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city_n	aaron_n	lord_n	offer_v	40	3	6.9782	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16832	A defence of the gouernment established in the Church of Englande for ecclesiasticall matters Contayning an aunswere vnto a treatise called, The learned discourse of eccl. gouernment, otherwise intituled, A briefe and plaine declaration concerning the desires of all the faithfull ministers that haue, and do seeke for the discipline and reformation of the Church of Englande. Comprehending likewise an aunswere to the arguments in a treatise named The iudgement of a most reuerend and learned man from beyond the seas, &c. Aunsvvering also to the argumentes of Caluine, Beza, and Danæus, with other our reuerend learned brethren, besides Cænaiis and Bodinus, both for the regiment of women, and in defence of her Maiestie, and of all other Christian princes supreme gouernment in ecclesiasticall causes ... Aunsvvered by Iohn Bridges Deane of Sarum.	Bridges, John, d. 1618.	1587 (1587)	STC 3734; ESTC S106910	1,530,757	1,400

his wrath from vs. Now my sonnes be not deceaued for the Lord hath chosen you to stand before him to serue him and to be his ministers and to burne incense Then the Leuites arose Mahath c. and they gathered their brethren and sanctified themselues and came according to the commandement of the King and by the wordes of the Lord for to clense the house of the Lord and the priests went into the inner partes of the house of the Lorde to clense it c. Here indéede the King refuseth not the Leuites but calleth them vnto him and maketh vnto them this memorable oration and those that otherwise in their offices were his fathers hée calleth his sons in respect of his supreame authoritie ouer them himselfe being but a young man and they againe speake verse 18. And they went in to Ezechiah the king and sayd we haue clensed all the house of the Lord c. but here is nothing wherein they appoint or charge the King but all still of the Kinges commaundementes vnto them Verse 20. And Hezechias the king rose earlie and gathered the Princes of the citie and went vp to the house of the Lord and they brought seauen bullocks c. And he commanded the Preests the sonnes of Aaron to offer them on the altar of the Lord c. Then they brought the hee Goates for the sinne offering before the King c. For the king had commanded for all Israel the burnt offering and the sinne offering And he appointed also the Leuites in the house of the Lord with Cymbals with Violes with Harpes according to the commandement of Dauid and Gad the kings seer c. And Hezechiah commanded to offer the burnt offering vpon the altar c. verse 30. And Hezechias the king and the princes commanded the Leuites to praise the Lord with the words of Dauid and Asaph the seer so they prayed with ioye and they bowed themselues and worshipped And Hezechias spake and said Now yee haue consecrated your selues to the Lord come neere and bring the sacrifices and offerings of praise into the house of the Lord and the congregation brought sacrifices c. Héere the King still commandeth both the Priests and Leuites and the people and they all obeyed But the Leuites are commended vers 34. To be more vpright in hart to sanctifie themselues then were the Priests As for the 30 chapter which our brethren cite after the foresaid first verse wherein the King writeth to all Israel and Iudah It followeth in the second c. And the king and his princes and all the congregation had taken councell in Ierusalem to keepe the passeouer in the second moneth For they could not keepe it at this time bicause there were not priests enough sanctified neither was the people gathered to Ierusalem And the thing pleased the King and all the congregation and they decreed to make proclamation through-out all Israell c. So the Posts went out with letters by commission from the King and his Princes througho●t all Israel with the commandement of the King saying Yee children of Israel turne againe vnto the Lord God of Abraham Isaac c. And at this sacrifice the King praied for the people saying verse 18 c. The good Lord be mercifull towards him that prepareth his whole heart to seeke the Lord God the God of his fathers though he be not clensed according to thepurification of the sanctuarie and the Lord heard Hezekiah and healed the people And verse 22. Hezechiah spak● comfortablie to the Leuites that had good knowledge to sing vnto the Lord c. And in the chapter following verse 2. Hezechiah appointed the courses of the Priests and Leuites for the burnt offerings and peace offerings to minister and giue thankes and to praise in the gates of the tentes of the Lord And verse 4. He commanded the people that dwelt in Ierusalem to giue part to the Priests and Leuites that they might be incouraged in the lawe of the Lord. And when the commandement was spred the children of Israell brought aboundance of fruites c. And when Hezekiah and the Princes came and sawe the heapes they blessed the Lord and his people Israel And Hezechiah questioned with the Preists concerning the heapes And Azariah the cheefe preest of the house of Sadoch answered him and said Since the people began to bring offerings we haue eaten and haue beene satisfied and there is left aboundance For the Lord hath blest his people and the aboundance that is left And Hezechiah commanded to prepare chambers in the house of the Lord c. And Iehiel c. were ouerseers by the appointment of Cononi●h and Shimer his brother and by the commandement of Hezechiah the king and of Azariah the cheefe of the house of God c. And thus did Hezechiah through-out all Iuda and did well and vprightlie and truelie before the Lord his God Thus haue we séene both in the chapter quoted by our brethren and the chapter going before and the chapter following how the King directed all those Ecclesiasticall matters commanded ordered and gouerned both the Leuites and the Priests But what is anye thing héere to our brethrens purpose Did the Leuites debate anye controuersies with the King and Princes or with the high Priest before the King And the king the princes or the high preest yeeld therein vnto the Leuites Or not rather they yeeld vnto the king and to the princes and to the high preest in those matters If now this be so memorable an example why doo not our brethren if they will be like the Leuites yeeld to hir Maiestie her counsell and hir Bishops Except they will be rather héerein like the king his princes and the high priest then like these Leuites As for the elders in the assemblie and conference Act. 15. They also yeelded vnto the Apostles not the Apostles vnto them Although the Apostles refused not the elders no more doe our Bishops refuse our brethren or anye other ecclesiasticall persons that are lawfullie appointed and called to the conuocations or to anie other ecclesiasticall assemblie or conference Neither do they denie the accepting euen of the people in some manner to be heard to speake But whereto doe our brethren mention héere the people in this debating This is againe cleane contrârie to their own● rules as we shall sée in this learned discourse Would they haue the people also to be debaters or to be Iudges of these controuersies And to ouer-rule the Bishops and cleargie in the determination of them But they haue yet one example more At least saye they let ●●eir owne opinion that in interpreting the scriptures and deliuerie of doctrine we are equall with them persuade them And héereto they quote this marginall note and Whitegifts booke pag. 389. If the Archbishop that now is dooth graunt this it is the greater signe of his reuerent modestie Neither do an●e of our Bishops or any of vs

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 Sacramēts 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 y● 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 thē 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 dissention● 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 attēpted 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 frō the wicked beeing exercised amōg 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 factiō 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

occupie and what a charge is imposed vpon you Adde this that the enemies of godlinesse while in their clutterie darkenesse they can not abide the small sparkes of your godlinesse they as it were thrust you out of their faction which you voluntarily should haue fledde from Pardon me of your courtesie if in one worde I be more sharpe because that to profite you I must speake freelye that I thinke when you shall come to the heauenlie iudgement seate the offence of betraying can not be washed away except in time you with-drawe your selfe from that bande that openlie conspireth to oppresse the name of Christe But if nowe it bee greeuous to you to be diminished that Christ may increase in you thinke on Moses example which vnder obscure shadowes did yet not doubt to prefer the rebuke of Christ before the delightes and riches of the Aegyptians But although peraduenture I haue beene more bolde with your Excellencie then was meete not-withstanding sithe my purpose was to regard your saluotion I hope my libertye shall not be odiousto you c. Fare you wel most excellent man illustrious and Reuerend Lord c. But here againe least we might thinke hee goeth about to persuade him to leaue his B. as a dignitie that he could not lawefully retaine with the profession of the gospel which was not his drift but to haue himretain still his place and dignitie so farre as hee might doe it without houering betwéene the Papistes and the Epicures and thereto he willeth him to thinke on the place he occupied and what charge was layde vpon him and yet to renounce it rather than to ioyne with those enemies of the Gospel to shew this better Caluine setteth downe more fully in his Epistle to the King of that countrey of Polonia Epist. 190. what manner of superiour dignitie and authoritie he not onely alloweth to remaine in a Bishop but also in an Archb. so little shunneth he or disaloweth either the name or the office of them To conclude saith he onely ambition and pride hath forged that Primacie that the Romanistes oppose vnto vs. The auncient Church indeede did institute Patriarchies did appoint also to euery of the Prouin●●●●ertaine Primacies that the Bishops by this bonde of concorde migh● 〈◊〉 better knitte together among themselues Euen as if so be at this day in the most noble kingdome of Polonia one Archbishop were ouer the residue Not that he should ouerrule the residue or snatching the right or Lawe from them arrogate it vnto him-selfe but that for because of order he should in the Synodes hold the first place and nourish an holie vnitie among his collegues brethren And furthermore there should bee either Prouinciall or Citie Bishops which peculierly should giue attendance to the conseruing of order Euen as nature suggesteth this vnto vs that out of al Colleges one ought to be chosen vp on whom the chiefest care should lie But it is one thing to beare a moderate Honor to wit so farre as the facultie or power of man extendeth it self another to comprehende th● whole compasse of the world in a gouernmēt vnmeasurable Thus doth Caluine most clearely though he condemne the Popes vsurpation approue both the superioritie of Pastorship not onely in Bishops ouer Cities and Prouinces where manie Pastors be but also of Archb. and of one Archb. the chiefe and primate of a mightie kingdome more th●n fiue times as bigge as Englande to bée ouer all the residue And this being well vsed without offring iniurie to the right of other bishops vnder him hee thinketh to be both good and necessarie So farre off is he as our Brethren here doe from condemning the very name of Archbishops No he alloweth both the office and the name euen here in Englande also as appeareth by his letter vnto the Archb. of Canterburie Epist. 127. Caluinus Cranmero Archiepisc. Cantuariensi salutem When as at this time it was not to be hoped which was most to bee wished that euerie one of the chiefest teachers out of diuerse Churches which haue embraced the pure doctrine of the Gospell shoulde come together and out of the pure word of God should set foorth to the posteritie a certaine and cleare confession of euerie one of the capitall pointes at this day in controuersie I doe greatly commende right Reuerende Lorde the counsell which you haue begunne that the English men might ripely establish religion among them that the mindes of the people should not sticke longer in suspence while thinges are vncertaine or lesse orderly composed than were meete To which purpose it behooueth all those that haue the gouernment there to apply in common their studies notwithstanding so that the chiefest parts be yours You see what this place requireth or rather what God according to the reason of the office which hee hath enioyned vnto you doeth by his right require of you In you is the chiefest authoritie which the noblenesse of honor doth not more procure vnto you than the opinion long since conceaued of your prudence integritie c. Thus doth Caluine where he still calleth vpon for increase and spéede of further and full reformation acknowledge both his title of Arch-bishop and his office of Primacie with the honour and authoritie thereof aboue all other in the Churches ministerie to be good and lawfull And to shewe further howe he alloweth the generall practise of Episcopall authoritie where when and whosoeuer Bishop shoulde receaue the Gospell whether he should giue ouer or reteyne still a Superiour authoritie in his Diocesse ouer the other Pastors in the same hée hath fully decided this Question Epist. 373. Si Episcopus vel curatus ad Ecclesiam se aediunxerit If a Bishop or a Curate shall adioyne himselfe vnto the Church Caluine aunswereth on this wise Being asked my sentence or opinion concerning Bishops Curates and others of like degree or whome they call Graduates if that the Lorde shoulde vouchsafe any of them his grace that they would adioyne themselues vnto the Church howe must they behaue themselues towardes them c. Here after his excuse for breuitie by reason of his rewme he sayth If therefore it shall happen that in Poperie anie to whome the cure of soules shall haue beene committed that is to wit a Bishop or a Curate shall receaue the grace of the Lorde so that he professe the pure doctrine of the Gospell if he shal be founde not to be so fitte for the office of a Pastor nor to be endewed with that knowledge and dexteritie that is requisite hee shoulde altogether doe very rashly if he would intermitte himselfe into so great a matter The fruite therefore of his conuersion shall consist in that if so be hee discharge him-selfe of all cure and doe so acknowledge that grosse abuse that he did beare before a voide title with-out matter and thereuppon giue place to a fitte successor that may lawefully be instituted it shall

accomplished those whom we call the Deacons giue a parte of the bread and of the cuppe alayed vnto euery one of them that are present ouer whome the thankes giuing was made and they suffer them also to carrie it to those that were absent And this foode is among vs called the Eucharist to the which none is admitted but he that beleeueth the doctrine to be true being washed with the washing for the remission of sinnes and liuing according as Christ hath taught For we receaue not these thinges as a common bread and a common cuppe but euen as by the worde of God being made fleshe Iesus Christ our Sauiour had flesh and bloud for our saluation so also by the woorde of prayer and the thanks giuing we haue learned the food being of him sanctified which being changed nourisheth our flesh and bloud to be the flesh bloud of the same Iesus Christ that was incarnate For the Apostles in their writinges that are called the Gospels haue deliuered foorth that Iesus thus commaunded them hauing taken bread and thanks being giuen he sayde doe this in the memorie of me This is my body Likewise hauing taken the cup and hauing giuen thanks he said This is my bloud and did communicate it only vnto them In these woordes wee plainely sée all the manner of the primitiue Church in the dayes of Iustine the Martyr about the hundred yeare after Christes ascention Concerning the administration of the Lordes supper without any sermon preached thereat But it followeth euen anon after of the administration also of the same with a Sermon or an Exhortation made at the participation thereof saying On the sunday are made assemblies of those that are of the Citie and of those that are of the Countrie where the writinges of the Apostles and Prophets are read before the reader then ceasing he that is placed our them maketh an exhortation prouoking them to the imitation of the thinges that are honest After this we all arise and offer vp prayers which being finished there is brought as I sayde bread wine and water Then he that is placed ouer thē so much as he is able offreth vp prayers thanksgiuings but the people singeth Amen Thereupon those things that are consecrated are distributed vnto euery one and sent vnto the absent by the Deacons The rich if it please them contribute euery one according to his will The collections are layde vp with him that is placed ouer them he succoureth the fatherlesse and widdowes and those that want by reason of sickenesse or other necessitie those also that are prisoners and trauelling strangers and in summe he is made the prouider of all the needie But these assemblies we make vpon the sunday c. Thus doe we sée at large the order of the primitiue Churche for the celebration of the Lordes supper both with-out and also with a Sermon or an Exhortation at the same If our Brethren reiect their orders because of some additions that they vsed or that the wordes of Iustine might sée me suspitious to sauour of the Popish errour of transubstantiation not onely the Magdeburgenses doe cleare the wordes of Iustine from that errour but Iustine cleareth him selfe both from that and from the errour of consubstantiation or carnall presence in the Sacrament For the former say the Magdeburgenses who not withstanding maintayne the latter The deuise of transubstantiation was also vnknowen vnto the Church of this age For although Iustine saye VVhich being changed nourisheth our flesh and bloud notwithstanding he onely looketh vnto and driueth it to that that hee may discerne or seuer this bread and this cuppe vnto the which commeth this worde of Christe from other vsuall meates and drinkes with which our bodies are nourished And as for consubstantiation this his sentence maketh lesse referring al the consecration to the spirituall and thankefull remēbrance of the death of Christ as he also doth disputing with Tripho the Iew saying this also ye know that the solemne oblation of the two goates in the time of the fast was not suffered to be done otherwhere thē at Ierusalem As neither the oblation of the meale or floure which was wont after the custome to be offered for thē that were clensed from the leprosie signifying figuratiuely the bread of the Eucharist which for the memory of his passion cleansing the soules of men from all sinne our L. Iesus Christ hath deliuered to thē that come after to the intent that in the meane time wee should giue thanks vnto God both for the world created for man with other thinges that are conteyned therein and also for the redemption wherewith he deliuered vs from sins the principalities and powers being vniuersally vanquished according to the diuine counsell Thus doth Iustine acquit himselfe sufficiently of those errors As for the water mingled with the wine and the sending these sacramentall signes vnto the absent whereof afterward came great corruption and superstitions we say as Aretius doth thereon Concerning the reason of the mingling wine and water it seemeth vnto me probable because that making the supper of the Lord in a common banquet they also dranke more largely not sipping as at this day it is the manner And therefore that the wine by it selfe being strong should the lesse hinder them water was put vnto it Which we see also at this day to be done in common banquetes that the noble wines are mingled The place 1. Cor. 11. makes mee thus to thinke where manifestly hee teacheth that the abuse of the Lordes house beganne euen then to take holde insomuch that manie were drunke in that loue feast Thus sayeth Aretius for the originall of the water mingled with the wine And as for the sending to the absent hee sayeth Fourthly a portion of the supper was also sent to them that were absent the which was doone without superstition a token of friendshippe and of vnion in doctrine and in their whole profession euen as wee haue rehearsed before out of Eusebius that it was done at Rome neither is here any mention made of any merite or of any passeport exhibited to those that were about to die To conclude sayth Aretius on this practise of the primitiue Churche next after the Apostles hereunto came mutuall exhortations to cōcord and constancie in faith and profession that this might be a certain stipulation and obligation that they should be constant in Christianitie whatsoeuer fortune at the length should happē vnto them These things in our action may almost all of them be declared First in the publike assembly which is a shewe of a publike banquet Then the like oblation is of vs obserued the wordes of the institution are recited and to God the father is pronounced prayse and glorie The mingling of wine and water we haue not for it is no part of the institution neyther haue our wines neede of mingling as the orientall wines haue neyther doe wee drinke