not thinke héere vpon that bicause this gouernement is not héere mentioned among the gifts which our Sauiour Christ gaue to his church on earth when he ascended into heauen He was vnmindfull of his church or that S. Paule was vnmindfull of his giftes or that the church hauing not had this now desired gouernment for so manye hundreth yeares should haue béene so long time vnmindfull or destitute of the same if it had béene any matter wherein the perfection of the church consisted or the want thereof had béene any impediment to those ends that the Apostle héere citeth But we may rather thinke the contrarie that it was no such important matter and therefore not necessarie to be minded Well yet if it be not in the one place héere quoted it maye be in the other Let vs therefore likewise sée the other 1. Cor. 12.28 And there indéed are gouernours mentioned in expresse termes For where S. Paule had said Verse 27. Now are ye the bodie of Christ and members for your parte it followeth And God hath ordeined some in the church as first Apostles sâ—condlie Prophet thirdlie Teachers then them that doo miracles after that the giftes of healing helpers gouernors diuersities of toongs Héere are giftes reckoned vp Apostles and Prophets mentioned before and héere among other are gouernors named but what kind of gouernors Or whether with anie ordinarie forme and order of gouernement for the church alwaieâ— to be directed by any more then by anye other of the residue héere mentioned except Teachers which are alwaies necessarie for the instructioÌ„ oâ— doctrine and documents of life this place helpeth to our brethrens purpose no more then did the other Neither was the purpose of S. Paule héerin directed to any such bent but to exhort the Corinthians vnto edifiyng in vnitie and loue and not to distract themselues in faction about thesâ— giftes as he procéedeth saying Are all Apostles Are all Prophets Arâ— all Teachers Are all workers of miracles Haue all the giftes of healing Doo all speake with toongs Doo all interpret But desire yoâ— the best giftes and I will yet shew you a more excellent waie And so hâ— entreth into a lerned discourse indéed chap. 13. Not of this our brethrenâ— plotforme of ecclesiasticall gouernement as tending to the perfection of the church But of the excellencie of loue or charitie aboue all thâ— giftes and offices that he had named and maketh this the waie to tend vnto the perfection of the church concluding thus And now abidetâ— faith hope and loue these three but the cheefest of these is loue Thiâ— was the full drift of S. Paule in this place concerning the mysticall bodiâ— of Christe which is his church or house and that the building vp thereof euen where he speaketh of Gouernors and of the waye tending to perfection where he citeth many giftes and offices and yet can we nâ—t héere finde this platforme of ecclesiasticall gouernement which our brâ—thren desire seeke for now in the beginning of this learned discourse and afterwards againe and againe in these placeâ— And yet had there béene then in the church of Christ anye such plotforme S. Paule had in this place notable occasion to haue treated thereof But héere is no mention of it or of any peâ—petuall forme at all prescribed of ecclesiast gouernement saue onelie of Teaching except they wil include that in gouerning So that finding nothing hetherto to satisfie their desires in searching these two testimonies of the scripture let vs now procéed to search further with them for this matter We finde also that as the offices are diuerse of this ministerie so they are not generall vnto all the church but as order and necessitie require for executing of their office distributed and limited vnto certeine places or particuler churches according to the diuision of regions cities and townes For we read that Paule and Barnabas ordeined at Derbie Lystra Iconium and Antiochia c elders by election in euerie church with praier and fasting and so commended them to the Lord in whome they beleeued Also Paule left Titus in the Isle of Creta that he should ordeine Elders in euerie citie as he had appointed What our brethren did finde in the two foresaide testimonies of the scripture we haue alreadie séene that is to saye they haue found out in them for the confirmation of the question betwéene vs what more what lesse méere nothing Héere they tell vs they finde also that the diuerse offices of this ministerie are not generall vnto all the church But they finde also this so doubtfullye that we can scarce tell howe to finde also what it is that they saye héere they haue found For what meane they by these words that as the offices are diuerse so are they not generall vnto all the church Whether meane they not generall vnto all the church in respect of all the persons of whom the church consisteth that is to say not generall or coÌ„mon to all men Or meane they it in respect of the time that is to say they are not generall or perpetuall to all the continuance of the churche to the worlds end And if they do so why do they then alledge these places for them Sithe they can neither finde by them all the offices of eccl gouernmeÌ„t that they desire nor those places do diâ—â—inguish which diuerse offices of this ministerie are generall or perpetuall and which are not Or meane they generall in respect of all places wheresoeuer the church is through-out all the world dispersed And although this last sence seemeth to draw néerest to the coherence of their words following but as order and necessitie require for executing of their office distributed and limited vnto corteine places or particuler churches according to the diâ—isions of regions cities and townes yet â—re these wordes me thinkes as darke or darker then the other And â—â—ill 〈◊〉 correction I wishe they had for their owne sakes set downe their words more plainelie For my part I gather this of themâ— that for the executing of anye of those diuerse offices not speaking of those that are alreadie ceased but of those that are ordinarie offices which our brethren also make diuerse offices these cannot execute their offices but that for order sake and of verie necessitie these offices or officers must be distributed and limited either vnto certeine places or particuler churches where they may gouerne feede or teach the people and these certeine places or particuler churches are to be assigned or appointed vnto these diuerse offices or officers according to the diuisions of regions cities and townes that is to say some of these diuerse offices or officers to wit Gouernors Pastors Teachers to be distributed and limited some ouer regions other ouer cities and other ouer townes Is not this their meaning that these diuerse offices should be thus distinguished and limitted and that for order sake yea that verie necessitie dooth
to bee allowed of the apostle but also the allowance of a faithful substitute in the absence of the Bishop and pastor Secondly the office of pastors is not onely to teache the same trueth in their seuerall Flockes but also to applye it to the time and persons of whome they haue charge with exhortation and reprehension with consolation of the afflicted and threatning of the obstinate c. This in fewe wordes is set foorth by saint Paule speaking of the diuerse giftes of God in his Churche hee sayth whether it bee hee that teacheth in his doctrine or hee that exhorteth in his exhortation The Doctor therefore teacheth without exhortation The pastor teacheth and exhorteth withall More at large hee setteth foorth the same office in his exhortation vnto the pastors of Ephesus willing thâ—m to followe his example who supplied that office vntil they were able to succeede in his place Also very breefely and yet fully hee describeth the same vnto Timothy shewing first that all his foundation must bee out of the scriptures which were sufficient for all partes of his charge and then moste earnestly commaundeth him to practise the same withall diligence his wordes are these Al scripture is inspired of God and prositable for Doctrine for exhortation for reformation and for enstruction which is in righteousnesse that the man of GOD may be prepared to al good workes therefore I charge thee before God and before the Lorde Iesus Christe which shal iudge the quicke and the deade at his appearing and in his kingdome preache the worde bee instant in season and out of season improoue rebuke exhort withal long suffering and doctrine Nothing of all this is in controuersie vnderstanding teaching according to the measure of euery pastors gift saue this sentence that the Doctour teacheth without exhortation which wée haue before at large confuted The first part therefore and the cheefest of a pastors office or duetye is to feede with wholesome Doctrine the flocke that is committed to his charge and therefore saint Paule describing what manner of men are meete for that charge vnto Timothie requireth that a Bishoppe or Pastor bee apt or able able to teache For if a man haue neuer so much knowledge and bee not apt or able to teache hee ought by no meanes to be admitted vnto this vocation And vnto Titus writing Chapter 1. the firste verse 9. he requireth that hee bee suche a one as holdeth faste the faythfull woorde accordinge to doctrine that hee also may bee able to exhorte with wholesome doctrine and improoue them that saye againste it Weereupon it followeth necessarily that whosoeuer is him felfe ignorant in the knowledge of Gods woorde therefore vnable eyther to exhorte with wholesome doctrine or to confute them that gaine-say it is altogether vnmeete for the office of a pastor or Bishop Albeit we might héere inquyre how it was said before First he maye no more lawfully haue charge of 2. or three Churches c. and then Secondlie the office of pastors is not onely to teach c. And nowe to conclude vpon this second saying The first part therefore and the chiefest of a pastors office is to feede with wholesome doctrine Notwithstanding not to stande on such reckonings though we with they had reckoned more orderly for our Brethrens sake professing ouer the head of euery page A Learned Disc. as also for the vnlearneds better perceauing their lear discourse thereon to come to the materiall point here required that the Bishop or the Pastor should be apt and able to teach to exhort and to confute c. This we yéeld vnto considering withall the diuersities of mens giftes euen in the Ministerie how some haue ten talents committed vnto them some fiue some two and some but one so that all emploie them after their abilitie to the Lords aduantage we hope the Lord wil not condemne but commend the poore trauaile of that seruant so that hee haue not hid his one talent in the napkin And admitting also that which Saint Paule saith 1. Cor. 12. ver 7. c. so often by our brethren otherwise remembred The manifestation of the spirit is giuen to euery one to profit to this man is giuen by the spirit the word of wisedoÌ„me to another is giuen the word of knowledge according to the same spirit to another faith in the same spirit to another the gift of healing in the same spirit to another faculties of powers to another prophesies to another discerning of spirits to another the kinds of tongues to another the interpretation of tongues and all these things worketh euen the selfe same spirite distributing to euerie man seuerallie euen as he will and ver 28. c. And God hath ordained some in the Church as first Apostles secondlie Prophets thirdlie teachers then them that do myracles after that the giftes of healing helpers gouernors diuersities of tongues Are all Apostles are all Prophets are all teachers are all workers of myracles haue all the giftes of healing doe all speake with tongues doe all interpret Neither also forgetting that place Rom 12. that our brethren themselues entering into this matter on the other side of the leafe put vs in minde of Seeing then we haue giftes that are diuerse according to the grace that is giuen vnto vs whether wee haue prophesie let vs prophesie according to the proportion of faith or an office on the office or he that teacheth in teaching or he that exhorteth in exhortation he that distributeth with simplicitie he that ruleth with diligence he that sheweth mercie with cheerefulnesse All which places dulie considered and conferred that though these offices be not so distinguished but that one may haue mo of them as we haue alreadie proued against our brethrens too precise seuering of them before which now in the Pastor they woulde ioyne together for many of them and that of necessitie yet heereby we may plainlie see there is no such necessitie of the coniunction of these seuerall giftes in all Pastors but although some haue them all some are not so furnished but that notwithstanding they want some of these giftes by our brethren here so necessarilie required yet are they not to bee cleane excluded out of the Ministerie And how do our brethren here then saie If a man haue neuer so much knowledge be not apt or able to teach meaning by teaching not onelie such teaching as they ascribe onelie to Doctors but also publike preaching which conteineth both teaching and exhortation as they sayd eueÌ„ in their last Section the Pastor teacheth and exhorteth with all except he can teache thus he ought by no meanes to be admitted into this vocation And yet if he could do this and were not able to confute them that gainsay the wholesome doctrine he is altogether vnmeete for the office of a pastor or Bishop This were very harde to be vrged with such a peremptory necessity
are euen as much or farre more ordinarie giftes or offices then these foure which they saye are perpetuall S. Paule as is aforesaid distinguishing these giftes saith Rom. 12.6 Seeing then that we haue giftes which are diuerse according to the grace that is giuen vnto vs whether we haue prophecie let vs prophesie according to the proportion of faith or an office let vs waite on the office or he that teacheth on teaching or be that exhorteth on exhortation he that distributeth let him doo it with simplicitie hee that ruleth with diligence hee that sheweth mercie with cheerefulnesse Héere also are other giftes and offices reckoned vp besides these foure of Doctors Pastors Gouernors and Deacons If he meane by office some particular function which is ceased that would be shewed or els it may remaine and be still perpetuall If he meane by teaching Doctor by exhorting Pastor by distributing Deacon by ruling one of those not teaching presbyters preests or elders which our brethren call Gouernors yet that which before the Apostle called an office and that which followeth of shewing mercie are particulerlie specified and distinguished from these foure Doctor Pastor Gouernour and Deacon In what place then shall we reckon those two either as temporall or as perpetuall if temporall then is there moe ceased then those sixe If perpetuall then more than these foure doo remaine Likewise Saint Paule as is aforesaid 1. Cor. 12. saith There are diuersities of giftes c. For to one is giuen by the spirit the worde of wisedome and to another the word of knowledge by the same spirit and to another is giuen faith by the same spirit and to another the operation of great workes and to another other prophesie and to another the discerning of spirites and to another the diuersities of tâ—onges and to another the interpretation of toonges All these the Apostle héere setteth downe as giftes or offices distinguished one from another What now shall we saye to the gifte or office of them that had the worde of wisedome giuen vnto them Was that a temporall gifte or office seruing onelie for the firste planting and foundation of the churche among the Heathen If they saye the aboundant measure of it was temporall that maye be granted and yet the gifte and office still remaine And so likewise of the next gifte or office in them that haue the gifte of knowledge or learning For these are distinguished héere the one from the other as we commonlie say The greatest clearkes arâ— not alwayes the wisest men and these our brethren as they profeâ—â—â— all-ouer this their booke A learned discourse do so beléeue that they hauâ— the spirite of knowledge otherwise they would not commend this treatise vnto vs by such a Title so that I perceaue this gifte also is not yet ceased but that it maye be ioyned to those their foure remainders And what shall we saye to that the Apostle calleth héere the gifte of Faithe making it also a distinct office from the residue If we saye he meaneth the faith of miracles then are those two giftes following of healing and of the operation of great workes not to be vnderstood of the gift of miracles So that either the one or the other séemâ— to be perpetuall And what shall we saye to the gifte or office of discerning spirites For Saint Iohn 1. Iohn 4. verse 1. saith vnto vs Deerelie beloued beleeue not euerie spirite but trie the spirits whether they are of God for manie false Prophets are gone out into the worlde Which Epistle being called Catholike or Vniuersall serueth to all ages and people of the Churche and the gifte of trying or discerning spirites is yet requisite if not more néedefull nowe then euer it was To conclude for this place what shall we saye for the gifte or office if not of diuersities of toongs yet of the interpretations of toongs Which gifte or office is not onelie at this daye to be with all thankefulnesse acknowledged but GOD which is the author of all gooâ— giftes is highlye to be praised for it and many of our good brethren are indued therewith Moreouer in the place héere by our brethren quoted Saint Paulâ— distinguisheth the gifte or office of helping from that of healing And are all these giftes and offices ceased as temporall and seruing onelie to the first planting and foundation of the churche among the Heathen Naye rather doo not the most of them remaine still in the churche among the faithfull for the continuall building confirmation and establishing of them I graunt thâ—â— remaine in another sorte then as they were firste giuen in the primiâ—â—â—e churche and for the moste times since they haue béene giuen perhaps in an other manner and in lesse aboundance or measure of them But that is not the question but whether all these giftes and offices besides the foure of Doctors Pastors Gouernours and Deacons as they deuide them haue béene expired ceased to be in the churche since the firste planting and foundation thereof among the Heathen For this is our brethrens conclusion Likewise as we doo plainelie see that the giftes of healing of powers or miracles and of diuerse toongs haue long since ceased to bee in the churche so the offices of them which were grounded vpon these gifts must also cease and be determined And shall not we then conclude on the contrarie that the giftes yet in parte remaining the offices must in parte remaine also I speake not this to confirme the Papists of whome our brethren I graunt doo well conclude in saying Therefore the Papists doo vainelie reteine the name of exorcistes when they cannot caste out diuels and extreame vnction when they cannot cure diseases and to speake with strange toonges which they haue not by inspiration and that without anye interpretation which Saint Paule expresselie forbiddeth This dealing of the Papists was méere ridiculous and impious procéeding from a blinde zeale and preposterous imitation of that which they had not And yet whether they had it or not would néeds make ordinarie offices and imitations of them Howbeit how faultie soeuer they were therein yet belye not as they saye the diuell Their faulte was not that they spake with strange toongs which they had not by inspiration for if they had not had them by inspiration and yet had they vnderstood them and the people which heard them had vnderstood them also then had this béene no faulte in them except in speaking faultie matter But is this true that the gifte ceasing the office ceaseth What then if the gifte of ruling that Saint Paule speaketh of Rom. 12. verse 8. And the giftes of those Gouernours whome he mentioneth 1. Corinth 12. verse 28. vnderstanding the same as our bretheren doo haue ceased or doo cease or should cease will they graunt that the office of their desired Seniorie whome they call Rulers or Gouernours shoulde cease also and bee expired or determined And must wee vpon this presupposall that there was
former place the Apostle teacheth that they are the ordinaunce of God saith hee GOD hath ordained in the Church firste Apostles secondlie Prophetâ—s thirdly Doctors or Teachers In the later place hee testifieth that our Sauiour Christe ascended on highe ledde captiuitye captiue and hath giuen giftes vnto men amongest which giftes he accounteth the function of Teachers Who should then refuse to embrace the ordinaunce of God Who should depriue vs of the free gift of Christ Your argument is this The ordinaunce of God free-gift of Christ is such as none should refuse to embrace it or depriue vs thereof The office of Doctors or Teachers distinct from Pastors is the ordiâ—aunce of God and the free gift of Christ Ergo None should refuse it or depriue vs of the office of Doctors or Teachers distinct from Pastors Your Maiâ—r you let alone as so cleare and inuincible that nothing caÌ„ be said therto Your Minor you confirme by 2 places out of S. Paule 1. Cor. 12.28 Eph. 4.11 And â—â—rst because you would carry your Maior so cleare away without touch of brest Let vs sée how the very proofe of your Minor beates it if we should go no further True it is in your former proofe 1. Cor. 12. that it is the ordinaunce of God and that there he reckoneth vp thirdly Teachers but if this be named there the thirde then belike there were two reckoned vp before Neither doth the text stay at the third of Teachers but procéedeth saying Then them that do miracles after that the gifts of healing helpers gouernours diuersities of tonguâ—s And euen so lykewise for your other proofe Ephes. 4. that the function of Teachers iâ— among the giftes of Christ he reckoneth vp there also three other before it yea fower by your reckoning of them if a Teacher be distinguished from a Pastor Now then if the Maior of this argument may go so scotfrée what aileth this argument on the same The Ordinaunce of God and free gift of Christ is such that none shoulde refuse to embrace it or depriue vs therâ—of But Apostles Prophetes Euangelistes they that do miracles the giftes of healing helpers Gouernours diuersities of tongues are the ordinaunce of God and the free giftes of Christ Ergo None should refuse to embrace Apostles Prophetes Euangelistes them that do miracles c. or depriue vs of them My Minor I prooue out of these two testimonies 1. Cor. 12.28 and Eph. 4.11 Nay soft will you peraduenture say staye your prooues of your Minor till yee haue prooued your Maior For except yee distinguishe what manner ordâ—naunce of God and what manner free-giftes of Christ they bee your Maior can-not be so roundly yéelded vnto No can say I are they not all the ordinaunces of God and free gifts of Christ. Who then should refuse to embrace them or depriue vs of them Nâ—y be not so hasty perhaps will you say for we refuse not to embraâ—e them in their kindes nor we depriue any of them but allowe them as ordinaunces and free giftes of God but not ordinaunces or giftes all alike For say you of these offices some were temporall seruing onelye for the first planting and foundation of the Church among the Heathen some are perpetual pertaining to the nourishing and building vp of the Church for euer Is it euen so I pray you then my Maisters turn the glasse and looke héere vponyour owne argument Yea but wil you say we speake héere of that ordinaunce and gift that is perpetuall Doe ye so Looke on your wordes better once againe and also on the prooues of your Minor Do ye finde there any such distinction either specified or inferred of these two Testimonies What though it be not wil you say will you deny that the ordinaunce and gift of Teaching is perpetual No I denie it not in that sence the Apostle speakes it Nowbeit as you would distinguish it from Pastors and make it a seuerall office and in that sorte make it as perpetuall as Pastor is I may well denie it nor you doe proue or euer are able for to proue it But the thing that in your Maior I nowe denie is that euery ordinaunce of God free gift of Christe is so perpetuall that none may nowe refuse it or be depriued of it And yet properly we may wel say it is no refusal to embrace the ordinance of god nor depriuation of the free gifte of Christe on our parts when Christe him-selfe refuseth to continue the ordinaunces and giftes in his Church then are we no longer to vrge them or to looke for them To the Minor that the office of Doctors or Teachers distincte from Pastors in such forte as is héere prescribed is the ordinaunce of GOD or free gift or any gift of Christ at al til ye can better proue it out of these 2. places I denie it For these places doe rather inferre that the ordinaunce gifte or office of a Teacher is not so precisely distinct from a Pastor The former place 1. Cor 12.28 not omitting the ordinaunces giftes offices transitory and comming to those that are perpetuall mencioning Teachers Since Pastors are Teachers also by your owne teaching doth rather inferre by Teachers Pastors then cleane omitte them And so doe many both auncient and late interpreters expounde the worde Doctor or Teacher in that place Chrysostome Tertió Doctores Nam qui c. For hee that fortelleth thinges to come fore-telleth them all by the spirite suggesting them As for the Teacher it often falleth out when as hys reason is of his own making Whereupon also â—e saith in an other place the Elders that gouerne well should be honoured with double honour especially they that labour in the administration of the worde of doctrine c Which sentence of S. Paule to Timothie these our Learned discoursers applie vnto their Pastors To whome accordeth Theodoret. Tertio Doctores Nam iâ— quoque c. For they also beeing inspired with Diuine grace did both alleage doctrine out of the diuine sentences and also they brought foor the morall Exhortation which these Discoursers here forbid them as appertayning vnto the Pastors office Hieroms opinion of the word Doctor or Teacher in the said place as it is in his common places cited by Musculus so the same Wolfgangus Musculus on 1. Cor. 12. saith Non recenset Accurate c. He doth not exquisitly recken vp al the offices of the Ministers of Christ. For Eph. 4 he placeth Euang Pastors after Prophetes and then placeth Teachers And it appeareth that Teachers are the same whom there he calleth Pastors The worde is apparant that wee should vnderstande them to be Teachers who Teach in the church This was the office of Bishops and Presbyters who also by a Metaphorical word were called Pastors Whome the Apostles placed ouer the Churches that they had planted And notwithstanding Act 20. Paule heere by the spirite of God saith that they were
the spirite and of miracles that they erred not in doctrine but that their doctrine was diuine and Caelestiall to the which all other Doctors should bee bounde Secondlie Prophets who either had reuelations of things to come either who interpreted languages and the Scriptures for those that were more growne for these things are attributed 1. Cor. 14 to the Prophets of the new Testament Thirdlie Euangelists who were not Apostles and yet they were not assigned to one certeine Churche but were sent to diuerse Churches that there they might teache the Gospell but cheefelie that they might laye the firste foundations Suche an Euangelist was Philip Act. 21 Timothie 2. Tim. 4 Tichicus Syluanus c. That also there were suche Euangelists after the Apostles times Eusebius testifieth lib. 3. cap. 37 c. Fourthlie Pastors who were placed ouer a certeine flocke of the Churche as Peter sheweth 1. Peter 5 and did not onlie teache but also ministred the Sacraments and had the viewe of the hearers as Ezechiel 34. describeth the office of the Pastorship Fiftlie Doctors vnto whome the cheefe gouernement and view of the church was not commended but onelie to set foorth doctrine simplie to the people such as afterward were Catechists So Rom. 2. Paule calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Teacher of Infants and so in this signification is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Teache expresselie vsed Heb. 5. Héere Kemnitius séemeth to make greatlie for your dinstinguished Doctors and that they might not exhorte And yet marke that place better where S. Paule saith Hebr. 5.12 For whereas concerning the time ye ought to be Teachers yet haue we neede againe that wee teach you the first principles of the worde of God and are become suche as haue need of Milke and not of strong meate c. And yée shall sée that S. Paule euen in those wordes verie oratoriouslie dooth mooue them Besides that the Epistle hath many and singuler exhortations and applications c. And if ye further marke ye shall finde all contrarie to you euen where your Eldership and Bishoprike is also made all one For it followeth but all these degrees the Apostles comprehend in the name of Eldership or Bishoprike So that your Elders that are Bishops are not onely Pastors as you would haue them but your Doctors also are Elders that are Bishops cleane contrarie to your distinguishing of them Now and then also by a generall name they call them Deacons vnto whom the ministerie of the worde and Sacraments is committed Col. 1 1. Thes. 3 2. Cor. 3. 11 Ephes. 3. Paule himselfe also did sometimes so regard the Ministerie of the worde that hee commended the administration of the Sacraments vnto others 1. Corinth 1. Christe sent not me to Baptize but to preach the Gospell And 1. Tim. 1 he mencioneth two kindes of Elders or Priests of whom some laboured in the worde and doctrine some were set ouer the ecclesiasticall Censures of which kinde of Priesthood or Eldership Tertullian also recordeth in Apologet. ca. 39. These are almost the degrees into which the offices of the Ecclesiasticall ministerie in the time of the Apostles are read to be distributed And that distribution hath the examples also of the olde Testament For Dauid 1. Par. 23 and in the chapter following distributeth the Ministerie of the Temple into certeine degrees and orders There were also in the Synagog Readers which onelye read the text of the Scripture But besides there were Doctors which interpreted the Scripture and applyed the texte to exhortations Luke 2 Act. 15. And this was the difference betweene the Scribes and Phariseis Wherby we sée also that these Doctors that were interpreters of the Scriptures bothe before the time of Christe and his Apostles héere in earth and after in all their time were not so to teache and interprete the principles of religion but that with-all they applyed the same to exhortations Now vpon all these degrees and orders Kemnitius gathereth these generall rules But for this present disputation this admonition is to bee added Firste that it is not in the worde of God commanded which or how manie or that suche orders ought to bee And héere I beséech you good Learned Bretheren note this admonition well and I thinke this one admonition maye suffice to answere all your Learned Discourse For the principall question betwéene vs is not what orders and degrees were in the Apostles times of the Ecclesiasticall Ministerie but whether those orders and degrees or suche orders or degrees and how manye of them are commanded and so of necessitie ought to be reteined yea or no. Secondlie that in the time of the Apostles there were not in all churches and alwayes the selfe-same and so manie degrees or orders The which thing is manifestlie gathered out of the Epistles of Paule written to diuerse Churches And this is also another notable admonition to be well pondered yea all the peyse of our principall question lyes againe héereon For as before if there were no commaundement or prescribed rule to all ages so héere if there were no vniuersall practise in all Churches in the Apostles times or where there was a practise of these orders and degrees it continued not then alwaies but changed howe are we now bounde to an vniuersall and perpetuall practise of those degrees and orders Neither doo we finde in Paules Epistles this diuersitie of practise for other orders or degrees onelye but euen of Pastors whome yée call Bishops not mentioned 1. Cor. 12 where so manye are reckoned vp and among other Gouernours whose office yée say consisteth onely in gouernement and not in publike teaching And S. Paule Ephes. 4. where hee mentioneth Pastors omitteth these Gouernours and yet in bothe places of purpose he handleth the orders of Ecclesiasticall ministerie And in the latter where he omitteth these Gouernours that you vrge hee setteth downe without any mention of them the end of these orders to be for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christe till we all meete togither in the vnitie of faithe and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christe And woulde wee haue a more fulnesse then this And yet are your Gouernours cleane left out This I say would be substantiallie noted for these orders And albeit Kemnitius héere doo with-all gather that in the Churche of Ephesus there were also Elder-Gouernors some-what like suche as you prescribe yet by this Epistle to the Ephesians and by Kemnitius admonition it appeareth they were not there alwaies Nor the words to Timothie doo necessarilie inferre that there were there and then anye such kinde of Elders But whatsoeuer they were all Churches were not alike in these orders Thirdlie saith Kemnitius there was not in the time of the Apostles suche a distribution of those degrees but that more
the Church confessed his sinne and was receaued into the communion or fellowship of the Laitye Yea the people making intercession for thus much But into the place of the other twain that laid their handes vpon Nouatus were other bishoppes ordeyned and sent He therefore that claimed to himselfe the Gospell knew not that in the Catholike Church in the which he saw there were 46. priests and seauen Deacons and seuen subdeacons or inferior Deacons 4◠acolytes or wayting seruants Exorcistes and Readers with Dore-keepers 52. Widowes with needy persons 1500. all whom God nourisheth in his Church that there ought to bee one bishoppe or ouerseer of them What can be playner to shewe the difference and superioritie betweene priest or pastorall Elder and bishop then this story I stand not vppon their diuersitie in the offices then whereof I haue spoken before out of Kemnitius against Trident Councell But to the present purpose of these 2. degrees now in questions bishop and priest in that age while the bishop of Rome tooke not vppon him any such supreame authoritye as now he claimeth but onely as bishop of Rome or as chiefe bishop in those parts of Italy about Rome what a number of priestes or Elders he had vnder him how he called them and other bishops and priestes or Elders when this controuersie fell to consult with them vpon the matter how he in the name of his Church and of this Prouinciall Councell sent about to other chiefe Bishoppes in other Prouinces to shewe what they had done not prescribing nor commaunding but brotherly requesting them to do the like in their Prouinces Which sheweth that as he at Rome so all other chiefe or inferiour bishops had likewise authority ouer their priestes or Elders And so long as this order was thus maintained their was neyther tyrannie in this superiority but verye good necessary order nor such schismes errors and heresies nor such Hypocrits as were the broachers of them coulde peepe out but streight they were founde examined and so much as could be were suppressed I graunte they could not vtterlye suppresse them in those dayes whē their-selues were yet suppressed by Heathen Princes And among these bishoppes also that had this superiour dignitie in some places some simple ignorant bishops did creepe in As what age was euer free no not the Apostles times And this Superioritie did tickle some also that had not the feare of God by suche ill practises as heere Nouatus vsed to attaine by newe deuises to this dignitie vnder pretence of reformation of Ecclesiasticall discipline of the puritie and sincere profession of the Gospell and all this geare and that there shoulde bee moe Bishoppes than one in one churche Yea as Nouatus did of whom saithe the former Epistle that in the time of persequution when hee hidde him-selfe in a little cell was by the Deacons according to the māner requested to come and helpe at their departure those that were learners of the faith hee fearing to come foorthe denied him-selfe to bee a Prieste And that when hee deuided the Sacramentes vnto the people hee would holde faste the handes of the receauers nor suffer them to take it before that euerye one of them had sworne by those thinges that they held in their hands that they should neuer forsaking him return to Cornelius Though counterfeit Puritanes were then and some suche mnght euen nowe also disturbe the peace of the churche of Christe and good order of gouerning the same and by these practises deceaue many euen such as haue beene moste earnest Confessors of the Gospell in the time of persecution and are most zealous of Gods truth and glory Yet if good Bishops follow Cornelius his steps that at that time was bishop of Rome and was also a most constant Martyr when the time of trial came suffering death for the Gospell and yet retayning with good conscience as nothing against the Gospel his right of his calling in Superiour dignity and iurisdiction ouer all his people and his Cleargie he shall finde out these imagined Bishops made in corners pretending puritie well inough And al the godly zealous that haue beene or bee deceaued by thē wil I hope on better aduising of them and of the matter forsake them acknowledge their fault as Maximus Vrbanus Sidonius Celerius here did yea although they had vowed and sworne and receaued the sacrament of the holy Communion thereupon to the contrarie and returne to the due obedience and acknowledgement of their lawefull Bishoppe Although this by the way I must confes that the Bishops then of Rome were worthely punished in this man for hee was made Priest all of affection and beyond all order For Nouatus hauing beene vexed in his you thewith an vncleane spirite when hee had consumed sometime with Exorcists fell into so grieuous a sickenes that his health was past hope and euen for necessity lying in his bed he was baptized he had so long deferred the time of Baptisme But afterwarde recouering when hee was of priuate fauor so loued of the Bishop that hee would make him Priest albeit all the Cleargie and verye manye of the Laitye stopped it saying it is not lawfull for him to bee a Clerke which in extremity receaued grace lying in his bed Yet the bishop besought them of a speciall fauour that this might be graunted vnto him for this man onely So that he whome the Bishop so extraordinarily aduaunced and made so much of he of all other reuolted from him and caused the people also to disobey him And though he differed not from his bishop Cornelius and other true beleeuers in matter and substance of faith and religion yet vnder pretence of reforming discipline and reducing all thinges to the Purity of the Gospell he bredde this faction and schisme in the Church that afterward brake out into foule heresies And therefore let all Magistrats Bishops and all the people that feare God take héede to this matter Wee must not onely abstaine from that which is euill but from all shewe of euill so néere as God shall geue vs grace therto The very God that is the authour of peace sanctifie you throughout that your whole spirit and soule and body may be kept blamelesse vntill the comming of our Lord Iesus Christ. Thus haue I runne through the most part of this Primitiue age from the very Apostles times ere euer the bishop of Rome vsurped any suche supremacie as he now most falsely challengeth saue one ouer rasheexcommunicating which Victor pronounced not for that he claymed anye iurisdiction gouernment or authority ouer those bishops whom he excommunicated but bicause they dissented from his opinion in those matters Wherein we haue séene how all this while in all partes of Christendome at least-wise in the most famous parts at that time this peculier applying of the name and this superiority of bishopps in dignity authority ouer such Presbyters Priestes or
scriptures which are able to make thee skilfull concerning the saluation by the fayth which is in Christe Iesu. The whole scripture inspired from God is profitable to Doctrine to reprehension to correction to institution which is in righteousnesse that the man of God may bee perfect being perfectly enstructed to euery good worke 2. Tim. 3. And this wee confesse against the aduersaries of the scripture and with our Brethren that the diuine and Canonicall scripture as the onely rule that conteineth all thinges perfectly concerning fayth and the saluation which is in Iesus Christ to make the man of God perfect vnto all good workes but that the holy scripture is the onely rule whereby the Churche of God ought to bee gouerned vnderstanding by these wordes that the scripture hath set downe a perpetuall and generall rule of all the onely order of the Churches forme of externall gouernment as well as it hath of faith and of the morall part of mans actions and conuersation if we search the scrpture neuer so much neitheir we nor our brethrē shal euer find it For the church of God may safely admit according to the diuersities of the states thereof diuers formes and orders whereby it may be gouerned So that nothing be withall admitted preiudiciall to the Law to the Gospel that is to say neither against faith nor good manners as S. Austen termeth it Neither is all the Gouernment of the Church in the gouernment or authority of the pastor Bishop or Elder For the Christian Prince and ciuill Magistrate hath a gouernment of the Churche of God also and there be diuers approoued formes whereby princes and Magistrates gouerne the Church of God in the diuers parts and states thereof besides the ecclesiasticall gouernment of pastors And as for that heere our Brethren say the pastor Bishop or Elder hath no authority by himself separated from other These spéeches are spoken ambiguously It is true in one sense that neither pastor nor yet Bishop for I distinguish these tearmes that here are confusedly clapped together hath any authority by him selfe separated from other in the regiment of the Church but that he hath the same in common with all other in the church that bée of his calling and not like a pope as an A-per-se as though none other shoulde haue it but hee onely and all other from him Neither hath any pastor or Bishop or Elder any such authority by himselfe that can properly be sayd to be seperated from other For if it be seperated from other thē it hath no gouernment of thē nor dealing with thē Yea we graunt that whatsoeuer authority and Pastor or B. or elder hath it is the Churches authority because it is giuen vnto them that are the partes and members of the whole Church and to the Churches vse and profite As S. Paule sheweth Ephes. 4.11 c. Hee therefore gaue some to be Apostles other prophets other Euangelistes other pastors and Doctors to the growing together of the saints to the worke of the Ministery to the edification of the body of Christe And the Apostle 1. Cor. 12. after he hath shewed how the spirite of God giueth seperately his spirituall giftes saying vers 11. But all these worketh one and the self same spirite distributing priuately euen as hee will he addeth for as the body is one and hath many members but all the members of one body whē as they are many are one body so also Christe For by one spirite we are al baptised into one body whether Iewes or Grecians whether seruants or free and all haue drunke one drinke into one spirite For the body is not one member but many If the foote say I am not the hande I am not of the body is it therefore not of the body and if the eare saie I am not the eye I am not of the body is it therfore not of the body If the whole body were an eye where were the hearing If the whole were hearing where were the smelling But nowe hath God placed the members euery one separately in the body euen as he would But if all were one member where were the body but nowe there are many members and yet but one body Thus doth S. Paule reason from the resemblance and proportion of the naturall body and the regiment thereof to the misticall So that although what gift facultie power or gouernment soeuer they haue it is not so seperated from other by themselues that it hath no Community with the other nor is pertaining to them For it pertaineth to the whole in common as we say also in the schooles of the soule or life of man anima est tota in toto in qualibet parte The soule or life is whole in the whole body and in euery part But yet euery faculty and power of the soule and life is not in the whole body nor in euery part therof but in the member onely that is the proper organe to the same And so hath euery Bishop or pastorall Elder some authority by him-selfe in the regiment gouernment of the Church so separated from other that other which haue not the same office haue not the same authority So that the community in respect of the benefite barres not the separation in respect of the exercise of the authority and therefore faith S. Paule 1. Cor. 12.27 You are all of the body of Christe and members in part And some hath God ordeined in the Church first Apostles thē Prophetes thirdly Doctors then powers then the giftes of healing helpings gouernmentes kindes of tongues Are all Apostles are all prophets are all Doctors are all powers haue all the giftes of healing Doe all speake with tongs doe all interpret So that as in the first and second degrées heere mencioned the Apostles and Prophets had some power and authoritie in the regiment and gouernance of the Church by themselues separated from other so may we safelie conclude of the Doctors heere mencioned also by which name our Brethren doe here comprehend both Bishops and Pastors that they had some power and authoritie of regiment and gouernaunce in the Church by themselues separated from other in lyke manner And this manifestlie appeareth in their practise The Apostle Saint Paule by his Apostolicall authoritie in the Ecclesiasticall regiment and gouernance of the Church setteth downe in diuerse places diuerse rules some temporarie some perpetuall concerning orders rites and ceremonies of the Churches without anie ioynture of those Churches authorities to whom he inioyned them Yea without so much as asking anie counsel of them or deliberating with them And 1. Cor. 11.34 he saith in generall other things well I set in order when I come Hee saith not you and I together in ioynt authoritie and yet no doubt he had the ioynt consent compromitted to him before and declared after of all good men in al those ordinances that he had made or should make amongest
conuerted of the Gentiles the apostles and the Elders came together to consider of this matter Although this comming together of the Apostles and Elders were not such an assembly as vsuallie wee call a Synode or Councell and as our Brethren also vse the same terme for the assemblie or comming together of the Elders of diuerse seuerall Churches but is spoken of the comming together of the Elders of the church of Ierusalem yet I accept of this example and it is very fitte for the office of the persons of whome not onely the assemblies of seuerall churches among themselues but also of Synodes and Counselles doth consist Wherein besides the Apostles is mentioned the comming together of the Elders And although in this example there bee a greate diuersitie of the case betwene matter in controuersy concerning the regiment of the church and concerning the vse of the Lawe which is no smal point of Doctrine yet sith they bring this controuersie arising for Doctrine to be an example for the like determining of the church regiment I am content also to admit it The Apostles say they and Elders came together to consider of this matter True it is But these Elders as wee haue seene by Caluines owne collection on the same were pastorall Elders and therefore the considering of this matter did properlie belong vnto them But had the people anie ioint authoritie with them in the consideration thereof And that the people say they was not excluded appeareth by the twelfe verse the whole multitude being perswaded by the arguments alleaged by Peter helde their peace and quietly heard Paule and Barnabas declare what signes and wonders God had wrought by them amongest the Gentiles Heere appeareth as yet nothing to the present purpose either to proue of what persons the Synode consisteth or that the synode the Pastor haue ioint authoritie in determining of the controuersie And leaste say they yee shoulde vnderstande the multitude in that place for the multitude of the Apostles it followeth in the 22. verse Then it pleased the Apostles and Elders with the whole Church to choose certain men c. This caueat that we shoulde not vnderstand the multitude in that place for the multitude of the Apostles is not materiall For although by the name of the multitude in many places may well bee vnderstoode the people and not the Apostles yet in that place why may not both the Elders and the Apostles be comprehended Yea Peter also that spake before and Iames that spake after and all that were there in presence except onely Paule and Barnabas that declared those signes and wonders When as the text saith after Peters oration Then all the multitude kept silence and heard Barnabas and Paule declâ—re what signes and wonders God had wrought by them among the Gentiles What is here but hearing and keeping silence while the other speak vpon which wordes sayth Beza But vnderstand by the name of the multitude not the whole Church which as yet was not wholie ioyned to them but the whole assemblie of the Apostles and of the Elders as appeareth aboue out of the sixt verse Whom he distinguisheth from the Church verse 4. and annone after verse 22. So flatte contrary heerein these our Brethren are to Beza Hee sayth that by the name of the multitude in that place the Apostles are comprehended and not the whole Church or people and he commaundeth the reader so to vnderstand the worde Multitude for the Apostles and Elders and they say leaste yee shoulde vnderstand the multitude in that place for the multitude of the Apostles it followeth in the 22. verse c. Which very verse also Beza citeth to his vnderstanding and so they implie two or thrée playne contradictions all at once against Bezaes assertion and his reasons But since Bezaes authoritie can preuaile no further let it go as our Brethren here will haue it and let vs vnderstand the word Multitude in that place not for the Apostles but for the people â—hat of this haue the people ioynt authoritie with the Pastors in determining of controuersies they say it followeth in the 22. verse Then it pleased the Apostles Elders with the whol Church to choose certain men c. What is this to the purpose for the authority of determining the controuersy Can they gather hereupon that because afterwards the whole Church liked well of the determination and agréed that those Letters shoulde be sent wherein the matter before determined was comprehended and that to this writing and sending choosing of the meâ—sengers they also gaue their assent that therefore they had ioynt authority or any interest in determining of the controuersie If our Brethren think they had because not onely the Letter is written in all their names verse 23. The Apostles the Elders and Brethren vnto the Brethren that are at Antiochia c. But also that the decrée it selfe runneth ioyntly in al their names verse 28. It sâ—eâ—eth good to the holy Ghoste and to vs that we shoulde not lay any more burthen vpon you besâ—des these necessary thinges To this Beza aunswereth in 23. verse On these wordes and Brethren saying The vulgar translation omitteth the copulatiue coniunction and that naughtily For the Apoâ—tleâ— and Elderâ— are heere man festly distinguished from the râ—st of the assemâ—â—â—e when as notwithstanding the Epistle is written in the common sentence and name of all that is to wit the whol matter is holden for ratified in the common assembly of the whol church after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decree or determination of Apostles and Elders was passed before Caluine likewise vpon these 22. 23 verses sayth The modesty also of the common people is gathered by this because after they had referred the matter to the iudgement of the Apostles and the rest of the Doctors and Teachers they do nowe also subscribe to their decree Here Caluine sayth the Apostles and the rest of the Doctors or Teachers speaking of them whome the text calleth the Elders So that heere the Elders are not gouernors which are no teachers but teaching gouernors which had the Iudging decreeing and determining of this case in controuersie in which authoâ—itie the people did not intermedle but onely did modestly subscribe thereunto And on the other side saith Caluine the Apostles did shewe some token of their equity in that they set downe nothing concerning the common cause of all the godly without admitting the people For assuredly this tyranny did spring from the pride of the Pastors that those thinges which appertaine to the whole Church are subiect the people being excluded to the will I will not say to the lust of a fewe Heere he worthily reprooueth the pride and tyrannie of the Popish Pastors in vtterly debarring of the people and yet imposing on theâ—â— what decrees they pleased Which thing God be praysed it is euident that we do not but
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 proâ—esseth 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 consâ—ieÌ„ce 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 coÌ„science 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 eaâ—e 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 condemned the authors and mainteiners of them which the particular Churches could not doe Of which examples there are store in the Ecclesiastiâ—all 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 Ecclesiastâ—cal 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 coÌ„trary 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
which before they had receaued â—s wée haue heard Caluines prescription Epist. 373. and so continued still in the office or ministery thus repurged And therefore since the masse was taken away and all â—he other corruptions of the Ministerie that were vsed in the popish priesthood an other Ministration appointed as is sette downe in our booke of publike prayer by the godly lawes of the realme and Church of England established which was done so soone as conueniently it could be done forthwith after her Maiesties moste happy entrance into this kingdome this is not truly sayd that the popish priesthood being the greatest blasphemie that euer was was alowed for a lawfull Ministerie vntill by the godly meaning of the sayd parliament Anno. 13. some brande-marke of shame was sette vppon it As though the sacrificing Priesthoode had continued with allowance therof for thirteene yere together of the Queenes Maiesties raigne which was as long a time as before they mencioned for the inforcing of the ministers to studie Yea by this rule it continueth still though disallowed or rather as they say but noted onely with a brand-marke of shame set vpon it So that this is not the taking of it awaye but the continuing of it with more shame to the parliament and to all the states of the Realmâ— that haue marked it with a brand-marke of shame and yet shame not to continue it though we disallow it And this withall is but a shamefull and vnreuerent terme that here they vse in calling eyther the statute or the booke of articles agreed vppon by all the clergie of the Churche of England and approued in the high courte of parliament by al the states of the realme and by the statute commaunded to be read a brand-marke of shame But our brethren to mittigate the matter say the parliament had a godly meaning in making that statute for Priestes that had bin made in the tyme of Popery to professe their consent to the true doctrine agreed vpon in the booke of articles by their publike reading of the same booke in their benefices Yea verily the parliament had therein a very godly meaning and it was also as godly an act â—s meaning of the parliament But saye they how pitifullye that authority was abused which by the same statute was committed to the Bishops in allowing of Priestes that came to doe their pennance by negligence of the Bishops and bribery of their officers the country cryeth out of it and the state of the Church is little amended by it There is no such crying out in the country as are these outcries of our brethren If it be but little amended yet little is somewhat But if it bee not greate that is not to be unputed to the good lawe but to the euill and indirect accidents For it was not pitifull that that authority was committed to the Bishops in allowing of Priestes that came not as our brethren here say to doe their pennance or to haue a brand-marke of shame set vpon them but the statute it selfe more reuerently and rightly setteth downe the cause and order of their act saying That the Churches of the Queenes Maiesties dominions maye bee serued with Pastors of sound religion be it enacted by the authority of this present Parliament that euerye person vnder the degree of a Byshop which doth or shall pretende to be a priest or Minister of gods holy worde and Sacramentes by reason of anye other fourme of institution consecration or ordeyning than the forme set foorth by Parliament in the tyme of the late King of most worthye memorye King Edwarde the sixte or now vsed in the raigne of our moste gratious Soueraigne Ladye before the feaste of the Natiuitie nexte following shall in the presence of the Bishop or gardian of the spiritualties of some one diocoese where he hath or shall haue ecclesiasticall liuing declare his assent and subscribe to all the articles of religion which onely concerne the confession of the true Christian Faith and the doctrine of the SacrameÌ„ts comprised in a booke imprinted intituled Articles wherupoÌ„ it was agreed by the Archbish. Bish. of both prouinces the whole Clergy in the Conuocation holden at London in the yeare of our lorâ— God 1562. According to the computation of the Church of england for the auoyding of the diuersities of opinions and for the establishing of consent touching true Religion put forth by the Queenes Authoritye And shall bring from suche B. or gardian of Spiritualties in wryting vnder his Seale authentike and testimoniall of such assent subscription openly on some Sonday in the time of publike seruice afore noone in euery church wher by reasoÌ„ of any Ecc liuing he ought to atteÌ„d reade both the said Testimoniall the said articles vpon paine that euery such persoÌ„ which shal not before the said feast do as is aboue appointed shall be ipso facto depriued al his Eccl. promotions shal be voyd as if he then were naturally dead These are the very words of the statute Wherein what could they better haue prouided than whatsoeuer they should ordeyne for the bringing of those persons to the more sure confession and consent of sound Religion firste to come before the Bishoppe or the Gardian of the â—pirituall iurisdiction in the Bishops vacancie in some one Diocoese where hee had any ecclesiasticall promotion or liuing and there before him declare his consent and also subscribe to all the articles of religion which onelye concerne the confession of the true Christian Faith c. Before whom should he haue done this if he should doe it authentically than before the Bishop or the bishops gardian being the publike officers that haue competent authority ouer him in those matters which withall confuteth our brethrens equall authority of all Pastors If the bishops were negligent or the officers take bribes this was the bishops the officers fault not any default in the lawes Wise men should not doe like WilliaÌ„ Summer strike one for another But if the bishops negligence and the bribery of the officers be so great that the countrye cryeth out of it and the state of the Church is little amended it is then so much the easier to be knowne who are the offenders that so pitifâ—lly abused this godly meaning of the statute that authority committed to them and not they to be thus disorderly cried out vpon and that in this vncharitable maner by inuectiue libelles vnder the tytle of learned discourses to be thus discoursed vpon with taunts slaunders defamed to all the worlde so much as lyes in them If the matter be little amended this is not to amend it more but to make it worse for this is naught worth but to norishe malice suspitioÌ„ sclaunder yet the fault not knowne much lesse ameÌ„ded Let the negligence briberies with true desire of reformation as the title of this learned discourse pretendeth