For if he say it is not vncomely for the lord Maior to goe to the pulpit he runneth in to that which he saith I surmise of him where of notwitstanding I haue not a letter Albeit the truth is that he may aswel say the Magistrate may minister the Sacrament and preach which is the proper dwety of the Minister as to say the Minister of the word may sit in iudgment of ciuil causes which is the proper dwety of the Magistrat For look what difference the lord hath set betwene the office of the ciuil Magistrate and of the Minister the same must of necessity be betwene the office of the Minister and of the Magistrate as there is the self same distance betwene Athenes and Thebes vuhich is betuuene Thebes and Athenes and if there be a mile from the top of the hil to the foot it is as far from the foot to the top And althowgh yt abhorring the eyes and eares of al he is afraid here to affirm it comely that the lord Maior should preach and minister the sacramentes yet as a man whose iudgment wasteth not by litle and litle but is sodenly and at a clap taken away he shameth not a litle after to affirm that the Prince may preach and the Bishop exercise ciuil office if they be lawfully called therunto where if by lawful calling he vnderstand a wonderful and extraordinary from heauen he speaketh altogither from the cause our question being whether a Minister by calling of the Magistrat or a Magistrate by calling of the church may enter vpon eche others office And if he mean by lawful calling the ordinary calling then his answer is absurd For he falleth into that absurdity which the Papistes doe falsly surmise that we giue vnto our Princes power to minister the Sacramentes yea by his diuinitye which giueth the chois of the Bishops to the Prince alone and which maketh it lawful for one to offer him self to the ministery the king of the land may make him self Bishop withowt waiting for the church is consent Vpon that he alledgeth owt of M. Beza which wisheth some of the nobilitie to be of the Eldership compared with that which I affirm that the Eldership is an ecclesiastical office he concludeth that ether I must dissent from M. Beza or graunt that one person may at once bear ciuil and ecclesiastical office I answer that nether is necessary For whereas Lordships Baronryes and Erldomes are often ether by birth or giuen of the Prince as bare degrees of honour such being of the church Eldership doe not therfore bear boeth ciuil and ecclesiastical office considering that they haue no magistracy necessarily ioyned with them further then the same is particularly cōmitted Albeit hauing the Heluetian confession I finde no epistle of M. Bezas so that ether he mistaketh the place or els hath some other edition then I could get Yf the gentry and nobility of the realm be as yow confes fitter to bear these offices then ecclesiastical persons there needed some great causes to haue bene shewed by yow why the fittest should not be taken otherwise the white of expedience that churchmen should bear them which yow threap of them that they see wil be so dim that boeth the Prince and they passing by it wil I hope put down as there calling serueth this vsurped power In the mean season it being so expedient a thing for the churche at yow pretend the church is litle behoulding to yow that doe not make this expedience to appear I said that if there fal a question to be decided by the vuord of god and vuherein the aduise of the Minister is needful that then his help ouught to be required The D. herevpon fathereth of me that the magistrate may determin no weighty matter withowt him as if there were no weighty matter wherein the Magistrat could know what is the wil of god withowt sending for the Minister so that it appeareth that there is no vntruth so open which finedeth not as in a cōmon Inne lodging in the D. tong But els saith he wherfore are these wordes therfore forsooth that where yow and others might vnder colour of the knowledg which he hath in the word of god hould him the stirrup to clime into the ciuil gouernmentes it might appear that
which affirmeth that al men preached in the Apostels tymes he can receiu no benefite of him in this place For if al did preach aswel as baptiz then it is true which I say that none had the ministery of the sacramentes but he which had the ministery of the word withal and vntrue which he affirmeth owt of Ambrose that some were ministers of the word which were not of the sacramentes Likewise is the testimony owt of M. Beza wherto I haue answered before flat against hym in this cause considering that his iudgment is that the Deacons did boeth preach and administer the sacramentes sometyme And as there is no harmony betwene hym and his autorityes so is there none betwene the sentences of his autors which he hath mashed togither For where some say al other say that Priestes onely baptized where he saith Musculus doeth alow that some should minister the sacramentes which can not preach yt is very true and further that he would rather haue yt doen by them then by those that can preach But his ground is vpon the misvnderstanding of Act. the 6 whilest he toke the ministring to tables which is the prouision for the poor for the ministring of the lordes supper The foundation therefore of his assertion being naught the assertion yt self can haue no place The place of the 1. Timoth. 5. is answered so is his question To return again therfore to his demaund where he asketh what point of Anabaptism it is that wemen may preach in the church when there is no other that can nor wil I answer that yt approcheth to that braunch whereby the Anabaptistes hould that meÌ„ may preach withowt an owtward calling of the church onely if they think it needful Vuhere I obiected his building vpon examples of a fevu particular persons vuhich alovueth not ours althovugh they be grounded vpon the general vse of the churches in the Apostels tyme he answereth that he buildeth no necessary rule but onely that yt may be doen vpon like occasion But this is but a vayn shift For those extraordinary actes whych are comendable were doen ether by expres coÌ„mandement or by special direction of the spirit of god the obedience whereunto was not at their chois to doe or to leau vndoen So that if the Ans wil haue these examples to be the directers of baptim by midwiues they not onely may but owght to doe yt And if there were any such case of necessity as he vntruly pretendeth and that yt might in such a case be ministered by wemen it were absurd to leau it in the chois of the Midwife whether she would minister it or no. But note I beseche yow what horrible confusion he bringeth into the world by this saying For if extraordinary examples doe proue that such thinges may be doen in such cases then may priuate men execute malefactors because Phinees did so and men may borow and neuer pay as did the Israelites If he say that he addeth vpon like occasion and circumstance it is true but thereby he meaneth yf like need or necessity be For if he mean as he owght hauing a particular commandement of god by word or a rare and extraordinary instinct by the spirit of god his answer is nothing to purpose considering that he wil not I think say that the Midwiues haue any of these two and if they had they doe it not in respect of the former example but onely by reason of the extraordinary ether commandement or motion His example of the Samaritan woman Iohn 4 is friuolous that she should become a publik preacher which had not yet learned her catechism nor was scarce owt of her Christian A. B. C. where it is manifest that she did nothing which belongeth not to euery one that is that we should exhort one another to goe where the knowledg of Christ is to be had so that she did onely as it were towl the bel to draw the Samaritanes to our Sau. Christ that he might preach vnto them Nether doeth his other example of the wemen Math. 28 which preached the resurrection help him For if that may be called a publik ministery it hath an expres commandement of the lord by the Angel. which commandement as oft as Midwiues can shew we wil acknowledg their ministery lawful otherwise the general commandement which we are bound to folow is direct against their preaching which being shewed of me is vnanswered by hym So that here he merely trifleth often saiyng that there is nothing against the baptim by wemen and neuer answering the scriptures alledged wherby it is generally forbiddeÌ„ theÌ„ to deal in these matters To that I concluded of his wordes wemen may preach if there be no man that ether can or wil that vuemen by that meanes haue his licence to preach in diuers places he answereth it needeth not seing the scriptures are red in al places But that is but an escape considering that althowgh they haue a reader yet they haue no preacher reading not being preaching as I haue a shewed And who seeth not that many with vs for want of teaching ly in horrible ignorance of the truth so that by his rule this is the tyme in which wemen may teach openly with vs. But here again he opposeth M. Caluin which saith there is a tyme wherein a woman may speak Yf he mean in her own how 's or otherwhere priuatâ—ly I graunt if publikly in the church vpon an extraordinary calling I graunt that also otherwise I can not graunt it for the reasons before and after alledged And that M. Caluin had no such meaning as he pretendeth appeareth in that he wil at no hand admit baptim by wemen to whome althowgh he oppose Zuinglius yet he sheweth not nor I think is able to shew that he alloweth of baptim by Midwiues The next diuision which sheweth that godly vuemen neuer toke the ministery of the vuord but by extraordinary calling from god approued ether by miracle or some not able yssu saith he is needles as that wherunto he agreeth which is not so For hereby is condemned the baptizing boeth by wemeÌ„ and other priuate persons whatsoeuer as that which hath no such calling and approbation of god The next to it sheweth his pouerty which endeuoring to defend the baptim by wemen was ignorant of the principal hould of that cause and was needfully met with for their sakes whom that might trouble In he next he would insinuate that they may baptiz in the how 's for that S. Paul biddeth them teach in priuat places where if he had made his argument iust and to clasp wel togither he should haue concluded that they owght to teach their howshold in priuate places therefore they owght to baptiz in priuate places and they owght to teach their families ordinarily therefore they owght to baptiz their families ordinarily thus must the argument be cut owt according to his measure and he
yt to the Synod he answereth that yt letteth not but that he had autority sauing that therby he shewed his wisdome in committing matters of doctrine to them which are moste fit to entreat of them A straunge kinde of wisdome to put ouer that which belonged vnto his office to them to whose office that did not belong verely this is not the wisdome which commeth from aboue For althowgh it be lawful for a Prince to discharge part of his burthen vpon others for the more commodity of his subiectes yet if this belong vnto him as he is appointed of god the ciuil Magistrate he can not put yt vnto any other thē vnto a ciuil Magistrate as I haue before shewed Here also I would ask of him how the Councel of Nice was fitter to iudg of the matter then the Emperour was it by some singuler case or by reason of their office of being Bishops Yf as needes he must he answer that they are by calling and by office fitter to iudg of such causes how must not that pertein vnto them which are hereof by calling the fittest Iudges For althowgh there be found sometymes some ciuil gouernour which hath more skil to iudg in church matters then some Bishop as also some Bishops to haue more skil in common wealth matters then some ciuil gouernour yet notwithstanding nether the one nor the other hath this kunning by any gift incident into his office which he exerciseth So that the Answerer in reputing it for wisdome in the Emperour to commit these matters vnto the Bishops as vnto the most able Iudges maketh a deep wound in the wisdome of god whilest he supposeth that god hath committed that to be doen by the Magistrate whereof by office he is not the fittest doer which is a voice vnworthy of a very sukling much more of a D. in diuinity And that this is most properly belonging vnto a Bishop it appeareth in that the Apostle requireth that he should be able to conuince the gainsayers which he neuer required of the ciuil Magistrate and notwithstanding would haue required yt if the decision of such causes had apperteyned vnto him For the lord calleth no man to any thing of whome he requireth not giftes meet to furnish his calling Not vnlike to this reason is that in the 5. diuision page 701 which is that for so much as the Ministers are moste able to decide of church matters that therfore the decision belongeth vnto them whereunto he answereth first that it is Hardings reason but sheweth not where it is to be found where I alledging it as his own reason pointed hym the place wherunto he answereth not a word Secondly he saith that yt proueth onely that it is most conuenient and necessary that the ministers while they be godly and learned may haue the deciding of matters in religion Here if the Answ had not fumbled and faultered in his speach we had had hym if not altogither yet very nigh consenting with vs therefore let the reader note that whereas he hath borowed boeth his answers and al his auncient autorities from the Bishop and M. Nowel withowt confessing any one onely place owt of the Bishop excepted in this answer wherein the cheif point of the question doeth consist he hath giuen them boeth the slip For they boeth doe flatly confes that as long as the Ministers be godly and learned yt is necessary they should decide these matters that the Prince is commanded to haue recours vnto them in dovutful matters that it belongeth to the Bishops office to decide of such causes but that Christian Princes haue rather to doe vuith these matters then ignorant and vuicked Priestes and that in case of necessity meaning when the ministery is wicked the Prince ovught to prouide for cōueniēt remedy the very self same thing which we maynteyn in saying vuhen there is no lavuful ministery that then the Prince ovught to take order in these thinges Now because he dissenting from them would yet seeme to be at one he also hath set down that it is necessary but how mark I pray yow and yow shal see that in stryuing against a manifest truth he became speachles Forsooth it is necessary that they may decide he durst not say that it is necessary they should but that they may decide where in saying that it is necessary he leaueth no choise again in saying that they may he destroyeth the necessity which he had before put leauing it in the Princis power whether they shal or no. Thus as the mous kleauing fast in the pitchbox in one sentence he affirmeth that a godly and learned ministery must of necessity and not of necessity decide of these causes That which he addeth that the autority doeth as wel stil remain in the Prince when the Ministers decide as when the Iudges determin of ciuil causes is vntrw Yf as he pretendeth it were at the Princis chois whether a godly mynistery should decide of them or no then yt were true he saith but if it be true which the Bishop and M. Nowel say that yt is necessary that a godly ministery should decide of them and that yt belongeth to the the Bishops office so to doe then the comparison is most vnequal For the iudgment of ciuil causes doeth so be long vnto the Magistrate that he is not bound by the law of god to translate yt vnto other Nay the law of god wil haue that Princes them selues so far as they may and are able shal bear their dominion vpon their own shoulders and iudg the causes of their subiectes in their own persons cōsidering that the scripture calleth al princes Iudges and setteth euery one a Throne to iudg the causes of his people Now to return bak where I leaft foloweth his answer to the Councel of Constantinople that it is to late a testimony being other in the year 549 or 681. which might haue place in this case where the question is of the Bishopes iurisdiction as that which in proces of tyme did owtreach were it not confirmed by other testimonies of the former age In the first of which Councels Menna the Patriark being president it is said that the decree of the Bishopes firm in yt self vuas cōfirmed by the Emperour Now seing the Bishops had then this autority how much more by his own confession had they the same in the other which was later And the same Constantine which the D. speaketh of giueth more to the Bishopes then we doe namely that he vuould compel none to the truth oneles they concluded something That yt was said that the Emperour confirmed the decrees of the Councel and not that the Emperour made the decrees serueth also wel for this purpose For if ether he had made them or they had bene made vnder his name they should haue bene said to haue bene made by him as decrees made by the Princis deputies are said to be made by the Prince That which he addeth
elder church was such 109 110. whether refer that where they meddled with ether the administration of the word or Sacraments they did yt by a nw cōmission and not by vertu of the Deaconship 109. Also of the godly learned of our age M. Bucer Caluin Martyr Beza 99 109 113. The Deaconship owght to be in euery Church 113 114. Likewise vnder a Christian Magistrate 100 111 112 113. Tractate the eleuenth page 116. Of the corruptions in doctrine about the holy Sacraments the first chapter whereof is against the sacriledg of priuate persons wemen especially in administring baptim because Yt confirmeth the error of the condēnatiō of thē which dy withowt baptim 133. when as the want of baptim oneles yt be with neglect or cōtemt is not onely no probable sign of condemnation or cause why we are no Christians but also is in no respect praeiudicial and where that neglect or cōtemt is which can be none when yt is with al conuenient speed browght to be baptized by the publik minister in the congregation yt returneth vpon the parents onely 124 125 134 135. Yt is void which is so ministred 134. because the washing from our synnes coming onely frō our Sa. Christ to haue confirmation of our faith by this sacramēt yt is required that yt be ministred by hym whome he hath set in his place 138 139. As the princis seal stollen and set to by one to whome yt belongeth not bringeth no security c. 139. whether refer that yt is more lawfully administred by a minister which is an heretik then by a priuate person which is a catholik 131. Also that not to haue he rein chois of hym that administreth the sacrament approcheth to the dotage of the papists in the Shepards consecration 138. Hether refer that the keping of the wordes I baptiz the in the name c. are not onely of the substance of baptim 136 137 138. As he that propoundeth the word withowt vocation preacheth not 141 142. As he that taketh part of the wordes of the scripture passing by another part propoundeth not the scripture but a devise of his own brain 141. As the communicatiō in bread withowt the cup is no supper of the lord 140. As a priuate man which killing a murtherer executeth no iustice but is hym self a murtherer 139. As the seal of the same matter and figure with the Princis withowt his autoritie is none of his 139. God hath instituted that those onely should baptiz which haue that wemen can not vocation to preach 116 117. Hether refer the making of the Ark 117 118. Also of S. Paul which hauing commission to preach as a thing annexed to preaching administred baptim 118 119. further that otherwise there should be no commandement in the scripture to hinder that wemen may not aswel be taken to the ordinary administration of the sacramentes as men 118 119. Hether also refer that alledged of the wemens preaching 122 123. of Pauls baptizing and others at the commandement of Peter withowt a calling 119 120 121. Origins example 130 131. None may take honor vnto hym self but he that is called as was Aron 128. No not so much as in priuate howses althowgh they may teach privately 124. Nor in the tyme of the supposed necessity 128 129 130 132. Hether refer that of Sephora 126 127 The iudgmēt of the godly learned boeth aūciēt and of our tyme Coūcel of Carthage 132 Cyprian Chrysostome 130 Caluin 117 Bullinger 133 Beza 130. Infantes of boeth parents Papists owght not to be baptized 142. The second chapter of the corruptions in the sacrament of the holy supper 144. Against the receiuing by two or three with vs 144 145 146. Knowen papists not to be admitted much les comppelled to the supper 147 148. Examination of those whose knowledg in the principal points of religion is douted of is commanded in the scriptures 148 149 150. The tvuelfth Tractate page 151. The administration of the church matters vnder a Christian Magistrate doeth ordinarily and principally belong vnto the church officers because By the word of god the matters perteining vnto god are committed vnto the Priests and Leuites the matters perteining vnto the common wealth being committed to Ciuil persons 152 153 154. Nether maketh yt against this that certein Leuites handled common wealth matters 154 or that certein kinges determined of church matters 166 The church gouernours are by calling the fittest to determinyn of them 158 159. whether refer that the scripture requireth not of the ciuil magistrate that he should be able to conuince an heretik The church lawes are called the Bishops and not the Emperours decrees 155 156. Althowgh yt belong vnto the Magistrate to make lawes for a Christian common wealth yet yt foloweth not thereof that he may make lawes for the church the distinction of the church and common wealth remaining euen vnder a Christian magistrate pa. 151 152. Althowgh in confused tymes yet not in wel ordered 165 166. Yt is one thing to make lawes for the church another thing to put in execution the lawes alredy made whether deuine or ecclesiastical so that althowgh the later belōg vnto the Magistrate yet thereof foloweth not that the former doeth so 153 156 161. The danger of the Ministers erring in the determination of these matters letteth not this right of theirs 167. Nor that the papists hould some point herein with vs from whome notwithstanding euen in this cause we differ manifoldly 164 165 166 167. The learnedest and godliest boeth ould and nw confirm yt Constantine the great 157 163 Hillary 155 156 Ambrose 156 161 and other bishops of his tyme 162 Augustine 163 Bucer Caluin Beza 168 the Bishop of Salisbury 159 162 Nowel 159 euen the D. hym self 164 The thirtinth Tractate Of the indifferent ceremonyes the frute and necessitie whereof is shewed 171. The former part whereof is of the ceremonies in general The first chapter of which former part is that the church of Christ owght not to be like in ceremonies vnto the synagog of Antichrist because The Apostles conformed the Gentiles to the lwes not contrariwise 172 The lord seuered his people from prophane nations in thinges otherwise indifferent 172 Especially from those with whose corruptions in religiō they were entangled and with whome they lyued and had occasiō of conuersation in which respect yt is les danger for vs to be like in this point vnto the Turkes thē vnto the Papistes 172 173 174. The conformitye offendeth the papistes 177 namely in that they take occasion of speaking euil of our religion as if it yt could not stād withowt the ayd of their ceremonies 178 179. Also that thereby they conceyue hope of bringing in again their other corruptions whereby they hardē thē selues in their error likewise that they ascribe holynes to them 79 180. whether refer that yt is no sufficient exception that the people be warned of the abvse by preaching 177 178. Yt bringeth greif of mynde to many that are godly myneded and to the weaker sort occasion of a moste dangerous fal 180. Yt aedifieth not 180 181. The popish ceremonies haue pomp annexed 180 181. Euen as to establish the doctrine and discipline of the gospel the Antichristian must be removed so to remedy the infection crept in by the ceremonies they also owght to be removed 174. The godly and learned boeth ould and of our tyme confirm yt The councel of Laodicea of Braccara 176 177. Tertulliā 175. Constātine the great 175 176. The Bishop of Salesbury 177. Nether is the decree of any church of that autority as to binde vs that euen in the matter of ceremonies her iudgmēt should not be examined by the word of god The second Chapter Of the first part of this tractate that the churches owght to be like one to another in ceremonies pag. 142. As the churches in the Apostles times and after in the primitive church 142. As the children and seruantes of noble men goe in one liuery 142. How this may be doen 142 143. Althowgh the churches owght not to fal owt abowt yt nor men make a departure from the church for want hereof yet the church to the end she may correct yt owght to be tould of her faut in this behalf p. 143 144. The third chapter That the seruice book after a sort mainteineth an vnpreaching ministery 184. Partly throwgh the lenght of prayers 184 185. But especially in contenting yt self with a Mynister which can doe no more thē a childe of ten yeares ould 185. Or els the Bishop ys yet more gilty which maketh such Ministers withowt warrant ether of god or man ib. The fourth chapter That the frute that might be is not receiued p. 186 Throwgh the change of the place and gestures of the minister which hinder the vnderstanding of the people renw the leuitical Priesthood is vncomely ād according to M. Bucer boeth absurd and munkish page 186 187. That the order hereof is dangerously left in the Bishops discretion 187. The second part Of this Tractate of the particuler fautes in our ceremonies The first part Of the first chapter thereof is of abrogating the feastes of the Natiuitie Easter and whitsonday pa. 188. For the superstition crept into mēs myndes of them especially when they are not necessary pa. 185 the superstition also being not so wel remedied by preaching onely 189. They restrain the benefites of Christ vnto the tyme they are houlden in pa. 190. In appointing of holy dayes regard must be had not onely to the riche which may withowt their hinderance abstein from labor but vnto the poorest 192 193. The church may appoint standing tymes for the publik seruice of god and vpon extraordinary causes whole holy dayes yet not therefore ordinarily command suche feastes 191 192. As ordinarily yt can not be ordeyned that men should work the dayes which god hath commanded to rest in so ordinarily yt should not be forbidden to labor in those dayes which god hath licensed to work in 193. The elder church left the feastes free 189 198. The second part Of the first chapter against Saintes dayes pag. 194.