or house of God ought to be directed in all thinges according to the order prescribed by the housholder himselfe Which principle is true within the boundes thereof that is to say in all thinges that he hath prescribed But if he haue not prescribed all thinges appertayning to the externall gouernment of his Church or house then are those thinges which are not prescribed by the housholder himselfe not to be so vrged as that they ought necessarily this way or that way to be alwayes directed The Apostle Hebr. 8. verse 5. saith out of Exod. 25. verse 40. Moses was warned by God when he was about to finish the Tabernacle See sayde he that thou make all thinges according to the paterne shewed to thee in the mount But the Apostle proceeding in the ninth Chapter verse 11. applying this first Tabernacle to the second which he calleth a greater and more perfect Tabernacle not made with handes that is not of this building meaning the naturall bodie of Christe referreth not this to the mysticall bodie which is the Church or house of God and much lesse to the externall forme of regiment in all matters ecclesiasticall or belonging to the Churches gouernment No not when before chap. 3. verse 1. c. he speaketh both of Christ himselfe and of his house or Church also Therefore sayeth he holy brethren partakers of the heauenly vocation consider the Apostle and high Priest of our profession Christ Iesus who was faithfull to him that hath appointeâ— him euen as Moses was in all his house For this man was counted woorthie of more glorie thâ—n Moses in asmuch as he that hath builded the house hath more honour than the house For euery house is builded of some man and hee that hath built all thinges is God Nowe Moses verelie was faithfull in all his house as a seruant for a witnesse of the thinges which should be spoken after but Christe is as the sonne ouer his owne house whose house wee are if we holde fast the confidence and the reioysing of the hope vnto the ende Here againe we sée that this faithfulnesse in all his house as Moses was faithful is not to be reckoned as though he went about to shewe vs that all pointes of the externall regiment of the house or Churche of Christe haue a prescribed order by which they ought to bee directed in all thinges but that in the inwarde and spirituall regiment thereof we should acknowledge Iesus Christ the sonne of God to be the Lord and owner of this house and to consider him as the Apostle and high Priest of our profession that is of our Christian faith and religion and to confirme our faith in him that wee are his house or Church if wee holde fast not this or that externall forme of Ecclesiastical gouernment but the confidence and reioysing of hope vnto the ende And thus farre foorth and not furder we admit this second principle or proposition And this is necessarie to be obserued because this principle is here set downe in such captious order as insinuating that Christ had prescribed an order in all thinges in his house or Church according to the prescription whereof all thinges ought to be directed In which sense it is no principle but a question betwéene vs which wâ— denie and our brethren affirme but as yet they haue not prooued it The thirde saye they is a manifest trueth beleeued of all them that acknoweledge the Scripture of God to bee a perpetuall rule of all our life and able to make the man of God perfect prepared to all good workes Here againe another caption is to be taken héede of in this their thirde principle which order is not to bee learned else-where but in his holie woorde For if they meane it of the order that in his holie worde he hath prescribed true it is that order is not to be learned any where else as anie necessarie prescription otherwise then as an exposition of the same order for our more cleare and fuller learning thereof And so alwayes kéeping the foundation the godlie fathers and expositors may builde there-on and the godlie gouernours of the Church may beautifie and adorne the same so that all be doone to Gods glorie and to the true edifying of the Church And so this third proposition is a manifest trueth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it followeth not héere-upon that all generall or particuler orders in the externall gouernement of the Church are not else-where to bee learned but in Gods holie woorde except they meane by Gods holie worde such as are inclusiuely comprehended and not expresselie specified in his holie worde For they their selues haue not all their orders expressely mentioned and in all thinges prescribed in Gods holy worde For example their owne communion booke entituled The forme of Common prayers administration of the Sacramentes c. They dare not auowe that all thinges therein conteyned haue not beene learned else-where but in his holie worde and are there to be founde eyther in plaine woordes or necessarie implication but because they thinke that they are not contrarie they dare auouch thus farre to call them Agreeable to Gods worde And yet as though the agreeablenesse also might be called in question they adde héere-to And the vse of the reformed Churches And as their owne booke of Common prayers vseth all these helpes to saue all vpright for feare they might be chalenged in this poynt euen so this booke which our bretheren commende vnto vs to be A learned discourse of Ecclesiasticall gouernment prooued by the worde of God wee shall finde in the discourse thereof that the learned discoursers learned not all the orders prescribed there-in out of Gods holie worde but somewhat else-where Except they will likewise say it is agreeable or not contrarie to Gods holie worde Wherein also we shall God willing sée how they faile But if that answer may thus serue them I sée not whie it may not as well serue vs if we haue no other gouernement established but such as is agreeable and not contrarie to the holie word of God although it be not in his holie word expresselie prescribed Neither dooth this text of S. Paule 2. Tim. 3.17 anie more infringe euerie order in the churches gouernement that it maye not be learned else-where but in Gods holie worde then it dooth infringe euerie other order in the ciuill policie or administration of euerie mans morall behauiour that their orders also are not to be learned else-where but in Gods holie word Bicause thiâ— is a manifest truth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it sufficeth for such orders as
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so aduance the sense therof that they become not coÌ„petible to mortal men especially being applied to the ordering gouerning of the churâ—h are not those names offiâ—es being simply taken without this composition seruing to builde the Ch. as S. Paule saith Ephes. 4. euen on the place that our Brethren do allege for pastors and Doctors that they are all giuen to the worke of the Ministery vnto the edifiing or building of the body of Christe c. So that indéed al these offices that Christe ordeyned are but builders of this mysticall temple vntill we all come to the vnity of faithe and of the knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ And who is the principall builder of this Temple but euen hee that saide of the Temple of his owne naturall bodie to the which his mysticall bodie is compared Destroy this Temple and in three dayes I will builde it vppe againe Io. 6.21 Wheruppon saith S. Paule Heb. 9.1 c. holie bretheren pertakers of the heauenly calling consider the Apostle and heade-Priest of our coâ—fession Iesus who is faithfull to him that hath preferred him euen as Moses also in all his house For he was counted worthye of greater glorye than Moses how much greater honor than the house he hath that made it For euerye house is builded of some man but he that created all thinges is God And verilie Moses was faithfull in all his house as a seruaunt in witnesse of those thinges that were to bee spoken But Christe is in his house as a Sonne which house are wee if wee keepe firme and sure the confidence and glorye of hope vnto the ending Héere are these honorable names attributed both vnto Christe vnto Moses that as Christe was the builder of the spirituall house or temple of God so was Moses Christe as the sonne and owner Moses but as a seruaunt in Gods house and yet commeth in S. Paule 1. Cor. 3. v. 9.10 Ye are the building of God according to the grace of God that is giuen to mee I as a wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arch-builder or chiefe builder which we commonly traÌ„slatea Maister builder haue laid the foundation another buildeth vpon it What durst S. Paule say of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tearme principally is proper vnto Christ For the worde signifieth such principallitie and chiefe degrée applied by S. Paule vnto himselfe and that in the cheefest worke of Gods Church the building of it the worke that conteyneth all Ecclesiasticall offices and whereto all do tende and that without any derogation to Iesus Christe Although Christe absolutelie simply and aboue all be the onely and proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all this mysticall building And is this honorable name Elder of such honorable Eldershippe and prerogatiue aboue builder or of any such peculiar application to God the Father or to Christe the sonne that it is onely and properlye applyed to him Indéede Christe is called the olde or auncient of dayes not the elder except with addition our Elder Brother otherwise this honorable name is not so proper onelie to Christe to bée called Presbyter as to be called Sacerdos And therefore is lesse iniurious yea no iniury at all to the peculiar or to any other honorable name of our sauiour Iesus Christ to bee called Archipresbyter And yet if Presbyter had beene any name of Christe seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacerdos Pontifex yet admitted a mortal maÌ„ to be so much his figure euen of his Sacrifice that one aboue all the other sacrificing priestes was called also fummus sacerdos or Pontifex Maximus the highest sacred Minister or sacrificing prieste and chiefest Bishop without anie derogation to Christes honor yea it rather serued to his honor how much more then in this title Presbyter and Archipresbyter being names not so proper to him may a mortall man without anie dishonour to his prerogatiue reuerently be called Archipresbyter If it bee saide the highe-prieste was so called because hee prefigured Christe True it is But sith our Brethren confesse that those offices callings were likewise also for good order of discipline among them although that priesthoode both in him and in all other of that order of Aaron and Leui bee accomplished in Christe and so abolished yet as the degrees of order and differences of Ministers among them by our Brethrens owne confession was the signe also of the differences among vs So why not withall of the differences of degrees and dignities in the same And sithe our brethren alleage héereunto the Synagogues among the Iewes and their order théerein and that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefe gouernours or princes of the Synagogues which order of dignitie was not abolished by Christe and some good christians were suche among the Iewes not dissalowed but commended by S. Luke euen by that name Act. 18. ver 8. And Crispus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch-gouernour of the Sinagogue beleeued with all his house And although Paule after warde 1. Cor. 1.14 mencioning this Crispus tearme him not there the Arch-gouernour of the Iewes sinagogue yet as it further appeareth Act. 18. ver 17. by Sosthenes who was long before a faithfull Christian and as diuers alleage out of Eusebius lib. 1. cap. 13. he was also one of the 72 Disciples chosen of Christe So S. Luke calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch ruler or principall of the sinagogue continuing well inough the name and office of his dignity with the sinceritie of Christs religion any order then to the contrarie notwithstanding But if our brethren aske vs what we say to the other honorable name Archiepiscopus indéede wee néede saye the lesse to this of Archipresbyter Arch-prieste or Arch elder retayning no such name among vs as wee haue of Arch-deacon and Arch-bishop but because the name of Deacon is a name much lesse proper vnto Christ Arch-deacon may bee afforded with our brethrens lesse suspition of touching Christes glory and prheminence Deacon signifiing but Minister Arch-deac can signifie but a chiefe or principall Minister and therefore may be suffered with lesse enuie and we haue heard Zanchius Bucers allowance of it As for the name of Bi. being a name of dignity and being wel vsed as S. Paule saith deseruing double honor it is not only a name pertayning to Christe which is called the Bish. of our soules but also communicated by his Apostles vnto mortall men And though the name of Archb. signifie a principall ouerseer in his dignity being simply and absolutely vnderstod of Christe aboue all other is in very déede only the true archbishop yet since the Scripture expresseth no where this name either peculiarly or at all vnto him since so many holy fathers of so great antiquity both
of a Iudges office but to giue iuste iudgement and that iustlie Thou shalt not saith God vnto a Iudge Leuit 9. doe vniustlie in iudgement thou shalt not fauour the person of the poore nor honour the person of the mightie but thou shalte iudge thy neighbour iustlie And what is iustice but Suum cuique tribuere to giue to euerie partie and part that that apperteineth to the same so that if there be accepting of the persons more then of the waighing of the causes if right be not ministred indifferentlie to all if the skoales be not of themselues of like poyse other wise then as the weight of the matter that is put in them causeth the one to weygh downe the other and if the toong of the balance incline not downe that waye after the heauier weight if were euen against the course of nature And if the Iudge into whose hand God hath put the sworde of Iustice should not strike right but cleane ouerthwarte condemne the innocent iustifie the guiltie saye good is euill and euill is good light is darkenesse and darkenesse is light sower is swéete and swéete is sower false is true and true is false not indifferent is indifferent and indifferent is not indifferent then indéed he were a Iudge not indifferent but vniust and false Such not indifferent Iudges God accursseth and will roote them out Bicause where they execute not their owne but as Iosaphat calleth them the iudgements of God they peruert them to Gods dishonour to the maintenance of wrong and falshood and to the iniurie and oppression of the people This therefore is a most dreadfull accusation If ye replie that ye speake this of others not of Princes that in determining indifferent matters they shew themselues not to be indifferent Iudges had ye said no more thereof but so left it in suspense what we might gather by this word they although it had béene spoken verie suspitiouslie to saye others there be with more coulour of reason that referre onelie indifferent matters to the disposition of Princes but in determining indifferent matters they shew themselues not to be indifferent Iudges which they doo thus shewe themselues The Princes to whose disposition the matters be referred Or these others that referre them to the disposition of Princes Because héere this word they might be doubtfullie taken and we ought not to conster doubtfull words odiouslie to the worste parte if they may be construed to the better had ye therefore gone no further in the matter and not your selues made your meaning plaine and withall a great deale woorse I might haue béene thought to haue offered you as great wrong in threaping that sence on your words as your words offer great wrong to Princes in burthening Princes with so great a slaunder But when as vpon these wordes they shew themselues not to be indifferent Iudges yée pursue it at the hardâ— héeles with this illatiue cause For whatsoeuer it shall please the Ciuill Magistrate or themselues to call or count indifferent it must be so holden of all men without anie further inquirie doo ye not most apparantlie to any that hath but his common sense inferre this sentence on the other And although ye vtter it disiunaiuelie saying The Ciuill Magistrate or themselues and not iointlie the Ciuill Magistrate and themselues doo ye not speake it of the one as well as of the other Yea and place the Prince in this crime before the other as of the twaine the more culpable If this be not a great ouershooting of your duties a foule forgetfulnesse of your estate and calling and a verie sore crime for the subieâ—â— to burthen the Prince withall then with all my heart I crie God mercie and I crie you mercie too my brethren and will be most readie to make all the amends I may for mistaking this to be so great a fault in you that ye haue laide hére so great a fault vnto your and our Princes charge And though I would God he knoweth be most woe and loathe to be found culpable of such a crime as to become an accuser of my brethren be the matter neuer so true and much more loath being false yet could I rather wish to susteine all punishment of a slaunderer then that you or any other could prooue such foule matter as this is in her Maiestie For what one word haue yée brought in all this your Learned Discourse to proouâ— that the Prince inforceth you to hold any one thing as indifferent that is not indifferent And now brethren alleadging no one proofe of anye such matter not indifferent to be holden indifferent consider better with your selues what ye haue héere doone against the Lords annointed against your onelie so good and gratious Soueraigne who hath of you hetherto deserued so well and shall she now of you hir subiects be rewarded so ill Howâ— should you not be ashamed to be thought so vnthankefull yea not treâ—ble and quake to be found so vndutifull Not so much for feare onelie 〈◊〉 incurre the danger of hir Maiesties indignation for God be blessed 〈◊〉 it we haue a most milde and mercifull Princesse readie to forgiue yoâ— But what will ye answer to Almightie God for I hope ye feare God more then man and God whose annointed hir Maiestie is giueth this straight charge to euerie subiect Exod. 22. Thou shalt not raile vpon 〈◊〉 Iudges neither shalt thou speake euill of the ruler of thy people No Reproche 〈◊〉 the Prince saith Salomon so much as in thy thought Neither speake thâ—â— euill of the riche in thy bed chamber for the foule of the ayre shall carrie thy voyce aâ—d that which hath wings shall declare the matter Ecclesiast 10. And yet brethren haue not you feared with open mouthes to crye oâ—â— these spéeches in tâ—e ayre and adde your paper wings vnto them to flye about in the worlde Pinion therefore my brethren these wilde wings laye your handes on your mouthes and acknowledge this great faulte that ye haue committed Leaue these contumelious speeches fitter for enemies then for Subiects crye God and her Maiestie in your hearts hartilie mercie and with humble reuerence and good opinion submit your selues to her Maiesties disposition of these matters And as I hope on better aduising of these your vnaduised dealings yée will not be gréeued thus to do so I trust that God and vnder GOD her Maiestie considering that all this hath béene risen on a feruencie of zeale I graunt to Gods glorie but not according to the knowledge and learning whereof you persuade your selues and not of anye euill will yée beare her Maiestie but otherwise loue honour obeye her and wishe as well as we withall your heartes vnto her will most readilie bothe forgiue and forget all these your distempered spéeches and demeanors If yée thinke ye haue not committed so great a faulte since that the matter when all is doone is but for indifferent matters and
Church For some of these and such like meanes it hath pleased God alreadie to graunt that they may and doe take place and woulde take more place were it not for their importune hindering as I sayd before not so much of the open aduersaries of the Gospell as of our owne Brethren that fauour and professe it and yet preposterouslie doe stop the course thereof As for some of these meanes heere deuised it hath pleased God in his greate wisedome not to graunt them And therefore when we sée the will and graunt of God alreadie it were fitter we applied our wâ—lls to his than to wish hiâ— contrarie to his ordinance to become appliable vnto our wils And wheâ—e our Brethren would haue God graunt these their petitâ—ons to take place by the high authoritie of our dreade Soueraigne the Queenes Maiestie sith we manifestlie sée that by her Maiesties high authoritie GOD hath graunted such good successe to his Gospell and repaired his Church by such lawfull means of discipline as God hath both allowed and blessed which withall is by her Maiesties high authoritie established and confirmed amongst vs what a tentation is this to God not to bee content but to craue that he would graunt other new meanes And what obedience is this to her Maiesties high authoritie If her Maiestie herein haue any authoritie at all why do not we obey it If her Maiesties authoritie héere be high why doe we abase and bring it lowe If shee bee our dread Soueraigne why dreade we not thus to ouerthwart al her lawes and ordinances and without all dreade to contemne them and to cast forth such contumelious and slanderous spéeches on all the state of the Church to be most corrupt If her Maiestie be the Soueraigne that is the Supreame gouernor under Christ of this portion of the Church How doth not this defamatioÌ„ more blemish her Maiesties gouernment thaÌ„ al these faire spéeches can suffer to salue it And how call they her Maiestie Soueraigne and not acknowledge her soueraigntie or supremacie And if we inioy this coÌ„fortable peace vnder her most gracious gouernmeÌ„t why do not we coÌ„tinue it and be thankfull to God and to her Maiestie for it Why disturbe wée it and make it vncomfortable To conclude if it be a most gracious gouernment how is the state of the Church being gouerned vnder her Maiestie most corrupted Can most gracious and most corrupt agrée together What fellowship hath righteousnesse saith Saint Paule 2. Cor. 6.14 with vnrighteousnesse and what communion hath â—ight with darknesse what concord hath Christ with Belial Or hath her Maiestie no gouernment at all ouer the Church but onelie ouer the Realme and ciuile pollicie Are these tearmes then giuen her as a méere ciuile Prince or is her Maiestie acknowledged indeede the supreame gouernour in all Ecclesiasticall causes in the Church of England If she be how doth shee looke vnto her gouernment in the Church of England the state of the Church standing most corrupt These things hang together like Germaines lippes Who seeth not that they speak cleane contradictions in this stammering While they woulde thus plaie on both handes and giue onelie these fayre titles to her Maiestie for fashion sake and to auoide suspition or to winne fauour but if in verie déede they meant as they saie they woulde neuer thus impugne the established gouernment orders lawes and proceedings of her Maiestie They confesse that vnder her most gracious gouernment the time hath alreadie prosperouslie passed and yet they inferre vnder hand that it hath passed so vnprosperouslie that in lesse than halfe the time they dare ieopard their liues if they might haue their deuises broght to passe that the necessitie of learned Preachers shall bee so well supplied as wee shall haue no great cause to complaine for lacke of them And yet withall they saie her Maiesties raigne is most honourable and glorious Which if it be then haue they no cause to complain But they complaine of these things with great outcries and saie they haue great cause to complaine as though her Maiesties raigne were so dishonourable and ignominious that it nothing tended the honour and glorie of God which they saie they onelie seeke in this their Ecclesiasticall regiment So that in commending her Maiesties most honourable and glorious raigne what meane they but of such an externall honour and glorie of the world as little or nought respecteth the honour and glorie of the Lorde This is not well done of our Brethren thus to slander her Maiesties gouernment and the whole state of the Church of England vnder these faire and coulourable spéeches least our Breth might séeme in anie shew to come néere to those dissembling hypocrites whome Dauid so grieuouslie complaineth on Psal. 54. saying If mine enimie had defamed me I could haue borne it and if mine aduersarie had exalted himself against me I would haue hidden me from him But it was thou O man euen my companion my guide and my familiar which diddest eate sweete meate together with mâ— yea wâ— walled together in the house of God as companions And shall it be sayde of those that not onelie liue in one Realme and are or should be gouerned by one lawe vnder one most gracious Soueraigne yea her Maiestie and wee and all vnder one Iesus Christ in profession of our religion and of one Church of God that we deale thus one against another and that as Dauid there saich verse 21. The wordes of his mouth were softer than butter and yet warre in his heart his wordes â—ere more gentle than oyle and yet they were swoordes Now as these things beséeme not the â—hildren of God so is not this commendable in our Brethren that to set the better face of zeale vppon these foresayde spéeches thus tempered with no lesse gall than honie they offer thus freshlie to ieopard their liues that this which they promise and imagine shal be done in lesse than halfe the time that is alreadie passed Well may our Brethren blemish the time that is alreadie passed as not verie prosperouslie passed though for a shewe they saie so but to determine De futurâ— contingenti for that which may happe to come to passe hereafter and to prescribe it a time saue that they presume of her Maiesties clemencie not to take the aduantage of the forfaiture they might peraduenture hazarde too farre theyr best ioyntes if theyr happe were not better in this bargaynes euent than eyther theyr learning or their wisedome in the bargens making But what good lucke so euer would betide them to haue their desires graunted or their hope and promise come to passe yet their words sauour so suspitiouslie that for all this they would not holde themselues fullie satisfied For when they saie The necessitie of learned Pastors shall be so well supplied as we shall haue no no great cause to complaine for lacke of them they séeme in these words
doctrine of the Sacraments with such exhortation to repentance and perticular application to the audience or to the coÌ„municants as to the learned Preacher himselfe shall be thought most conuenient then must either the Doctor being a Minister of the word and so of the Sacraments be such a Preacher also which our Brethren denie or else it must néeds fall out the Doctor being a Minister of the word and so of the Sacraments by our Brethrens last confession that he may administer the Sacraments which in the foresayd sense is not onelie not a Preacher but which cannot be a Preacher by their owne positions so long as hee continueth in the distinct office of a Doctor or teacher so that their selues are indéede further off in this matter than we are As for these sentences of our sauiour Christ and of Saint Paul that here to confirme their sayings they alleadge I meruaile not a little of their vnaduisâ—d handling of them For to begin with these two former in Matthew and Marke concerning Baptisme if our Brethren vrge these words so preciselie that they should inforce alwayes preaching at the verie instant of baptizing they should extort more out of the wordes than either they expresse or inferre Our sauiour Christ indéede biddeth them goe and teach all nations and telleth them also what they shall teach And Marke calleth this teaching preaching So that héere was yet no distinction of the teacher from the preacher Their teaching was preaching and their preaching was teaching Though as they had héerein a special gift so had they also a speciall office of teaching or preaching to all nations but that their teaching or preaching were it all one or distinct was alwaies ioyned together with their baptizing and both done at one time aud so commanded to be ioyntlie done how will our Brethren proue it on these sentences The text rather giues that their preaching should goe before in a seuerall action to those that were of vnderstanding and so to continue preaching or teaching til the vnbeleuing people did beleue then after that preaching to adde the other action of baptizing as a seale to confirme theÌ„ in the former And not that these wordes Goe ye forth and teach all Nations bâ—ptising them c. should be done the one while the other is a doing For although our Brethren translate these words thus to the aduantage Hee that shall beleeue and is baptised c. as though hee were baptized euen at the present instant when he beléeueth which is at the preaching yet is not this indéede so well translated but rather He that shall beleeue and shall be baptized The one action following the other yea many times in seueral both times places without anie preiudice either to the validitie of these actions or to the precept of our sauiour Christ to do them Neither followeth it that by these words we must vnderstaÌ„d both these actioÌ„s to be alwaies done by one the self same persoÌ„ S. Paul coÌ„uerted many by his preaching which became beleeuers as appeareth Actes 18.8 But Crispus the prince of the Synagogue beleeued in the Lorde withall his houshoulde and many of the Corinthians heering it beleeued and were baptized And the Lorde comforting Paule sayde hée had much people in the City So hee continued there a yeare and sixe Moneths and taught the Worde of God among them And yet Saint Paule writing afterwarde vnto them sayth 1. Corinth 1.14 c. I thanke God that I baptized none of you but Crispus and Gaius leaste any shoulde say that I baptized into mine owne name I baptized also the house of Stephanas furthermore knowe I not whether I baptized any other for Christe sent sent me not to baptize but to preache the Gospel Whereby it is moste apparant that hée all that while being there and then the onely preacher and so manye beeing conuerted and baptized and so fewe baptized by him and none might baptize but a Minister of the worde there were other Minister of the worde béeing not Preachers which did baptise them And this among other his notes on these wordes of Paule Christ sent me not to baptize but c. dooth Caluine plainlie confesse saying neither therefore doth Paule make this comparison to detract anie thing from it he speaketh of the vertue of Baptism sed quia paucorum esset docere pluribus autem baptiZare datum foret Deinde cum multi simul doceri possent baptismus auteÌ„ non nisi singulis posset conferri c But when it apperained to fewe men to teache or when as fewe men had the gift of teaching and it was giuen vnto many to baptize Moreouer when as many coulde be taught altogether but baptisme coulde not bee conferred but to euery one in order Paule that excelled in the faculty of teaching pursued the worke that was more necessary vnto him to others he left that which they were more commodiously to perfourme Yea if the Readers shall waigh all the circumstaunces more neerely they shall see there is vnder it a priuy frumpe with the which they are pleasantly nipped which of another mans labour vnder pretence of a ceremony doe hunt after a small glory The Labors of Paul in building that Church were incredible After him came these delicate masters which by the sprinkling of the Water drewe Disciples vnto their sect Paule therefore yeelding them to the Title of the honor testifieth that he is content with the burthen Whereby it is euident that although such euil Ministers abused this order to seeke their own glory yet that this order was vsed euen then among the Godly and faithfull ministers that some were preachers did not baptise except seldome and fewe on especiall occasions and some did baptise that were no preachers yet were well allowed so to doe Beside many other who though they were preachers also did often times baptise yet ioyned they not these two alwayes together in one action and often vsed the helpe of others which at the same time did not preach When Peter at one sermon Act. 2. conuerted so many hee counselled them to bée baptized and saith the text ver 41. They that gladly receiued his worde were baptized and the same day there were added to the Church about 3000. soules Is it likely that Peter did baptise euery one of these and al of them him selfe that day or rather that the other Apostles aud Disciples though they all at the same time preached not did help S. Peter to baptise them Neither is it likely that they were baptized at the present action of the sermon nor in that place where the sermon was as it is thought in mount Sion but that they went vnto some other place in or néere the City more conuenient for baptizing such a multitude And although Philip were himselfe Actes 8. both the preacher and the baptizer yet can wée not conceiue howe he alone shoulde baptize such a
after Peter Iohn assoone as they were let go came to their fellows shewed al that the high priests elders had saide vnto them when they heard it they lift vp their voices to God with one accord said O Lord c. And though their praiers be not also described Act. 12. 5. When Peter was kept in prison yet in that he saith But earnest prayer was made of the Church to God for him wee may easily coniecture that it was not made onely with their assent but with all their voices in their so earnest praier for him And although the visions in the Reuelation that Saint Iohn sawe and heard bee referred to further mysteries yet the analogy that is proportionable betweene the signes of thinges and the thinges them-selues manifestly prooueth that the multitude of voices ioyned together in publique prayers was not then either of God or man accounted a disorder or confusion in the Churche Apocal. 4. verse 8. c. And he foure Beastes had echâ— one of them sixe wings about him and they were ful of eyes within and they ceased not day nor night saying Holy Holy Holy Lorde God almighty which was and which is and which is to come And when those beastes gaue glory and honour and thankes to him that sate on the throne and worshipped him that liueth for euer euer the 24. elders fel downe bâ—fore him that satte on the throne worshipped him that liueth for euermore cast their crowns before the throne saying thou art worthy O lorde to receiue glory and honour and power for thou haste created all thinges and for thy willes sake they are and haue beene created And in the next Chapter verse 8. The foure and twenty Elders fel downe before the lambe hauing euery one Harpes and golden Viols full of Odors which are the prayers of Saintes and sung a newe song saying Thou art worthy c. And also verse 11. Then I behelde and I hearde the voyce of many Angelles round about the Throne and about the Beastes and the elders and there were thousande thousandes saying with alowde voyce VVorthie is the lambe that was killed to receiue power and riches and wisedome strength and honour and glory and prayse and all the creatures which are in Heauen and vnder the earth and in the Sea and all that are in them heard I saying praise â—nd honour and glory and power bee vnto him that sitteth vpon the Throne aâ—d vnto the lambe for euermore And the foure Beastes sayde Amen c. The Reuelation hath many moe of these visions All which though they haue a misticall vnderstanding yet if those mysteries had beene figured by thinges disordered and confused it had both beene a discredite to the entendement of them neither coulde Saint Iohn haue well perceiued and vnderstood them But that this was the practise of the primitiue and auncient Church succéeding it may appeare by Iustine in the foresaide Apologie But howe we haue dedicated our selues to God saith hee beeing renewed by Christe wee will nowe declare least wee might seeme to dissemble any thing malitiously So many as being perswaded do beleeue these things to be true that we do teach and do promise to liue after the same manner before all things they learne with prayers and fastinges to aske of God forgiuenesse of their fore-passed sinnes we ioining together with them the prayers and the fastings So that all these that were conuerted from idolatry and were to be baptized with the Ministers that did baptise them ioined as their fastings so their prayers altogether and then within a little after followeth that which wee haue alreadye cited of their publike prayers when they are brought to the assembly of the faithfull to ioine also with them in the Communion After which publique prayers when they had saluted one another with a mutual kisse and that the chiefest of the brethren was with his prayers and thankes-giuing consecrating to God the mysteries of the Lordes supper after the prayers sayth he and the Eucharist or thankesgiuing all the company singetâ— Amen Here is againe the cheefe Elders prayers thanksgiuing by him selfe and all the companies Amen But as he declareth afterward before these prayers and thanks-giuings that this cheefe person maketh alone which is the consecration of the breade and Wine to the which the people singeth â—men When the Exhortation to prepare them-selues to come worthily to this Table was finished After this saith he we arise all of vs together and offer our prayers which done the breade wine c. as is aforesaide is brought forth So that here are some prayers made of all the people together with the Minister and some prayers only made by the mouth of the Minister in the name of the whole Church as ourâ— brethren say and the whole Church ioyning in heart with the People in the same prayers and praying with him in silence in the ende they gaue their consent thereto by aunswering Amen Cyprian Ser. 6. De Orat. Dominica sayth We say not My father which art in heauen neither Giue to me this day my bread neither doth euery one desire that sins shold be only forgiueÌ„ to him or desireth for him self alone that he shold not be led into tentation shold be deliuered from euil It is a publike coÌ„mon prayer vnto vs. And when we pray we pray not for one but for all people because we being the whole people are one thing The God of all peace and master of concorde that taught vnitie woulde thus haue one to pray for all Euen as hee him selfe did beare all in one This Lawe did the three Children keepe beeing enclosed in the furnace of fire Agreeing in prayer and concording in consent of spirite Which thing the fayth of the diuine scripture declareth and when it teacheth howe suche praied it giueth an example which wee in prayers ought to followe that wee might bee such as they were Then sayth the scripture they there did sing an hymne as it were with one mouth and did blesse the Lorde They spake as it were with one mouth and Christ had not yet taught them to praye and therefore to them that prayed their speech was able to obtaine and effectuall because the quiet and simple and spirituall praier was acceptable to the Lord. Thus sayth Cyprian of the prayers wherin all the people ioyned their voyces publikely together and that the Apostle followed this manner he citeth Acts 1. as is aforesayd So that this praier with one mouth in the name of all was not so that one only spake it the other only gaue the Amen and consent thereto but they all spake it with such a concorde as though it had beene spoken with one mouth which was spoken with the mouth of euerie one of them Euen as euerie one saith the Lords praier in the name of al and not onâ— alone saith it for them all And yet
in those publike praiers which the pastor speaketh onelie in all the peoples name the people nowe and then did giue their responses in their courses as if may appeare by that which Ciprian afterward saith But when we stand to praier most dearlie beloued brethren we ought to watch and be intentiue to the praiers with al our heart All worldlie and carnall cogitation must go from vs Neither must the minde thinke then of anie other thing than of that onlie which it praieth Therefore the Preest also giuing foorth a preface before the praier prepareth the breth minds in saying Lift vp your harts whē the people answereth VVe haue them lifted vp vnto the Lord they may be admonished that they ought to thinke on no other thing but on the Lord. So that the people said not only Amen but had other aunsweres also vnto the Minister as may appeare further in the Letanies and Liturges of the auncient Churches And to shewe howe farre the people ioined their voices with the Minister euen long after when the Ministers had gotten a great part of the praiers to their owne pronouncing in Chrysostomes time but yet before the blasphemies Idolatries and superstitions of the Masse began or the praying in a tongue vnknown to the people or in secrete muttering that al the people hard not it is worthy the obseruing to this purpose that which Chrysost. writeth vpon the last vers of the 8. chap. of the ◠epist. of S. Paul to the Cor. Homil. 18. Wherfore shew ye towards them and before the churches the proof of your loue of the reioising that we haue of you Now saith hee receiue ye them euen as indeede ye loue vs Declare ye howe wee not simply nor rashlie do reioyce in you This shall ye do if ye shall shew forth your loue towards them And afterward he maketh his speech more dreadful saying In the sight of the churches for the glory saith hee of the churches for their honor for if ye shal honor thē ye shal honor the churches that sent them For it shall not be only their honor but also their 's that sent them chose them before all it shall be to Gods glorie For when we shall honor them that minister vnto him the glory stretcheth to him For th◠communitie of the churches but this also shal be no smal thing for great is the power of a synode that is of the churches The praier of them loosed Peter from his bondes opened the mouth of Paul Their suffrage or voice not a little beautifieth those that shall attayne to the spirituall principalities And for this cause he that shall giue orders calleth then for the Churches praiers And they giue their sentences and giue their crie thereto Which thing they that are to enter into the Ministerye doe knowe For it is not lawfull to them that are not entred into the ministerie to disclose all thinges But there is that thing wherein the Prieste differeth nothing from him that is vnder him As when the dreadfull mysteries are to be partaked for we are all holden a like worthie to partake them Not as it was in the old law the priest did eate a part the people a part it was not lawful for the people to be partaker of those things wherof the Priest was partaker Howbeit now it is not so but one bodie is brought forth vnto all and one cup. Yea and in the prayers a man shall see that he offereth together with them the full cuppe both for those that are possessed with vncleane spirites and also for those that are the penitentes For the prayers are made in common both of the Priest and of them And all of them say one prayer a prayer full of mercie Againe when we haue shutte out from the Priestes circuites those that can not be partakers of the holy table another prayer is to be made and we all lie vpon the grounde alike and we arise all alike Againe when the peace is to be communicated we salute one another all alike And again euen in the same most dreadfull mysteries the Prieste prayeth for the people and the people prayeth for the Priest For when they say and with thy spirite it is nothing else than this those thinges that are of the Euchariste that is to wit of the giuing of thanks are all of them cōmon For neither he giueth thankes alone but also al the people For hauing before their voyce then they being gathered together that this thing might worthily and iustly be done he beginnes the Euchariste or thankesgiuing And what marueilest thou if the people speake with the Priest Whereas in deede they sound out those holy hymnes in common euen with the verie Cherubines and supernall powers These thinges verily are spoken of vs that all those also which are gouerned might be sober to the end we might learne that we are all one body Onely hauing among vs so much difference as mēbers haue from mēbers And that we should not cast al vpon the Priests but that wee also euen as for a body that is common should thus beare the charge of the vniuersall Church c. By these wordes it manifestly appeareth that the Pastor in the administration of the diuine seruice sayde not all the publike prayers alone though in the name of the whole Church and the rest ioyning in hearte with him in silence to auoide confusion and disorder aunswering him onely with Amen but that they had many responses and manye whole prayers that they prayed all together in common euen in the same manner as he did without any disorder or confusion Thus we sée both that in the whole tenure of all the scripture and in the practise of the primitiue and the auncient Churche succeeding they stoode not thus precisely as neither for the prescription of the forme of publike prayers so neitther for the manner of the vtterance of them but that often they ioyned all their voyces with the minister or followed him or aunswered him with many moe words than with a bare Amen which giueth nothing but as our Brethren confesse a silent consent vnto him which is rather an approbation of his prayers for them than properly any prayers of theirs ioyned with him The thirde thing that I would haue heere further considered in this matter of publike prayer is that our Brethren say it were a great confusion and vncomelinesse for euery man to make his seuerall prayers in the publike assemblies Indeede if euerie man did make his seuerall praiers in the publike assemblies at such times as the publike prayers are openly made by the minister in the name of the whole Churche and did neither openly praye with him nor in silence giue assent vnto him so be they could heare him I confesse it were great confusion and vncomelinesse But if the ministers voyce were so lowe either by nature or infirmitie that in a great assemblie all
the Lawe written or as we might call them Masters of the Rolles which were after called Scribes were instituted of Moses in the Wildernesse first by the authoritie of Iethro his Father in lawe and afterward by commaundement of God For when Moses the first yeere in the Wildernesse sate to heare causes hee was warned by Iethro his Father in lawe that he should spare that labour and appoint wise men skilfull and prudent to iudge in his steede and reserue to himselfe onelie the vnderstanding of matters that were of more importance He therfore appointed them the Princes of whome after shall be spoken Tribunes Centurions Gouernors of fiftie Gouernors of ten or as the Greeke setts them out Chiliarks Hecatontarks Pentecontarks Decadarks to bee introducers of the causes to the Iudges or preferred them to be Grammatoisagogeos the Chauncelors or the Primitories or the enterers in writing of the actions Exod. 18. And choosing valiant men out of all Israel he appointed them Princes of the people Tribunes and Centurions and Captaines ouer fiftie and Captaines ouer ten which should iudge the people at all times Wherefore after the 40. yeare rehearsing to the people the actes that he had done he alleadgeth in the first of Deuteronomie I said vnto you I am not able alone to sustaine your businesses and burden and brawlings giue ye out of your selues wise men and skilfull and whose conuersation is approued in your Tribes that I might place them to be Princes Then ye aunsâ—ered me It is a good thing that thou wilt doo And I tooke wise men and noble out of your Tribes and appointed them to be Princes Tribunes and Centurions and Rulers ouer fiftie and Rulers of tenne which should teach you all things And I commaunded them saying Heare yee them and iudge ye that which is righteous whether he be a citizen or bee bee a straunger let there be no difference of persons Ye shall as well heare the small as the great neither shal ye accept the person of anie whosoeuer because it is the iudgment of God But if anie thing shall seeme difficult vnto you referre that to me and I will heare it But the Graecians haue it more plaine and more apte to vnfolde the manner of these Iudgements And I appointed them to rule ouer you Chiliarkes or Rulers of thousands Hecatontarks or Rulers of hundreds Pentecontarks Quinquegenariens or Rulers of fiftie Deacharks or Rulers of tenne and Grammatoisagogists or the enterers in writing or inrollers of the pleas vnto your Iudges For in steede of that which the latine interpreter translateth which should teach you al thinges the greeke rehearseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the informers in writing vnto your Iudges the text it selfe is and Gouernors to your tribes Afterward the law of God came hereunto wherein concerning these iudges it was enacted chap. 16 in these wordes Thou shalt ordeine vnto thee Iudges and Maisters in all thy Cities which the Lorde God shall giue to thee according to the Tribes And they shall iudge the people with righteous iudgement neither shall they wrest the iudgement neither shall they acknowledge the person of anie neither shall they take giftes And in this place for Maisters the Greeke setteth out Grammatoisagogeos the informers in writing or of the Lawe written This Law Iosephus so rehearseth that he sheweth the Iudges were also chosen by lot Let those also which by lotte haue come foorth to iudge be in chiefest honor in the cities let no reproches be spoken in their presence Let the iudges haue the right of pronouncing that which they thinke except that anie shall shew that they haue receiued rewards to iudge or shall alleadge anie other cause of wrong iudgement But as Moses ordained them so afterward king Iosophat confirmed them in the kingdome of Iuda as is declared in the 19. Chap. of the second booke of Chronicles Hee ordained Iudges of the lande in all the dedefenced Cities throughout all places And commaunding the Iudges hee sayde Take heede what yee doo for yee exercise not the iudgement of man but of the Lorde And whatsoeuer you shall iudge shall redound vppon your selues Let the feare of the Lorde bee with you and doo all thinges with diligence VVith our Lord GOD there is no iniquitie nor accepting of persons not desire of rewards After this the iudgements beeing disturbed in the lande of Babylon the Iewes when they returned into their Countrie as they did other matters so they restored these Which thing that it shoulde come to passe Esaie Chap. had forewarned when as hee vttered these speeches of God And I will restore thy Iudges as they were before And after that the king Artaxerxes commaunded that it should be so done For so he wrote in the sixt of Esdras Ordeine thou Iudges and Scribes that they might iudge all the people For he called them Scribes whome wee haue named Grammatoisagogeos the informers of the writings or written Lawe Wherevpon that they were restored the Psalmist reioyced as saith Saint Athanasius which when the citie of Ierusalem was reedified and the iudgementes restored euen as it was foretolde of the Lorde breaking foorth for ioy he song in the Psalme 121. I was gladde in those things that were spoken to me wee will goe into the house of the Lorde our feete standing in thy Courts O Hierusalem Ierusalem which is built as a Citie whose participation is in it selfe For thether the Tribes ascended The Tribes of the Lorde the testimonie of Israel to confesse the name of the Lorde because they set the seates there in iudgement or into iudgement as the Greeke hath it the seates vppon the house of Dauid And so afterwarde euen vntill the laste times of the Iewes But these Iudges seeme to haue bene chosen out of the bodie of the Senators of euerie citie Euen as from the first times also among the Romanes the iudgements were executed of the Senators The Lawe it selfe in many places teacheth it Deut. 19. If the smiter shall flie into one of the foresayde Cities the Senate of that Citie shall sende and take him out of the place of refuge And in 21. VVhen a corps is founde and the slaier shall not be knowen the Senate of the Citie shall go out and measure from that place c. Whervppon Ruth 4. â—ooz taking ten men of the Seniors of the Citie of Bethleem sayd vnto them Sit yee heere and be witnesses The people that was in the gate and the Seniors answered we are witnesses and before them hee tooke the possession of Elimelech Moreouer Philo in lib. de Iudice gathereth out of the Law four conditions of good Iudges c. Furthermore that the Iudgements were exercised in the gate of the Cities that was called the gate of Iudgement the Lawe Deuteronomi 21. declareth c. and 25. and also Iosue 8. c. and Ruth 4. c. Prouerbes 22. and 31. and Psalme 126. c. These Iudgements were made
necessitie vnto them Or whether we will yéeld or no so that they can mooue them that haue authoritie to put this forme in practise and to seeke by lawfull and ordinarie means saie they that it maie take place that it may please God to giue it good successe at this time to be imbraced we maie fulfill the rest of our course with ioy When indéed if it should take place or that it pleased God to giue it that successe which they call good at this time or at anie time hereafter by these means which as we haue séene are neither ordinarie nor orderlie nor lawfull nor reasonable nor tending to Gods glorie nor to the churches profit nor the safetie and souereigntie of hir Maiestie nor the honour of them that haue authoritie nor to the custome or fréedome of the Parliament then should our brethren also find féele by experience the schoolemistresse as they saie of fooles though now in opinion they hope and are persuaded and would persuade vs by the Theoriks of their learned discourse otherwise that they should so little fulfill the rest of their course with ioy that they should rather consume their course with too late repentance being continuallie coursed about these matters with restlesse troubles and vexations But if our sinnes be the let that this or the like grounded vpon Gods word maie not now be receaued yet the present age maie see and iudge what is the vttermost of our desire concerning reformation which hitherto for lacke of such a publike testimoniall hath beene subiect to infinite sclanders deuised by the aduersaries of Gods truth and hinderance of godlie proceedings vnto reformation And that the posteritie maie knowe that the truth in this time was not generallie vnknowne nor vntestified concerning the right regiment of the church of GOD nor this disordred forme of ecclesiasticall gouernment which we haue receaued for the most part of poperie deliuered to our children without contradiction that our example should not be preiudiciall vnto them as the example of our godlie fathers which in this point neglected their dutie hath bene preiudiciall vnto vs. Verie well saith saint Iames chapter 4 ver 1 c. From whence are wars and contentions among you are they not hence euen of your lusts or desires that fight in your members Ye lust or desire and haue not ye enuie haue indignation and can not obtaine you fight and war and get nothing because ye aske not ye aske and receaue not because ye aske amisse that you might consume it on the things that you lust for or doe desire And euen so for our bretherens lusts and desires to haue this forme take place and be put in practise their selues haue well confessed saieng but if our sinnes bee the let that this or the like grounded vpon Gods word maie not now be receaued for their sinnes indeede be the let because the things desired and their desires and attempts thereof are full of sinnes and therfore God of his great mercie lets and stops the receauing of this forme sith it is not as they pretend to vs or persuade to themselues grounded vpon Gods word and euen therefore it might not then neither maie it now nor by the grace of God euer shall of vs be receiued at all But what is this which here they said if our sinnes be the let that this or the like grounded vpon Gods word maie not now be receaued What haue we here This indéed is a new point Are we come now after all this adoe in the finall conclusion and lapping vp of all this forme learned discourse of ecclesiasticall gouernment of all this declaration of all the desires of all the faithfull ministers what reformation of the church of England they seeke for after all this vrging prescribing protesting c. are we now come to the receauing of this or the like I had thought all this while and so they still did beare vs stoutlie in hand that they had pleaded for this forme would haue prooued that this forme of eccl gouernment which they haue here set foorth in this learned discourse had bene the true waie that they meant of reformation And now for sooth when all comes to all it is not this but it is either this or the like Aha is it but so that is another maner of matter if it be but either this or the like well then thanks be to God we haue séene alreadie what this is and what truth and force this hath caried But what is that they saie or the like for it is an old and a true prouerbe Nullum simile est idem Nothing that is the like is the same so that now if we receaue the like our brethren haue here giuen vs a flat discharge our quietus est for this and as for this we may againe giue it a free passe-port out of England so that we receaue the like for this bindeth vs not but this or the like No nor yet the like bindeth vs anie more than this But as nothing in this did before bind vs and yet had it bound vs the bands as now in the end we see were of no force yea their selues haue here vndone the bands and set vs at libertie on this condition that we haue the like so as yet we be free from this like also for what this like is that they tell not and how shall we learne it For if we looke on all the forms that anie other of our brethren doo also prescribe or on any other forme in anie other reformed church they are neither like this forme nor one like another neither is there anie hurt at all therin though they be not alike in their forms of eccl gouernment For so that they be not alike but al one and the same in all one and the same substance of doctrine faith and religion the eccl gouernment in diuers states and dominions maie differ in diuers matters and be neither the same nor yet alike without any danger to those churches themselues or anie preiudice to the churches of other princes countries and dominions But like or like not if it may not saie they be receaued yet the present age may see and iudge what is the vttermost of our desire That say I is verie hard for vs to see when their own selues are not able to determine it For although we may see these their desires that are set down in this learned discourse if they maie be rightlie termed desires and not rather prescriptions yet neither doo we see the vttermost of them nor what a number euen as in the horsse of Troie lie hidden and included in them that yet in these beginnings are not opened and God knoweth whether the present age now liuing shall see the one halfe or quarter of them especiallie of the vttermost of them Yea what an vncerteintie of their desires doo they here open to