being out of that place And that where such preachers are not there can bee no publike prayers nor sacraments administred c. What one of these points and a number moe hath bin prooued by anie one cleere testimonie or necessarye consequent of the Scripture or by any one substantiall reason for the proofe of them and what else in effect is this than but to order all these thinges at their pleasures And when they take on with all the Bishops as though by their former industries and labours they their selues had not receaued this light of the Gospell which God bee praysed wée haue if wee can vse it thankfully or as though they were not by the Bishops made Ministers of the Gospell if they haue anye Ministerie at all thereof and be not meere lay men is not this euen as though the Gospell so far as the light of these controuersies commeth vnto and their Ministerie thereof sprang first from them or had come vnto them onely if not to our Bishops nor to anye of our conuocations nor to all the clergie of our Church of England but onely to them that set these thinges abroache and what now shall wée conclude on them as they do on the Bishops it sauoureth nothing so much as of popish tyranny whereof sauoreth this first to put backe the Princes supremacie in Ecclesiasticall causes till all their Eccl. tetrarchie be parted among them in such maner as wee haue alredy heard and then to pull downe all the dignities and authorities of Archebishops Bishops and all other Ecclesiasticall superiour Prelates And to set vp themselues euerye one to bée a full Bishoppe in his owne seuerall congregation what though not Lordeship in name but M. Bishop yet in rule and authoritye ouer all in his congregation to bée euen a Lordeship to suffer no superiour Pastor ouer him in his iurisdiction but eche one equall to the best and hée as though hée were in his terrytorie euen another newe little Pope sitting in his pontificalibus with his consistorie of gouernors as though it were a Colledge or Senate of a newe kinde of Cardinalles as the hingins that holde vp the dores of Ecclesiasticall regiment and discipline with a new mixte kinde of gouernors semi-secular and dimi-ecclesiasticall Seniors to sit by the themselues rounde aboute this Episcopall Pastor ouer ruling all the congregation yea whosoeuer were inhabiting in the parish Knight Lord Earle Duke Prince Queene King or Emperour they must all of them for all discipline and Ecclesiasticall regiment be ouer-ruled by him by these his Gouerning Elders sitting about him Of what sauoureth this Of dominion of Poperie of tyrannie of confusion of pride of ordering all things at their pleasures besides what dangers else or worse thaÌ„ yet we see not if our bishops shoulde thus retallie these thinges vnto our Bretheren woulde they not trowe you pay home the reckoning But as thoughe they were not yet on euen handes but that there were a greate oddes in this reckoning and as though the Bishoppes were not to bee accompted comparable nor for Learning Studye Iudgemente Zeale Example they were so woorthy of their authoritye as these our Bretheren are to haue this newe kind of Eccl. gouernment they obiect vnto the bishops their non sufficiencie in these thinges Whereas otherwise saye they it is well knowne they are not all of the best learned nor all of the longest study nor all of the soundest Iudgement nor all of the greatest zeale nor all of the best Example and therefore not meetest to be the onelye determiners in Ecclesiasticall matters to the preiudice of the whole Synode As for this conclusion wee shall come to it in his turne This comparison in the antecedent is somewhat odious to vpbraide to the Bishoppes that they are not all of the best in these thinges as though there were some other in the Synode better heerein than they Belike they meane those diuerse godlye and learned Preachers that they sayde before before offered to speakâ— or else some other of themselues that they woulde haue to bee also of the Synode For although it were a pretie pollicie to commit vs together among our selues with an emulation agaynste our bishops as not so learned c. as they would haue vs of the Conuocation house thinke our selues to bée yet they lightly giue not this to â—â—y of vs to be counted eyther learned or studious or sounde in iudgement or of greate zeale or of best example But they oftentimes commende themselues for all these thinges to bée godlie wise graue and zealous men they are those that Preache moste diligentlye praye most feruentlye and minister the Sacramentes moste reuerently they are the faithfull Ministers that seeke the Churches reformation and still looke vp to the top of euery leafe and there hangeth vp this Iuie Garland to tolle on the reader A Learned discourse of Ecclesiasticall gouernment As for our Bishops tush for them it is well knowne they are not all of the best learned nor all of the longest studie nor all of the greatest zeale nor all of the best example I praye you bretheren of what sauoureth this Surely it sauoureth not all of the best learning neyther in my iudgement if not rather of that learning whereof Sainct Paule sayth scientia inflat Well howe vnsounde soeuer they shall accounte my simple Iudgement woulde God their learning sauoured a little more of lowlie humility and of Christian charitie than it doth to thinke better of other their brethren in these qualities namely of their betters than of them selues And yet if one shall examine these qualities particularly what cause haue they to vpbrayde their Learning to the Bishops Iwisse they may easilie enter comparison with many of these our Bretheren And if they shoulde all bée measured by this Learned discourse might not these wordes returne to their Maisters that neyther they are all of the best learning except they haue better learning that they keepe yet in store for an after reckoning And as for long studie in the moste of them there néede no long studie for an aunswere All the worlde may see that in the yeares of the studentes do not their selues in their preface confesse If any shal obiect that the graue authority of Archbishops Bishops shall receaue a checke whilste they are brought to deale with those whom they iudge few yong vnlearned not comparable to themselues but now they dare compare both in long studie in learning too with the B. and giue the check too as yong as they be yea in their opinion to giue theÌ„ check-mate and that with a pawne But what sayd they there to this obiection did they not say let vs graunt the greate difference which they make of yeares and learning yet the speeche of Elihu giueth them sufficient aunswere that this vnderstanding is not tyed to such outwarde respectes but to the reuelation of Gods spirite Here as it were
than the moste of the residue wrote of late in his aunswere against M. C. for ioyning with the English Churches saying Wherefore I woulde say there were holinesse in the dumbe Ministerye for that is their vsuall and mildest tearme they afforde the Ministers that are not publike preachers if all the dumbe Ministers were hanged vp in the Churches and publike assemblies for a warning and terror to the reste that are ready to enter such a function then indeede there were a holy signe and remembraunce of iudgement against such wretches but other holinesse haue they none in them This iudgement is farre more rigorous and extream than this of our Learned brethren Discoursers Yea by this bloudy sentence some of our brethren perhaps their-selues that are more Zealous than learned or more Learned then able with any gift of persuasion to make any publike exhortation and confutation might be called into daunger not nowe of their liuings but of thei◠liues and although they would tell a fayre tale to saue their liues and would rather preach such slender stuffe God wotte as they had yet if they were vnlearned they must be counted dumb dogs they must trusse also the cord would not suffer them to vtter it So soone might this Iudgement be reuersed on some of their own wel-willers who spare not to cast foorth such vncharitable and bitter spéeches saying of the poore Ministers of Christ we say not but that that our dumbe Ministers may be heard for if standing on the galowes to bee executed they say woulde come downe I knowe we may heare them Do these spéeches sauour of Christian charity If not rather of the spirite of those cried Crucifige Crucifige and hauing crucified Christ so these speak of hanging vp his poore Ministers And as they in scorne bad him come downe from the crosse so these speaking of hearing his Ministers doe say they may indéede be heard when they say they would come downe from the Gallows Yet well fare these our Brethren the Learned Discoursers that are somewhat more pitifull to the poore vnlearned pastors not to hang them vp by the neck as Theeues and Robbers Traytors and Rebelles for so they commonly call them for a warning and terror but to turn them out to shake their eares and beg their Bread with their wiues and children like wretches Roagues and Vagaboundes Yea they are fayre dealt with that they haue their liues And this is the mylder sorte of these our Brethren And vntill the poore Ministers that bee not Learned preachers be at leaste thus gently handled wee shall neuer minde suche a reformation as God shall thereby bee glorified and his Church edefied Alas poore soules which heretofore euen for their zeal of Gods word thogh not al yet many of them in time of so great necessity when the tyranny of Antichriste had wasted and taken away so many Learned pastors and when the popish massing sacrifices were also remoued then these good Zealous men being of some readier skill and ability than were the most part of the residue in those dayes did forsake their former trades whereby before they honestly liued which if they had continued might yet thereby haue mainteined themselues and with hatred and hazard of their liues the most part being then aduersaies of the trueth in many places haue wholly dedicated them selues to the Ministery of Gods worde and Sacramentes beeing also lawfully both by the best pastors then of the church of England yea many of them assent desire and election of by their brethren Protestants with testification of their good conuersation albeit not so Learned nor trayned in schooles as godly zealous nor able to preach to expounde to exhort to confute learnedly in publike auditory though otherwise sufficient to giue godly counsel admonition and instruction in all priuate though in the open Congregation not daring knowing their owne simplicity to hazard themselues further then the distinct reading of the scriptures with such fruitefull Interpretations and Homelies as by authority are approoued and assigned with the publike forme of common prayer prescribed and the reuerent administration of Christs sacramentes and haue nowe in the continuall exercise of these thinges besides their priuate studies aboue this twenty yea some aboue thirtie yeares spent all their time and nowe in their old age should be vtterly remooued and by no meanes tollerated to haue any charge ouer the Lordes flock nor any other prouision so much as spoken of for their mainnance though not called in question whether they would be hangd or no Me thinketh these thinges if they were a little better considered and digested should it least more moue the bowels of mercie yea the remorse of conscience and thankfulnesse in our learned brethren than to deale so extreamly with them It may be that a number of such withall are crept into the Ministery altogether so ignorant and perhaps so criminous and offensiue who might worthily sustaine so sharpe a iudgement that it were better they were vtterly remooued than by any meanes to bee tollerated to haue any charge of the Lords flock For such I pleade not But no reason that their causes of entering into and continuing in the Ministery being so different they should passe al alike so hard a censure But what reason induceth our brethren héereunto What man hauing but one hundreth sheepe woulde make such a mā a shepheard or Ouerseer ouer them as were a naturall Idiote or otherwise altogether vnskilfull or vnable too performe the thinges that belong to a shepheard if no man haue so little care of bruite beasts what brutish negligence is it to commit the people of God redeemed with the precious bloude of Iesus Christe to suche vnskilfull and vnsufficiēt Pastors as neither themselues knowe the waye of saluation neyther are able to lead other vnto it whereof they are so cleane ignorant themselues If our brethren meant only of such persons as they now speake of it were more than a brutish negligence in very déede to commit the people of god to such vnskilfull and vnsufficient Pastors But before they spoke of such as had neuer so much knowledge and now they come in with naturall Idiotes with altogether vnskilfull vnable and vnsufficient Pastors and such as neither themselues know the way of saluation neither are able to leade other vnto it whereof they are ignoraunt thēselues Is there no difference betwéene these those that are both wise godly and learned and diligent to leade the people of God bothe by counsell instruction and example though they haue not the gifte of open preaching publike exhorting of the people and effectual confuting of the gainesayer These are those that we woulde haue more fauorablye delt withall As for the other naturall Idiotes and altogether vnskilfull vnable and vnsufficient Pastors we pleade not for any tolleration of thē And we hope there be not many suche hope-losts that these words should thus in generall
A DEFENCE OF THE GOVERNMENT ESTABLISHED IN THE CHVRCH OF ENGLANDE FOR ECCLESIASTICALL MATTERS Contayning an aunswere vnto a Treatise called The Learned Discourse of Eccl. Gouernment otherwise intituled A briefe and plaine declaration concerning the desires of all the faithfull Ministers that haue and do seeke for the discipline and reformation of the Church of Englande Comprehending likewise an aunswere to the arguments in a Treatise named The iudgement of a most Reuerend and Learned man from beyond the Seas c. Aunsvvering also to the argumentes of Caluine Beza and Danaeus with other our Reuerend learned Brethren besides Caenaiis and Bodinus both for the regiment of women and in defence of her Maiestie and of all other Christian Princes supreme Gouernment in Ecclesiasticall causes Against The Tetrarchie that our Brethren would erect in euery particular congregation of Doctors Pastors Gouernors and Deacons with their seuerall and ioynt authoritie in Elections Excommunications Synodall Constitutions and other Ecclesiasticall matters Aunsvvered by Iohn Bridges Deane of Sarum Come and See Ioh. 1.36 Take it vp and Read Aug. lib. conf 8. ca. 12. AT LONDON Printed by Iohn VVindet for Thomas Chard 1587 The Preface to the Christian Reader WHereas in a Sermon preached at Paules Crosse about two yeares past I had touched on occasion some part of this Learned Discourse then lately set foorth and for the peoples satisfaction I had aunswered some principall argumentes of the same in defence of her Maiesties supreme gouernment in Eccl. causes and for our Bishops iurisdiction as appeareth by the Sermon it selfe which for the further manifesting the occasion hereof I haue set forth also and recommend deare Christian Reader to thy fauourable interpretation which Sermon according to the diuerse affections of the auditorie tooke diuerse effectes some beginning to relent and be resolued which before had beene greatly carried away in the contrary perswasion of these matters and promising reconcilement vnto their Bishops whose state before they had misliked some on the otherside tooke such offence at that part of the Sermon which touched these thinges that they ceased not to deface it and to chalenge mee for it I then promised not only the anowing of that I had spoken but also God assisting me the publishing both of the whole sermon and the aunswering atlarge of all the Learned Discourse For discharge of which promise and because this booke pretendeth such a plausible title and withall is reckoned of so great account as I afterwarde could get oportunitie and leasure thereunto proceeding by little and little in the same and by the way taking withall some parts of the like argument that other our Brethren haue since composed and partly passing vp from them to the very fountaines as I take it from whence all our Brethren fetch their chiefest motiues or the groundes of them especially in these three reuerendâ— and learned Fathers Caluine Beza Danaeus I haue now thankes be to God at length after many delaies and stoppes thereof thus farre forth accomplished set out the same It is no small griefe to me I protest that on this occasion I was thus drawen into these questions with those whom otherwise in Christe I humbly acknowledge to be our deare Brethren And much gladlier the Lord knowes would I be to haue wholly obiected my selfe as before to my mediocritie I haue endeuoured against the publike aduersaries of Gods truth And would God all we which are of the houshold of faith professing the light and libertie of the Gospell would againe bende our forces that wayes against the errours and tyrannie of Antichrist In which course a while we did runne well but as the Apostle sayth to the Galathians who hath let vs For so long as we ioyntly followed the quest of that vncouth beast and of the purple Harlot on his backe God mightely prospered vs in all our affayres Yea it is wonderfull to consider if we haue grace to acknowledge it how God hath still hetherto aboue any Nation in the worlde in this last age thereof and yet doth not cease to blesse vs his name of vs againe ineessantly be blessed and magnified for it Howbeit the shadowe is not more concomitant to the bodie than enuie is aemulous of vertue and glory As there is no state so happy on all partes in this life but it shall euer be crossed with some or other daunger or disturbance so doth the enuious man in these our Alcions dayes labour nothing more than to impugne and to ouerthrowe this our blessâ—d state yea to haue bereft vs of the Lordes annoynted his holy handmayden our most gratious Soueraigne by whom vnder our Lord Iesus Christ God hath vouchsafed vs all these blessinges In which practise although the aduersaries attempts haue beene so perilous and vnnaturall that the very remembrance of them breedeth horrour yet the Lords continuall deliuerance from them hath bin so admirable and almost miraculous that we can not but all reioyce together breake forth into the prayses of our so gratious father our most mightie righteous mâ—rcifull God and cast all our repose vpon his prouidence But as the holy Apostle S. Peter prudently forwarneth vs be sober and watch for your aduersarie the diuell as a roaring Lyon walketh about seeking whom he may deuour so see the malice and craft of this old serpent That thing which he could neuer atcheiue by himselfe withall the subtleties of his smooth temptations nor by his grand deputie the man of sin sonne of perdition withall his stratagems violent forces SathaÌ„ eftsoones hath now not only crept in among the childreÌ„ of God but hath so broken a sunder the bondes of Gods peace hath sowen the cockle of such contentions diuisions among vs that are brethren wherby such discord hath also risen euen among those that sowed before the good seed wheat that no small hindrance hath growen therby to the course of the Gospell as great hazard to the state of all our Church Realme as could haue bin inflicted by the open hostilitie of the publike enemie Yea what could lay vs more open to his iniuries thaÌ„ to fall out thus amoÌ„g our selues into these garboyles Or how freely can we nowe oppose our faces to confront our aduersaries when euermore we must haue a skew eye to the awke blowes of our own fellowes Brethr. hard at our elbowes Which double fight is so daungerous so distrustfull that it maketh many amongst vs to râ—uolt or at least to hoouer and is such an incouragemeÌ„t aduantage to the enemies to be more coÌ„firmed in their errors strengthned in their confederacies that they insult vpon vs both yea they blaspheme the very gospel it selfe which we professe and all by occasion of these intempestiue but too tempestious disagrements When Abraham saw the falling out between his and Lots heardmen fearing the euill euent of such discorde he sayth vnto Lot let there be I pray thee no strife betweene
the Prince and all in authority Eccl. or Politike vnder her Ma. against all the state of the church as is most apparant in diuerse of their books in this lear dis as God willing we shal see at large And without authority or licence to publish abroad in print and scatter abroad throughout the realm coÌ„trary to al lawes orders their treatises so pestred with slaunders reproches suspitions to preteÌ„d for the reformation which they deuise prescriptioÌ„ of gods word practise of auÌ„cieÌ„t churches testimonies of holy yet cannot proue either any cleare scripture or practise of any auÌ„cient church or cleare testimony of any holy Father as by the grace of God shall manifestly apppeare by the diligent search thereof in the examining of this learned discourse howe greatly then haue our brethren strayned their consciences in these things Or rather do they not as Christ said swallow vp a Camell and straine a gnat such doings beséeme not the embassadors of Iesus Christ. The third point in their first obiection is of their fewnesse As for the fewnesse say they it may be if the ignorant ministers the varietie of other which subscribe some dooing it with this limitation and some with that some holding their former iudgement as not gainsaide by their subscription some lamenting their slippe in that behalfe were deducted the number of the one would not so greatly suremount the other Wee do not obiecte their fewnesse to them as any preiudice vnto the matter if the pointes which they contended for were material and necessarie Neither do we obiect fewnesse in respect of Archbishops and bishops but in respect of the consent of all the other of their brethren ministers that haue agreed vpon these articles from whome it might better become our brethren not to dissent especially by making such a scisme in this our Church of Christe as they do But they say the number of the one would not so greatly surmount the other if the ignorant ministers were deducted Of the ignorant ministers we shal afterward haue their large discourse But let them deduct them from this number as indéed they are not reckoned There is none chosen into the conuocation house that is not thought and known to be sufficiently learned how-soeuer our brethren in conceit of their owne learning do despise them As for the other learned Pastors in the realme besides that they gaue their compromise to those whome they chose vpon confidence of their learning and sincere iudgement to agrée vpon the articles and to giue their suffrages in their names haue either al of them or the most part of them giuen also their especial assent subscription therunto But besides these they say there is the varietie of other which subscribe to bee deducted some doing it with this limitation and some with that If there be a variety of such subscribers it is a great signe of nâ—rigour nor straining of their consciences but of all courtesie shewed vnto them and of relenting so much as may be extended to our brethren in permitting them with such varietie of limitation Howbeit for al this number the variety of their limitation containing no contradiction to the matter that they subscribe vnto they may also bee well accounted in our number But they say there are yet more to be deducted some holding their former iudgement as not gaine-saide by their subscription If their former iudgement accorded there-with they may well so hold it not to be gainsaid by their subscription But if they subscribe to one thing their former iudgement hold the contrary except they alter and correct their former iudgement let theÌ„ looke to it how they dissemble can then some of these our brethren and faithfull ministers straine their consciences on that fashion Lastly say they there are to be deducted some lamenting their slipp in that behalfe Indéede this is a foule slippe of any our brethren to subscribe contrary to their former iudgemeÌ„t except that in their latter iudgement vpon better aduisement finding the defect of their former iudgement they amend it but if they subscribe against theâ—r conscience lament it secretly to them-selues or to other their brethren and not renouÌ„ce it to the open state they haue to aunswere for their great and triple sinne First for the weakenesse ignorance and errour of their iudgement that ought to be strong skilful sound in iudgement namely such as withal vpbrayde ignorance vnto others and also for that contrary to their iudgement they subscribe to that which their selues condemne and lastly that they thinke all is so salued with their close lamenting of their facte yet not renouncing of their subscription so that while we plainly and simply make reckoning of them to haue subscribed bona fide and to haue said and written as they think to think as they haue writteÌ„ said Our brethren come now in with a new knack new to vs vnlooked for at any of our brethrens hands though it were practised of old by Arius the Priscillianistes except that the dissembling Papists and Anabaptists do reuiue it and tell vs we must deduct out of our number some such of our brethren as hold their iudgement not gain-said by their subscription and some such as lament their slippe in that behalfe When as who these shoulde be we can take no notice except they openly reclaimed their subscription I am sory to heare it that there should be any somes of such dissembling brethren as can thus hold with the Hare and run with the Hound besides these our open recusant brethren But I trust there are not many such dissemblers or rather none if it were well examined and that this is but our brethrens threaping more kindenesse then néedeth vpon them to winne some from vs or to make a shew vnto vs that our number is not so great as we account of for so they conclude that if these were deducted the number of the one would not so greatly surmount the other Neuerthelesse for all these deductions either open or vnderhande this shall not much encrease their number nor decrease ours Neither haue they any cause to boast of such dissemblers As for vs though we are sory for them yet can we well spare both them and other ignorant out of our number and yet God be praised for it still surmount our brethren Albeit we vaunt not of number as do the common aduersaries to vs both though the greater our number be the more is our ioye and our brethren should be the more ashamed of their separation But the number was not the cheefest thing that was obiected But let vs now sée what our brethren say to the other obiections As for the challenge of the Papists knit vp with the consideration of the estate the difference may be considered in the matter manner CoÌ„cerning the matter they make it in the substance of
Maiestie their honors and the Bishops may be assured hereof Or will they promise this on the worde of a faithfull minister that they will exercise their ministerie no otherwise But why then do they it not For there is no other thing required of them and it is their dutie so to doe it But what especiall regard of the peace of the Church publike orders if they had libertie to exercise their ministery according to their consciences is it likelie that our brethren would haue wheÌ„ as they were restrayned only for the abuse hereof being restrayned do thus disturbâ— the peace of the Church the publike orders of the same Yea all their especiall regarde and drift is against the publike orders And if nowe they should thus be with fauour allowed to exercise their ministery according to their coÌ„sciences what would our brethreÌ„ then spare to do against these publike orders I maruel therfore how they can thus coÌ„fidently say it is impossible but that they shall exercise their ministerie c. Whereas it is both against all sense and reason yea plaine impossible to bee graunted to them without we would with all graunt vnto them all their desires and deuises in these controuersies For the residue of this conclusion we say in part with our bretheren also Wherefore most Christian reader when thou shalt by these fewe take knowledge of these things which are contayned in this preface and in this Learned discourse praye vnto God for vs and as thy place is and so farre foorth as accordeth with thy dutie therein sollicite and furder so iust a cause as that the peace of the Church the publike orders gouernment established be not preiudiced to this end only that Christs kingdome may be perfectly established the consciences of all the godly quieted the happy regimeÌ„t of her Ma. honored with much peace ioy and quietnes both at home among vs and that it may ouerflowe to thâ— reliefe comfort and good example of other parts of Christes Church that are distressed in forraine countries To the which effects good Christian Reader cal vpon God our heauenly Father in the name of his sonne ouâ— Sauiour Christ for the illumining of his holie spirit that thy iudgement being not foreâ—talled in these matters and yet being desirous to sée the trueth and to search out the bothom of these doubtes thou mayest bee able to discerne the spirites aright to resolue and staye thy selfe on the very grounde of trueth in all these questions And so a Gods name enter nowe into the perusall and considering of this learned discourse The first booke of this defence against the learned discourse of Ecclesiasticall gouernment The argument of the first Booke THE first booke is of the principles of this learned discourses platforme of the Churches gouernment of their partition thereof into a Tetrarchie of 4. estates Doctors Pastors Gouernours and Deacons and of their necessitie and perpetuitie of the perswasion to leaue our own Estate and embrace the Estate of our neighbors and of their putting back the treatise of the Christian Princes supreame Gouernment in Eccl. causes and their reasons why they will not first treate there-on vntill they haue before assigned vnto all and euerie of these 4. Estates all their places with their seuerall and ioynt offices and authorities wherein is shewed not only what daunger and iniurie is offred vnto Christian Princes but also with what vnworthie contumelies and sclaunders they are reiected to the ende of this Learned discourse A learned discourse of Ecclesiasticall gouernement prooued by the worde of God THis is the Title commendatorie of this booke besides the other title which they set before it A brief or plaine declaration concerning the desires of al those faithfull ministers c. But because this later title liked them better our brethren take the former part of this title prefixe ouer euerie leafe of all their treatise this commendation A learned discourse of eccl gouernment I referre the iudgement of the learning to the learned Me thinketh our brethren should haue done better to let the discourse commende it selfe whether it be learned or vnlearned vino vendibili non â—pus haedera But what soeuer the reader can iudge of learning let him stil haue his ayme to this point that is here auouched but not likewise set vp ouer euery leafe proued by the word of God For beit learned or vnlearned proue that we yéelde And if our brethren proue it not by the word of God then we craue of them that they will cease these contentious discourses and not stande so much vpon their learning But both their learned discoursing of Eccl. gouernment and their prouing the same by the word of God shall appeare God willing to the Reader by the discoursing The Church of God is the house of God therefore ought to be directed in al things according to the order prescribed by the housholder himselfe which order is not to be learned else-where but in his holie word The first of these principles or propositions is the very worde of the holy Ghost vttered by Paul The second followeth necessarily of the first The third 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 On these thrée principles our brethren lay their ground of al their learned discourse Which being rightly vnderstoode and building well vpon them are verie good principles or rather propositions as they terme theÌ„ Of this first is saide ynough alreadie concerning Dauids comparing him selfe to the stone in the corner of this mysticall houses building And most gladly we admit this our brethrens testimonie for the same as the verie worde of the holy Ghost vttered by Paule and that this house of God which is the Church of the liuing God is the piller and ground of truth Because it alwayes vpholdeth and maintaineth the trueth both in this matter of eccl gouernment and in all other so farre as is necessarie to saluation Albeit Christe in principall properly and absolutely is the onely ground and foundation of this house And heere by the way sith by this testimonie of S. Paul the Church which is the house of God is thus the piller and ground of the truthe If this gouernment that our brethren vrge be so necessarie and of so great moment to the house or church of God then is it likely the the Church of God though it hath not alwaies and in all places yet for the most part of time places or at leastwise in some ages and places had this gouernment maintained kept it or striued for it or else belike it was not thought so necessarie The second principle they say followeth necessarily of the first And so it doth which seconde was this and therefore this Church
scarse sufficient to exercise both c. Al this and much more writeth this Gellius Phrysius in his aunswere to the Anabaptistes obiection who made this one of the cheefest of their argumentes that in Christes and Paules time there were no Christian Magistrates Neither do I set downe all this as though these writers of this Learned discourse were so farre gone as these Anabaptistes to denie that there ought to be any Christian Princes But rather to giue them warning to take the greater héed that they come not too néere them either in whole or in parte nor strengthen their errour and weaken the Princes state and bréede themselues suspition by vsing the selfe-same argumentes that they vse It is an olde saying He that will no euill do Must do nothing that longes therto For if they doe loe héere how wee neede not one of the chiefeste of their owne side among these our neighbours whom they before so highly commended vnto vs will not spare to set againste these our Brethren also Neither yet doeth Gellius Snecanus Phrysius ende this matter thus but as it were sets afresh againe vpon this proposition that the Church of GOD was perfect in all her Regiment before there was anie Christian Prince To improue this further Snecanus doeth enter into the fowrthe parte of his treatise againste the Anabaptistes saying It nowe remayneth that hauing opened the fore-said rules of the Scripture taken from God the onelie authour of the Magistrate in both the Testamentes from the agreable proposition of the Ciuill and spiritual power in the Church froÌ„ the Church and the doctrine being one in both the Testa and from the examples of punishments declared by Paule for our admonition and also from the definition nature or proprietie and final causes of the Magistrate and the office of the subiects at the length from the special sentences of Christ and his Apostles we should nowe set downe vnder these thinges certaine liuely examples that that which is in sentences set before the minde maye in a certayne manner be euidentlie layde before the senses by examples Firste thou hearest Mat. 8. That the Centurion at one and the same tyme together was both a Minister of the military affayres of the Romaynes and had so great faith as Christ at that time founde not in Israell Ver. 9.10 Also Ioseph of Arimathia is called a disciple of Iesus who looked for the kingdome of God who was also a Senator exercising iudgement against the wicked and those that were guilty of death as appeareth by that that the Scripture mentioneth and excepteth him that he consented not to the death of Christe beeing a good and a righteous man Mat. 27.57 Mar. 15.43 Luc. 23.50 c. Moreouer Theophilus vnto whome Luke dedicateth his Gospell was a Prince and gouernour of some certaine Region as it appeareth by the propertie of the Epithete The most excellent which is a title agreable to men that are Princes For Acts 23. ver 26. it is attributed vnto Felix And in the 26. chapter likewise the 25. verse vnto Festus eyther of them beeing the Ruler of Iudaea c. Furthermore Nichodemus one of the chiefe Rulers of the Iewes instructed by Christ him-selfe in the Faithe Io. 3. remayned in his vocation and his Magistracy as appeareth Io. 7 v. 50. Neither did he for the same cause forsake Christe as it is euident by his officiousnesse of Christs buriall Io. 19. ver 39. Besides this in that royall Courtier Ioan. 4. coÌ„uerted by Christ vnto the Faith And in the Eâ—muche that was the chiefe gouernour of Candaces Queene of the Aethiopians Act. 8. baptized by Phillip And also in the Pro-consull Sergias Paulus Act. 13. c. Also Cornelius Act. 10. ver 1. c. who also is called a Centurion and a godlie man and one that feared God who also continually prayed to GOD which coulde not be done without Faith in the Messias except a man will absurdly say that all before the time of Christe were withoâ—t faith when as this man especially is called one purified of God and acceptable vnto him ver 15. and 35. c. Heere I passe in silence the example of the chiefe rulers of Asia Fâ—r who will affirme that they being the friendes of Paule were without the knowledge of Christ Act. 19. ver 30 c. To these aboue named commeth the example of Erastus the procurator of the citie Rom. 16. ver 25. Exercising the office of a Magistrate and reckoned by the holy Ghoste among the Faithful Yea and the example also of the Saints who were of the house of Caesar Phil. 4. v. 22 c. Thus we se most euidentlie euen by the testimony at large of this one man as one of the principall of their owne side to presse them with 〈◊〉 more how this reason that heere these Learned discoursers stand so much vpon that the churche of God was perfecte in all her Regiment before there was any christian Prince is not only one of the principallest reasons of the Anabaptistes whom they I hope no lesse than we detest albeit iâ— this affectionate zeale they do in so many pointes as wee may héereby â—â—ther euen in a manner iutte with them though vnawars to iusâ—le at the authority of Christian Princes but also how weake and of no force at all this their reason is And with what a multitude of far better reasons yea as the Apostle saith with a cloude of witnesses it is beaten downe And that which is most of all to be respected how greatly they ouershoot theÌ„selues in the truth thereof Neither doth it auaile them to say that none of these were Emperours For it euicteth the cause sufficientlie thâ—â— they were Princes or at leaste anie kinde of Magistrates If they replye that yet they did exercise no authority gouernment in the church but liued as priuate persons among the Christians albeit this is also the refuge of the Anabaptistes yâ—t howe can this be prooued Which if it were true might make indéede not colour but grounde of reason for the Anabaptistes But as those Princes were conuerted vnto Christianitie So no doubt they reteyned their estates still and the Christians so acknowledged and called them as before And if they submitted themselues before to their authoritie while those Princes were Infidels shal we thinke that eyther the Princes did not much more thinke theÌ„selues bounden to ouersée so far as their abilitie stretched all the thrée especiall points of their charge in the maintenance of both the Tables of Gods Law Peace honestie and godlinesse to be maintayned among the Christians or that the Christian subiectes did not nowe much more honour them obey them commit the Gouernment of their controuersies to them when after they remayned among them being Christians and retayned still their Gouernments being Princes But Gellius also saith somewhat hereunto Page 634. Moreouer they obiecte that Paule 1. Cor. 6. Forbad the faithfull that
farre therevnto So that the ordeyning of Timothie sheweth not by the Eldership that the rule is false but that the rule is true which coÌ„cerning this matter that is the ordeyning of Elders by the laying on of handes doth attribute it to the Apostles Sithe nowe none of all these fetches will serue haue we any more shiftes left to helpe the matter Againe for as much as election is the chiefe grounde of Church offices which dependeth of the voyces of the whole companie and not of the laying on of hands which made not Bishops but sent theÌ„ into their possession after they had made them we may more truely affirme with the Apostle that the holie Ghoste by the voyces of the children themselues made the Fathers and not the Bishops Here is yet one or two deuises more together And first sithe the ordeining of Bishops and Pastors of the Church is so manifest a prerogatiue of the Bishops to eleuate the same and to withdrawe vs from it to the election of them which he calleth the chiefe grounde of Church offices I can not tell what he may gather ofthese wordes the chiefe grounde but I take not election to be the chiefe point to proue the prerogatiue of superiour dignitie and authoritie For as there is a difference betwéene these two as is confessed alâ—eadie by Caluine so though the election procéede from other groundes as from the causes why the partie is to be elected and so tende more to his commendation that is elected or their profite for whose sake he is elected yet is the ordeyning and giuing him the office that he is elected vnto manie times both the greater dignitie and authoritie to the giuer and the surer state vnto the taker Although no certaine rule can bee made heereof For manie a meane man may giue possession of a thing who not-withstanding hath not the gifte thereof nor anie voyce in electing him thereto And againe manie a one may giue a voice in the election which hath not yet so great dignitie and authoritie as solemnely to inuest the partie elected in the office and possession of the same For if election as héere is sayde dependeth on the voyces of the whole companie as when the people had the election of their Bishoppe and it was sayde Qui praefecturus est omnibus ab omnibus eligatur Hee that must rule all must be elected of all shall wee nowe saye that euerie one among the people that had a voice in election of the Bishop had a superiour or had but an equall dignitie and authoritie with him that consecrated and ordeyned him Bishoppe And is the action of consecrating and ordeyning by laying on of handes being indéede an higher action than giuing a voice in the election yea than is the whole election so farre debased vnder election and election so aduaunced ouer it that it is héerâ— sayde it made not Bishops but sent them into their possession after they had made them meaning the people that elected them And is the electing then to be a B. the making of a Bishop And is the ordaining of a B and the laying on of handes vpon him the solemne action which the Apostles vsed wherof Paul gaue such a charge prerogatiue to Tim. to Titus but the sending them into their possession which other had giuen them And did not the Apostles nor Titus nor Timothie but the people make them Did the people then make Bishops And had the Apostles lesse authoritie in making Bishops than had the people And what meane these spéeches that the election dependeth on the voyces of the whole coÌ„panie What is héere meant by the company Are not the people of the companie as well as the Clergie And must it néedes be the whole coÌ„panie May not maior pars or senior or sanior the greater the senior the sounder part serue but that it must depende on the voices of the whole companie or else it is no election indéed election dependeth not vpon the laying on of handes but rather the laying on of handes vpon election But yet is not this true that is here sayd The laying on of handes which made not Bishops but sent them in to their possession after they had made them For of the twaine rather the laying on of handes doth make them and not sende them but set them in the possession of their office by making of them officers Whereas the election whosoeuer elected them did but electe or chose them before to be afterwards made by laying the hands vpon theÌ„ But now be the election of neuer so manie and of the whole companie may there not bee suche a difference also of superiour dignitie and authoritie euen in the electors that perhaps a fewe yea some one may carrie a greater stroke than manie among them or than all the residue and haue as they saye a voyce negatiue to counterpeyse all their voyces affirmatiue When Paule had Titus to ordaine or make Priestes or Elders in euerie Citie in Creta Hee seemeth sayth Caluine thereupon to permitte too much vnto Titus while he biddes him make ministers ouer all the Churches For this should be in a manner a regall power And furthemore by this meanes the right of electing is taken away from euerie Church and the iudgement from the colledge of the Pastors But this had beene to prophane all the holy administration of the Church But the aunswere is easie It is not permitted vnto the will of Titus that he alone might do all things put into the Churcher what Bishops it pleased him but onely that he should gouerne the elections as a Moderator according as it is necessarie This kinde of speeche is common inough So the Consull or the Regent in the time of vacancie or the Dictator is sayde to create Consulles For that hee helde the sessions or meetinges in which they were to be chosen So also speaketh Luke of Paul and Barnabas in the Act. 14.13 not that they onelie as at their commaundement set Pastors ouer the Churches neither allowed nor knowe 〈◊〉 â—â—cause they ordeyned fit men which were chosen or desired of the people We earne indeede of this place that there was not theÌ„ such equality among the ministers of the Church but that some one man was aboue them in authoritie and in Counsell but this was nothing to that tyrannicall and prophane custome of collations which reigneth in the Popedome For the manner of the Apostles was farre different Whereby it is apparant that there was not suche equalitie in the minisâ—erie in the Apostles dayes and in the primitiue Church as is pretended but that as some one was the principall doer in the making and consecrating of the Pastors and Fathers of the Church so also some one was the principall gouernour euen in the election Which though he vsed no tyrannie force selfe-will nor absolute power therein as the Pope
in Ignatius or other auucient writers whosoeuer they be whatsoeuer they speake or write neuer so-good neuer so holie neuer so true what though it were when the bishop of Sathan was not yet founde out if it once be towching the authority of bishops Ouer-seers it is all to be reiected with this contumelie It is to be vnderstode of this kinde of bishoppe whiche is called The bishoppe of Man that is to say brought into the Church by the alone wisedome of man besides the expresse word of God Thus doth this moste Reuerend and Learned man froÌ„ beyond the Seas in a round conclusion giue his iudgement of them and so he leaueth them Let vs now therefore leaue him also to returne a Gods blessing beyond the Seas from whence he came and with all due reuerence taking our leaue of him in expectation of other reuerend and learned Fathers Iudgements from beyonde the Seas also Let vs now for the present returne home to our Brethren where we left them in their Learned Discourse of Ecclesiasticall gouernment THE ARGVMENT OF THE FIFT BOOKE PROCEEding still further on the Pastors THis booke treateth specially on the Iudgements of other reuerend and godly learned men from beyonde the seas also in the late reformed Churches concerning this superiour authority dignity of one pastor in a citie or Diocesse or Prouince ouer his brethren and fellow pastors Which one was called in a citie or diocesse bishop in a prouince Archb. To the proofe whereof are alleaged vpon our brethrens allegation of Titus What superiour authoritie he had ouer all the pastors of Creta with the iudgements of Bullinger Caluine Aretius Hemingius Herebrande with the orders of other reformed Churches for their Superintendents speciall and generall The B. and Archb. of the fathers and other canons of the auncient churches regiment approoued by Caluine in Geneua with the approbation of Ieromes sentence and that this order was in the Apost times and not contrary to the Apostolicall Doctrine with Caluines epistles to diuerse B. and Archb. to the King of Polonia approouing this superior authority and his generall rules for all popish B. conuerted to the gospell The iudgement of Zanchius and Bucer for those olde orders specially of bishops Archb. for the old clericall discipline and regimente due vnto them of the obiections to the contrary out of Peter and of the Titles proper to Christe and whether the name Archb. be coÌ„petent to any Minist of Peters Title of fellow Elder and of Christs prohibitions of Titles rule of his example of washing his Disc. feet c. and of humility Lordship of bishops holding temporalities royalties of obedieÌ„ce vnto them in the same of Diotrephes with caueats for the Ministers lawful authority and against vnlawfull liberty by aequality lastly of Bezaes iudgement on these matters for the Apostles and the auncient orders of the renuing those orders in the state of Geneua The Learned Discourse IN the same manner of speaking he describeth the qualities of those which were to be chosen Bishops and Deacons Likewise vnto Titus 1.5 Hee calleth them elders and immediately after describing the qualities of such as were meet to be ordeyned elders hee calleth them bishops saying For this cause did I leaue thee in Creta that thou shouldest continue to redresse the thinges that remayne and that thou shouldest ordeyne elders in euery City if any bee vnreprouable the husband of one wife hauing faithfull children which are not accused of riot nor are disobedient For a bishop or ouerseer must be vnreprouable as the steward of God not froward c. COncerning the communicating of these names Pastors Priestes or elders and byshops indifferently or the being of the office all one and the same vntill furder order in the Apostles times were taken we haue at large before declared But as for the matter that among these Pastors Elders or bishops some one Pastor elder or bishop had a superior gouernment ouer many of the residue in the same order as wee haue plainly prooued it by Saint Paule through-out all the same his Epistle to Timothy héere alleaged and also out of the other Epistle vnto him so for this Epistle likewise vnto Titus 1.5 Which Epistle appeareth to be so late written by Saint Paule that there is no such iourney or aboade in any such place mentioned in all those iourneyes which Saint Luke so diligently in the Actes recordeth therfore it should rather séeme to be written after that time Bullinger in his Preface on this Epistle to Titus sayth when it was written eyther before or after the Apostle was taken it is not euident ynough Theophilacte thinketh it written before his bondes and before the later to Timothie were published Certainely hee that wil search it more diligently shall not want coniectures whereby it may be gathered that it was written after that by the sentence of Caesar hee was at Rome acquitted But were it written then or after or before or as Chytreus also in his Onomastichon gathereth yet maketh it no lesse if not much more vnto this purpose that euen at that time while the name of Preest or Elder and Bishop was yet vsed in common notwithstanding there was yea and that no small difference among these Preestes or elders and Bishops in the degree of superiour gouernment which is apparant by the text it selfe wherein Saint Paule giueth Titus beeing a priest or elder or pastor or Bishop a greate deale more authority and superior dignitie then ordinarilye appertayned to euery Preest or elder or Pastor or Bishoppe or by what name soeuer they were tearmed Which Caluine himselfe vpon these wordes For this cause haue I lâ—ft thee in Creta c. doth note saying This beginning doth clearely shewe that Titus is not so muche admonished for his owne sake as commended vnto others leaste any shoulde hinder him the Apostle committeth vnto him his owne turnes Wherefore it behooueth that hee bee acknowledged of all men for the Apostles Vicar and bee reuerentlye receyued For sithe that no certayne station was assigned to the Apostles but an office enioyned to them of spreading the Gospell through-out all the worlde whereas therefore they trauayled out of one city into another they vsed to substitute fitte men in their place by whose labour that which they beganne shoulde be finished So Paule boasteth that he founded the Church of Corinth but other were the master workman which ought to builde therupon that is to further the building This indeede belongeth to all Pastors â—or the Churches shall alwayes haue neede of encreasinges and of furderaunce so long as the worlde endureth But beyonde the ordinary office of pastors a care of ordeyning the Churche was committed to Titus for pastors are wont to bee placed ouer Churches that bee already ordeyned and formed in a certayne manner But Titus susteyned a certayne burden more that it is witte
to giue a fourme to churches not yet orderly framed that he might establishe a certaine manner of pollicie together with Discipline Thus hath Titus beeing an Eâ—der or pastor or bishop a Superior authority giuen him aboue other Elders pastours or bishoppes were they then distinguished or all one As for the office of Titus it is deuided sayth Aretius in two partes the one is parted into correcting the other into ordeyning These two wee haue in the Apostles proposition That thou mightest correct the other thinges and Towne by Towne ordeyne Elders That therefore shoulde bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correction but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination Correction conteyneth all that that is vicious in the manners of men and ought to bee and may bee amended according to the rule of Gods Lawe In which part the Apostle hadde in-deede corrected many thinges but not all nor the whole Hereupon was the precept of the amendment of the residue c Whereby wee are admonished that alwayes and euery where we haue neede of amending Moreouer that there canne bee no vigilancy so greate of Godlye Ministers that can in the hearers correct vices to the full but that still that saying of the Apostle is to bee often repeated Correct the other thinges c. The other office of Titus is to ordeine Preestes or Elders Towne by Towne This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordination of Ministers a place moste ample and needefull to bee knowne It is wont heere to bee enquired who oughte to ordeine and then who are to bee ordeyned Concerning the former the Apostle in this place attributeth this to Titus alone for there were no other in Creta that regarded this matter or that coulde haue perfourmed it and all the Magistrates were as yet heathen and Titus was moste rightly enstructed of the Apostle and endued with giftes of the holy ghoste At this day there is another reason wee haue faythfull Magistrates and Christian people And therefore the force of the election pertayneth not to the onely Ministers although heere it appertaine to Titus alone And therefore our Churches He speaketh of the territory belonging to the Lords of Berne in Heluetia doe keepe this manner that the Ministers doe indeed elect notwithstanding they offer theÌ„ to the Senate as if we should present the election to the Quéenes Maiesty to the CouÌ„sel Which either alloweth or disaloweth all the election according as they vnderstande the matter Oftentimes also the consent of the whole Church is sought ouer whome the Minister is to bee preferred Thus sayth Aretius not onelye of their order in ordeyning Ministers both different from this example of Titus and from the rules prescribed by these our Learned discoursers but also to shewe that Titus had there and then the whole and onely gouernment of these thinges Neither auayleth that which Caluine aunswereth to his owne obiection which though wee haue noted once before in aunswering the moste reuerende and learned man when hee vrged Election as the cheefe grounde of Churche offices which dependeth on the voyces of the whole company Yet once more if it be pardonable let vs againe consider his obiection and his aunswere But hee seemeth sayth Caluine to permitte too muche to Titus while hee commaundeth him to sette Ministers ouer all the Churches For this were almoste a Kinglike power and moreouer by these meanes is taken away from euery Church the right of electing and the iudgement from the colledge of the Pastors but this were to prophane all the holy administration of the Church But the aunswere sayth Caluine heereunto is easy Not that it is permitted to the will of Titus that hee might doe all things alone and place bishops ouer the Churches whome hee pleased but onely hee commaundeth him to gouern the elections as a moderator euen as it is necessary This is a speeche common ynough so is the Consull or hee that supplieth the place of the King in the vacancy or the dictator sayde to haue created the Consulles because he held the court where they were to bee elected And so saith Luke of Paule and Barnabas in the Actes not that they alone did preferre as at their commaundement the Pastors of the Church eyther tried or known but because they ordeyned fitte men which were elected or desired of the people I omit héere in this matter concerning Titus ordeining Ministers the contradiction of these two so notable learned men Caluine and Aretius the one sayth the ordeining and the election of them pertayned to him alone the other sayth not to him alone the one sayth they were elected or desired of the people the other sayth none regarded this or could do it and yet both of these thus varying excellent men But to reconcile them both as well as we may yea to yéelde to Caluine as the senior and the more renouned and the nerer fauouring these our brethrens Discourses and being him selfe the cheefe Pastor euen in Geneua wherunto they would néerer leuel our Ecclesiasticall gouernment let Caluines owne conclusion aunswere his owne selfe and our brethrens pretended equalitie of their Pastors Indeede sayth Caluine We learne out of this place that there was not then such equality among the Ministers of the Church but that some one was aboue them in authoritye and in counsell Howbeit this is nothing to the tyrannicall and prophane manner of Collations which reigneth in popery for the manner of the apostles was very farre different What can be playner sayde then this conclusion of Caluine that there was not then such equalitye among the ministers of the Church but that some one was aboue them not onely in Counsell but also in authority Neither is this confessed of Titus onely but of the whole state of the Ministery then to wit in the Apostles times and for all the continuance of the Ministery after them that there shoulde not bee among the Ministers of the churches and by Ministers there hée speaketh of Pastors suche an equality as our Brethren héere pretende but that some one both in Counsayle and also in authority should bée a Gouernor and Ruler fet ouer aboue his brethren and fellowe Ministers and by what name could they or can we call him better then a Bishop The auncient Fathers therefore hauing by continuall succession receiued this Title for a Superiour in authority and counsaile among the Ministers of the Church as not equall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a kinde of prehemito call him a Byshop and finding Titus to haue such Superiority committed vnto him ouer a whole Isle hauing an hundreth Cities or good Towns therein do call him Bishop of Creta Titus sayth Hierome the Bishop of Creta In which Isle and the Islandes lying thereaboutes hee preached the Gospell of Christe and there died Hemingius a famous and yet liuing learned man writing vpon this Epistle of Paule to Titus in the summe of the first Chapter saith on this wise The summe of
same Therefore we must either set on a bolde face to denie this auncient originall of it which Caluine dare not doe but in this reuerent maner acknowledgeth and yéeldeth vnto it or else we must néedes graunt that this superioritie of one Priest or Elder ouer the residue to whom more especially this title of Bishop should appertaine is a godly and necessarie order for the Churches gouernement and Apostolicall as approued euen by the Apostles We graunt that bishops since that time haue encroched especially the Popishe Bishops and most of all the Pope But what is that to our Bishops Let our Brethren yéelde theÌ„ that which héere and in manie other places Caluine graunteth that the Bishop should haue a continuing superior dignitie whether the assemblie holde or no that in the assembly of the Priestes or Pastorall Elders he should so be subiect that notwithstanding he should rule all the action and be towardes them as a Dictator or but as Vice-roy or but as a Consull towardes his Senate may rather not so much by many partes for our Bishops take not vpoÌ„ them any such superioritie ouer their Clergie but farre inferiour to all these examples let them either therfore reiect Caluine too or else with what face can they denie this lower more moderate superioritie than Caluine thus commendeth to bee exercised ouer their fellowe Ministers by our Bishops But that we may sée not onely Caluines iudgement for the beginning of these superior dignities in the primitiue Church but also what he will allowe or disallowe in the reformed Bishops of our times both for the remaynder of their Titles of Bishops and of reteyning their superior dignities with the same as he writeth any Epistles to Archb. or Bishops professing the gospell he both calleth them Reuerende Fathers Archb. and Bishops of such and such places and inciteth them to remember the place that they be called vnto And the like titles also vnto such persons vseth Beza himselfe I hope with good conscience and thinking as hee speaketh When Caluine writeth to the Bishop of London Epist. 295. to wit vnto Grindall he not only saluteth him by that name but he acknowledgeth also his superiour authoritie ouer all the Pastors there inhabiting Although saieth he most Renowmed man and Reuerende Lorde you expecte not till I giue you thankes for that duetie of godlinesse which you haue performed vnto the Churche of Christe neuer-the-lesse for that care that you haue vouchsafed to take of our countriemen which inhabite in the chiefest Citie of your Bishoprike that not onely by the benefite of the Queene they might haue libertie giuen them of inuocating God purely but also from hence to call for a Pastor except I should coâ—fesse my selfe bounden vnto you I were to be condemned both of follie and inhumanitie And sithe you haue not disdeyned voluntarilie to request and exhorte me to prouide a fitte Pastor to be chosen for them there is no neede that I should commende them to your trust and protection for whose health I see you are so carefull And verily as ye haue hetherto testified your rare and singuler studie of godlinesse in so liberallie helping them so shall it nowe pertaine to your constancie to maintaine your good deede euen to the end Thus doth Caluine acknowledge the Bishops authoritie and so coÌ„mendeth vnto him Galasius the French Churches Pastor in his Diocesse True it is that in the same Epistle he afterwarde hath these wordes also It greeueth mee greatly that all the Churches of the kingdome are not so composed as all good men would wish or at the beginning they hoped for But an vnweriable indeuour is needefull to ouer-come all stoppes But it is now expedient and verie needefull that the Queene do knowe that you so willingly forgo yea reiect froÌ„ you what soeuer sauoreth of earthly Lordship that you may haue the lawfull authoritie that that God hath giuen to exercise the spirituall office This shal be the true heigth excellencie therof Then shall it hold the highest degree vnder Christ the head if it stretch out the hand vnto lawful Pastors to execute those parts that are enioyned to you In which words if we shall marke theÌ„ wel he still alloweth the B. a superiour authoritie ouer other Pastors whoÌ„ they ordeyne and ioyne assistance vnto them And he yéeldeth in these titles Reuerende Domine â—bseruande Domine the name of Lorde except we translate it Sir still vnto them But for the matter he still acknowledgeth a superiour authoritie to be in them And as he doth this to the Bishop of our countries so to the Bishops in other countries such as professed the Gospell As Epist. 272. he not onely for fashion sake vseth this stile which if it were vnlawefull hee ought not to flatter him withall Iohn Caluine to the illustrious and Reuerende Lord Iames Ithaue Bishop of Vladislauia worthy of me to be reuerenced for his excelleÌ„t vertues but when he comes to the matter he saith This is my reason and matter of writing that the light of the Gospell being nowe risen vp among you sith that God hath opened your eies that you are throughly awakened for I heare that you haue not only tasted the true doctrine of godlines but that you are indued with that knowledge therof that shaketh off all pretext of error and ignorance But you for your prudence are not ignorant how intollerable the prophaning is of the heauenly grace wheÌ„ as of set pupose we stiffle it And although this bright dignitie in the stage of the worlde doth procure an applause or reioysing vnto you notwithstanding you must diligently take heede that the deceitefull flatteries doe not smooth you by the which snares sathan at this day draweth manie into a deadly Labyrinthe So it commeth to passe that they which exercise their cunning to seeke shiftes at length when they see their coulors vanish away they openly oppose themselues against God yea rather they breakefoorth into manifest furie Of this matter there are extant no doubt before your eyes too manie examples While some violently with sword and fire assay to extinguish the heauenly doctrine Other that they may safely lye drowned in their filthes do not onely make much of their slouth but after the fashion of beastes astonish their consciences From this pestiferous infection of the Epicures whosoeuer being in his delightes doth not earnestly and attentiuely take heed to himselfe it can hardly be brought to passe but that he shal waxe prophane casting aside the feare of God hurle himselfe into the same wantonnesse with them What therefore ought you to doe Discordes are hotte among you the one parte desireth the intier worship of God to be restored the other part stifly defendeth the wicked superstitions For you to stande in the middle whom God as it were with his hande reached out calleth to the protection of his cause it is shame and wickednesse Thinke what place you
commaunded Bee yee subiect one to another in the feare of God Ephes 5. The holy Fathers therefore in the old time considering these things haue described the same in the order of the Cleargy that all the other Clearks should with a singular care bee kept and gouerned of the Presbyter or Eldershippe but among the Preestes or Elders the bishop as a Consull among the secretaries of the common-weale according to the often alleaged example of Caluine So hee shoulde beare the cheeefest care and custody both of the whole Church and also singulerly of the vniuersall order of the Cleargye But vnto euery more frequented Church they ordeyned bishops and to euery one of such Churches they commended the Churches neerer adioyning that were in the lesser Townes or Villages and to this purpose they willed the Preestes and Curates of the same Churches whome they called Chorepiscopâ—s Bishops Chorall eche one of them to hearken to the bishop that was neerer to them and to the Presbytery or Eldership Which Preestes or Elders those B being the more cheefe called oftentimes together with al their Cleargy and furnished them in knowledge and diligence of their functions But whereas the Lorde woulde that they which are men appertayning to him shoulde mutually embrace one another and sustayn care one of another as farre and as largely as they are able for all Christians are one body the holy fathers haue ordeyned that the bishops of euery prouince for now all the territories subiect to the Romanes were distributed into Prouinces should assemble them-selues together with the preestes or Elders so often as the neede of the churches required the same but for certaynty twise in the yeare and shoulde enquire of the doctrine and discipline of Christ how the same in all the particular Churches was administred and did flourish And where they had found that sinne was they shoulde correct it and such thinges as they had knowne to bee wel they should confirm them and aduance them But that these Synodes should rightly orderly be administred they willed that both for the calling and moderating of them the Metropolitans should bee the rulers of them that is the bishops of euery Metropolitane City for so the cheefest city in euery prouince was called where the Pretory or pallace of the cheefest president was And therupon vnto these Metropolitane byshops they enioyned a certayne care and heedefulnesse of all the Churches throughout their prouince that if so be they vnderstoode of anie thing that were not so wel ordeyned or doone either of the ministers of the Churches or of the common people they should in time admonish them thereof and if they could not amend the same by their admonitions that to correct it they should call together a synode of the B. for no iudgement was graunted vnto them which by their owne proper authority they might exercise in the Churches that had bishops themselues of their owne for all the iudgement both ouer the people and ouer the Cleargy appertayned to their owne bishop and to the preest or Elder of euery church and as for the B. the synodes iudged them And thereupon when as the B. were to be ordeined vnto the churches it was appointed that they should come together to the same church with all the B. of their Prouince if that with the profit of the churches it might bee doone if not with some of them Howbeit not with fewer then two or three of them Which bishops should gouerne the election of the bishop if it were yet to be made and being made they should examine it and most seuerely make inquiry of him that is elected and search out all his life and his ability for the Episcopall office and then at length initiate him into the episcopall function All which thinges were instituted and were in force vnto this ende that there might bee among the churches and in the Ministers therof so great a knowledge as by any means was possible and a mutuall care and to debarre and expell all offences of Doctrine and of manners and to susteine aduaunce and make more effectuall the edification of faith life worthy of Christ the Lord insomuch that if so be any had ceased from their duetye or office the other bishops shold giue assistance yea to the excoÌ„municating casting him out of the Episcopall office Let those thinges be considered that Saint Cyprian wrote to Stephanus bishop of Rome concerning Martian bish of Arles who fell into the Nouatians sect The first booke Epist. 13. and also those thinges that he wrote in the third Epistle the first booke concerning a certayn portion of the Flocke distributed to euery one of the B. and the thinges that he hath in his Preface and in the counsayle of Carthage as he writeth to Quirinus Furthermore when as all the world was replenished with Churches and that the Metropolitanes also had neede of their owne particuler cure for neither as there began to be very many were all of them wise or watchfull inough for alwayes in all orders of men fewe are excellent the care of some of the prouinces was committed to certayn Byshops of the cheefe Churches as to the Romaine to the Constantinopolitane to the Antiochian and to the Alexandrine and afterwarde to the Caesarien of Cappadocia and to certain other euen as the Churches of Christes faythfull people being multiplied the necessity seemed to requre Notwithstanding vnto these Primate bishops whom afterward they called Patriarckes there was no right at all ouer these other bishops or Churches then that I haue sayde was vnto euery Metropolitane ouer the Churches and bishops of his prouince Euery one vnto his owne portion of Churches ought a singuler care and heedefulnesse and also to admonish the bishops in time if any had aught offended or slacked in his office And if by admonishing he had profited nothing to adhibite the authority of a Councell Among these the first place was yeelded to the Romayne both for the reuerence of S. Peter and also for the maiesty of the City By which reason the fathers afterward ensuing gaue the second place to the Constantinopolitane as to the other Rome and to the bishop of the seate of the Empire whereas the Antiochian had before that obtained the seconde place among these Patriarckes But as the nature of man defiled with ambition laboureth alwayes more that he might rule far wide then that hee might rule well these Patriarckes on the occasion of this generall care of the Churches to theÌ„ committed drew vnto them first the ordeyning of the bishops that were neerer to them And by that ordeining snatched by litle and little and confirmed some iurisdiction ouer such byshops and their churches Which euill when now it glimpsed foorth began to become a greeuous contention concerning a generall empire ouer all the Churches Which indeede first of all Iohn a certaine bishop of Constantinople vnder the Emperour Mauritius
not doe their duety But those men ought first to haue made demonstration that their seniors haue this power whereof in present Paul speaketh Which thing when as by no argumēt it appeareth and neuerthelesse they deliuer to Sathan whome they will they do alike as if any would attempt to cleanse the lepers to rayse the dead to worke such other myraclous worke For because that in the olde time suche thinges were commonlye doone in the primitiue Church Thus agayne Gualter and on these graces and giftes of of God grounding this Ecclesiasticall Seniory not of the Worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gouernmentes but on the former worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers betokening such power as is myraculous which although some Seniors in the Church than had it yet he alleageth the examples heereof that such onely exercised the same in Ecclesiasticall matters as were Ministers of the Word But howsoeuer these Seniours were or what power soeuer they had he maketh them and their power not to bée perpetuall but abiding a while onely for the state of that time and so to haue ceased after that the publike state of Christendome was setled and gouerned by such princes and Magistrates as openly professed Christianity and that from thence foorth the Churches were not tyed to such Seniors but that wee after thus many ages of Christian princes be frée from them So that where our Brethren say they will not nowe set foorth the pastors authority in common Gouernment with the Elders If there bée no néede of such Elders to ioyne in commons with him in his gouernment then as the other authority was proper to him-selfe so may this authority for power of gouernment in the Church for any thing héere to the contrary bee as proper also to him-selfe as the other For if these graces and giftes whereof the Apostle 1. Cor. 12.28 speaketh were such distinct offices as our brethren say can not be but in distinct officers without confusion of thē then eyther these giftes pertaine not to the Pastors so well as to these Elders as here our Brethren say they doe or else if the Pastors haue authority in them than haue not Elders to deale with them except wee shoulde inferre this confession that they woulde haue vs shunne But nowe our brethren giuing this authority in common with the Elders procéede to the limittation of the same and say This authority of regiment we haue declared that it ought not to bee a Lordly ruling neither ouer their flocke nor yet ouer their fellow-seruants and bret and least of all that they ought to haue dominion Lordship ouer the faith of the Church Dominion and Lordship ouer the faith of the Church we graunt none hath but almighty God and Iesus Christe only that is both God and Man As for the other authority which they cal Lordly ruling ouer their flocke or ouer their fellowe-seruauntes and Brethren as they referre vs to that they haue declared so I referre them to that we haue declared And among other I hope I haue sufficiently declared what manner of ruling they may haue both ouer their flocke and ouer their fellow-seruaunts and brethren both by the worde of God by the practise of the Primitiue Church and by the approbation of diuerse the best learned protestants in the reformed Churches of our age But how this authoritie of Gouernment which here they giue in common to the pastors with the Elders shall be parted among them is not yet determined For albeit our Brethren acknowledge that the Pastors haue rule and authority herein yet the forme of prayers in the English congregation at Geneua doth deny it and say Pag. 43. Because the charge of the Worde of God is of greater importaunce than that any man is able to dispence therewith and S. Paul exhorteth to esteem them as Ministers of Christe and disposers of Gods mysteries not Lordes or rulers as Peter saith ouer the flocke therefore the Pastors or Ministers cheef office standeth in preaching the word of God and Ministring the sacraments So that in consultations iudgements elections and other politicall affayres his counsell rather then authority taketh place So that by this rule he is so far from al lordly ruling that he hath no rule nor authority at all in Common with the Elders in these matters But of the twaine our Brethren here say better that hee hath authority vnderstanding it for power of gouernment in the Church But say our Brethren In all these the man of sinne hath exalted him selfe contrary to the worde of God so that hee woulde bee heade of all the Church Bishop of all Bishops and haue authority to make newe articles of Fayth Whose intollerable presumption as wee haue long since banished out of this land so wee wish that no steppes of suche Pride and arrogancy might be left beyond him namely that no elder or Minister of the Church shoulde challenge vnto him-selfe or accept it if it were offered vnto him any other authority than that is allowed by the spirite of God but cheefely to be ware that he vsurpe no authoritie which is forbidden by the word of God For wherefore doe we detest the Pope and his vsurped supremacy but because he arrogateth the same vnto him-selfe not onely without the warrant of Gods word but also cleane contrary to the same All this section we confesse with our Brethren and gladly subscribe vnto it saue that we wish it not as though it were onely to be done and is not done but we trust it is perfourmed already If it bee not let our Brethren prooue the contrary Nowe if the reasons and authorities that haue banished the Pope doe serue to condemne all other vsurped authority that is practized in the Church why shoulde not all such authority be banished as well as the Pope And good reason too that all other vsurped authority that is practized in the Churche shoulde bee as well banished as the Pope But doe our brethren meane by these spéeches of all other vsurped authoritie that is practized in the Church that there is any such practised in the Church meaning the church of England For these words are vttered so couertly that we might seeme in granting the consequence that such shoulde be banished to graunt withall that there is some such in the church of England remaining and practised yet among vs. But we deny that there is any such to our knowledge or by the Lawes approoued in this Realme And if there bée any steppes thereof I doubt they will rather bee founde in the trake of our Brethren themselues sooner than in any part of that authoritie which is allowed to our prelates We can alleage against the Pope and rightly that which S. Iohn baptist did aunswere to his Disciples No man can take vnto him-selfe any thing except it be giuen him from heauen Iohn 3.27 And that saying of the Apostle to the Hebrewes
because they doo not by and by admit those that vaunt themselues by anie manner of commendation Of which thing at this daie wee haue too much experience Paule therefore exhorteth Timothie not to goe from his grauitie nor suffer himselfe to bee ouercome with preposterous studies Not that Timothie had so much neede of such admonition as that by his authoritie hee might represse those which otherwise might bee troublesome vnto Timothie First the imposition of hands signifieth the ordination that is the signe is taken for the thing it selfe For hee forbiddeth that he shoulde of too much facilitie admit anie which as yet is not so tried a man For some there are which for the studie of noueltie would haueeuerie man though most vnknowen to bee promoted so soone as euer he hath set forth anie one shew or other that liketh them It behoueth a graue prudent Bishop to resist this importunate desire euen as Paul heere commendeth Timothie to do In which wordes Caluine draweth this especiall rule to Timothie to a generall rule to all Bishoppes to doe the like As likewise heerevpon doth Hemingius He addeth saith he another Counsell or an other Canon concerning those that are to bee ordained to Ecclesiasticall offices that he shoulde not laie handes vpon anie that is not fit or proued inough that is that hee shoulde ordaine none to an Ecclesiasticall functioÌ„ For by the Figure called Metonimia the signe is put for the thing signified Hee requireth heere a stoute Bishop which shoulde not admit euery one by and by vnto an Ecclesiasticall office but onely tryed euen according to the former Canons Aretius likewise draweth this precept to an ordinarie and general rule for Bishops A Bishop saith he must doo his diligence to be heedfull and wary in Ministers that are to bee chosen For heerein also is a fault euen in celerity and rashnesse of iudgement that a man shuld iudge him to bee fit which is nothing so Thus doe all these and a number moe of excellent Protestantes agree that not onelie Saint Paule giueth this power of gouernement in the Church as a peculiar authoritie to Timothie to ordaine Ministers and to repell those that hee thought vnméete but also that heerein and in the pointes aforesayde Timothy is a pattâ—râ—e for all other Bishops to follow Sith therefore Saint Paule maketh a rule heereof and this rule stretcheth to the duetie and so to the authoritie of all Bishoppes I meruaile how our Brethren can iustifie that which heere they affirme That while wee search the Scripture the onely rule whereby the Church of God ought to be gouerned we finde that in the regiment and gouernance of the Church the Pastor Bishop or Elder hath no authoritie by himselfe separated from other As for the reason which our Brethren render for in the Church there ought to be no monarchie or sole absolute gouernment but that is referred peculiarly to our sauiour Christ onelie 2. Tim. 6.7 Iudae 4. If their meaning all this while bee onelie of such gouernment wee gladlie graunt the same that none other than our Sauiour Christ hath such a monarchie or sole absolute gouernment neither by himselfe separated from other nor yet ioyned with other in the Church Nor anie except the Pope onely that I heare of takes it vpon him But this debarreth not but that there may well be and is some monarchie as in Christian Princes and also of Bishoppes some absolute gouernment of our Sauiour Christ also And therefore these two quotations 1. Tim. 6 15. and Iudae 4. are cited in vaine And that regiment which he hath left vnto his Church is a consent of his householde seruauntes to doo all things according to his prescription as hee witnesseth Matth. 18.19 If two of you consent vpon earth vpon anie matter whatsoeuer yee shall aske it shall bee graunted to you of my Father which is in heauen For wheresoeuer two or three bee gathered together in my name there am I in the middest of them Seeing therefore that our sauiour Christ hath neither authorized nor promised to blesse anie other forme of regiment than that which consisteth of the consent and gathering together of his seruaunts in his name wee hold vs content with this simplicitie and therefore wee are bolde to saie that the authority of the pastor in publik regimeÌ„t or discipline separate from others is nothing at all These wordes that regiment which he meaning Christ hath left vnto his Church is a consent of his householde seruants c. are spoken too generally If they had sayd that Ecclesiasticall regiment it had yet ben the more tollerable For Christ hath left other politicall and ciuill regiment vnto his Church besides the Ecclesiasticall regiment of it True it is that in that also there is a consent of his householde but neither so that it debarreth the ciuill Princes monarchie in the Church and his gouernment in many things by himselfe neither hath Christ praescribed al orders and lawes in particular for the Princes and Magistrates to doe all things according to his praescription of them And this sentence Matth. 18. if it shoulde be thus opposed to the regiment of Princes is manifestlie wreasted and daungerouslie concluded That our Sauiour Christ hath neither authorized nor promised to blesse any other forme of regiment than that which consisteth of the consent and gathering together of his seruants in his name Neither yet helpeth it the matter to vnderstande all this for the onely Ecclesiasticall regiment For although we denie not but that those causes which appertaine either to the ciuill or ecclesiasticall regiment of the Church should not be ordained nor imposed vpon the Church without any fully spoken and much more that which our Brethren adde it is a consent of his householde seruants to doo all things according to his praescription For by this rule the Ecclesiasticall regiment of the Church is in no other thing than Christ hath prescribed But our Brethren haue graunted page 76. euen in their last point of ceremoniall matters that the Church had lawfull authoritie to conclude a publike ordinance of them for order and comelinesse sake and for edification and it is euident that many things are of their owne nature indifferent which may be so ordered and authorized by the Church as our Brethren alreadie haue confessed But the Church coulde haue no such authoritie of them or of anie thing if it be alreadie by Christ praescribed and therefore the Churches regiment is not onely a consent as our Brethren saie to doo all things according to his praescription For hée hath made no praescription of these thinges whether they shoulde bée done or no. Except they vnderstand this to be his prescriptioÌ„ that they shal be done for order and comlinesse sake and for edification But those pointes concerne the endes wherefore and the manner how they should be done not the things and matters that are done or
and necessarie a collection On S. Paules words that there were two kindes of Elders in the Church the one medling with teaching and the other not but occupied altogether in gouerning It is because the Apostle vseth this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefely especially most of all or aboue all other And must néedes this specially of the persons make a specialtie also of the functions Might they not as well be all of one function and yet for some specialtie in their labours either in gift or in trauell or in diligence or in dexteritie or in successe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue a more speciall recommendation then some other And yet no disprayse vnto the other which though they were ministers of the worde also yet some of them according as they excelled in diuersitie of giftes might be most employed otherwise The Apostles were ministers of the woorde and medled with teaching before they chose Deacons and yet they say it liketh vs not that leauing the worde we should minister to the tables which plainely argueth that they laboured not so much in the worde and doctrine before as they did after and yet then were they Elders medling with teaching and according to that time gouerning well also and deseruing double honour though not in comparison of their labours in the worde and doctrine after they had chosen the Deacons to helpe them Yea the Deacons also were not excluded from medling with teaching as appeareth both by Stephen Act. 7. and by Philip. Act. 8. When Paule and Barnabas were chosen out by the holy Ghost vnto the worke whereunto he called them which was a worke in both of them medling with the woorde Act. 13. yet because S. Paule medled more with the worde than Barnabas did not onely the Licaonians called Barnabas Iupiter and Paule Mercurie but S. Luke addeth the reason thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he to wit Paule was the guide or ruler of the worde that is to say the chiefe teacher of it who laboured more in the worde not onely than Barnabas but than all the residue 1. Cor. 15.10 and yet medled with teaching as well as Paule did The specialtie therefore of labouring in the worde more chiefely and aboue other debarreth not other but that they may meddle with teaching also yea and be of the same function in that behalfe neither S. Paule maketh his distinction of medling with the worde but of labouring in the word and to expresse the more painefull or effectuall labour therein hee doubleth his spéech saying that labour in the worde and doctrine And Caluine himselfe construeth these wordes thus qui bene praesunt They that rule well that is which faithfully and stoutly trauaile in their office And they that labour in the worde and doctrine that is they which are intentiue or earnest in teaching the worde referring it not to the diuersitie of the office but to the diuersitie of the industrie in the office I speake not this neither so peremptorily that of necessitie we should on the other side conclude that he speaketh there but of those Elders onely that were all Elders of the word and yet that he commendeth some more especially than others for their more especiall labours in the worde but that wee may thus also conster his wordes with probabilitie and reason inough for any thing herein to the contrarie And thus sithe neither these words 1. Tim. 5.17 inferre any necessitie of such Elders as meddle not with teaching but were altogether occupied in gouerning nor yet if they had ment any suche Elders then they inferre any rule of perpetuitie that there should be such still and what their gouernement was is not here set downe nor insinuated and not onely some enlarge it some restraine it but Caluine himselfe which is the chiefest if not the first that so construeth these wordes is so contradictorie to him selfe or vncertaine and varying therein howe shall wee learne this first point except our Brethren shall teach vs better that there be Elders in the Church which meddle not with teaching but are occupied altogether in gouerning meaning such gouernement of such Elders such necessarie being of them in such Churches of euery particular congregation as our Brth. here do pretend vrge on this testimonie Now as we can not as yet vppon any necessitie of consequence out of this sentence 1. Tim. 5.17 Learne the first point so I in my dull head much lesse the second that the Elders which labor in teaching otherwise called Pastors are ioyned also in gouernement with them which teach not For admitting againe that there were 2. kindes of Elders in distinct function intended in this testimonie the one medling with teaching the other not and both gouerned as it is sayde here generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders that rule well where with all is not to be forgotten how Paule to expresse their well ruling vseth the very worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Beza ascribeth to Timothie not only for an Elder of the worde but also for such a principall Elder of the worde as Beza calleth out of Iustine antistitem a Bishop So that vnlesse our Brethren will make eche Elder of the Seignorie in euerie Congregation a Bishop and so set vp vnpreaching Prelates like the Popish dombe Bishops they can not so properly expounde it of Elders not medling with the worde as medling with it But vnderstand it either waies as they list For so they call them B. as we haue séen in Beza the Geneua note on Phil. 1.1 yet doth not this sentence make their gouernements ioyne with the Bishops and Pastors teaching Yea in the one and better halfe that is in the gouernement of teaching the worde they they selues doe disioyne their gouernements And if as we haue séene out of Gualter they were only politike and ciuill Christian gouernors except our Brethren will giue politike and ciuill iurisdiction also to the Pastors how doe they ioyne in gouernement Yea how doe our Brethren here say that the Pastors are ioyned in gouernment with them which teache not and yet in their forme of Common prayers and ministration of sacramentes both that which was set out in Geneua and that which nowe of late is set out againe at London by our Brethren they doe confesse which I haue often before noted that the pastors and Ministers cheefe office standeth in preaching the worde of God and Ministring the sacramentes so that in consultations iudgementes elections and other ecclesiasticall affayres his counsell rather than authority taketh place And this they say is approoued by Caluine And yet Caluine plainly sayth as we haue heard before that these Elders not teaching together with the pastors in common counsell and authoritie of the Church administred the Discipline and were as it were the censors to correct the manners Are not those sayings cleane contrary or doe they think to help all with these
was kept vnder the Lawe Christe hath transmised or sent ouer to vs because the reason or manner is commoÌ„ to vs with the ancient Fathers Neither is this prooued that Christe hath sent ouer vnto vs that which was kept vnder the Lawe any more in this matter then in others which are abrogated and not sent ouer to vs nor we to them neither is the reason or manner common to vs with the auncient Fathers vnder the lawe but very greatly different And though it had some generall community yet that inferreth not so importaunt a specialty Neither hath Christe sent vs ouer to the auncient Fathers any more heerein than to the Synagogue then present nor admonished by any wordes heer 's expressed or included that that order shoulde be holden in his Church which long ago was instituted holily vnder the Lawe All these are but Caluins mere sayings without any proouings other than these aforesayde weake and bare reasons which we haue heard But since Caluin prâ—â—seth so much on the Lawe of Moses for these Seniors and our Brethren likewise expresly both now and before vrge the 11. of Numbers and other places where any mention is made of the Iewes Elders assemblies and Counselles and still beate vpon the name that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called Sanedrim Let vs therefore to see this point euen to the full since this is the place that must make vp all the matter and that the Newe glosse also of Robertus Stephanus following Caluine concludeth thus Tantum illos admonâ—bat c. Onely hee warned them that this order must be holden vntil the ende of the worlde that wheresouer there shoulde bee a Church there ought perpetually to be some he speaketh of these Seniors that should haue the care of the Church Let vs therfore craue patience here a while since this Synedrion and the originall thereof is so streightly vrged to search euâ—â— to the groundes thereof and see what these Seniors their assemblies Senators and Counsels were and in what thinges their authority moste consisted Which no doubt if it shall not seeme tedious will giue great light to the whole matter Cornelius Bertramus that writeth of the policie of the Iewes â— dedicateth the same euen to Beza maketh in his 3. Chapter these 70. Elders to haue appertained to the ciuill policy and that God did not then first ordayne them Numb 1â— 16 as our Learned Brethren Discoursers sayd before page 20. but rather continue and confirme them And in the sixt Chapter Therefore this kinde of senate as it consisted of the seniors and Prefects that were more approued for they seeme to bee those that already exercised this office in Egypt as we haue before coniectured and were appointed to ease the charge of Moses seemeth to haue had the vnderstanding or hearing of the waighty iudgements de Reip. summa ita statuisse and to haue so determined of the summe or principall state of the Common weale that the same senate had his Prefectes also Immo summum caput ipsum Mosem Yea and his cheef or supreme head Moses him-selfe Some do make the precise number of these to be 72. as though 6. out eâ—ery of the 12. tribes were described of whome neuerthelesse Moses left 2. in the camp because the Lorde had commaunded to bring only threescore and ten Other make it the number of 71. Perhaps because the number of Iudges should be odde And to this number the Hebrues commonly subscribe which call their Synedrion by the name of Seuenty-one But these numbers may on this wise bee well reconciled For where the Lorde expressely coÌ„mandeth threescore ten to be gathered vnto him it is likely that they were first 70. onely Vnto whome Moses being added to moderate the asseÌ„bly it made vp 71. But the high preest that was to answere out of the Lawe made vp 72. c. And in the ninth chapter writing againe of their ciuill policie after their possession of the lande from Iosues time vntill their exile into Babilon It is certain saith he that the Hebrues being now sent in-to the possession of the land of Chanaan kept not only those things the vse wherof they had of Moses receiued together with the precepts but they reuoked those also into practise whereof they had the precepts only but no vse by reason of the hindrance of the wildernesse The preceptes that seeme to perteine to that policy are conteyned Deut 16. ver 18.19 20. And in the whole 17.18 19. chapt and in certain places of Exod. and of Numb Yea and of Leuiticus it selfe also Therefore they so draue their policy to those chapters that euery city shoulde haue her Seniors or her Senate consisting of Chiliarkes or cheefe of Thousandes Centurions or cheefe of hundrethes Quinquagenariens or cheefe of fifties and Decurions or cheefe of tennes Iosephus in his fourth booke of the Iewes antiquities chapter 6. prescribeth the number of these Iudges to bee seuen because perhappes hee regarded his owne time Certayne Thalmudistes as they deuide the inferior iudgementes into matters pecuniary or perteyning to pryses and capitall or matters of life and death ouer the pecuniarie they place three Iudges ouer capitall three and twenty Iosephus in the same place ascribeth to that seuenfold number of Iudges duos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Ministers being Leuites that is to say such prefectes as wee haue described And verily out of those thinges that were done of Dauid and Iosaphat in restoring the iudgements it is likely that the Leuites sat with the Iudges But of their number it is not certaine except out of those traditions of the Thalmudistes we shall say that it seemeth there were 3. Leuites which so did first of all take notice of the pecuniary causes or certainly 2. Leuites with some one of the seniors or Elders of that place or city which so excelled among the other that hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sen Praetor the captaine or Maior And these afterward being ioyned to 20. seniors determined of capitall causes Certainely out of the 4. chap. of the book of Ruth ver 2. Ther seem mo Elders than 7. When as Boas is sayde to haue taken 10. of the Elders of the City of Bethlehem that shold take notice of the cause of redeeming and of the state of the husbandes brother It is cleare out of controuersie that of euery city the Iudges municipall or men capable of offices as the freemen or Burgesses as they are called the Elders they were the Chiliarkes the Centurions the Quinquagenariens or Fiftinaries and the Decurions or Deciniers so many as there could be in euery city insomuch that also out of them certain Leuites were taken to be their Prefectes If not they were called for out of the next city assigned to the Leuites It is euident ynough that euery tribe had their owne cheefe and principall captaine which in his owne city was
haue declared who are worthy of pardon and who of punishment But some there are that thinke this counsell to haue beene chosen out of the family of Dauid and that they were afterward taken away of Herod the King Which if it bee so whether the wordes of the Psalme sung as S. Athanasius witnesseth in the restoring of the City of Ierusalem may be referred thereunto because there that is in Ierusalem sate the seates vnto iudgement the seates vpon the house of Dauid that is the seate out of the house of Dauid But eyther the King or the Bishop called this counsel according as the crime brought before them eyther touched the City or Religion But the order of executing the matter was almoste in this manner He that desired to put vp the name of another for the moste part came eyther to the king or to the Bishop or to the Princes and declared the guilty party Which done they sent Ministers to take the man And if the matter required they added a band also receiued from the gouernour of the Temple And hauing brought him they kept him for the moste part eyther in prison or in souldiers custody vntill iudgement passed on him The whole Councell beeing afterward called together they gaue them-selues to the vnderstanding of the matter As for the crime and the punishment was of the accusant called vpon in these wordes The Iudgement of death is due to this man because hee hath done this or that But the Defendant repelled it with these wordes The Iudgement of death is not due to this man because hee hath not done it or because hee hath doone it righteously But when the cause hath beene throughly pleaded vpon then were the suffrages or voyces giuen of the iudges and either hee was condemned or absolued according to the number of the sentences But when the matter was brought to the Romaynes the onely condemnation was left to the Councell but the the punishment was taken away but permitted vnto the Roman procurator Which hapned in the iudgement of Christe For the Councell condemned Christe and adiudged him to death But the people being stirred vp of the Councell demaunded of Pilate the Procurator that he might be crucified he gaue iudgement that it should so be done The forme of laying the accusation or of repelling the crime as in the 26 of Hieremie the preestes and the prophetes spake vnto the princes of Iuda saying the iudgement of death is vnto this man because he hath prophecied against this City And the princes sayde vnto the preestes the iudgement of death is not vnto this man because he hath spoken vnto vs in the name of the Lorde our God A forme of the condemnation is in S. Math. 26. Beholde now yee haue heard blasphemie what seemeth it to you and they answering sayde he is guilty of death the which thing Marke saith Who all of them condemned him to bee guilty of death but these things which we haue spoken shall all be more cleare knowne if euery one of the iudementes made after this order whereof record is left in writing shall be shewed foorth And here he proceedeth to the manifolde testimonies and examples hereof in the Scripture and in Iosephus but especially in the newe testament By al which it appeareth for this Senate or council of the 70 Seniors which after the Iewes mixture with the Graecians of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was corruptly called Sanedrin what persons they were except the King and the Princes all of them either preestes or teachers of the Lawes of God And how they sat but in one and the heade Citie assistant with the King and the princes in al matters of plea and controuersie of Lands goods of warre and peace of life and death c. Nor the King coulde rule these matters without them and that their autority herein grewe not so much by the late corruptions as it was rather thereby abridged in the age of Christe by the Romaynes and by Herod If nowe our Learned discoursing Brethren shall reiect all these so industrious collections of Sigonius as an aduersary what proofes reasons and authorities soeuer he auouch let vs then sée howe farre foorth Bertram also doth confirme it For besides that which wee haue alleaged out of him for the original and the first practise thereof before the gouernment of the Kings after the negligence of Saule speaking of Dauid chap. 10. Page 56. he saith Moreouer Dauid restored the municipall iudgementes altogether into their auncient order Howbeit but about the last times of his reigne because that being hindred with warres and diuers businesses hee was content with those Iudgementes which for a greate part beeing decayed perseuered but litle constantly in euery of the Cities and tribes euen from the times of Iosue vntill then But yet so that the more waighty causes especially the appeales were referred to him as it appeareth out of 2. Sam. 15.2 But at the length he also restored this part of the common weale so that vnto the Leuites reckoned vp he established to be firm their changable and vncerteine offices both in the holy or Ecclesiasticall policy and also in the ciuill In the ciuill policie hee is saide to haue appointed out of the Leuites 6000. Iudges and praefectes or Gouernors Out of the Leuites the Iudges and praefectes were assumed for this reason That first there shoulde bee certayne out of the Leuites which should bee assistors or sitters together with the ordinary and municipall iudges that were called seniors Who some-times also De plane vt Vulgo loquuntur Iudicarent de rebus leuioribus shoulde Iudge after a playne sorte as is the common saying of the lighter matters such as were the pecuniarie either they alone or taking some one vnto them of the Seniors of the place or City And moreouer that there should also be some other which should execute the matters adiudged Or else that which is indeed the more likely they that were the Assisors of the ordinarie Iudges who also their selues tooke notice of the pecuniarie matters iudged them and executed the matter it selfe that they had iudged He ordained therefore that Chanenias and his sonnes or his posterity should be designed for iudges and Prefects for the outward worke that is to saie for the outward holie offices that we necessarie for the making of sacrifices in the house of the Lord or Tabernacle in Israel that is among the Israelites that dwelt on this side Iordan except the Tribes of Iuda Beniamin and Simeon The number of these is nor prescribed He also ordained out of the Hebronites Hasabias and his brethren that they should gouerne the Western coasts side-long or on the side of Iordan that is on the hether-hand Iordan as well in the businesse of the Lord as in the seruice or ministerie or obeisance of the king In French Pour le seruice du Roy that is in the
like to this for the administration of gouernment and to haue the hearing of all difficult waighty matters amoÌ„g vs as the Sanedrin had among the Iewes if this be as our Brethren in the title of this their Learned Discourse do say a breefe plain declaration of the desires of al those faithful Ministers that haue do seeke for the discipline reformation of the Church of England If our Br. aske to mary this Abisag her Maiesty then in-déedâ— may quickly say as Solomon did Let them aske the kindom too For what is here left in temporal politike and worldly matters or in the gouernment and state of the kingdome wherein these Seniors will not haue a stroke yea and a negatiue voice and that in euery parish which is cleane different froÌ„ the Sanhedrin For both their lesse kind of Sanedrin either greater as they afterward deuided it was only in one place for all the realm As first at Sylo and then at Ierusalem the head citie vntill these last alterations came Where as our Br. would haue the like if not the same to be erected in euery congregation which is the playne ouerthrowe of a kingdom to make euery congregatioÌ„ a kingdoÌ„ in it self For if it be not such a Senate as was their Sanedrin then is it not the same nor like the same that Christ they say did heere allude vnto And if it be not then do they plainly delude vs and wrest Christes wordes in gathering such allusions and building on them and inforcing on vs this their Seniory by force hereof And say that here Christe also translated the same into his church in the newe Testament And yet when all is done they must néeds confesse that it is cleane different For in both these consistories of the Sanedrin the greater of the 70. and the lesse of the 23. They were all eyther Preestes or Doctors of the Lawe and teachers the King and the Princes or noble peeres onlie excepted So that except they will be Kings Princes or noble Peeres all these Seniors must not bee gouernors not teaching but Interpreters Doctors teachers of the Law of God or else they be neither the same nor the like nor fiâ—te at all to be any Seniors in this Senate And whereas Beza saith in his Christian Confession cap. 5. artic 32. but we must know that this Iurisdiction hee speaketh of these Seniors doth not appertaine to earthly and transistory matters and is altogether different from the ciuile as witnesseth Christe and after Christe Paul although eyther of them particularly comprehendeth all the faithfull without exception for al are also thral to â—he ciuil Magistrate whose power also in respect is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an edifying or building power so farre forth as it ought to procure peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good order or discipline especially inthose things that respect the first table And on the other side ther is none which should not be subiect to the word of God so of coÌ„sequeÌ„ce vnto the eccl discipline Howbeit I confesse the apostle willeth that for the cause of auoiding offence Christians should iudge their coÌ„trouersies priuatly without the ciuil magistrate But it appeareth sufficiently that Paul which followed the steps of Christ and of all the saintes would not therefore withdraw any thing from the ciuil iurisdiction nor confound those things that the Lord hath distinguished but only haue consideration of the time in the which it could not be that the faythfull should contend before infidel Iudges but that they should bee thrall to diuerse slaunders For the which cause hee admonisheth the Corinehians that all such kinde of controuersies should rather be eyther once taken away or taken vp by domesticall debating of them This admonition therefore of Paule doth nothing fauour the furious and giddi-brayned Anabaptistes which leaue no place to the Ciuill Magistrate in a Christian Church To returne therefore to the matter there is a certaine ecclesiasticall Iurisdiction but vtterly distinguished from the ciuill Thus writeth Beza of the Iurisdiction of these Seniors to be mere Ecclesiasticall and cleane different from the ciuill Iurisdiction Yea Danaeus also concludeth as is foresaide in the 10. chapter saying For although the Presbytery or Synedrion of the Iewes which was the same Act. 22. verse 5. 30. in Math. 5. ver 22. seemeth to aunswere to our presbytery iudged often of certaine causes notwithstanding our Presbyteries doe not iudge and thereupon are different from those of the Iewes Because they had partly politicall partly Ecclesiasticall iurisdiction both together as appeareth Esd. 10 verse v. But our presbyteries haue only Ecclesiasticall it pertaineth indeede to their office and function to reclaim if they can to peace and concorde the faithfâ—â—â—â—leading or about to plead Verily they ought to exhort them to mâ—tuall charity Cor. 6. verse 1. Mat. 5.25 But to sit Iudges in their pleaes they ought not for this is the office of the ciuill magistrate Yea neither the whole presbytery neither any part of the presbytery ought so much as to be chosen arbytrators but onely as priuate men if any of the presbytery be taken to be arbytrators If this be true than is all this deuise of translating the Sanedrin of the Iewes into the newe testament and Church of Christe or of willing the like thereof to be established in his Church for administration of gouernment quite ouerthrown For what the Iewes eldership was we haue seene at large already And yet there were then also Ciuill Magistrates aswell as now And therfore if Christ had translated their Sanedrin vnto vs ours might haue like authority as theirs had notwithstanding our ciuill Magistrates But besides this in generall that Danaeus here confesseth that the presbyteries of the Iewes Iudged often in some causes and mixed together the temporall and Ecclesiasticall Iurisdiction which our brethren mislike in the Bishops and ministers Chytraeus also vpon the 17. of Deut. Tit. de Iudiciis doth confirme the moste of that which we haue shewed at large out of Bertram Sigonius for the Iewes Iudgements and Sanhedrin saying Three kindes of iudgements are written to haue beene distinguished among the Iewes vnto whome it is agreeable that Christ alludeth Math 5 in the declaration of the ten commaundements setting down the degrees and differences of sinnes repugnant to the Lawe thou shalt not kill And that he woulde declare the same out of the forme of the ciuill iudgements accustomed to the people Heer 's he 〈…〉 of Christes more proper alluding to the Iewes orders in thâ—se thinges But doth he gather thereupon that the same ciuile iudgements were either translated or the like to them established amongst vs The first was Triumuirall ouer the which were Gouernors in euerie Citie three men In the which money matters and the lighter trespasses of bearings of priuaâ—e iniuâ—ies of theâ—â— c. wer decided They suppose that Christe signified that
so great brawles for matter of most small importance that one of them odiouslie accused another before the ciuill either Iewish or Ethnicke Magistrate to the great offence of the Gospell As also it hapned afterward among the Corinthians of whome Paule writeth saying Dooth anie of you hauing busines with another susteine to be iudged vnder the vnrighteous and not rather vnder the Saints Christe therefore reprooueth his contentious companions and prescribeth vnto them such a rule which may bee kept onelie in priuate assemblies and among priuate men That is to wit that thou shouldest not by by accuse him that hath sinned against thee before the Magistrate especiallie the Magistrate being a straunger of thy religion but thou shouldest first of all admonish him priuatelie Then if being so admonished he proceede to doo thee iniurie thou shouldest take vnto thee 2. or 3. freends that they may admonish him of his iniurie and exhort him to repentance last of all if he will not yet so leaue of his dooing iniurie thou shouldest tel it vnto the whole assemblie and desire that the assemblie would interpose their authoritie It is manifest therefore that Christe in this rule maketh not a generall lawe for the Church of all times and for that assemblie which also consisteth of a great multitude of men and whereof the ciuill Magistrate is a part and the Gouernor but onely for the little Church of his owne time and for the assemblie of a fewe men and those priuate For otherwise also hee gaue some preceptes that were temporarie and not perpetuall such as those are Goe ye not into the high waies of the Gentiles enter ye not into the Citie of the Samaritanes And Possesse ye not golde nor siluer c. Moreouer whē this rule is said If thy brother shal offende against thee c. it is not to be vnderstood of euery kind of sinne for it can not be vnderstood of grosse and hainous mischiefes such as are these homicide adulterie and other of that kinde For in these a threefolde admonition hath not place but it is necessarie that these mischeuous deeds for publike example sake according to the calling of euerie assemblie so soone as euer they are found out should be punished Neither should space of sinning be giuen to the wicked doer vntill a triple admonition may be made For what discipline were that if that any shoulde haue slayne a man that he shoulde not be punished before with excommunication till that after the first admonition he had killed another And another after the second and another after the thirde And so mought an Homicide kill 4. men or euer he shoulde be holden for an Ethnicke or a publicane Neither did saint Paul him selfe admonish the Corinthian whore-monger but commaunded him streightway so soone as euer it was knowne to be cast out of the company of the faythfull This rule therefore is not to bee vnderstoode of euery kinde of sinne but only of ciuil controuersies which priuate men haue among themselues What then doth this rule pertaine nothing at all to the present assembly of the Christians which consisteth as well of a publike magistrate as of priuate subiectes verily it pertaineth much vnto vs. But for the manner thereof and for the condition of these times For if thou haste against another a ciuill action or controuersy it is an vncurteous and hard part that thou shouldest straightwayes hale him into the publike Iudgements but charity requireth that if the cause be such that thou mayest not pardon thy neighbour without Iudgement first of all admonish him thou thy selfe or else some other friend in thy name of the iniury that hee goe not still on to doe the same but that after his measure he make amendes for it But if so bee nothing bee obteyned thou shouldest take vnto thee two or three freendes whereby thou mightest seeke all meanes that he may leaue off from dooing thee iniury Last of all if so be thou shalt not yet profite any thing what ought to be done Is the cause to bee brought to the whole Church of that place Heere certesse the letter can not be obserued which is spoken in this place Tell the Church For what a confusion and disturbaunce of the orders were this but the cause is to be deferred vnto those certain Iudges which out of the whole body of the Church are lawfully chosen into the Magistracy whose sentence also is to be expected So that there is no necessity that wee shoulde constitute a newe Eccl. Senate but vse that which before was appoynted in the policy But what of the wicked deedes that are more hainous In these the order of this rule can-not bee obserued whether the church bee onely priuate men or haue a Magistrate But that so soone as euer they shall be set downe and found out they must bee punished eyther with Excommunication or casting out of the city or congregation or else with some other punishment according to their ordinary Lawes For this altogether is sought for that offences might bee taken out of the way But with what penalty or with what punishment they shoulde bee taken away that must bee iudged by the publike Lawes and ordinaunces Thou wilt say therefore sith that there is in these times a politike Magistrate in the Church is there nowe no place of Excommunication verily there is as well of publike as of priuate For the publike excommunication is that penalty of the Magistrate wherewith the wicked person is openly defaced in the mouthes of men and is cast out of the City or is cast into the prison and for some space of time is fed with Breade and Water And such an Excommunication also may bee done in the Church when as if any by publike and lawfull iudgement is condemned of a wicked fact and at the Magistrates commaundement is cast out of the Church and is forbidden that he shall haunt any publike banquets neither that he be admitted to honest or worshipfull offices c. It is priuate when the Minister of the Church doth priuately admonish the sinner that he receiue not the Lordes supper except he repent c. Thus grauely and with great iudgement and waighty reasons writeth Brentius of these wordes Neither making this rule to bee generall or perpetuall otherwise then in these sences and cases and in the matters of worldly and ciuill contentions to be iudged and punished if no priuate meanes will serue not by constituting any Ecclesiasticall senate of Seniors in euery congregation but by the ordinary ciuill Magistrate As for the Censure of Excommunication though in such a sort the punishments of the Prince may be called an excommunication yet if it be an exclusion from the Sacramentes it is properly the Act of the Minister and that good not onely though it be publike but priuate also As he sayth further on these words Verily I say vnto you whatsoeuer yee
receaued c. And afterward comming to the Ministers he saith the Ministers of excommunication were the Priestes and the churche approuing it Deut. 27. the Leuites shall pronounce and say vnto all the men of Israel with a high voyce accursed is the man that maketh a graâ—en and â— moultâ—n Image the abhomination of the Lorde the worke of the artificers and setteth it in a secrete place And all the people shall aunswere Amen In the seconde booke of Esdras chap. 13. Eliasis the preest separateth the straungers from Israell And likewise for the other Key of losing The key absoluing is a power ordeyned of God and committed to the Preestes and Prophetes of pronouncing to sinners beeing penitent the remission of sinnes for the Womans and Abrahams seede and the sonne of Dauid that is for the Messias c. The author and the Ministers are these Eyther God him-selfe immediatly hath denounced the forgiuenesse of sinnes as Genesis 3. When hee setteth foorthe the promise of the VVomans seede hee doth nothing else buâ— thaâ—â—ee mought absolue Adam and Eue from their sinne c. Or else by the Patriarkes So Genesis 30. God sayth â—o Abimelech of Abraham c. Or else by the Prophetes The seconde of Kings 12. Nathan said to Dauid the Lord hath translated thy sinne c. or else by the Preesâ—â— which offering sacrificeâ— expiatory for the people for their sinns afterward blessed them which what was it â—â—so 〈◊〉 a denunciation of the forgiuenes of their sinnes Leui. 4.5.6 9. Leuit. 19. And the Priest shall pray for him and for his sinne and it shall bee forgiuen him and his sinne remitted and Num. 6. Speake to Aaron to his sonnes thus shall ye blesse the children of Israel say vnto themâ— the Lord blesse thee and keepe thee the Lord shew his face vnto thee and haue mercie vpon thee This waâ— the state of Excommunication and absolution in the old Testament denounced by the â—outh of the Minister of the worde For to whom the Absoluing belonged the Excommunicating belonged also The steps whereof sayth Aretius are in the newe Testament Ioh. 9.12 16. For although that Discipline was administred then of wicked men notwithstanding it is for an argument of the antiquitie And in the olde time the Institution was honest and profitable This corruption Christe corrected when he drewe backe this Discipline to his Church Math. 16.18 Ioh. 20. The Apostles also vsed it laudably as it is 1. Cor. 5.1 Tim. 5. Whereby also it appeareth that 〈◊〉 the wicked Iewes vsed it in Christes time Christe reducing into his church the olde Instituâ—ion of God for Excommunicating and absoluing he committed this spirituall censure to such onely as were spirituall Ministers of the Worde Howsoeuer the other that were not Ministers did allowe and approoue the same And this sentence Math. 18. Being ouer ruled by the other before Math. 16. 〈◊〉 Iohn 20. comming after and put in practise by these examples 1. Cor. 5. And 1 Tim. 5. â—here S. Paul being a Minister of the Worde pronounceth the sentence and the Iudgement If the vse of the other Apostles bee to be leueled by these examples it is cleare that in the Apostles times though the Church 〈◊〉 thereunto the action was 〈◊〉 by such onely as were Ministers of the Worde of God What the practise was of Excommunication in the Primitiue church succéeding the Apostles partly appeareth by that we hâ—â—e cited out of Tertullian saying There are also exhortations chasticementes and the Diuine censure For iudgement is there giuen with great wâ—ight as among those which are certayne that God beholdeth them And it is the cheefe fore-iudgement of the iudgment to come if any shall so offend If any be banished from the communicating of prayer and of the meeting together and of all the holy partaking euery of the approoued Elders haue the Gouernment Here is Excommunication mentioned and the Gouernment to appertayne to euery of the approoued Elders But in adding withall the publique prayers and Exhortations that he â—nneâ—eth to the gouernmeÌ„t of these Elders it is apparant that he meant none other but such as were Ministers of the Worde Which we haue also shewed yet more playâ—â— in his booke De Coronae militis where after he hath spoken of Baptisme receiued Sub antistitis vnder the Bishops and Prelates speaking of the Lordes supper he sayth Nec de aliorum manu quam Praesidentium sumimus Neyther receiue we it at the handes of any other than of the gouernors So that he maketh these Seniors and Gouernours to bee all one with the prelates and Ministers of the Worde and sacraments Eusebius lib. 5. cap. 24. telleth howe Victor Bishop of Rome Excommunicated the Churches of the East For keeping their manner of celebrating Easter day Wherein although he greatly abused this power of binding yet if he had rightly with discretion vsed it within his boundes Irenaeus nor any other did reprooue him but only for his rash ouer-reaching himselfe in the same For sayth Eusebius Irenaeus also writing with the other Bishops of Fraunce ouer whome hee had the gouernment for he was Archbishop of Lions Anno Domini 169. doth in-deede confirme it that the Mystery of the Lordes resurrection shoulde bee celebrated on the sunday Notwithstanding hee reprooueth Victor that hee did not well to cut off from the Vnity of the body so many and so great Churches of God that kept the custome deliuered to them of the auncient time And to shew this better that when he vsed this power better he was not misliked for the vse thereof Eusebius sayth afterward in the last chap. of the fift booke But howe can they lay a slaunder vnto Victor concerning this sith they knewe that Victor expelled from the communion of the Church Theodorus the tanner which was the prince Father of this their impiety which durst first at Rome auouche that Christ was but onely a man For if Victor as they say did so beleeue how did he cast out of the Church Theodorus the inuentor of this blasphemy So that Eusebius approueth this doing of Victor for his Excommunication of this heretike I heere passe ouer all the Canons and decrees mentioned in the councelles in the names of the Apostles and of diuers auncient Bishops because their credite may be called in question though diuers of them mentioning the Excommunications made onelie by Bishops and sacerdotall preestes be no doubt of great antiquity Onely I note that which Eusebius recordeth of the Emperor Philip. Of this man saith he It is reported vnto vs that he was a Christian. And on Easter day to wit euen in the Vigilles when he woulde haue beene present amongest them and communicated in the mysteries hee was of the Bishop of the place not suffered before he had confessed his sinnes and stoode among the penitent persons Neither by any meanes coulde hee haue leaue to receiue the mysteries
may be lesse blemished the society of men also lesse ill reported This other power in the primitiue church was more necessary when the Ethnike magistrates gouerned the cities For there when by the ciuil iudgement punishment should haue bin giuen vpon the blasphemers on others openly violating the commandements of God the church necessarily executed iudgment on the corrupted meÌ„bers without seditioÌ„ that is without bodily force Excluding the wicked with the only word yet receiuing them again if they were conuerted But now after that they also which are the magistrates haue embraced the name of Christ it is beâ—ter more meet for the coÌ„mon profit to bring them vnder the ciuil punishment that manifestly lead a wicked life Especially when as the magistrate by name is charged that he taketh away the authors of offences to th end that the name of god be lesse il spokeÌ„ of Thus also the offices remain distinct that by the churches power secret manifest sins be reproued by the only word of God but they that suffer not theÌ„selues to be ruled by the doctrine may be punished by the ciuile Iurisdiction Verelie this were a mâ—â—t beautifull harmonie of the two powers if it were kept but in this extreame confusion of all things and heedlesnesse of Princes there is not so much as hope of ordeining this harmonie This onelie thing remaineth that the King of Kinges come and purge his Church for euer from all offences Thus complaineth Melancthon and distinguisheth of these powers But he would so little haue the Eccl. iurisdiction of excommunication to be vsed by gouerning Seniors that were not teachers that he woulde either haue them teachers or else their iurisdiction to be but ciuile and the meere punishment of the Christian Magistrate Aretius in his Common-place thereon saith Excommunication is an exclusion of some bodie that professeth our Religion out of the coÌ„panie of the faithfull in holie and prophane matters beeing made in the name and power of Christe by the ordinarie Ministers of the Churche the residue of the Church consenting and being made for the cause of amending the sinner and of deliuering the Church from the contagion of the sinne And afterwarde proouing the parts of this definition coÌ„ming to the 5. part By whom it ought to be administred he saith We aunswere out of the definition By the ordinarie Ministers the residue of the Church consenting We would haue the Ministers ordinarie because except their vocation bee lawfull the discipline of the manners shall be frustrate For Christe hath deliuered the same to the Apostles and for that cause to their lawfull successors and therefore they labour heere in vaine whom the lawfull succession doth remooue And furthermore that the discipline be administred of the Ministers as Ministers that is that they vse the same by Ministerie or seruice not by Empire or rule In which matter how greatlie in Poperie they offended is not here to the purpose to declare We adde The residue of the Church consenting least the Minister would exercise dominion of his own wil. Christe Mat. 18. biddeth Tell the Church not the Ministerie onelie And Paule would not the incestuous man to be excluded by his authoritie alone but the Church of Corinth being gathered together 1. Cor. 5. Cyprian declareth it to the people if anie were to be receaued doing the same no doubt in those that were to be excommunicated Epist. 16. li. 3. You being present and iudging all shall be excommunicated So in another place for those that were falne hee entreateth the people that the peace might be giuen them Tertul. Apolog. cap. 39. saith Euerie of the approoued Seniors doo gouerne hauing gotten a iust honour not with money but with testimonie for no matter of God consisteth on price c. Héere Aretius maketh excommunication to bee necessarilie made by â—he ordinarie Ministers And that we might know whâ— these are he addeth that Christie deliuered it to the Apostles and to the successors of the Apostles And therefore those that labour heere to haue other Ministers than Teachers labour in vaine because they are remooued from the lawfull succession and their discipline is all frustrate This being set set downe for the Minister where he addeth the residue of the Churches consent and thereto applieth this testimonie of Christe Mat. 18. Tell the Church not the Minister onelie he maketh no especiall Senate of ecclesiast Seniors but putteth altogether in this general name the residue of the church Neither giueth he them herein a ioynt Ministerie with the Ministers that the excommunication should be made by all the residue but that it should be done by their consent So that if our Br. fearing coÌ„fusion in the peoples consent would haue a Segniorie to represent them and to whom their consent should be compromitted yet beyonde consent they haue nothing to doo more than the residue of the Church and people haue whom as they say they represent except they will be Comministers of the word and successors of the Apostles And this dooth the verie example 1. Cor. 5. héere also alleadged excellentlie we ll declare Wher Paul was the Minister and the Iudg and the People gaue their coÌ„sent to his Iudgement Howbeit if they had not consented that had not defeated the vertue and power of S. Paules Censure as we haue alreadie at large séene And likewise the dealing of Cyprian in receauing of them that were excommunicated The words of Cyprian in this alleadged 16. epist. li. 3. writing to the people in his absence from them are these That you doo mourne bewaile the falls of our brethren of my selfe withall I know it and doo bewaile it and I suffer and feele that which the blessed Apostle saith VVho is weakened faith he and I am not weakned who is offended and I am not burned And againe he put in his Epistle saying If one member suffer the other members also suffer with it and if one member reioyce the other members also reioyce wish it I haue compassion therefore mourne together with our brethren that haue falne and ouerthrowen themselues in the trouble of persecution and trayling with them part of our bowels they haue with their wouÌ„ds brought vnto vs sharp greef To whom God by his diuine mercy is able to giue remedy While notwithstanding they should not think that any should be done hastily vnaduisedly out of hand least if the peace should be vsurped rashly the ofâ—ence of Gods indignation should more greeuously be prouoked The blessed martyrs haue written letters to vs concerning some beseeching that their desires maybe examined when as we shal begin to returne to the church peace beeing before of the Lorde giuen to vs all All their desires were examined you being present and Iudges Thus writeth Cyprian not that the persons were Excommunicated they being the Iudges of their Excommunication but as they were ipso facto Excommunicated
ver 5. c. Commaunded all the iudgements or questions of the Lawe of the commandement of the ceremonies c. to be referred to the Leuites and Preestes Leaste any might except that Moses constitution dealt on sacrifices not on iudgements Secondly from the punishment of King Saule sacrificing against the commaundement of God 1. Sam. 15. And of king Ozias striken with lepry because hee vsurped the preestes office 2. Patal 26 verse 16 c. The extraordinary examples of Melchisedech Samuel and Heli are not to be drawne into vse contrary to the Lawe Thirdly from the office vse of the Preestes and Leuites denouncing the blessinges to the keepers of Gods commaundementes and the cursings to the not keepers Deut. 27 28 Fourthly from the speciall power and ministery of binding and loosing which Christe committed not to the ciuill Magistrate but to the Ministers of the worde in the newe Testament Math. 16. Who also commaunded significantly that they that are not obedient shoulde be shewed to the Church that is to the Presbytery not to the Magistrate Math 18. So that euen here where he expoundeth the Church for a Presbytery Yet he maketh this Presbytery to be onely of those that are the Ministers of the Word Fiftly out of Paule 1. Cor. 5. ver 4 12 Which so farre as pertaineth to the present businesse of all other moste euidently teacheth by two arguments that the presbytery was different from the iudgement of thinges that pertaine to the vse of this life First from the order of the time For that the vse of comming together and of iudging was recâ—yued in the Corinthian Church before the Epistle of Paule was written it is apparant out of his owne words You being gathered â—ogether in the name of the Lord. Againe Do ye not iudge of those things that are within But speaking afterward chap. 6. of priuate controuersies hee saith Appoint you arbiters Not ye haue appoinâ—ed in the preterperfect tense Moreouer of the diuersitie of the spiritual things and ciuile controuersies for when he forbiddeth them to go to the Magistrate in those things that pertein to this life how would he haue granted it in spiritual things That assemblie was a singular ornament of the Church but this iudgement of corporal things is turned to a reproch vnto the Corinthians Insomuch that he adiudgeth each one of the basest to be meere inough thereunto Besides that â— Cor. 10 refelling the slanders of the aduersaries for the seueritie of his former Epistle for his rebuking the fornicator he distinguisheth the Ministery of the word and the reuengement with carnall weapons against the disobedient Thus dooth he stil continue in proouing this Segniorie to be meere spirituall their authoritie wholie to consist in the Ministerie of the worde Sixtlie out of 1. Tim. 5.19 20. whereupon it manifestlie appeereth that euen then there was an order alreadie appointed at Ephesus ouer which Timothie was the Gouernor But that these 2. ver the 19. and the 20. Against an Elder receaue no accusation except in the mouth of 2. or 3. witnesses and them that sinne reprooue openlie that the other may feare are spoken of such Elders as are pastorall Elders we haue at large before prooued eueÌ„ by the confession of Caluin Beza therfore this place not onlie maketh nothing for not teaching Elders but also prooueth a manifest standing appointed superioritie in the Apostles times among the pastoral Elders as we haue seene Seuenthlie vnto these approcheth the vse of the Apostolicall Church which coÌ„tinued many yeres sound without the help of Kings Princes Yea in the more purer Primitiue Church vnder the ChristiaÌ„ Emperoâ—s the vse of the keies remained apperteining to the Ministers of the word and Elders of the Church distinct from the ciuile Magistrate Heere Snecanus telleth not howe the Church flourished without the helpe of Christian Princes which he shewed before was one of the Anabaptists chiefe arguments but that the vse of the keyes was not helped by them but perteined onelie to the Ministers of the word not to Elders not teachers To coÌ„clude the thinges aforesaid are coÌ„firmed by the distinct properties of their gouernmeÌ„t For the ciuil Magistrate punisheth crimes with external punishmeÌ„ts onlie as with fines of monie imprisonmeÌ„ts c Insomuch that oftentimes it punisheth also the verie poenitent by reason of their ciuile transgressions not correcting in the mean ewhile the impoenitent which do not publikely disturb the peace It stoppeth indeed now and then an euil that it creepe not further abroad but the euil lurking within it helpeth not But the discipline eccl executeth her power against sinners by the word of God alone and by the instrument of the voice and acknowledgeth none among the citizens and members of Christ but those that repent them And is so farre off from compelling anie against their will that it accepteth the repentaunce of none vnlesse it be voluntarie And indeuoreth chieflie in this that offences might be remoued the repentance of minde performed before God and those that are fallen to be reconciled vnto their neighbor to the Church Finallie that the holie things may not be polluted being cast to dogs swine This double limitation is reciprocallie to be obserued for as it is not lawfull for them that attend on the Church in spirituall things to arrogate any thing to themselues of the ciuil power so also is it not lawful for the ciuil Magistrate to passe his bounds The Magistrate is indeed the keeper of either table and ordeined of God the chiefest member of Christ. Howbeit the administration of things in those matters that directlie respect the conscience do not therfore perteine vnto him For it belongeth to God to prescribe in the church how the coÌ„sciences should conuert themselues by repentance it belongeth not to the Magistrate to whoÌ„ it belongeth to teach to administer the sacraments it is their parts also to take notice and to iudge by the word of them that are the despisers of the doctrine and of the sacrament so farre as perteineth to the coÌ„trouersie of the law or right although the execution of the fact in politike matters do apperteine to the ciuil Magistrate What can bâ— plainer spoken than this to prooue that these Seniors either must not deal with this spiritual discipline of excom or they must be such Presbyters Priests or Elders as be Ministers of the word and sacraments Danaeus in his Christian Introduction 3. part in his treatise De potestate Ecclesiae cap. 48. concerning the author of the power of the keies saith on this wise Moreouer this thing it self is able to establish ratifie this power of the Church against the slanders of al men as though this power were a certeine tyrannie besides the word of God vsurped of the Pastors of the Church In which words he plainlie maketh this power to belong by the institution of God to the
the Messias c. And so they procéede to Excommunication to Baptisme to the Supper of the Lord c. Whereby it manifestly appeareth that notwithstanding the foresaid occasion of ordeyning the Deacons to ease the Apostles in the distributioÌ„ of the Church goodes and attendance on the poore yet did their office stretch further and as occasion serued they did also these things which at that time were proper to the Apostles to the Bishops and Pastors that they ordeined And if there had béene no other vse at all of Deacons then that aforesaid vpon occasion whereof they were first chosen except that order of the goods giuen in common to the Church to be distributed to euery person proportionably and namely to the poore had continued which it did not that part of the Deacons office might have then ceassed as Gualter noteth well how in the time of the persecution immediatly succéeding it did ceasse at what time they that had the gift therto gaue themselues to the preaching of the word ministring the Sacraments where Bishops and Pastors wanted and therefore where Bishops and Pastors were it is the more likely that they ministred in the attendaunce on them in doing these things and I sée not but that they may still so do except our Brethren can persuade the people to such an order for their distribution of their goodes in common with themselues vnto the poore as was then vsed in the Apostles times And yet euen then also as occasion and fitnesse of the Deacons may benefite the Church they may preach and baptise as Stephen and Philip did which ministeries our Brethren make proper onely to such as at the least were Pastors But in the Apostles tymes we sée that these ministeries were not so precisely distinguished but that one sometimes might well deale without note of confusion euen in the function ministery that more properly perteined to another Neyther is any thing to the contrarie in the testimonies héere cited 1. Tim. 3.8 Likewise Deacons must be honest not double tongued nor giuen to much wine neyther to fylthie lucre In which words is nothing to this purpose But if they had gone but to the very next words in the verse following they should haue found matter sufficient that Deacons had to do further then to minister the distribution to the poore euen by Beza his owne testimonie as we shall sée God willing afterward As for the salutation of S. Paule Phil. 1.1 to the Bishops and Deacons at Philippos proueth not that Deacons in euery well ordered Church were ordeined accordingly For as in Ierusalem it selfe the chiefe and mother Church there were for a while vntil this occasion fell out no such officers and yet we can not well say it was not a well ordered Church during that time so Act. 14. vers 23. it is said of Paule and Barnabas when they had ordeyned with the hand Elders vnto them according to the Church and had prayed with fastings they commended them to the Lord on whome they beleeued Héere is no mention at all made of Deacons except we shall vnderstand the word Elders as Beza would haue it for Pastors Deacons and other Gouernors of the Church saying only for proofe héereof for heere as often otherwhere the name of Presbyter Priest or Elder is generally taken Neyther do we denie but that it is so taken and more generally also in diuers places which sheweth that their vnderstanding of that place of S. Paule 1. Tim. 5.17 the Elders that gouerne well are woorthy of double honor especially those that labour in the word and doctrine which words if they will néedes vnderstand of two kinds of Elders distinct in function and office why may it not be as well there vnderstood for such Deacons as were ministers of the word and sacraments as for their imagined gouerning Elders that are altogether no teachers And so doth Hyperius out of Ambrose as we haue séene before expound that place Qui bene praesunt presbyteri In this place the tearme of Presbyter Priest or Elder includeth the reason of office not of age But they are called Presbyters Priests or Elders by a generall and common name all they that minister in the Church the which thing also we haue giuen warning of before For the Bishop also himselfe is called a Presbyter Priest or Elder as Ambrose witnesseth Howbeit euery Presbyter Priest or Elder is not a Bishop of all these therefore his speech is heere that are inferior to the Bishop whome Ambrose reckneth vp in euery City two Deacons which administer the word and sacraments and 7. Deacons that minister to the tables distributing the goods of the Church Whereby we sée all their groundworke faileth consisting on the expounding that place for such Gouerning Elders that they make to be another distinct and middle function betwéene Pastors and Deacons And that these Elders may be well inough vnderstoode for Deacons And also that some Deacons such as were â—it therevnto were admitted to the Ministerie of the worde and sacraments the other were attendants on the Bishop and on the Ministers Both of whom héere Hyperius saith that S. Ambrose also calleth Deacons But Elders or Deacons they were all in their sortes attendant chiefelie on the Ministerie of the worde or their selues as in the ende we shall sée the verie Ministers and Pastors of it Now although in this sense we may admit héere also Act. 14. Bezaes interpretation for Elder to comprehend also those that properly are called Deacons yet in this place I allow rather the iudgement of Caluine which we have seene before that by Elders there are onelie ment such as were pastorall Elders Also after the ordeining of the 7. Deacons this office was deuided into diuers parts as necessitie shewed diuers occasions For some were appointed for the collection and distribution of almes as Rom. 12.8 And some for attending vpon the sicke impotent among the poore as in the same plâ—ce Let him that distributeth doâ— it with simplicitie and let him that sheweth mercie do it with cheerefulnes Which kind of deacoÌ„s 1. Co. 12.28 are called Helpers and for the seruice of this office were appointed diuers poore olde widdowes who as they were mainteined by the Church so they serued the Churche attending vpon the other poore who being sicke and impotent had neede not onelie of things necessarie but also of seruice and attending 1. Tim. 5.5 This diuision of the office of Deacoâ—s appeareth not in anie of the places héere alledged Our Brethren cited before pag. 3.17.33 and 84. thiâ— testimonie Rom. 12.8 for the diuersities of diuers offices of the Ministerie And throughout this their learned Discourse they treate vpon them seuerallie diuiding Doctors from Pastors Pastors from Gouernors Gouernors from Deacons and so made vp their full Tetrarchie by these 4. distinct offices And still they giue one part of this testimonie
contayning withall his care industrie in these matters For the which doing the Councell reacknowledgeth the king to deserue the reward of an Apostle because he had performed the office of an Apostle And when al the nobilitie had giueÌ„ vp also their confessions in writing and subscribed openly vnto theÌ„ then the king commanded the Synode to go in hand with the repayring and establishing some forme of eccl discipline saying that the care of a king ought to stretch forth it selfe not to cease till he haue brought the subiects to a full knowledge perfect age in Christ. And as a king ought to bend al his power authoritie to represse the insolencie of the euill and to nourish the common peace tranquillitie euen so ought he much more to studie to labour and be carefull not only to bring his subiectes from errors false religion but also to see theÌ„ instructed taught trayned vp in the truth of the cleare light And hereupon by this his authoritie he maketh a decree coÌ„mandeth the Bishops to sée it put in executioÌ„ that euery time at the receiuing of the coÌ„munioÌ„ al the people together do distinctly with a lowde voice recite the Nicene creede Which being done that the Synode had coÌ„sulted about the orders of their discipline exhibited the same vnto the king he considering the same ratifieth and confirmeth al their doings And first he himselfe and after him all the Synode subscribeth to those orders The like wee read in the Councell of diuerse kinges of Spayne afterwardes Sisenandus that called the fourth Councell of Toledo Chintillanus that called the 5. and 6. Chinaswindus that called the seuenth Reccessinuthus that called the 8.9 and 10. Councels at Toledo Bamba that called the 12. 13. Egita that called the 14.15 and 16. all which kinges of Spayne as they summoned the Councelles their selues and commaunded thâ— Bishops to assemble so they sate in the Councels with them and when the Councels had consulted and agreed vpon any Ecclesiasticall matters thâ—y offred the same to the Prince to be ratified and confirmed This authoritie had the Christian kinges of Spayne not only in gouerning of all the eccl persons but in making together with the Bishops and in ratifying and confirming all their Synodall decrees and constitutions of Eccl. matters And no lesse authoritie had the kings of this our Britannie also in gouerning their Eccl. state by the aduise of the Clergie of their dominion For profe whereof we haue séene the Bishop of Romes owne letter to king Lucius that is reputed to be the first Christian king of Brytannie Who when he wrote to Eleutherius then Bishop of Rome to haue the Romaine and the Imperiall lawes to vse them in his kingdome the Bishop returneth him this aunswere as we haue séene those lawes wee may disprooue but not the lawes of God You haue receaued lately through the goodnesse of God in your kingdome the faith and law of Christ. You haue there in your kingdome both the testamentes out of them by Gods grace and the aduise of your Realme take a Iawe and thereby patiently gouerne your kingdome You are in your kingdome the Vicare of God c. In which wordes hee plaiâ—ely confesseth that the Christian kinges authoritie stretcheth euen to the very making and ordeyning of Ecclesiast lawes with the aduise of the Realme and so withall of the Clergie And that thiâ— supreme authoritie of thâ— king was so practised in this lande not only by Lucius but also by the Christian kinges that succéeded him while the Brittaines had the kingdome which rather were not full kinges but vnder the soueraigntie of the Romaine Emperours which beeing at that time the most of them Paganes the Princes in Brytannie hadde the lesse authoritie whereby there grewe manie corruptions especiallye the Heresie of Pelagianisme in this realme till the Brytaynes were expulsed by the Saxons And therefore what with the oftâ—n warres eyther with the Romaines or with the Pictes or with the Saxons little or no certaine recorde remayneth of anie Councelles helden or of anie Ecclesiasticall Lawes made in the times of those brittish Princes Except we shall account Constantine the great as one of them beeing the sonne of Constantius Chlorus by the most noble and Christian Queene Helena who being excellently learned in the tongues wrote diuerse treatises of Religion and Ecclesiasticall matters of the prouidence of God of the immortalitie of the soule of the rule of godly life c. As Bale reporteth of this Queene of whose husband and sonne we haue heard sufficiently before But to come to the Saxon kinges after they had receaued the faith of Christ for perhaps our Brethren also comprehende them in the name of the Christian Kinges of this our Brytanie William Lambert hath much helped vs in gathering and translating though rather to the sense than to the wordes the auncient lawes of those kinges whereby we also may gather what great authoritie they hadde in these matters who beginning with the Lawes of Kinge Inas setteth them downe in these wordes I Inas by the benefite of God King of the West Saxons through the persuasion and institution of Cenrede my father of Lyedda and Erknwalde my Bishoppes and of all mine Aldermen or Senators and of the most auncient wise men of my people in the great assemblie of the seruauntes of God I studied both for the saluation of our soules and for the conseruation of our kingdome that lawefull contractes of matrimonie and that right iudgementes might be founded and established throughout all our dominion and that hereafter it be not lawfull to any Senator or to any other inhabiting our dominion to breake these our iudgementes This preface béeing made by all their aduice and consentes but as is aforesayde by his authoritie he setteth downe his Lawes in Chapters both for Ecclesiasticall and ciuill matters And first he beginneth with Ecclesiasticall of the forme howe the ministers of God should liue First of all wee commaunde that the Ministers of GOD doe care for and keepe the appointed forme of lyuing And afterwarde wee will that among all our people the lawes and iudgementes be thus holden An infant shal be baptized within 30. daies after it is come forth into the worlde Which thing if it be not done the default shal be punished with the paying of 30. s. but and if it die before it be baptized he shall forfaite all his goods If a bondseruant be put to any seruile worke on the Lordes day his Master shall make him free and his Maister shall paye thirtie shillings but if he did that worke without the commaundement of his Maister the seruaunt shall bee beaten with stripes or at least let him redeeme with a price of money the feare of his beating If a free man labour on this day without his Maisters commaundement let him eyther bee made a bonde
what nuÌ„ber they were why those Elders had that number The preceps the prâ—ctise of this Seniory The Leuites with their offices The matters wherin the Elders gouernors dealt * Leuirationis The vniuersall assembly of the Tribes and families Iosues orders for all these Elders * Expeditionem The proces of the story Iud. 19.20 The necessity of a king or one cheefe Gouernour The beginning of these elders corruption The Elders flattery of the people The Concion of the elders Our Brethr. defacing the state of a king Carolus Sigonius de rep Haebrae orum lib. 6. Cap. 2. The Iewes Councels Three â—â—ateâ— of the Iewes then 3. kinds of Conciouâ— Sigonius of the Iewes Senates Three kinds of the Iewes Senates Our Br. will be Seniors of the highest sort The Elders in the time of the kings The Elders since the captiui tie Sigonius The Kinges authority besides the Senate Cap. 5. The Synedrion at Ierusalem Cap. 6. What elders the Iudges of the cities were What princes the Elders were inferior to the SynedrioÌ„ Elders The Elders in the time of Iosaphat These Elderships restored after the captiuitie FroÌ„ whence the Synedrian Elders wer chosen Petrus Galatinus of the processe in the courtes of iudgment Petrus Galaâ—tnus collection of the Thalmudists concerning the Sanedrin * occidere The authoritie of the Synedrian Elders The Elders chosen with imposition of hands The power of the Sanedrin diminished in Christes time They lost their place dignitie after their fals iudging of Christ. The Romanes destruction of these Elders Gods ordinaunce Deut. 17. of these Elders power in iudgement Iosephus Iosephus li. 2. ad Appionem Philo. li. 3. de vita Mosis What manner of persons the Elders were in the Sanedrin The power of the preests in the Sanedrin The order and processe in the Sanedrin The appealants accusation The foâ—me of the accusation in Ieremy and of his acquitall The formâ— of the Synedrion in coÌ„demning Christ. Bertramsâ— confirmation of these thinges â—ert de politia Iudaica ca. 10. pag. 56 The Leuites were the gouernors in the Iewes Senats The matters that the Leuiâ—es iudged Bertram 1. Chro. 26.29 How Dauid distributed the gouernments and bounds of the Leuites Seniories Solomon maintained herein Dauids orders Iosaphats restoring â—he Iewes Seniories 2. Chro. 19. * Ad Liâ—â—m The Synedrion The diuerâ— respect of Eccl. ciuil in one and the same cause The great principality of these Elders Ierem. 2. Ieremie acquitted by those Elders Bertrams 2. example of those Elders power Ierem. 36. Bertrams 3. example Ier. 37. 38. The Elders superiour to the king The state of the tenne tribes The state of the Iewes regiment after the captiuity The speciall time of the Elders gouernment The auth of Nehemias Iosephus antiq Iud. li. 7 cap. The high Bishops authoritie 1. Mach. 12.6 The mixt estate of the Iewes common weale Gabinius erecting of mo Synedrins The SynedrioÌ„ Elders slain by Herod Our Br. assertioÌ„ of the Iewes Synedrion alters al the states in Christendome and bindes vs to the IuÌ„diciall Lawe Our Br. pretence vnder the name of eccl regiment driue at the ciuill regiment Chytreus of the Synedrion When all is done our Br. Elders that are goueâ—nors and notteachers are here also excluded except they will bee Princes Beza in confess Christ. cap. 5. Art 32. Danaetus in Iâ—ag Christ. 3. part cap. 10 Danaeus Confession for the difference of the Iewes SynedrioÌ„ our Presbyteries for gouernmeÌ„t of ciuil causes Chytraeus in Deut. 17. titulo de Iudicijs Three kindes of iudgements among the Iewes The iâ—dgemeÌ„t Triumuiral of thâ— 3. Elders The little Synedrion of 23. The great Synedrion of 70. Chytreus resemblance of the chief Senate in Germanie to the Sanedâ—in The elders of the new Testament How moderatelie Chytreus alludeth on Christes words Mat. 5. to our Senates Our Breth peremptory wresting of Christes words The learned disc pag. 88. Bridges The vse of the name Elder Christe alluded not to the Iews Sanedrin or Presbytery mencioned in the newe Testament By the name Church is not meant Senate Caluinus in 1. Tim. 4.14 Bezaes testimonie that by those elders were meant onely the Ministers of the word Our Br. coÌ„clusion of these Elders Bezaes nip of Castalion for the terme Senate The Presbyteries of the Iewes Luc. 22. Act. 20. Our Brethr. chiefe euidence for their Eldership howe weake it is The power of the keies The learned Dis. Bridges The sentences of christ Mat. 18. ver 19. and 20. not to be restrained to a Consistorie Brentius on Math. 18. Brentiuâ— in Math. 18. How these words Die ecclesiae haue ben abused A small assemblie wâ—ting a ciuile Magistrate The occasioÌ„ of Christes sentence That this rule of Chr. serueth onlie among priuate meÌ„ This senteÌ„ce cannot be vnderstood of hainous sinnes Brentius The Incestuous Corinthian The last remedy is to tell the ordinary magistrate and not to constitute an Eccl. Senate Excommunication A priuate Ecclesiasticall excommunication To whome the proper Eccl. exc doth pertaine Two kindes of Exc. ciuiâ— and Eccl. Cal in Mat. 18. The ministery of the powre of the worde pertaineth to the Minister in the expounding the worde Cal. in Mat. 18. The Minist are publishers of Gods word and setters foorth of his iudgementes How the froward are punished the repentaÌ„t receiued by them that haue the word of God Aretius 2. parte problem Tit. de Excom Ciuil and Eccl. Exc. Syntagma Tit. de clauibus The definition of the Eccl. binding The definition of the Eccl. absoluing The censure of Exc. renued by Christ. Mat. 16. Iohn 20. Tertul. In Apolog. cont Gent. cap. 39. Ext. in the Eccl. history Wherein Victors exc was reprooued What Exc. by Victor was allowed Eusebius li. 6. cap. 25. The Exc. of Philip the Emperour Theodosius of Excom Theodoreâ—us li. 5. cap. 17. Cyprianus vt supâ—a Iunii ecclesiasticus cap. 3. Hierom. in Math. 16. August of excom Aug. ad Auxilium epistola 75. Math. 16. Exech 18. S. Aug. erâ—or in the Infants dying without baptisme Iames. 1. What S. Aug. dissaloweth in this B Exc. Chrysost. Homil. 2. de Dauide Saule How Chrysost woulde Excom the contemners of the word Chrysost. of Excom Chrysost. in Homil. 70. homil 4. in Hebr. 2. The Praesidents and Elders of whome Chrysost. speaketh Chrysost. â—hreat againe to Excom Matst 18. The B. seperate authoritie in excom The excommunicator such a person as may teach Melancthon Kemnitius in exam Trident. Conâ— To. cap. 6. Melanct. in locis com de regno Christi Melanct. in aâ—not locorum com The Churches power of order Iurisdiction The poweâ— of order The poweâ— of Iurisd Aretius Aretius in locis com parte 2. de excomm The definition of excommunicâ—tion The Minister is the excommunicator and the Church consenteth Cyprianus The Eccl. Senate of Gouernors not teachers reiected The example of Saint Paul 1. Coâ— 5. Cyprian epist. li. 3. epist. 16. 2. Co. 11.29 1. Co. 12 2â— Aretius