onely ambition and greedie desire of bearing rule ouer others Which his opinion hee prooveth to bee grounded vpon Christs owne wordes And doubtlesse it is to bee admired that any Learned man will holde the contrarie opinion See Peter Martyrs opinion and note it well His expresse wordes shall bee set downe when I come to speake of the church-discipline The Reply Maister Caluin and many other learned writers alleage this Text against that superioritie which the late Bishops of Rome doe challenge ouer other Ministers of the Church which doubtlesse they could never truely doe if one Bishop or Minister may be superiour to another The Answere I answere that M. Caluin and other learned men doe truely alledge this Scripture against the falsly challenged Primacie of the proude arrogant Bishop of Rome And yet for all that it doth not prohibite the moderate and lawfull superioritie of one Minister ouer another which is both necessarie for the peaceable managing of the Church and hath euer beene vsed in the Church as it is already prooved For the Bishop of Romes superioritie is so farre from heing moderate and lawfull that it may truely be termed tyrannicall and plaine diabolical Because as I haue proved at large in other discourses hee taketh vpon him to depose kings to translate kingdomes and in most brutish and savage manner to tyrannize ouer mens soules and consciences Idque iure divino as hee beareth the world in hand The 2. Obiection The names of Arch-bishops Primates and Patriarches are proud names disholy prophane and not to bee found in the holy Scriptures The Answere I answere First that though the names be not expressed in holy writ yet is the thing it selfe sufficiently conteined in the same as is already proved Secondly that the very names are so farre from being prophane and disholy that the most zealovs Patrons of the Presbitery doe allowe and approue the same for lawfull and holy and to haue beene ordained of the holy Fathers for a godly end and purpose Maister Caluins opinion is alreadie set downe in this present chapter Yet for better satisfaction of the Reader let him heare what the same authour saith in an other place These are his wordes Quod duodecim vnum habuerint inter se qui omnes regeret nihil mirum Hoc n. fert natura hoc hominum ingenium postulat vt in quovis caetu etiamsi aequales sint omnes potestate vnus tamen sit veluti moderator in quem alij respiciant Nulla est curia sine consule nullus consessus indicum sine Praetore sen quaesitore collegium nullum sine Praefecto nulla sine magistro societas That the twelue Apostles had one among them to gouerne the rest it was no maruell For nature requireth it and the dispositioÌ„ of men will so haue it that in euery company though they be all equall in power there be one as gouernour by whom the rest may be directed There is no Court without a Consull no Senate without a Pretor no Colledge without a PresideÌ„t no societie without a maister Now it is euident that neither Bishops nor Arch-bishops in our church of England haue greater authoritie then maister Caluin speaketh of in this place For to say nothing of the dignitie of Consuls and Pretors which was very great among the Romans the maister of a Colledge as euery Scholler of Cambridge and Oxford can tell hath a perpetuall office hee is chiefe gouernour of that societie and all the members thereof owe obedience vnto him as to their head he hath authoritie to punish and to see lawes executed within his Colledge as Bishops and Arch-bishops haue in their dioceses prouinces And most certaine it is that no Arch-bishop in England hath that authoritie in his prouince which the Consul had in Rome Maister Beza confesseth that antiquitie vsed the names of Bishops and Arch-bishops and willingly admitteth of them as holy names These are his expresse wordes Nam quod pastores temporis progressu distincti sunt in metropolitas episcopos quos nunc vocant curatos id est singulis paraecijs prafectos id minime factum est respectu ministerij verbi sed potum habita ecclesiasticae iurisdictionis ac disciplinae ratione Itaque quod attinet ad verbi praedicandi munus sacramentorum administrationeÌ„ nullum est inter archiepiscopos episcopos curatos discrimen Omnes n. tenentur suos greges eodeÌ„â—ibo pascere ideâ—que communi nomine postores episcopi in scripturis passim vocantur Quae verò istorum impudentia est sacra nomina vsurpare propter ea apostolorum verorum opiscoporum successionem iactare For that in processe of time pastors were distinguished into Metropolitans or Arch-bishops Bishops and Curates it was not done in respect of the Ministerie of the word but in regard of ecclesiasticall iurisdictition and discipline Therefore touching the office of Preaching and Ministration of the sacraments there is no difference betwixt Arch-bishops Bishops and Curates For they all are bound to feede their flockes with the same meate and therfore are they called in the Scriptures by the common name of Pastors and Bishops But how impudent are these men which vnder colour of these holy names glory in the succession of the Apostles and true Bishops thus writeth master Beza iumping as euery childe may see with that doctrine which I now defend Yea the same Beza affirmeth these degrees and names to haue beene appointed by the auncient Church vpon a very good zeale These are his wordes in an other place Neque verò nos ignoramus quammulia sint a veteribuâ— constituta de episcoporum metropolitaruÌ„ Patriarcharum sedibus idque optimo zelo definitis cuinsique limitibus certaque attributa authoritate Neither are wee ignorant how many coÌ„stitutions the old fathers haue made concerning the seates of Bishops Metropolitans and Patris arches and that vpon a very godly zeale assigning to euery one his boundes and authoritie Thus the Reader seeeth how Caluin Beza Bucer Zanchius and Hemingius doe hold the same opinion which I now defend The Reply The Bishops Arch-bishops Patriarches and such like of which Beza Caluin the Councell of Nice and other councels make mention were not such as our Bishops in England Prelates of the Garter high Commissioners Iustices of Peace and Quorum The Answere I answere First that the same superioritie of one minister ouer an other was then in the olde Arch-bishops Patriarches and such like which is this day in ours here in this land yea greater by one degree at the least because England neuer had a Patriarch in it Secondly that Arch-bishops Primates and Metropolitans which are all one in effect had then the same iurisdiction in other countries which our bishops haue this day in England That is to say a superiour charge and sollicitude of all Churches within their prouinces Which thing though it be alreadie prooued sufficiently to all well affected Readers may
his own iudgemeÌ„t but by his iudgement who spake in him which troubles for al that himself did not vndergoe because his course apostolicall had an other respect Which labour notwithstanding we endure with consolation in the Lord for the hope of eternall life that we may bring forth fruit with patience for we are seruants of the Church and especially to the weaker members how mean members so euer we are in the same bodie I let passe innumerable other Ecclesiasticall cares which perhaps none will beleeue but he that hath tryed the same We therfore doe not binde grieuous burdens together and impose them on your shoulders which we doe not touch with our finger seeing we had rather do those things which we exhort you to do then which we our selues are compelled to doe if we could so doe with the discharge of our dutie as knoweth God the searcher of our hearts Thus discourseth this holy auncient and most learned Father Out of whose doctrine I obserue many golden worthy and very necessarie documents for the instruction of all indifferent Readers First that he delt much in secular causes and affaires of the world Secondly that he had rather haue wrought with his hands and haue done much bodily labour in the monasterie then to haue beene so tossed and turmoyled in hearing and determining ciuill causes of his people Thirdly that he vsed sometimes to ende matters by way of intreatie as a friend and sometime by absolute authoritie as a Iudge Let this point be well marked because it is of great moment Fourthly that the Apostle had bound him so to deale in secular affaires Fiftly that the Apostle did not impose that secular charge vpon him by his owne iudgement and authoritie but by the counsell and iudgement of God himselfe who spake in him Which charge he proueth out of the Apostles doctrine in the place and chapter quoted in my Margent Sixtly that S. Austin did vndergoe the molestations of secular businesse because hee hoped thereby to attaine eternall life Seuenthly that hee could not doe his bounden dutie vnlesse hee were sometimes occupied in deciding ciuill causes So farre was this holy Father from their opinion who more rashly then wisely affirme it a damnable thing and an Antichristian marke for a Bishop to be a Iustice of Peace or of Quorum and yet cannot any learned writer be named for the space of a thousand and two hundred yeares who reputed not S. Austin for a very holy man and a most graue learned writer Let all such persons therefore consider better of the matter and either wilfully condemne that holy Father and mighty pillar of Christes Church or else let them henceforth be more sparing of such savage loquacitie and approue the Christian and laudable offices of Iustice of Peace and Quorum in the reuerend Fathers the Lord Bishops of the English Church For Saint Anstin was both a Lord bishop and as it were a Iustice of Peace as is apparant by that which is already said since the beginning of this discourse The same Saint Augustine in the presence of Religianâ— and Martinianus his fellow bishops and Saturninus Leporius Barnabas Fortunatianus Ructicus Lazarus and Eradius Priests declaring to the people what paines hee had taken many yeares for them being greatly occupyed molested and troubled in their secular affaires earnestly required of them for Christes sake that now in his olde age they would bee content that hee might commit some part of his secular care vnto one Eradius a yong man but a vertuous Priest to which request when the people had yeelded Saint Austin added these wordes Ergo fratres quicquid est quod ad me perferebatur adilluÌ„ perferatur vbi necessariuâ— babuerit consilium meum non negabo auxilium absit vt subtraham Therefore brethren whatsoeuer was wont to bee brought to my hearing let it hence-foorth come to him and when he shall haue neede I will not denie my counsel God forbid I should with-drawe my helpe By which words of this Holy father it is most apparaÌ„t to euery child that hee was very much encombred with secular busines both in the foore-noone and in the after-noone and yet for all that he durst not wholy withdraw himselfe no not with the consent of the people least in so doing he should of fend God And therefore he said Absit God forbid Let the word absit be well remembred Saint Epiphanus the Bishop of Salamina a Citie of Cyprus behaued himselfe so worthily and Christianly while hee was occupied in politique and ciuill affaires that is short time he became famous among many Nations Hermias Sozomenus in his Ecclesiastical Historie writeth of the said Father in these words Nam cum in multitâ—dine hominum in vrbe ampla eaque maritima sacerdotâ— fungeretur ob praestantiam virtutis qua etiam negotijs civiliâ—â— occupatus vsus est breâ—i cum civibus tum peregrinis cuiusâ—â—â— nationis notus factus est illis quidem vt qui eum coram vidissent eiusque piae vitae fecissent periculum his autem vt qui iâ—â—â— idem de eo narramibus fidem adiunxissent For when hee executed his priestly function in a most populous and large citie which was an hauen towne neere vnto the Sea in a short space he was famous among all Nations for his great vertues which he made vse of while hee was busied with secular affaires To the Citizens he became famous because they knewe him familiarly and had made good tryall of his holy life To the Strangers in that they beleeued the constant report of the Citizens Loe this auncient writer holy Father and learned Doctor who liued aboue one thousand two hundred yeares agoe was either a Iustice of Peace when he was the Bishop of Cyprus or else had some other ciuill office equivalent to the same Dorotheus a vertuous and learned Priest of Antioch did serue the Emperour in ciuill affaires Eusebins Caesariensis writeth of this auncient Priest who liued more then one thousand three hundred yeares agoe in these wordes Dorotheum dignitate sacerdotali tum Autiochiae donatum virum sanè disertum cognovimus Hic in sacris literis exquisitè eruditus fuit linguae hebraicae diligentèr navavit operam adeò vt scripturas hebraicas scientèr posset intelligere Erat honestis ac liberalibus parentibus prognatus humanioris literaturae neutiquam expers eunuchus reverà natus vti illum imperator propter incredibilem eius naturam in suam familiam a sciverit praefectura purpura tingendae quae apud Tyrum est honorificè donarit We knowe Dorotheus a Priest of Antioch an eloquent man in deede He was very skilfull in the holy Scriptures he had profited so in the Hebrew tongue that he could perfectly vnderstand the Scriptures in Hebrew hee was descended of honest and liberall parents not vnseene in humane literature He was indeede an Ennuch borne so that the Emperour rauished with his excellent nature receiued him
nor against good manners may be indifferently obserued for their societie amongst whom we doe conuerse In the same Epistle the same holy Father telleth vs Saint Ambrose his iudgement concerning the varietie of fasting These are his wordes Cum RomaÌ„ venio ieiuno sabbato cum hic sum non ieiuno sic etiam tu ad quam sortè ecclesiam veneris eius morem serva si cuiquam non vis esse scandalo nec quenquaÌ„ tibi WheÌ„ I come to Rome saith Saint Ambrose I fast on Satterday when I am here at Millan I doe not fast Euen so must you doe when you come to any other Church you must doe after the manner of that Church if you will neither scandalize others nor haue others to scandalize you Heere is a most golden rule how to behaue our selues in things indifferent viz to conforme our selues to the time place and persons when where and with whom we doe conuerse If our brethren would seriously ponder and duly weigh this golden aduise of this holy Father they would abandon all contention doubtlesse about the signe of the Crosse the Surplesse and such like indifferent things and for that dutie which they owe vnto the magistrate whom they are bound to obey in all lawfull things euen for conscience sake they would conforme themselues to his lawes and their brethren and not to scandalize the whole Church as they doe To this graue testimonie of Saint Austen and Saint Ambrose it shall suffice for the second reason to adde this memorable obseruation viz. that our brethren who labour so busily to enforce vs violently to receiue their newe discipline are not able to make demonstration to vs either out of the Scriptures or generall Councels or the holy fathers or ecclesiasticall histories that any Church in the Christian world from two hundred yeares before the famous Councell of Nice vntill maister Caluins daies that is for the space of a thousand foure hundred yeares together to say nothing of former times had either the same newe discipline in practise or any pastors made after their manner Which if it cannot be done they wil I doubt not after mature delibration had therein confesse willingly and truly at least in their hearts that in this Church of England there is this day a lawfull ministerie consisting of lawfull Ministers and Bishops according to the practise of the Church in all ages The third reason drawne from the vniforme consent of best approued late writers MAister Caluin hath a very large and learned discourse of this question some part whereof shall suffice at this present These are his wordes Quia autem in externa disciplina ceremonijs non valuit sigillatim praescribere quid sequi debeamus quod illud pendere a temporum conditione provideret ne que iudicaret vnam seculis omnibus formam convenire confugere hic oportet ad generales quas dedit regulas vt ad eaâ— exigantur quaecunque ad ordinem decorum praecipi necessitas ecclefiae postulabit Postremò quia ideo Nihil expressuÌ„ traeâ— didit quianec ad salutem haec necessaria sunt en prc moribus vniuscuiusque gentis ac seculi varie accommodari debent ad ecclesiae aedificationem provt ecclesiae vtilit as requiret tam vsitatas mutare abrogare quam novas instituere conveniet Fateor equidem non temerè nec subinae nec levibus de causis ad novationem esse decurrendum Sed quid â—oceat vel aedificet charit as optimè iudicabit quam si moderatriceÌ„ esse patiemur salva erunt omnia But because in externall discipline and ceremonies hee would not particularly prescribe what wee ought to followe because he foresaw that this depended vpon the state and condition of the time and did not deeme one maner to be agreeable to all ages here we must haue recourse to his generall rules giuen vs and make triall by them of what things soeuer the necessrie of the Church shall require for order and comelinesse Lastly because hee therefore deliuered nothing expressely for that they are not necessarie to saluation but must be applied diuersly to the benefit of the Church as the manners of euery nation doe require it shall therefore be convenient as well to chaunge and abolish the olde ceremonies as to institute newe as the good of the Church shall require I confesse freely that we must not vse innouation neither rashly nor often nor vpon light occasions But what shall bee hurtfull or profitable charitie shall best discerne which if we shall suffer to rule vs euery thing shall be well The same author in an other place hath these wordes Ego autem non nego quin aliquae fuerint apostolorum traditiones non scriptae sednon concedo fuisse doctrinae partes nec de rebus ad salutem necessarijs Quidigitur quae pertinerent ad ordinem poluiam Scimus n. vnicuique ecclesiae liberum esse politiae formam instituere sibi aptam vtilem quae dominus nihil certipraescripserit But I denie not that the Apostles deliuered some traditions which are not written Yet I doe not grant that they were either parts of doctrine or necessary to saluatioÌ„ What were they then doubtlesse such as pertained to pollicy and order For we knowe that euery Church hath her fredome and libertie to institute and ordaine such a kind of pollicie discipline as shall be thought meet profitable for the same because our Lord prescribed no certaine rule therein The same author in an other place hath these words Altos omnes ritus illic non vsitatos noÌ„ tantùm restuebant sed andactèr etiam damnabant Talis morosit as deterrima est pestis quum morem ecclesiae vnius volumus provnivsrsali lege valere They did not onely refuse all other ceremonies not vsed in that place but did also malepertly condemne them Such Morositie is a most noysome plague when wee will make the manner and discipline of one onely Church to be a generall rule for all Thus writeth this learned Doctor Out of whose wordes I may truly gather so much as will euidently make good the question I have in hand For First he telleth vs plainly that the holy Apostle did not set downe any certaine rule or lawe concerning things indifferent Secondly that hee lest that freedome and libertie to the Church and that for this ende and purpose because forsooth he foresaw in his wisedome that such things depended vpon the condition of times and that one manner of discipline was not conuenient to all places and persons Thirdly that euery Church may either chaunge her olde ceremonies or institute new as the necessitie of the Church requireth Fourthly that charitie is the best rule to follow herein and that euery thing is lawfull which is agreeable to the same Which rule S. Augustine appointed before him as I haue proued already Fiftly that the Church hath received many vnwritten
Hierusalem did of themselues make the famous Doctor Origen Minister of the Church Many like testimonies are euery where to be found in the historie of the Church but I studie to be briefe The fourth Reason drawne from the vniforme consent of late Writers MAister Caluin whose onely testimonie were sufficient in this dispute is so plaine and resolute that whosoeuer shall with iudgement and indifferencie peruse his Doctrine cannot but yeelde vnto mine opinion in this behalfe These are his expresse wordes Est quidem ilâ—ud fateor optima ratione sancitum in Laodicensâ— consilio ne turbis electio permittatur Uix n. vnquam evenit vt tot capita vno sensu rem aliquam benè componant This I confesse was with very great reason decreed in the councell of Laodicea that the Election should not bee permitted to the common people For it is very seldome or neuer seene that so many heads can agree to conclude any matter well Loe this great learned man who was the greatest patron of the new discipline graunteth freely and roundly that the Church may change the maner of election and consequently that no one certaine kind of election is de iure diuino decreed by Gods law to be perpetuall Againe in an other place the same Doctor hath these wordes Verum in caeteris consentanea fuit ipsorum observatio cum Pauli descriptione In eo autem quod tertio loco posuimus quinam scz ministros instituere debeant non vnum semper tenerunt ordinem But in all the rest their obseruation was agreeable to the discriptioÌ„ of the Apostle And touching the third point who ought to choose the Ministers they did not alwaies obserue the same order Loe the maner of chusing the Ministers was not the same in euery place but varied according to the circumstances of times and places as seemed best to euery Church Maister Beza is so plaine in this controuersie though he be deemed one of the chiefest patrons of the Presbyterie that I thinke his words indifferently poâ—deâ—ed will sufficiently confirme mine opinion and the Doctrine I defend These are his expresse words Quoniam plerumque multitudo imperita est intractabilis maior part saepe meliorem vincit ne in democratia quidem legitimè constituta omnia permissa sunt effrent vulgo sed constituti sunt ex populi consensu certi magistratus qui plebi praeeant inconditam multitudinem regaÌ„t Quod sihaec prudetia in negotijs humanis requiritur multo sanè magis opus est certa moderatione in ijsrebus in quibus ho-mines prorsus caecutiuÌ„t Neque causa est cur quisquaÌ„ sani iudicij homo clamitet nullis hic esse prudeÌ„tiae locuÌ„ nisi hanc prudeÌ„tiaÌ„ de qua loquor ostendat cum dei verbo pugnare quod sanè non arbitror Sequitur neque n. simplicitèr spectanduÌ„ quid sit ab apostolis factum in politia ecclesiastica quum diuersissimae sint circumstantiae ac proinde absque Cacozelia non possint omnia omnibus locis ac temporibus ad vnam eandemque formam revocari sed potius spectandus est eorum finis scopus invariabilis ea deligenda forma ac ratio rerum agendarum quae rectaeo deducat Because the multitude is for the most part ignorant and intractable and the greater part doth often preuaile against the better there cannot bee found euen a popular state lawfully appointed where all things are commited to the vnruly multitude but certaine magistrates are appointed by the consent of the people to rule them If this prudence must be had in humane affaires much more is a moderation required in those matters wherein men are altogether blinded Neither is there any cause why any man of sound iudgement should exclame that in such a case there is no place for pollicie vnlesse he can shewe this pollicie whereof I speake to bee repugnant to the word of God which I thinke he can neuer doe For we must not alwaies looke what the Apostles did in Church gouernment seeing there is so great diuersitie of circumstances that a man cannot without preposterous zeale reduce all things in all places and times to one and the selfe same for the but it is sufficient if respect be had to their end and purpose which is not variable and that manner and forme in Church-matters be vsed which leadeth directly thereunto Thus writeth Maister Beza Out of this Doctrine which maister Beza hath freely deliuered to our consideration I obserue these worthy documents which I wish the gentle Reader to keepe alwaies in his good remembrance First that the common people are ignorant and intractable and so vnfiit to beare any â—way in matters of great moment Secondly that in worldly matters the vnâ—uly multitude are euer gouerned by others in euery well managed common-weale Thirdly that a greater care must be had in Church-gouernment and that the vulgar sort must haue lesse dealing therein Fourthly that no wise man will or can denie that the Church must vse great pollicie in these affaires Fiftly that no private man may speake against the Churches pollicie vnlesse hee can prooue the same to bee against the word of God Sixtly that the Church is not alwayes bound to follow that in her pollicie and gouernment which the Apostles did practise in their time Which sixe points if wee shall ponder them seriously we can not but finde our English church gouernment to bee agreable to Maister Bezas doctrine Who I verely thinke if he were here and did behold the same would with applause subscribe therevnto M. Bullenger a man of high esteeme in Christs church hath these wordes Quamobrem hinc efficitur ecclesiam habere potestatem mandatum eligendi ministros Hoc autem facere potest vel tota ecclesia vel fidi homines ab ecclesia ad hoc elects provt commodius vtilius ad pacem conscrvanaam aptius videtur pro locorum personarum temporum ratione Nam cuncta haec ad Pauli regulam dirigenda sunt vt omnia decentèr ordine fiant Sequiturâ— ita Paulus Bernabas presbyteros seu ministros elegerunt in ecclesus Asiae Et Titus in Creta Timotheus in Ephesi ecclesiarum ministros ordinarunt Habent autâ—miâ—â—â—uam potestatem ex eo quod a tota ecclesia delecti sunt quae ex verbo dei potestatem mandatum habet eligendi ecclisiae ministros Wherfore hence it commeth that the Church hath power and commandement to choose Ministers And this commission may be performed either by the Church her selfe wholy or by some faithfull persons chosen by the Church to this ende and purpose as shall be thought more convenient profitable and sit for the peace of the Church regard being had to the places persons and times For all these things must bee referred to Saint Pauls rule that all things may be done decently and in order So Paul and Bernabas choose Ministers in the
certaine Rites which our Lord ordained as for examples sake bread and wine are the signes of the Supper by our Lords owne institution Where therefore there is either no vse at all of bread and wine or else great want for a time shall we celebrate no Supper of the Lord Yea it shall bee celebrated aright if that bee taken in the place of bread and wine which either by common vse or in regard of the time is vsed in the stead of bread or wine For this Christ intended when he chose bread and wine for these mysteries that by proposing before our eyes the signes of those things with which our bodies is nourished he might represent the true foode of our soules Therefore he swarueth not at all from Christes meaning who hauing no desire of innovation vseth in stead of bread and wine those things which though they haue not equall yet haue they like proportion of nourishment with bread and wine There wants also water and yet Baptisme neither ought nor can be differed with edification my selfe doubtlesse would baptize in any other liquor no lesse lawfully then I would in water This is maister Bezaes iudgement euen in the essentiall parts of the Sacraments Out of this doctrine thus deliuered by these two learned Doctors M. Calvin and M. Beza I observe these most important documents First that the authoritie of the church is so great that it can alter the matter of the Sacraments both of Baptisme and the Lordes supper if credit may be giuen to these great Doctors doctrine Secondly that the vse of the Lords Supper and of Baptisme is of such necessitie that this chaunge may and ought to be admitted rather then wee bee defrauded of the benefite thereof Thirdly that neither the practise of the Apostles nor the examples of Christ nor yet Christes owne institution No not in the matter of Sacraments is of such force and moment but that the church vpon good and necessarie cause may alter and chaunge the same And consequently it must needes be graunted neither can it with any colour of reason bee denied that the Church may chaunge the maner of choosing her ministers as necessarie circumstances of times places and persons shall require Especially seeing there is neither example commandement or institution of Christ to the contrarie CHAP. X. Of the ordeining of Ministers and the Ceremonies thereto apperteining THat Bishops haue and euer had authoritie to make order and admit Ministers of the Church it is so cleere and evident by the Scriptures Councels Fathers and continuall practise of the Church that I cannot but admire their audatious temeritie that doe oppugne the same Marke well the answers to all the Obiections in this Chapter Saint Paul chargeth Bishop Timothie not to lay his hands rashly on any man And the same Saint Paul telleth vs that he left Bishop Titus at Creta that he might order and make ministers in euery towne Now that Timothie and Titus ordained Ministers it is cleere by the Text it selfe But two doubts remaine The one whether Timothie and Titus had more authoritie then other common Ministers or not The other whether they alone ordained Ministers or with the ioynt-authoritie of others Touching the former I haue prooued alreadie by many testimonies that both Titus and Timotheus were Arch-bishops and had superioritie ouer many other Bishops I will heare adioyne the testimonie of Hemingius whose wordes are these Attamen Paulus gradu digns tatis ordine Timotheo Tito erat superior Timotheus gradu ordine excelluit reliquos Ephesmae vrbis presbyteros Et Titus Cretensihus praecrat Sequitur inter hos ministros agnoscit etiam ecclesia nostra gradus dignitatis ordines pro diversitate donorum laborum magnitudine ac vâ—cationum dignitate ac iudicat barbaricum esse de ecclesia hunc ordinem tollere velle Iudicat caeteros Ministros suis episcopis oportere obtemperare in omnibus quod ad adificationem ecclesiae faciunt iuxta verbum dei ac vtilem ecclesiae oeconomium Iudicat episcoposius habere in caeteros ministros ecclesiae non despoticum sed patrium But Paul in deegree and order of dignitie was superiour to Timothie and Titus Timothie in degree and order excelled all other Presbyters or Priestes of Ephesus and Titus was gouernour ouer the Cretions Among these Ministers our Church also acknowledgeth degrees of dignitie orders according to the diuersitie of giftes labours and calling and deemeth him to bee a plain rudes be that once hath but a minde to take this order out of the Church Our Church also iudgeth that all other Ministers must obey their Bishops in all things which pertaine to edification according to the word of God and the profitable dispensation of the Church Shee iudgeth that the Bishops haue a soueraigntie ouer all other Ministers of the Church yet not despoticall but paternall Touching the latter the scripture is plaine that none but Bishops did ordaine Church-ministers at any time And these Fathers of the Church affirme coÌ„stantly that this was a speciall knowne prerogative of Bishops that they and none but they could order and make Ministers of the Church S. Hierome hath these evident expresse words Quid enim facit excepta ordinatione Episcopus quod presbyter non faciat For what doth a Bishop which a Priest doth not the ordering of Ministers excepted Loe in this one thing doth a Bishop differ from Priests and inferiour Ministers because no other Minister saue onely a Bishop can ordaine and make Ministers of the Church Saint Epiphanius who liued aboue one thousand and two hundred yeares agoe affirmeth plainly that Bishops onely make Priests that is begetteth fathers to the Church and both he and Saint Austin enrolled the contrarie opinion among flat heresies censuring all them for Heretiques that held or defended such absurdities Saint Irenaeus who liued next to the Apostles and so could not bee ignorant what was the Church practise in their dayes maketh this my doctrine without question and beyond all exception that Bishops euen in the Apostolique time were different in degree from Priests and did create and make Priests but neuer were created of Priests No no if Priests could make Priests or if it were not an Apostolicall tradition that that charge doth appertaine onely to Bishops as it is this day laubably obserued in the Church of England then doubtlesse Aerius could neuer haue beene censured for an Heretique Adde hereunto that which I haue alreadie deliuered in the fist Chapter in the first and second Paragraph and thou shalt finde this Doctrine to be agreeable to the practise of Christs church in all former ages See Zanchius and note well his wordes Note well also the Answere to the second Obiection The first Obiection It appeareth by Saint Hierome in his Epistle to Evagrius that one minister was made superiour to an other onely by the ordinance of men The Answere I answere First that
not to take vpon them to alter those ceremonies which higher powers haue appointed Thirdly that wee must not be curious to demaund reasons for euery ceremonie Fourthly that all ceremonies are tollerable which containe not in them manifest superstition and impâ—etie Fiftly that Copes Vestments Candels Exorcismes Crossings and such like are not things of suffâ—cient moment to cause Schisme and dissention in the Church but that all such things must be left and wholy referred to the consideration of higher powers And both Bucer and Zuinglius teacheth the same doctrine as is alreadie proued The third Obiection Now the Church is troubled with Chauncellours Commissaries Officials and such like for defence whereof no reason can be yeelded The Answere The antiquitie of Chauncellours and Officials or of the Substitutes and Vicars of Bishops which is all one in the thing it self is such of so great authority in Gods church that both old and late writers of best iudgement moderation and learning haue acknowledged and approued the same The auncient Councell of Ancyran which was afore the Nicen councell euen almost 13. hundred yeares agoe hath these expresse words Vicarijs Episcoporum quos graci corepiscopos vocaÌ„t non licere vel presbyteros vel diaconos ordinare sed nec presbyteris civitatis sine episcopi praecepto ampliùs aliquid imperare nec sine authoritate literarum eius in vnaquaque parochia aliquid agere We decree saith this councell that it is not lawfull for the Vicars or Substitutes of Bishops whom the Greekes call fellow-bishops or coadiutors to order either Priests or Deacons neither yet to bee lawfull to the Priests of the Citie to command any thing else without the Bishops authoritie or without the authoritie of his letters to doe any thing in any parish The auncient councell of Neocaesarea and the Councell of Antioch being likewise of great antiquitie doe acknowledge and approue the saide Vicars or Substitutes of Bishops Hemingius agreeth with the Canons of the afore-named councels deliuering his opinion in these wordes Hac potestate ecclesia ordinat ministros pro commodo suo vt omnia ordinatè fiant ad instaurationem corporis Christi Hinc ecclesia purior sequuta tempora Apostolorum alios patriarchas alios episcopos alios corepiscopos alios pastores catechistas instituit Sequitur decori partes sunt duae Prior vt excitemur ad pietatem illis adminiculis Posterior vt modestia gravitas in pietatis tractatione eluceat By this power the Church ordereth Ministers for her owne good that all things may bee done in order for the instauration of the body of Christ. Hence the pure church which followed after the dayes of the Apostles appointed some to be Patriarches some to be Bishops some Coadiutors Vicars or fellow-bishops othersome Pastors Catechists Comelinesse hath two parts the first that we may be drawen to pietie by these helpes the other that modestie and gravitie may shine in the ordinance of pietie Out of these words I note first that the Church may make and constitute diuerse degrees of Ministers for her owne peace and for the building vp of Christes mysticall body Secondly that Patriarches Arch-bishops and Substitutes or Suffragans of Bishops and such like were ordained euen then when the Church was in her puritie A most worthy observation remember it well gentle Reader Thirdly that Ceremonies are some helpes to bring men vnto pietie M. Bucer M. Zanchius and M. Calvin the greatest Patrons of Presbiterie doe all agree vnto this my doctrine acknowledging it for the doctrine of the best and purest Churches next after the Apostles-dayes In regard of brevitie I surcease from recital of their words The Reply The Church of Geneva where M. Calvin was the chief in his time hath neither Patriarches nor Arch-bishops nor Suffragans or substitute vicars The Answere I answere with M. Calvin himselfe whose wordes are these Talis morositas deterrima est pestis quum morem ecclesiae vnius volumus pro vniversali lege valere Such morositie is a pestilent mischiefe when we will haue the manner of one Church to be in place of an vniversall law Yea if M. Calvin were this day liuing he would not affirme the vsage of Geneva to be a fit paterne for the gouernment of our English Church Many Ceremonies and constitutions agree well to our Church which were nothing convenient to some other Hence commeth it that the Church hath authoritie as I haue alreadie prooued to constitute make and publish such Canons Rules and Ordinances as tend to the common good and peaceable government thereof The 4. Obiection The Bishops take vpon them to giue the holy Ghost when they ridiculously make Ministers For they say Receiue ye the holy Ghost The Answere I answere that the manner of ordering Ministers vsed in our English Church descended by tradition from the best most auncient and purest Churches Which thing Saint Ambrose Saint Augustin Saint Hierome and all the holy Fathers doe constantly affirme with vniforme assent Neither doth the Bishop take vppon him to give the holy Ghost but humbly and reuerently pronounceth Christes wordes according to the vsuall practise of all Churches in best approoued times thereby signifying vnto the newly ordered Ministers their principall charge and dutie and assuring them of the assistance of Gods holy Spirit if they labour in their calling as they ought to doe Which vsage of our English Church is consonant aswell to the practise of auncient Churches as to the doctrine of Saint Paul himselfe to Timothie when hee saith Wherefore I put thee in remembraunce thou stirre vp the gift of GOD which is in thee by the putting on of mine hands For albeit all things necessarie for our salvation bee contained in the Scriptures either expresly or by neceslarie consequence yet are many other things very profitable for the externall gouernment of the Church which are partly receiued by tradition from the Apostles and partly added by the authoritie of the Church as circumstances of times places and persons did require Of this point of doctrine M. Zuinglius disputeth very learnedly in a large discourse against the Anabaptists His wordes are these Apostolos baptizatos fuisse nusquaÌ„legimus nisi quod de duobus tantùm mentio fiat Iohan. 1. Vbi tamen idem hoc non disertè expressum est sed obscuriùs innuitur Quod si ergo vestro more nihil eorum factum esse dicemus quae scripturis sacris non continentur iam D. virginem Mariam ipsos quoque Apostolos baptismi signo nunquam inauguratos fuisse fateri cogemur quoa ab omni pietate religione est quà m alienissimum Sequitur caeterùm quòd ad dogmata fides spectat eas res quae fidem nostram internum hominem informant perpetuò hoc ceâ— presenti antidoto vtendum est quod Deus non praecepit credere vt credamus adsalutem necessarium non est Cultum hunc non descripsit
nec iniunxit Dominus ergo illi placere acceptus esse non potest Ceremoniarum autem ratio longè alia est Nec enim dicere licebit de ceremonijs istis in Scriptura nihil proditum est ergo ceremonijs istis vsi non sunt quod ipsum in exemplo divae virginis Apostolorum abundè satis demonstratum est We reade in no place of the holy Scripture that the Apostles weare baptized saue onely that mention is made of two in S. Iohn Where for all that the same is not plainely expressed but obscurely infinuated If therefore wee shall follow your manner and denie all things which are not conteyned in the holy scriptures then certes we shall bee compelled to graunt that neither the blessed Virgin Marie nor the Apostles them selues were euer baptized which doubtlesse is a strange assertion and farre from all pietie and religion But touching doctrines of Faith and those things which informe our faith the inward mā we must ever vse this as a present preseruatiue what God hath not cōmanded vs to beleeue to beleeue that is not necessarie to our saluation Our Lord neither appointed nor inioyned this kinde of worship therfore it can neither please nor bee acceptable to him But touching ceremonies the case is farre different For wee may not say there is no mention made of these Ceremonies in the Scripture therefore the Apostles vsed them not which thing is prooued abundantly by the example of the blessed Virgin and of the Apostles Out of this must excellent discourse I obserue these worthy documents First that all things necessarie for our saluation are comprised in the holy Scriptures Secondly that many other things necessarie for Church-gouernment are receiued by tradition Thirdly that it is not a good Argument to reason after this manner there is no mētion of these things in the Scriptures therfore the Apostles vsed them not or therefore they are not lawfull This doctrine is agreeable to Saint Austins rule who calleth it insolent madnes to withstand and contradict that which is receiued by the custome of the whole Church Yea it is consonant to S. Pauls practise against the malapert saucinesse of contentious persons CHAP. XI Of the Presbyterie and Seignorie SOme otherwise learned doe this day labour with might and maine to proue that our English church ought to be gouerned with a Presbyterie that is with Pastors Teachers Laicall vnpriested Elders and Deacons These 4. as they contend are the lawfull Gouernors of euery particular congregation Pastors and teachers for procuring the aduancement of the faith of the Church Elders for the censure of their conuersation and life and Deacons for the comfort of the poore That that the truth of this controuersie of which many talke but very few vnderstand it aright may be laide open to the indifferent Reader I haue thought it good to proceed therein by way of Propositions The 1. Proposition THat kinde of gouernment which may bee altered for the circumstances of times places and persons is neither necessarie nor perpetuall But the gouernment by Pastors Doctors Elders and Deacons if euer there were any such kind of gouernment in the Christian world may be altered and chaunged Ergo it is neither necessarie nor perpetuall the Argument is in forme and the Proposition most cleare euident to euery childe The difficultie or doubt if there be any resteth in the assumption But I haue prooued it at large where I disputed of the Churches authoritie in things indifferent Yea there was a time euen in the dayes of the Apostles when the Church had no Deacons There was also a time euen in the dayes of the same Apostles when the Church had no vnpriested or vnpreaching Elders Who so readeth seriously the Acts of the Apostles and S. Pauls Epistles can not bee ignorant in this behalfe The 2. Proposition CHrist did not translate the Sanhedrim Synedrion or Consistorie of the Iewes vnto his Church in the newe Testament I proue it first because both their lesse kinde of Sanhedrim and their great as they did afterward diuide it was onely in one place for all the Realme viz. First at Sylo then at Hierusalem their chiefe citie vntill the worst and last alterations therein but the seekers of the newe English Presbyterie would haue the like if not the very same to bee erected in euery congregation Againe in both Consistories of the Iewish Sanhedrim aswell in the greater of the 70 as in the lesser of the 23. they were all either Priests or Doctors of the Lawe the King and the Peeres of the Realme only excepted Thirdly then Sanhedrim had partly politicall partly eclesiastical iurisdiction both together but our Presbyters haue onely ecclesiasticall seeing as they graunt to be Iudges in ciuill places is onely the Office of the ciuill Magistrate The 3. Proposition THe English supposed Presbyterie is not compatible with a Christian Monarchie but must perforce despoyle her and bereaue her of her royall soueraignitie I proue it because the sayd Presbyterie challengeth vnto her selfe all authoritie in causes ecclesiasticall the supreme ouer-sight of which causes pertaineth to the ciuill Magistrate as is already proued The 4. Proposition THE English desired Presbyterie is not grounded vpon the word of GOD. I proue it because the Scriptures alledged by the Patrons thereof doe conclude no such matter The Textes are fiue in number being all that any way seeme to make for their purpose The first is out of the Gospell tell the Church To this Text I answere in this manner First that wee for the true meaning of this portion of Scripture will giue credite to Saint Chrysostome and the rest of the auncient Fathers The Church to which this complaint must bee made doth signifie the Bishops and gouernours of the Church who according to all generall Councels auncient Canons and the continuall practise of the Church were euer to this day reputed acknowledged and taken for the Church representiue Secondly that if we will be ruled by M. Calvins censure Christ doth not here say any thing of the church of the New Testament but alludeth to the order of the Church of the Iewes Thirdly that by the iudgement of the graue and learned writer M. Bullinger a great Patron of the Presbyterie Christ speaketh here of the whole congregation and not to a fewe persons of whom consisteth the supposed Presbyterie And this exposition is so agreeable to the Text as none with right reason can denie the same Yea this sense is indeed agreeable to the verdict of S. Chrysostome and of all the auncient Fathers and to the continuall practise of the Church in all ages These are M. Bullingers wordes Quamobrem hinc efficitur ecclesiam habere potestatem mandatum eligendiministros Hoc autem facere potest veltota ecclesia vel fidi homines ab ecclesia ad hoc electi prout commodius vtilius ad pacem
conservandam aptius videtur prolocorum personarum temporumratione Nam cuncta haec ad Pauli regulam dirigenda sunt vt omnia decentèr ordine fiant Wherefore hence it commeth that the Church hath power and commaundement to choose her Ministers And this may bee performed either by the whole Church or by faithfull men chosen of the Church for this ende and purpose as shall bee thought more commodious profitable and fit for the conseruation of peace respect being had to places persons and times For all these things must bee reterred to Pauls rule that all things be done decently and in order And a little after the same Writer hath these wordes Habent autem istisuam potestatem exeo quod a tota ecclesia detecti sunt quaeex verbo Deipotestatem mandaâ—nÌ„ habet eligendi ecclesiae ministros But these men haue their authoritie for that the whole Church hath chosen them which by Gods word hath power and commandement to choose the Ministers of the Church Thus writeth this learned man Out of whose words it is most apparent cleare that all power is graunted vnto the whole Church who to auoyde confusion and for order sake committeth her authoritie to certaine chosen persons Which persons are the Bishops and Prelates of the Church say I and all antiquitie will confesse the same with me For neither Councels Fathers nor auncient Canons doe make any mention of the late vpstart presbyterie The Second text is fathered vpon Saint Paul where he saith let him that ruleth doe it with diligence The third text is drawne from the same Apostle where he telleth vs that God hath ordained in the Church some Apostles some Prophets some teachers some workers of miracles after that the gifts of healing helpers gouernours To these two texts which are of one and the same effect for the establishing of the presbyterie I answere in this maÌ„ner First that the Apostle in both places may be vnderstood indifferently either of ciuill gouernours and gouernment onely or of ecclesiasticall onely or of both ioyntly consequently that the text cannot be racked so that it must perforce be vnderstood of the vnpriested Seniors of the Presbyterie especially seeing it may as fitly if not more truly be vnderstood of Kings Monarches and other ciuill christian Magistrates to whom the chiefe care and ouersight appertaineth of all persons and causes within their kingdomes territories and dominions Secondly that the original Greek word Cubernesejs signifieth gouernments not gouernours So that thereupon cannot be inferred necessarily any distinct gouernor from the afore-named Apostles prophets and Doctors For diuers offices may bee and often are coincident in one and the same officer And for this respect when the Apostle commeth to the repetition of his former assertions and should by order haue mentioned the gift of gouernance he passeth it ouer in silence albeit he reckoneth vp the other seuerally Wherby hee giueth vs to vnderstand that hee containeth the same either in all or in some one of the former offices or gifts Thirdly that none of the holy Fathers in their Commentaries did euer gather out of these texts or the like any vnpreaching Seniors Fourthly that both maister Caluin maister Bucer and maister Martyr doe extend these places to all kinde of gouernment The fourth text is taken from the Epistle to the Ephesians which proueth nothing at all because there is no mention made in that place of any gouernours saue onely of Apostles Euangelists Prophets Pastors and Doctors None of which doubtlesse can be their vnpriested Elders The Fift text is borrowed from Saint Paul to Timothie where he saith the Elders that rule well are worthy of double honour specially they which labour in the word and Doctrine This text I graunt hath some colour though no truth of that which is in question But I answere that the Apostle vnderstandeth by Elders such as are ministers of the word or else of the Sacraments I proue it first because Saint Hierome Saint Chrysostome and Saint Ambrose yea and maister Caluin himselfe where hee speaketh purposely of Seniors doe so vnderstand the word Elders Secondly because the originall Greeke worde Coptôntes which signifieth to labour painfully doth argue a differeÌ„ce betweene Elders of the same calling whereof some laboured more painfully then others did the meaning of the Apostle is this and no other that laborious and painfull Elders are so much the more worthy to be graced with greater honours by howe much greater paines and troublesome turmoyles they vndertake in their ministerie For by the word labour Saint Paul vnderstandeth no ordinarie vulgar and meane exercise but an extraordinarie vehement and most painfull labour such as Timothie Titus Luke Marke and others were well acquainted withall Thirdly because the Apostle if hee had meant that some Elders did neither preach nor administer the Sacraments would haue added which labour in the word and administration of the Sacraments for it had been as easily said as which labour in the word and doctrine but because there were some that laboured onely in the word and doctrine and other some likewise who laboured in administring the Sacraments hee saide Coptôntes which labour painfully to distinguish them from such as laboured in the same kind and office though not in so laborious and painefull maner The fift proposition THe constitution of the earnestly wished and long expected English presbyterie doth ouerthrowe it selfe and can no way be defeÌ„ded I proue it first because diaconesses or widowes are no lesse required in the holy scripture then are Deacons neither are the one more extraordinarie or temporarie then are the other And consequently the frame or building of the presbyterie is not perfect seeing it consisteth onely of these foure Pastors Teachers Elders Deacons And to answere as some doe that there must bee godly poore widowes when they can bee gotten is not to the purpose For if Gods appointment and order may bee altered in widowes because sit women cannot bee gotten euen so may wee excuse the want of their ruling vpriested Seniors as also the want of their Preaching Ministers For the necessitie and want of sit persons is equall in them all I proue it Secondly because Pastors and Doctors or Teachers are not distinct officers but are taken in holy Writ for one and the same For Saint Paul hauing seuered Apostles Prophets and Euangelists addeth to them Pastors and Teachers by a coniunction copulatiue which hoe would not haue done doubtlesse if hee had deemed them to bee different orders Saint Hierome is iumpe of mine opinion and reasoneth after the selfe same manner And Saint Austen beeing demaunded of Peulimis what difference was betwixt Pastor and Doctor a pastor and a Teacher answered in this sort viz. That they were all one because hee cannot bee a pastor who hath not Doctrine wherewith hee may feede the flocke committed to his charge Maister Bullinger decideth the controuersie in plaine tearmes
writing in this manner Nemo autem est qui non vi◠deat hac vocabula invicem confundi alterum accipi pro altero Nam apostolus etiam propheta doctor evangelista presbyter atque episcopus est Et episcopus evangelista propheta est Propheta doctor presbyter evangelista Proinde apostolus paulus varijs hisce vocabulis varia illa dona significavit qua dominus ecclesiae suae importijt ad salutem Euery man seeth that these wordes are confounded and that one of them is taken for an other For an Apostle is also a Prophet a Doctor an Euangelist a Priest and a Bishop And a Bishop is an Euangelist and a Prophet A Prophet is a Doctor an Elder and an Euangelist Therefore the Apostle Paul by these diuers names signifieth those diuers gifts which our Lord bestowed on his Church vnto saluation I therefore conclude that the pillers whereupon the presbyterie is builded are sandie rotten and vnsound and consequently that that building which is reared vpon them cannot but be vnstable and ruinous The sixt Proposition THe newe English presbyterie was not knowne or heard of in the Christian world for the space of fifteene hundred yeares together at the least This proposition is sufficiently proued by this precedent discourse if it be well marked from the beginning Yea my bare assertion is a good proofe thereof vntill the patrons of the contrarie opinion can and shall name the time and place when and where such a presbyterie was to be found The seuenth Proposition ALL Ministers created and made by the newe presbyterie are meere lay-persons and cannot lawfully either Preach Gods word or administer the sacraments This is alreadie proued I will therefore salute our Brownists Barrowists and such like as the learned and famous Writer Maister Bullinger did the Anabaptists His wordes are these Quod si dicitis vos instar apostolorum peculiarem vocationem habere probate eam signis miraculis dono linguarum doctrina apostolica quemadmodum apostoli fecerunt Hoc autem nunquam facietis ideoque vocatio vestra nihili imò pernitiosa est ecclesiae Christi Now if you say you haue a speciall and peculiar calling as the Apostles had then must you prooue the same by signes and miracles by speaking diuers languages and by doctrine apostolicall as the Apostles did Saint Hierome saith Ecclesia non est quae non babet sacerdotem Where there is no priest or minister there can bee no Church The first Obiection That not Kings Monarches and other independant ciuil magistrates haue the supreame and highest authoritie in causes ecclesiasticall but that Bishops and Priests haue that charge committed to them as their proper and peculiar function it may appeare euidently to all indifferent readers by the facts and proceedings of Bishops in the old testament Ieroboams hand dried vp Ozias was smitten with the leprosie and thrust out of the Temple king Saul deposed from his kingdome and all this befel vpon these kings because they tooke vpon them the supreame authoritie in causes ecclesiasticall Yea Iehoiada the Priest commaunded to put Queene Athalia out of the ranges and to execute the iudgement of death vpon her And king Iehosaphat affirmeth plainly that Amariah was chiefe ruler in all matters of the Lord as Zebadiah was the ciuill gouernour of all the kings affaires The Answere This obiection containeth a question of great moment and is very obscure intricate and difficult Wherefore I admonish and aduise the gentle Reader to reade my answere againe and againe and to ponder it seriously before hee giue his iudgement therein My answere standeth thus First that Ieroboams hand was dried vp and Saul deposed from his royall throne not for that they challenged a soueraigntie aboue the Priests and supreame authoritie in causes ecclesiastical but because they attempted arrogantly and presumptiously to execute priestly functiō in offering incense vpon the Altar burnt offerings peace offerings Secondly that Vzziah or Ozias was smitten with the leprosie because hee would needes burne incense to the Lord which was the Priests proper function Neither did the Priests for all that thrust him out of the Temple but dutifully as it become them told him what was his dutie and that he had offended God and therefore they willed him to surcease from his wicked enterprise and to goe foorth of the sanctuarie Which was no other vsage then S. Iohn the Baptist afforded Herode the Tetrach when he told him it was not lawfull for him to haue his brothers wife Thirdly that the fact of Iehosaphat proueth euidently the Kings supreame power ouer all his subiects as well in causes ecclesiasticall as ciuill The reason hereof is euident because King Iehosophat by vertue of his prerogatiue royall placed both Amariah and Zebadiah in their seuerall functions and prescribed the limits of their iurisdictions Neither will it helpe to say that Amariah was ruler in the matters of the Lord and Zebadiah in the Kings affaires For the meaning is not that the Kings affaires are not the matters of the Lord seeing as is alreadie proued that the King at his inauguration receiueth the whole booke of the law and charge to see Gods true worship and seruice euery where maintained But the true sense of the text is this and no other viz. that those things which the King in his owne person may execute are precisely called the Kings affaires to distinguish them from his other affaires which himselfe cannot put in execution For albeit in the preaching of the word administratiō of the Sacraments the chosen minister hath onely the charge and authoritie to execute them neuerthelesse Gods annointed Prince hath the supreame charge souereigne authoritie to command the execution thereof as also to correct and to punish the Minister for the neglect of his dutie in that behalfe Of which point I haue spoken sufficiently in my other bookes and therefore deeme it a thing needlesse now to stand long vpon the same Fourthly touching the fact of Iehoiada the Priest I answere that it can no way proue the superioritie of Priests ouer kings For first Iehoiada was not a priuate man but the high Priest in the cōmon weale of the Iewes whose office it was to iudge not ecclesiasticall matters onely but also ciuill For the Iewes had no other lawes but the holy scriptures Secondly Iehoiada did nothing against Athalia of himselfe but with the aduise assent and helpe of the Centurions and Peeres of the Realme all which were bound by the lawe of Deuteronomie to defend the kingdome from strangers Thirdly Iehoiada was bound by the right of affinitie to defend king Ioas and to establish him in his Kingdome For his wife was the kings Aunt Fourthly God had assured by his infallible promise the Kingdome to the familie of Dauid Now Athalia was not of the stocke and Progenie of David but a stranger to the Kingdome For her mother was a Sydonian and her father
authentique powers in one people two diuers law-makings and dominions vnlesse it be by subordination euen as there is no place for two heads in one body The same Musculus in another place hath these golden wordes but we without dissimulation thinke thus Like as the Christian Prince hath chiefe power care in religion so hath he also power to constitute and make ecclesiasticall lawes to reforme abuses in religion The very nature of making lawes doth not suffer that they command make Lawes who haue not power to defend the Lawes and to take punishment of the transgressors and that the Magistrate should protect the lawes and punish the offendors who shal not haue power to make the lawes which he doth defend But Certes among men he that hath power to command hath also power to take reuenge I know it appertaineth to the magistrate to punish not onely the transgressors of his owne commandements but also of Gods But the case is altered if the question be made of lawes ecclesiasticall neither divulged by God immediately neither yet by his Apostles but by men within the ministerie of the Church Here doubtlesse it is not sit that they which are of meaner authoritie shall make Lawes and they who are of higher power must see them kept Men of meaner degree may cause lawes to be obserued but superiours onely can make lawes whose authoritie cōpelleth to obey them and who haue power giuen thē of God to punish the disobedient While therefore they ascribe the constitution and promulgation of ecclesiasticall lawes to those whom they call gouernours of the church to wit the presbyterie and leaue only to the magistrate power to see them kept and to punish the offenders what other thing do they but giues that to inferiours being subiects which of right belongeth to higher powers and taketh it away from superiours to whom euery soule must be subiect And so they peruerting the ordinance of God make of subiects Lawe-makers and of Law-makers subiects Thus writeth this learned man Out of these learned discourses of these two most learned and famous Writers I note these worthy documents First that vnder most Christian Princes where the Presbyterie beareth no sway the word of God is soundly preached the Sacraments rightly administred publique prayer duly celebrated the poore sufficiently relieued and vices sharply punished Secondly that all these things will not content the maisters of the Presbyterie vnlesse they may haue Princes at their commaund Thirdly that if the Patrons of the Presbyterie will needes haue all things after the manner of the Primitiue Church then must they cleanse the leaprous raise the dead worke miracles as the Apostles did Fourthly that the authors of the Presbyterie are arrogant contentious froward and saucie fellowes To which the Doctrine of our gracious soueraigne in his Bazilycon Doron is right consonant when he telleth vs very grauely besides many other vices which he there reckeneth vp that we shall neuer finde with any Hic-land or border-theeues greater ingratitude and moe lyes and vile periuries then with this kinde of people Fiftly that they denie vnto Princes authoritie to make ecclesiasticall lawes Sixtly that not the Presbyterie but the ciuill magistrates kings Emperours Monarches and other independant superiours haue power to make canons and ordinances ecclesiasticall Seuenthly that whiles they assigne vnto princes onely the execution of their Lawes they make of inferiours superiours and of subiects Law-makers and so peruert the holy ordinance of God The 4. Obiection The gouernmēt of the church in the time of the Apostles was the best most perfect Ergo no reason why it should be changed The Answere I answere First that the Church in the Apostles time was most perfect indeed concerning faith and doctrine absolutely as also touching external gouernment if regard be duly had vnto that time Secondly that there was not alwaies in the Apostolicall time one and the same externall gouernment of the Church as is alreadie proued Thirdly that the externall pollicie of the Church may admit alteration and change without all preiudice of faith and conscience according to the circumstances of times places and persons And consequently that Christian Princes enioy this day very lawfully and laudably the chiefe care and supreame ouer-sight thereof Men of best account in the reformed Churches doe in plaine tearmes approue and confirme this my doctrine Maister Caluin hath these wordes Scimus autem politiam pro varietate temporum recipere imò exigere varias mutationes Wee knowe that the pollicie of the Church receiueth yea requireth diuers alterations according to the varietie of time Maister Musculus a man of great zeale singular learning care and gifts confirmeth Maister Caluins opinion in these words The state of the Church was such at that time that the ministers could not be chosen otherwise because they then were without a Christian magistrate If thou wilt call againe the manners of those times thou must first call againe their state and condition Againe in an other place the same author writeth thus I answere that the Churches of God were at that time destitute of a Godly and faithfull magistrate Wherefore all iudgements betweene brethren brethren were then exercised by the Seniours in the ecclesiasticall senate as the custome also was in those christian churches which the Apostles planted But the condition is farre otherwise in those Churches which by the benefit of God haue christian Princes and Magistrates in whom resteth authoritie power law-making and gouernance not onely in prophane but in holy things also It is a most pestilent errour that some thinke no otherwise of the christian magistrate then of a prophane gouernance whose power reacheth onely to things prophane Haec ille Maister Beza hath these golden wordes We must not simply looke or regard what the Apostles did in the gouernment of the Church seeing the circumstances are most diuers and variable and therefore without preposterous zeale Cacozelia all things cannot in all places and times be called to one and the same forme or order but rather the ende and inuariable purpose of them must bee looked vnto and that manner and forme of doing things must be chosen which tendeth directly thereunto Haec Beza Out of these most excellent and golden discourses of these great learned men who were very famous and highly renowned in the best reformed churches I gather these memorable obseruations First that the Church is not fixed or tied to any one setled kind of gouernment but may be changed in her gouernance as the circumstances of times places and persons shall require Secondly that it is very fit and conuenient sometimes to alter the gouernment of the church Thirdly that the church may not bee gouerned now as it was in those daies when there were no christian magistrates Fourthly that wee must not respect so much what the Apostles did as their intent and purpose the scope and marke which they aimed at CHAP. XII