his wrath from vs. Now my sonnes be not deceaued for the Lord hath chosen you to stand before him to serue him and to be his ministers and to burne incense Then the Leuites arose Mahath c. and they gathered their brethren and sanctified themselues and came according to the commandement of the King and by the wordes of the Lord for to clense the house of the Lord and the priests went into the inner partes of the house of the Lorde to clense it c. Here indéede the King refuseth not the Leuites but calleth them vnto him and maketh vnto them this memorable oration and those that otherwise in their offices were his fathers hée calleth his sons in respect of his supreame authoritie ouer them himselfe being but a young man and they againe speake verse 18. And they went in to Ezechiah the king and sayd we haue clensed all the house of the Lord c. but here is nothing wherein they appoint or charge the King but all still of the Kinges commaundementes vnto them Verse 20. And Hezechias the king rose earlie and gathered the Princes of the citie and went vp to the house of the Lord and they brought seauen bullocks c. And he commanded the Preests the sonnes of Aaron to offer them on the altar of the Lord c. Then they brought the hee Goates for the sinne offering before the King c. For the king had commanded for all Israel the burnt offering and the sinne offering And he appointed also the Leuites in the house of the Lord with Cymbals with Violes with Harpes according to the commandement of Dauid and Gad the kings seer c. And Hezechiah commanded to offer the burnt offering vpon the altar c. verse 30. And Hezechias the king and the princes commanded the Leuites to praise the Lord with the words of Dauid and Asaph the seer so they prayed with ioye and they bowed themselues and worshipped And Hezechias spake and said Now yee haue consecrated your selues to the Lord come neere and bring the sacrifices and offerings of praise into the house of the Lord and the congregation brought sacrifices c. Héere the King still commandeth both the Priests and Leuites and the people and they all obeyed But the Leuites are commended vers 34. To be more vpright in hart to sanctifie themselues then were the Priests As for the 30 chapter which our brethren cite after the foresaid first verse wherein the King writeth to all Israel and Iudah It followeth in the second c. And the king and his princes and all the congregation had taken councell in Ierusalem to keepe the passeouer in the second moneth For they could not keepe it at this time bicause there were not priests enough sanctified neither was the people gathered to Ierusalem And the thing pleased the King and all the congregation and they decreed to make proclamation through-out all Israell c. So the Posts went out with letters by commission from the King and his Princes throughoâ—t all Israel with the commandement of the King saying Yee children of Israel turne againe vnto the Lord God of Abraham Isaac c. And at this sacrifice the King praied for the people saying verse 18 c. The good Lord be mercifull towards him that prepareth his whole heart to seeke the Lord God the God of his fathers though he be not clensed according to thepurification of the sanctuarie and the Lord heard Hezekiah and healed the people And verse 22. Hezechiah spakâ— comfortablie to the Leuites that had good knowledge to sing vnto the Lord c. And in the chapter following verse 2. Hezechiah appointed the courses of the Priests and Leuites for the burnt offerings and peace offerings to minister and giue thankes and to praise in the gates of the tentes of the Lord And verse 4. He commanded the people that dwelt in Ierusalem to giue part to the Priests and Leuites that they might be incouraged in the lawe of the Lord. And when the commandement was spred the children of Israell brought aboundance of fruites c. And when Hezekiah and the Princes came and sawe the heapes they blessed the Lord and his people Israel And Hezechiah questioned with the Preists concerning the heapes And Azariah the cheefe preest of the house of Sadoch answered him and said Since the people began to bring offerings we haue eaten and haue beene satisfied and there is left aboundance For the Lord hath blest his people and the aboundance that is left And Hezechiah commanded to prepare chambers in the house of the Lord c. And Iehiel c. were ouerseers by the appointment of Cononiâ—h and Shimer his brother and by the commandement of Hezechiah the king and of Azariah the cheefe of the house of God c. And thus did Hezechiah through-out all Iuda and did well and vprightlie and truelie before the Lord his God Thus haue we séene both in the chapter quoted by our brethren and the chapter going before and the chapter following how the King directed all those Ecclesiasticall matters commanded ordered and gouerned both the Leuites and the Priests But what is anye thing héere to our brethrens purpose Did the Leuites debate anye controuersies with the King and Princes or with the high Priest before the King And the king the princes or the high preest yeeld therein vnto the Leuites Or not rather they yeeld vnto the king and to the princes and to the high preest in those matters If now this be so memorable an example why doo not our brethren if they will be like the Leuites yeeld to hir Maiestie her counsell and hir Bishops Except they will be rather héerein like the king his princes and the high priest then like these Leuites As for the elders in the assemblie and conference Act. 15. They also yeelded vnto the Apostles not the Apostles vnto them Although the Apostles refused not the elders no more doe our Bishops refuse our brethren or anye other ecclesiasticall persons that are lawfullie appointed and called to the conuocations or to anie other ecclesiasticall assemblie or conference Neither do they denie the accepting euen of the people in some manner to be heard to speake But whereto doe our brethren mention héere the people in this debating This is againe cleane contrârie to their ownâ— rules as we shall sée in this learned discourse Would they haue the people also to be debaters or to be Iudges of these controuersies And to ouer-rule the Bishops and cleargie in the determination of them But they haue yet one example more At least saye they let â—â—eir owne opinion that in interpreting the scriptures and deliuerie of doctrine we are equall with them persuade them And héereto they quote this marginall note and Whitegifts booke pag. 389. If the Archbishop that now is dooth graunt this it is the greater signe of his reuerent modestie Neither do anâ—e of our Bishops or any of vs
the whole Church but onely such prayers as he his owne selfe eyther hath before hande made and conned by roate or such as without any premeditation or committing to memorie he doth in his head conceaue euen as he vttereth them with his mouth and so at that instant make them this we vtterly deny And not to suspect here wtout good cause that our Breth vnderstand this terme of making publike prayers in this sense not only their wordes here following do plainely expounde their meaning when they saye It apperteyneth to the Pastor to conceaue publike prayers and it is a common phrase among our Brethren that such and such a one is an excellent conceauer meaning that he can make godly prayers but also that they can not away with formall reading as in contempt they call it and a prescribed forme of prayer But to confute this and to proue that a prescribed forme of the diuine seruice for the publike prayers besides the reading of the scriptures in appointed courses and orders is a thing lawefull and profitable First the Iewes had the same before and in and after Christes time not onely as perteyning to the ceremoniall but to the morall lawe for the obedience of the first table perteyning to the worshippe of God Numb 6.22 c. The Lorde spake to Moses saying speake vnto Aaron and to his sonnes saying thus shall ye blesse the children of Israell and say vnto them the Lorde blesse thee and keepe thee the Lorde make his face to shine vpon thee and be mercifull vnto thee the Lorde lift vp his countenance vpon thee and giue thee peace c. And although they had many of their publike prayers beeing mixt with hymnes thankesgiuings not onely sayde but song also yet were they such not only as their selues made or conceaued were they neuer so learned men but such as either Moses or Samuell or Dauid or Esdras or some other Prophete especially appointed thereunto by God had drawen out and prescribed vnto them As may appeare 1. Chron. 9. where after he had shewed ver 22. c. how Dauid and Samuell the feer had established the porters and other officers ver 33. he sayth And these are the singers the chiefe fathers in the Leuites which dâ—elt in the chambers and had none other charge For they had to doe in that businesse day and night And speaking of Dauid who made the most paâ—t of the Psalmes in the 16. Chapter ver 4. And he appointed certaine of the leuites to minister before the Arke of the Lorde and rehearse and thank and praise the Lorde God of Israell And vers 7. Then at that time Dauid did appoint at the beginning to giue thankes to the Lorde By the hande of Asaph and his brethren Whereon sayth the Geneua note Dauid gaue them this psalm to prayse the Lorde signifying that in all our enterprises the name of God ought to bee praysed and called vpon psalme 105. Thus doe our brethren apply these doinges of Dauid vnto our estate And in the 25 chapter ver 2. He mencioneth those that were vnder the hande of Asaph which sang prophesies by the commission of the king Thus did Asaph then set foorth the publike prayers endited prescribed by Dauid Although he as diuers think conceiued made many psalms and Prayers and prescribed then to others Likewise 2. chron 29. verse 27. And Ezekiah commaunded to offer the burnt offering vpon the Alter and when the burnt offering began the song of the Lorde beganne with the trumpets and the instruments of Dauid king of Israell and all the congregation worshipped singing a song c. All which orders and formes of publique prayer at the Diuine seruice though the Iewes afterward corrupted Esdras after the captiuitie recollected set againe in order Which though they were eftsoones corrupted and intermingled especially with the Pharisees traditions yet til and in the time of Christe they had at the diuine seruice the ordinary courses of reading the Lawe and Prophets as appeareth by S. Luke 4. vers 16.17 c. Where the booke of the Prophet Esay was deliuered to Christ. And by that saying in the person of Abraham to the rich glutton they haue Moses and the prophets let theÌ„ hear them Luke 16.29 Which Paule testifieth in his sermon to the Antiochians Acts. 13.27 For the inhabitants of Ierusalem and their rulers because they knewe him not nor yet the wordes of the prophets which are read euery saboth day c. And that this was the auntient order Iames the byshop of Ierusalem in the determination of that famous assembly holden by the Apostles Act. 15. ver 20. sayth For Moses of olde time hath in euery city them that preach him sithe that hee is reade in the synagogues euery sabboth day And heere also is the publique reading called a preaching With which exercises they especially adioyned the reading also of the Psalmes and other solemn publique prayers of the Scripture For which principal cause Christ saith of the Temple Math. 21.13 It is written mine house shall bee called the house of prayer c. And Act. 3. Peter and Iohn went vp together into the Temple at the ninth hower of prayer Which orders were of Christe so little improoued that not onelie as Luke declareth cap. 11.1 that one of the Disciples sayde vnto him Maister teach vs to pray as Iohn also taught his disciples desiring that they might haue some prescribed form of praier set downe vnto them but that also Iohn baptist had taught some forme to his Disciples Which request Christe did so little mislike that he himselfe also taught his Disciples among other preceptes a prescribed forme of prayer which the Euangelists wrotte and all Christians doe vse as the Lordes prescription Which is a strong warrant vnto vs that so long as all formes of prayers are according to that platforme of prayer they may most safely be prescribed For it serueth not only for priuate but for publike prayer Nowe although besides this onely forme of prayer prescribed by Christ we finde no form set out that the apostles or the primitiue church immediately after them did vse or prescribe to be vsed because they hauing that full measure of the spirite of God namely the Apostles Euangelistes Prophets Bishops Pastors and Elders yea the moste of all the faythfull people in these dayes so that they might well make conceiue their publique prayers before the Congregation euen as the spirite of God suggested in their heart gaue them vtterance in their mouths yet because that in the publike assemblies the Apostles prescribed the writteÌ„ scriptures to be read as Col. 4. ver 16. And wâ—en this epistle is read of you cause that it be read in the church of the Laodiceans also that ye likewise read the Epistle writâ—en from Laodicea and as they vsed that so no doubt did they vse to read in their publike assemblies the
vs all the way that we went and among all the people through whom we came and the Lord did cast out before vs al the people euen the Ammorites which dwelt in the land therfore wil wee also serue the lorde for he is our God c. Was this also a disordered and confused noise and yet the speeche of al the people For we reade not here of any speaker in their names nor any necessitie driueth so to imagine If it bee replied these were not publike praiers What of that were they not the publike speeches of the Congregation and coulde these publike speeches of all or manie without confusion be orderlie vttered which perhaps were not before premeditated and can not much better without any disorder or confusion some such publique praiers Psalmes or short responses as they are often acquainted withall or as their bookes leade them if they can reade or as their Pastor saith before them in bréefe sentences But for publike praiers too how often is it mentioned in the booke of the Iudges that the children of Israel when they were oppressed of their enimies They cried vnto the lorde Iud. 3. ver 9. 15. Iud. 4 verse 3. Iud. 6. verse 6. 7. Were these cries no praiers or were these prayers not as well publike as priuate Or did God refuse to heare them as a confused noyse or rather did he not like these cries as a sweete harmonie and sent them helpers But that their cries were not lamentations onely but confession of their sinnes and prayers it appeareth Iud. 10. verse 10. Then the children of Israell cried vnto the lorde saying we hauâ— sinned against thee euen because we haue forsaken our owne God and haue serued Baalim And when God layde before them howe often he had deliuered them bad them Goe try vnto the God which yee haue chosen let them saue you in the time of your tribulation ver 14. 15. The Children of Israel saide vnto the lord we haue sinned doe thou vnto vs whatsoeuer please thee onely we pray thee to deliuer vs this day Which publike praiers of them with the déedes following in putting away their Idols were such orderlie and effectuall prayers that God raised them vp another helper Likewise Iud. â—1 2 When they had almost destroyed the tribe of Beniamin for their wickednes The people came vnto the house of God abode there til euen before God lifting vp their voices wept with great lamentatioÌ„ said O Lord God of Israel why is this com to passe in Israel that this day one tribe of Israell should want Againe when Samuel had shewed the people their sinne in asking to haue a king 1. Sam 12. And the Lorde had sent thunder according to Samuels saying ver 19. Al the people said vnto Samuell pray for thy seruants vnto the L. tâ—y God that we die not for we haue sinned in asking vs a king besides all our other sinnes And how often doth Dauid in his Psalms stir vp all the people not only to sing but also to confesse their sins to cal vpoÌ„ to praise his name and to declare his workes in the Congregation and in these actions to ioine all their voices together and would he not exhort them if it were a disorder and confusion When Solomon made his praier in the temple which hee had new builded besought God to heare the praiers that should be made in the same among other things he saith 1. kin 8.37 c. When there shal be famine in the land when there shall be pâ—stilence when there shall be blasting mildâ—we Grashopper or Caterpiller when their enimies shall besiege them in the Cities of the lande or anie plague or anie sicknesse then what praier and supplication soeuer shall bee made of any man or of al thy people Israel when euery one shal know the plague of his owne heart and stretche foorth his handes in this house heare thou him in Heauen c. Wherein hee speaketh not onely of the priuate praier of any man but of the publike praier made by all the people Heare thou then in heauen their prayer and their supplication and iudge their cause If they sinne against thee for there is no man that sinneth not and thou be angry with them and deliuer them vnto the enimies so that they carry them away prisoners into the lâ—nde of the enimies eyther farre or neere yet if they turne agayne wich their heart in the lande to the which they bee carried away Captiues and returne and pray vnto thee in the lande of them that carried them away Captiues saying VVee haue sinned wee haue transgressed and haue done wickedlie c. Then heare thou their prayers and their supplication in Heauen thy dwelling place and iudge their cause and bee mercifull vnto the people that haue sinned against thee c. For they bee thy people and thine inheritaunce which thou broughtest out of Aegypt from the middest of the yron fornace Let thine eyes bee open vnto the prayer of thy seruaunt and vnto the Prayer of thy people Israel to hearken vnto them in all that they call for vnto thee c. So that hee speaketh not heere of anye one man praying in the name of the people but bothe of euerye one whosoeuer and iointlie of all the peoples prayers vnto God Which if they had not vsed so to praye or hee had thought GOD would haue accounted those publique praiers that all the people iointlie withall their voices made a disordered and confused noise hee woulde neuer haue made this solemne prayer for them What confusion and disorder of voices was this at the praier of Elias 1. Reg. 18. verse 39. All the people when they sawe the fire to fall from heauen and consume the burnt offering fell on their faces and sayde the Lorde is God the Lorde is God It may be thought that at the reedifying of the Temple in this number of voices there was then some confusion of them For when as in the first of Esdras the thirde chap. verse 1. it is sayde that the people assembles them-selues as one man vnto Ierusalem It followeth verse 10. c. And when the builders layde the foundation of the Temple of the Lorde they appointed the Preestes in their apparell with Trumpettes and the leuites the sonnes of Asaph with Cimballes to prayse the lorde after the ordinaâ—â—e of Dauid king of Israel Thus they sang when they gaue prayse and when they gaue 〈◊〉 vnto the lorde For hee is good for his mercie endureth euer towardes Israel Where withall we see the former point of the prescribed forme of Prayers And all the people showted with a great showte when they praysed the Lorde because the foundation of the house of the lorde was layde And many also of the Prieâ—â—es and leuites and the cheefe of the Fathers auncieÌ„t mâ—Ì„ which had seene the first house when the foundation of
Church For some of these and such like meanes it hath pleased God alreadie to graunt that they may and doe take place and woulde take more place were it not for their importune hindering as I sayd before not so much of the open aduersaries of the Gospell as of our owne Brethren that fauour and professe it and yet preposterouslie doe stop the course thereof As for some of these meanes heere deuised it hath pleased God in his greate wisedome not to graunt them And therefore when we sée the will and graunt of God alreadie it were fitter we applied our wâ—lls to his than to wish hiâ— contrarie to his ordinance to become appliable vnto our wils And wheâ—e our Brethren would haue God graunt these their petitâ—ons to take place by the high authoritie of our dreade Soueraigne the Queenes Maiestie sith we manifestlie sée that by her Maiesties high authoritie GOD hath graunted such good successe to his Gospell and repaired his Church by such lawfull means of discipline as God hath both allowed and blessed which withall is by her Maiesties high authoritie established and confirmed amongst vs what a tentation is this to God not to bee content but to craue that he would graunt other new meanes And what obedience is this to her Maiesties high authoritie If her Maiestie herein haue any authoritie at all why do not we obey it If her Maiesties authoritie héere be high why doe we abase and bring it lowe If shee bee our dread Soueraigne why dreade we not thus to ouerthwart al her lawes and ordinances and without all dreade to contemne them and to cast forth such contumelious and slanderous spéeches on all the state of the Church to be most corrupt If her Maiestie be the Soueraigne that is the Supreame gouernor under Christ of this portion of the Church How doth not this defamatioÌ„ more blemish her Maiesties gouernment thaÌ„ al these faire spéeches can suffer to salue it And how call they her Maiestie Soueraigne and not acknowledge her soueraigntie or supremacie And if we inioy this coÌ„fortable peace vnder her most gracious gouernmeÌ„t why do not we coÌ„tinue it and be thankfull to God and to her Maiestie for it Why disturbe wée it and make it vncomfortable To conclude if it be a most gracious gouernment how is the state of the Church being gouerned vnder her Maiestie most corrupted Can most gracious and most corrupt agrée together What fellowship hath righteousnesse saith Saint Paule 2. Cor. 6.14 with vnrighteousnesse and what communion hath â—ight with darknesse what concord hath Christ with Belial Or hath her Maiestie no gouernment at all ouer the Church but onelie ouer the Realme and ciuile pollicie Are these tearmes then giuen her as a méere ciuile Prince or is her Maiestie acknowledged indeede the supreame gouernour in all Ecclesiasticall causes in the Church of England If she be how doth shee looke vnto her gouernment in the Church of England the state of the Church standing most corrupt These things hang together like Germaines lippes Who seeth not that they speak cleane contradictions in this stammering While they woulde thus plaie on both handes and giue onelie these fayre titles to her Maiestie for fashion sake and to auoide suspition or to winne fauour but if in verie déede they meant as they saie they woulde neuer thus impugne the established gouernment orders lawes and proceedings of her Maiestie They confesse that vnder her most gracious gouernment the time hath alreadie prosperouslie passed and yet they inferre vnder hand that it hath passed so vnprosperouslie that in lesse than halfe the time they dare ieopard their liues if they might haue their deuises broght to passe that the necessitie of learned Preachers shall bee so well supplied as wee shall haue no great cause to complaine for lacke of them And yet withall they saie her Maiesties raigne is most honourable and glorious Which if it be then haue they no cause to complain But they complaine of these things with great outcries and saie they haue great cause to complaine as though her Maiesties raigne were so dishonourable and ignominious that it nothing tended the honour and glorie of God which they saie they onelie seeke in this their Ecclesiasticall regiment So that in commending her Maiesties most honourable and glorious raigne what meane they but of such an externall honour and glorie of the world as little or nought respecteth the honour and glorie of the Lorde This is not well done of our Brethren thus to slander her Maiesties gouernment and the whole state of the Church of England vnder these faire and coulourable spéeches least our Breth might séeme in anie shew to come néere to those dissembling hypocrites whome Dauid so grieuouslie complaineth on Psal. 54. saying If mine enimie had defamed me I could haue borne it and if mine aduersarie had exalted himself against me I would haue hidden me from him But it was thou O man euen my companion my guide and my familiar which diddest eate sweete meate together with mâ— yea wâ— walled together in the house of God as companions And shall it be sayde of those that not onelie liue in one Realme and are or should be gouerned by one lawe vnder one most gracious Soueraigne yea her Maiestie and wee and all vnder one Iesus Christ in profession of our religion and of one Church of God that we deale thus one against another and that as Dauid there saich verse 21. The wordes of his mouth were softer than butter and yet warre in his heart his wordes â—ere more gentle than oyle and yet they were swoordes Now as these things beséeme not the â—hildren of God so is not this commendable in our Brethren that to set the better face of zeale vppon these foresayde spéeches thus tempered with no lesse gall than honie they offer thus freshlie to ieopard their liues that this which they promise and imagine shal be done in lesse than halfe the time that is alreadie passed Well may our Brethren blemish the time that is alreadie passed as not verie prosperouslie passed though for a shewe they saie so but to determine De futurâ— contingenti for that which may happe to come to passe hereafter and to prescribe it a time saue that they presume of her Maiesties clemencie not to take the aduantage of the forfaiture they might peraduenture hazarde too farre theyr best ioyntes if theyr happe were not better in this bargaynes euent than eyther theyr learning or their wisedome in the bargens making But what good lucke so euer would betide them to haue their desires graunted or their hope and promise come to passe yet their words sauour so suspitiouslie that for all this they would not holde themselues fullie satisfied For when they saie The necessitie of learned Pastors shall be so well supplied as we shall haue no no great cause to complaine for lacke of them they séeme in these words
that thus farre forth besides heâ— commendable constancie and open profession of Christ she was neither improued of Christ nor discommended of anie protestant writer namely for lifting vp her voice beeing a woman in the audience of the publike congregation Likewise the woman that had the bloudie flixe Matth. 9. ver â—0 when as being a weake and bashfull woman by reason of her disease she durst not come openlie before Christ and in so great assemblie open her voice pray to him for succour but came behinde him and touched the hem of his garment For she said in her selfe If I may but touch his garment onelie I shall be whole Did Christ like this that she shuld receiue this benefit of him thus in silence because a woman might not speake in the congregation No saith Luke chap. 8. verse 44. VVhen shee came behinde him and touched the hemme of his garment immediatlie her issue of bloud staunched Then Iesus said who is it that hath touched mee VVhen euerie man denied Peter sayd and they that were with him Maister the multitude thrust thee and tread on thee â—nd sayest thou who hath touched me And Iesus sayd some one hath touched me for I perceiue that vertue is gone out of me VVhen the woman sawe that she was nâ—t hid she came trembling and fell downe before him and told him before all the people for what cause she had touched him and how she was healed imediatlie Was not this then the purpose of Christ that this woman should speake and declare this worke of God before all the publike assemblie of the people What shall we saie of that woman Matth. 15.22 the Cananite that came crying to Christ and said Haue mercie on me O Lord thou sonne of Dauid my daughter is miserably vexed with a diuell Here this woman cried out in an open praier and spared not to speake speake aloude before all the assemblie But he answered her saith Matthew not a word What Was he angrie that she being a woman durst make her praier so openly before the multitude of the people Indeede the Disciples were offended at her importunitie and came to him and besought him saying Send her awaie for she crieth after vs. But he answered and saide I am not sent but vnto the lost sheepe of the house of Israel So that hée findeth no fault for that she being a woman would presume to make this open praier but pretendeth that she was not such a woman as he was sent to help that if she had bene such a woman he woulde haue liked of her crie well inough and haue helped her Yet came she saith Saint Mathew and worshipped him saying Lord helpe me And he answered and sayd It is not good to take the childrens bread and to cast it to whelpes And she said Truth Lord howbeit the whelpes eate of the crums which fall from their Maisters table Did Christ here like her replying vpon him hauing such an answere Yea verilie and that most singularliâ— well Then Iesus answered said vnto her O woman great is thy faith be it vnto thee as thou desirest her daughter was made whole at that houre Neither is it vnworthie to consider the storie so diligentlie described by Saint Iohn chap 4. concerning the Samaritane Woman Not her bolde talke with Christ alone at the Well but that verse 29. she said of Christ vnto the people Come and see a man that hath tolde me all things that I haue done is not this Christ. Yea Caluine who compareth her so dooing to this saying in the Psalme I beleeued and therfore I spake Psal. 116. v. 10. And saith he this vehemencie and cheerefulnesse of the woman are so much the more to be noted of vs because an onelie small sparke of faith kindled them For shee had scarce tasted Christ when shee setteth him forth throughout all the Citie c. But this sayth he seemeth in the woman rather worthie reprehension that beeing as yet rude and not thoroughlie taught she passed the boundes of her faith The answere is she shoulde haue done inconsideratlie if shee had taken vpon her the parts of teaching but now when shee desireth nothing but to stirre vp her Citizens that they should heare Christ speake we will not saie that beeing forgetfull of her selfe shee proceeded further than became her Onelie she doth the office of a Trumpet or of a Bell to call them vnto Christ And yet was this a kind of preching to theÌ„ as Musculus calleth it saying The woman did so much by her preaching that the people of this Citie went out to Christ of whome as yet they knew nothing Yea Aretius saith But as concerning that she preacheth the name and the person of Christ she testifieth by example how much she had profited At the beginning she acknowledged him onelie to be a Iew after that a Prophet placing him in a higher degree at the length she perfectlie acknowledgeth him to be the Messias and such a one vnto her Citizens she preacheth him to be Which also is for an example of regeneration wherof the order is this First to come to the knowledge of ones owne selfe then diligentlie to search concerning the true worship of God Last of all to become carefull of the profite of our neighbour Thus she wherein she profited woulde haue her fellow Citizens to profite also least she should inioy so great a benefite all alone Thou hast therefore a woman an Euangelist She exerciseth the office of a Doctor or Teacher she that came for an harlot returneth an Euangelical mistresse This is the meruailous goodnesse of God choosing base contemptuous things in the world that he might confound the wise men of this world Héerevpon Marlorate concludeth out of Bucer Therfore there is not so much consideration to be had of the partie that speaketh as we must ponder what is spoken to vs. And Alesius the Scot hereon making this his 16. place doth saie The ministerie of the Gospell is not tied to the ordinarie power And the doctrine of a priuate man and of a woman which bringeth forth the worde of God is to bee preferred before the iudgement of the multitude and of them that take vpon them the name authoritie of the Church as the Samaritanes beleeue at the testimonie of a woman concerning Christ. To conclude these examples in the new Testament Luke mencioning Philip the Euangelist Act. 21 verse 9. sayth Now had hee foure daughters virgins that did prophesie But this example Caluine woulde séeme on the other side to cut off saying But how these maidens exercised the office of prophesieng it is vncertaine except the spirite of GOD did so moderate them that they troubled not the order of him set downe But when hee permitteth not women to sustaine a publike person in the Church it is credible that they prophesied either at home or in a priuate place out of the common
plaine meaning that none may publikly teach other but he that is of power higher degree thaÌ„ are those whom he teacheth If this be true how is his own obiectioÌ„ true that Prop. Doct. are subiects to Kings other Magist. May they not teach Princes their other Magistrates Or wil they exalt themselues aboue their Kings Magisttes and exempt themselues from being subiectes bicause they are their teachers As the Pope vnder that pretence likewise did For what helpeth this aunswere of Caluine but to ouerthrowe his owne principle I aunswere saith he there is no absutditie but that one may gouerne and withall obey according to diuerse respectes If this his aunswere bee good as indéede it is doth it not cleane ouerturne Caluines owne Maior that none may teach but that is of power higher degree than those ar whom he teacheth If he say are they not of power higher degree in that respect they teach No verily not always euen in that respect of teaching neither No teaching is a matter of power higher degree I denie that since we must driue the matter so narowly to respectes that in that respect it is teaching it is a matter of power or of hygher degree For teaching properly of it self is but a matter of instruction and informing What power did Ietro take vpon him or superiour degree when he taught Moses how he should choose and appoint out Iustices to ease him in the gouernment of the people Exod. 18.14 What power or superiour degree tooke Ioathan on him ouer the Sichemites when hée stoode on the topp of mount Garrizim and cried vnto them and saide Hearken vnto mee yee men of Sichem c Iud. 9.7 What power and superior degree tooke Sampsons mother ouer her husbande when she shewed him reasons that the appearing of the Angell of the Lorde vnto them was no argument that he woulde kill them Iud. 13.23 When Dauid taught Saule how ill he didde in persecuting him being an innocent did he take any power vpon him ouer Saule or any higher degree aboue him 1. Sam. 24. ver 10. 26. ver 18. When the poore handmaide taught her Maistresse Naamans wife by what meanes her Lorde might be cleansed from his leprie 2. Reg. 5. ver 2. and Naamans seruaunts perswaded their Maister to follow the Prophetes commaundement Did they take any power or superior degree vpon them And when Counsellors teache their Princes what they should doe for what is counselling but informing or teaching When the King said to Elisaeus seruaunt tell mee I pray thee of all the great actes that Elisaeus hath done when the seruaunt shewed the same vnto him did he take vppon him a power and higher degree aboue the King whome hee enformed Doth Iob when he biddeth Eliphas the Themanite teach him giue him power and higher degre aboue him Iob 6. ver 24. Or when he sayth to Sophar Aske the beastes and they shall teach thee and the fowles of the heauen and they shall tell thee Iob. 12.7 Neyther letteth it that some of these are priuate teachings for be they priuat or be they publike in respect they are teachings they consider not the authority of the Teacher but the matter taught or the manner of the teaching As for the power and superiority of degree that hee hath who is the teacher respecteth the partie whose doctrine he teacheth and the commission he hath from him Which in this heauenly doctrine commeth from heauen hauing his authority and warrant from the Almighty God as it is saide of Christe hee taught as one hauing power and not as the Scribes In which consideration I graunt all power yeeldeth or oughte to yéelde when the hearers whosoeuer vnderstand that the Teachers doctrine is of God and that they haue authority of God to teach them And so those Teachers do in the name of God charge their Princes and yet in all other respects remain as other do their subiects And caÌ„ these respects be thus together in a Prophet can they not be in a Prophetesse And how doth not this withall ouerturne Caluines Minor But the woman saith he is a subiect as though the man were not a subiect wheÌ„ he saith Prophetes and Doctors are subiect to Kinges and other Magistrates But in a woman saith Caluine this holdeth not No doth and why not in a woman as well as in a man being both of â—â—em in respecte of Kings and other Magistrates alike subiect for a woman saith he by nature is borne to obey What the Kings and other Magistrates more than those men are which also are subiects what meaneth Caluine here that a woman is borne to obey by nature Doth he meane it in such sort that the woman is a seruaunt or bondslaue by nature or of a seruile nature But that is both falseand odious For a woman may bée and is as much ingenua libera of as franke and free nature and condition or as we tearme it borne of as gentle bloud as the man is And althoughe that the seruitude of sinne and thraldome to mortality and other calamities comming to the man by meanes of the woman she hath loste by the law and malediction of God that equallity of honnour that she was in before being ioyned to the man in matrimony with equall degree of power and dominion and be now made subiect to her husbands gouernemeÌ„t in respect of that Deconomicall or housholde gouernment of which estate properly that law was geuen and of whome S. Paule both in his epistle to the Corinthians speaketh willing them to aske their husbands at home and that which he speaketh to Timothy that she should not vsurp authority ouer the man it hath a manifest relation onely to her husband as also haue the words of Gods law giuen in penaunce vnto her thy desire shall be subiect to thine husband he shall rule ouer thee so that though this law be the ordinary lawe of God as Caluine saith in respecte of the state of mariage yet in other respects it is not so absolute True it is that a virgine in respect also of her parents is subiect in her non-age vnto them no lesse than the wife vnto her husband and yet we sée héere these virgines for all their subiection to their father Philip that was also an Euangelist yea some call him an Apostle did neuerthelesse prophecy and that which is most likelie euen in his presence and in S. Paules presence and in the presence also of many other notwithstanding any inferiority or subiectioÌ„ in other respectes Yet diuerse of the named Prophetesses other womeÌ„ that spake in publike assemblies were not all widdowes and so of their owne iurisdiction or power but euen wiues too But Caluine vrgeth this that by nature they are borne to obey And what of that also commeth this authority of teaching whatsoeuer authority they haue therto or any gift of prophecying by the law of nature or not
women gouerned Gods people Whereby hee séemeth to clayme this to bee the prerogatiue of Fraunce that whether it bée right or whether it bee wrong they will not suffer womens gouernmtnt Neyther is Cenalis thus content to haue thus once or twise heerein abused the Scripture but he goeth on moste blasphemousely to God and iniuriously against all Christendome and sayth in which thing that most noble Realme of the Nation of the French Gaulles hath whereupon to congratulate vnto it selfe that by the singular benefite of God it may woorthily be called before other kingdomes a sacerdotall or Priestly kingdome For it hath this thing common with Priest-hoode that euen as the Priest-hoode can not passe ouer vnto a woman so no more can the Monarchiall Empire of the Salike Monarchie What therefore remayneth but that being mindefull of the grace receaued of God they breake foorth into these wordes Apocal 5. Thou art worthy O Lorde to take the booke and to open the seales therof because thou wast slaine hast redeemed vs in thy bloud out of euery tribe language people and Nation to wit whome thou hast vouchsafed to illustrat with the title of the most ChristaÌ„ kingdom And moreouer hast made vs kinges and Priestes and we shall raigne vpon the earth to wit being enriched with this sacerdotall dowrie Nothing therefore letteth whereby that Nation should not be called a holy Nation a royall Priest-hoode or if ye had rather a priestly or sacerdotall kingdom a people of purchase For the religion which afterward once it got neuer intermitted but happely prosperously euer encreased Gallia or the couÌ„trie of the Gaules sayth Ierom alone hath wanted monsters with the which almost the residue of Nations haue abounded more than inough Thus monstrously writeth Caenalis against womens regiment Howbeit I hope Caluin tooke not this terme of monster for womens regimeÌ„t from this monstrous Popish Bishop As for that which Ierome wrote was not against the regiment of women in Gallia neither was Gallia in his time called Francia nor Pharamundus borne and so no such Salike lawe as yet inuented And therefore this must needes be wrested hereunto Besides this intollerable arrogancie in the French to claime that spirituall priuilege of Royall Priest-hoode that is both common to all true Christian nations and to all true Christian people not onely men but to women also and to children And therefore this is both iniurious vnto theÌ„ to take this title from them and a grosse errour in a Bishop not vnderstanding what these termes doe meane For although he deâ—arre his Popish sacrificing Priest-hood from a woman leâ— him laye that hardely to Pope Iohanes charge yet in this spirituall and mysticall kingdome and Priest-hoode that either S. Peter or S. Iohn speaketh of euery good Christian woman neuer so priuate or poore person and all the electe children of God haue as good title right and interest as not onely the French king but as any or all the Emperours Kinges Queenes and Princes in the worlde Now after Caenalis hath thus craked of the French prerogatiue in this Salike lawe so much pretended and so greatly vrged when he commeth to the reason of the same and of this worde Salica he sheweth what diuersities of opinions are thereon Munster thinkes it is deriued of the worde Sala a riuer at a village of the same name Other that the lawes Salike are deriued of the woorde Sala or vne salle in Frenche signifying in Latine Aulam a Courte or Hall as who say the Courtly or Palatine law Some thought the deriuation of the lawe Salike came of certaine lawes of the French Emperours beginning Si aliquis or Si aliqua and so by contraction striking of a letter or two in the ende per syncopen it was vulgarly termed the lawe Salike Some sayth he arise higher more commodiously who fetch the Etimologie of the lawe Salike not so much out of the marrowe or pythe of the worde as out of the barke or rynde of the worde A Sale from salte as by a certayne allusion that they would haue the Salike law to be spoken hereupon as though it were perpetually constant inuiolable and incorruptible for all times to endure For salte in the holy scriptures is a token of incorruption and perpetuall enduring and moreouer both of Wisdome and discretion As is expressed in plaine wordes Numb 18. and Leuit. 2. In the booke of Numbers All the first frutes of the sanctuarie which the children of Israell â—ffer to God I haue giuen to thee and to thy sons by a perpetuall right it is an euerlasting couenant of salte vnto thee and to thy sonnes before the Lorde And in Leuiticus Whatsoeuer sacrifice thou shalt offer thou shalt season with salte nor shalt take awaye the salte of the couenant of thy God from thy sacrifice In euery oblation thou shalt offer salte And againe 2. Paral. 13. Yee are not ignoraunt that the Lorde GOD of Israell hath giuen the kingdome vnto Dauid ouer Israell for euer to him and to his sonnes for a couenaunt of salte By this it manifestly appeareth that salt hath the tooken of incorruption And as for the token of discretion Let your speech sayth Paule be seasoned with salte And in Marke Bâ—â—rie offering shall bee salted with salte Salâ— is good but if so be it be vnsauorie in what will yee season it That so yee may vnderstande the lawe Salike being sprinkled with the salte of discretion and with the sauce of muche reason perpetually to remaine in his vigor Thus doth Caenalis séeke all the shiftes he can to enforce this lawe not sparing thus more and more to hale and drawe these places of scripture to the same But sence he alleageth so manye originalles thereof and dare not resolue himselfe vppon any one of them but sayth Let euerie mans iudgement remayne to himselfe for I will not vppon this thing contende with any man what certaintye therefore can this lawe haue The very title whereof when it is tossed and tombled withall these diuersities of opinions and wrestlinges of the scripture is so vncertaine But if this were suche a wise and incorruptible lawe that it had his name of seasoning with salte to resemble those auntient offringes couenantes and spéeches in the olde and newe Testament then it maketh more for women than against them For although that saying 2. Paral 13. mention onely Dauid and his sonnes yet did Caenalis himselfe confesse before that the Nation of the Iewes did admitte the gouernement of a woman And the place mentioned Numbers 18. conteyneth not only sonnes as Caenalis citeth it but the verie wordes are to thee and to thy sonnes and to thy daughters So that the offering that is the salte of couenant or incorruptible couenant if the Frenche can drawe it to holde still incorruptiblie with them or the resemblance of their Princes estate thereunto giueth the same not onely to the man
the Lawe written or as we might call them Masters of the Rolles which were after called Scribes were instituted of Moses in the Wildernesse first by the authoritie of Iethro his Father in lawe and afterward by commaundement of God For when Moses the first yeere in the Wildernesse sate to heare causes hee was warned by Iethro his Father in lawe that he should spare that labour and appoint wise men skilfull and prudent to iudge in his steede and reserue to himselfe onelie the vnderstanding of matters that were of more importance He therfore appointed them the Princes of whome after shall be spoken Tribunes Centurions Gouernors of fiftie Gouernors of ten or as the Greeke setts them out Chiliarks Hecatontarks Pentecontarks Decadarks to bee introducers of the causes to the Iudges or preferred them to be Grammatoisagogeos the Chauncelors or the Primitories or the enterers in writing of the actions Exod. 18. And choosing valiant men out of all Israel he appointed them Princes of the people Tribunes and Centurions and Captaines ouer fiftie and Captaines ouer ten which should iudge the people at all times Wherefore after the 40. yeare rehearsing to the people the actes that he had done he alleadgeth in the first of Deuteronomie I said vnto you I am not able alone to sustaine your businesses and burden and brawlings giue ye out of your selues wise men and skilfull and whose conuersation is approued in your Tribes that I might place them to be Princes Then ye aunsâ—ered me It is a good thing that thou wilt doo And I tooke wise men and noble out of your Tribes and appointed them to be Princes Tribunes and Centurions and Rulers ouer fiftie and Rulers of tenne which should teach you all things And I commaunded them saying Heare yee them and iudge ye that which is righteous whether he be a citizen or bee bee a straunger let there be no difference of persons Ye shall as well heare the small as the great neither shal ye accept the person of anie whosoeuer because it is the iudgment of God But if anie thing shall seeme difficult vnto you referre that to me and I will heare it But the Graecians haue it more plaine and more apte to vnfolde the manner of these Iudgements And I appointed them to rule ouer you Chiliarkes or Rulers of thousands Hecatontarks or Rulers of hundreds Pentecontarks Quinquegenariens or Rulers of fiftie Deacharks or Rulers of tenne and Grammatoisagogists or the enterers in writing or inrollers of the pleas vnto your Iudges For in steede of that which the latine interpreter translateth which should teach you al thinges the greeke rehearseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the informers in writing vnto your Iudges the text it selfe is and Gouernors to your tribes Afterward the law of God came hereunto wherein concerning these iudges it was enacted chap. 16 in these wordes Thou shalt ordeine vnto thee Iudges and Maisters in all thy Cities which the Lorde God shall giue to thee according to the Tribes And they shall iudge the people with righteous iudgement neither shall they wrest the iudgement neither shall they acknowledge the person of anie neither shall they take giftes And in this place for Maisters the Greeke setteth out Grammatoisagogeos the informers in writing or of the Lawe written This Law Iosephus so rehearseth that he sheweth the Iudges were also chosen by lot Let those also which by lotte haue come foorth to iudge be in chiefest honor in the cities let no reproches be spoken in their presence Let the iudges haue the right of pronouncing that which they thinke except that anie shall shew that they haue receiued rewards to iudge or shall alleadge anie other cause of wrong iudgement But as Moses ordained them so afterward king Iosophat confirmed them in the kingdome of Iuda as is declared in the 19. Chap. of the second booke of Chronicles Hee ordained Iudges of the lande in all the dedefenced Cities throughout all places And commaunding the Iudges hee sayde Take heede what yee doo for yee exercise not the iudgement of man but of the Lorde And whatsoeuer you shall iudge shall redound vppon your selues Let the feare of the Lorde bee with you and doo all thinges with diligence VVith our Lord GOD there is no iniquitie nor accepting of persons not desire of rewards After this the iudgements beeing disturbed in the lande of Babylon the Iewes when they returned into their Countrie as they did other matters so they restored these Which thing that it shoulde come to passe Esaie Chap. had forewarned when as hee vttered these speeches of God And I will restore thy Iudges as they were before And after that the king Artaxerxes commaunded that it should be so done For so he wrote in the sixt of Esdras Ordeine thou Iudges and Scribes that they might iudge all the people For he called them Scribes whome wee haue named Grammatoisagogeos the informers of the writings or written Lawe Wherevpon that they were restored the Psalmist reioyced as saith Saint Athanasius which when the citie of Ierusalem was reedified and the iudgementes restored euen as it was foretolde of the Lorde breaking foorth for ioy he song in the Psalme 121. I was gladde in those things that were spoken to me wee will goe into the house of the Lorde our feete standing in thy Courts O Hierusalem Ierusalem which is built as a Citie whose participation is in it selfe For thether the Tribes ascended The Tribes of the Lorde the testimonie of Israel to confesse the name of the Lorde because they set the seates there in iudgement or into iudgement as the Greeke hath it the seates vppon the house of Dauid And so afterwarde euen vntill the laste times of the Iewes But these Iudges seeme to haue bene chosen out of the bodie of the Senators of euerie citie Euen as from the first times also among the Romanes the iudgements were executed of the Senators The Lawe it selfe in many places teacheth it Deut. 19. If the smiter shall flie into one of the foresayde Cities the Senate of that Citie shall sende and take him out of the place of refuge And in 21. VVhen a corps is founde and the slaier shall not be knowen the Senate of the Citie shall go out and measure from that place c. Whervppon Ruth 4. â—ooz taking ten men of the Seniors of the Citie of Bethleem sayd vnto them Sit yee heere and be witnesses The people that was in the gate and the Seniors answered we are witnesses and before them hee tooke the possession of Elimelech Moreouer Philo in lib. de Iudice gathereth out of the Law four conditions of good Iudges c. Furthermore that the Iudgements were exercised in the gate of the Cities that was called the gate of Iudgement the Lawe Deuteronomi 21. declareth c. and 25. and also Iosue 8. c. and Ruth 4. c. Prouerbes 22. and 31. and Psalme 126. c. These Iudgements were made
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
word this absolute authoritie wherewith by their leaue both vnciuilly and neyther so christianlike nor subiectlike as should beséeme them they burthen the ciuill christian Magistrate which is God be praysed ouer vs her most excellent Maiestie we shall then neuer reclayme them from their opinion nor let them to hold still what they please For we professe before hand at least I for my part that I can shew none nor I knowe of any such absolute authoritie that either we yéeld to the Prince or that the Prince claymeth in â—his our Church but set absolute aside and then that the ciuill christian Magistrate hath had and ought to haue some authoritie and that in the boundes thereof a supreme authoritie also we haue shewed by sufficient warrant of Gods holy word and euen héere not onely by the auncient Father Augustine but also euen by Bezaes owne approbation and pâ—oues therof where he minceth it most neyther can they nor all the woâ—ld elude this that we haue shewed thereon and this is it that we hold aâ—so of the Princes authority concerning the calling and gouerning of the Synodes what we holde further we shall come to it orderly afterwards but héere they tell vs what they hold We hold say they that the Synode of euery Prouince hath authoritie to decree concerning ceremoniall orders of the Church Before of absolute authoritie they sayd they would be glad to learne how this authoritie was translated from the Church in which it was once lawfully vested vnto the ciuill christian Magisâ—rate These were too high words nor they can euer be able to shew it by sufficient warrant out of Gods holy word that the true Church of Christ was euer vested with absolute authoritie but alwayes reserued that vesture to her Lord and husband Iesus Christ. The Pope indéede and his Popish Church he like a proude Prelate and she like a malapert Maâ—ame striued which of them should reuest themselues with absolute authoritie a more royall robe then became them or any creature to be vested with The Queene sayth Dauid Psal. 45.10 did stand on thy right hand in a vesture of the golde of Ophir But least she should thinke her selfe vested with absolute authoritie he saith vnto her Hearken O daughter and consider and bow downe thine â—are forget also thine owne people and thy fathers house so shall the King haue pleasure in thy beautie for he is thy Lord and reuerence thou him so that she is still vested with obedience and though with authoritie not with absolute But it seemeth that our Brethren aâ— better aâ—uised will now let go their former hold that they sayd the Church did hold for the vesting her with this vesture For héere they leaue out the word absolute and say onely that the Church hath authoritie which is a great deale more truly and warily spoken than before And yet héerein also me thinkâ— in another point they greatly ouer shoote themselues for where they say that the Synode of euery Prouince hath authoritie to decree concerning ceremoniall orders of the Church leauing out quite and cleane the Prince whome they include not in the name of Synode but making the Prince another partie besides the Synode moue the question what is due to the Prince what to the Synode This is very much if I might not rather say this is very little or nought at all to make now the Christian Magistrate to haue no authoritie at all but be cleane excluded And that is more if the Christian Magistrate haue diuers Prouinces in his Dominions the Synode of euerie Prouince hath authoritie to decree concerning ceremoniall orders of the Church he or his authoritie neyther in all nor in any of those his Prouinces being once so much as mentioned But what they meane by these spéeches following whereof some may be generall to all congregations some perticuler to certaine Churches let themselues a Gods name make their meaning playner for as yet I perceyue not such is my bulnesse how all congregations are bound to obserue the Decrees concerning ceremoniall orders of the Church that are decreed in the Synode of euery Prouince or that euery Prouince consisting but of certayne perticular Churches hath authoritie to make Decrees whereof some may be generall to all congregations What they intend héerein I can scarse ghesse except they would haue all Churches and congregations be bound to receyue the Decrees of the Synodes holden in Geneua or in some other Prouince that they like better and say they were of the number of those Decrees which they made to be generall to all congregations But as our Synodes prouinciall cannot make any such ceremoniall order to binde them or to binde generally the congregations or Churches of any other Princes Prouinces so haue they no more authoritie to make ceremoniall orders to binde our congregations and Churches thereunto For as it were to be wished that all places might be brought to one perfection so is it not alwayes necessarie that they bee lyke in all things This wish for perfection of vnitie in all places if the matter might go by wishing is to be liked so farre-foorth as perfection may be wished though hardly hoped for in the imperfection of this life in the Church militant and in the great varietie of ceremoniall orders in the sundry parts and Prouinces of the same howbeit in doctrine especially in the grounds and principles thereof it is to be wished for euen as necessary and although it be not alwayes necessary that all places be like in all things meaning ceremoniall orders and constitutions whereof before they spake yet for all places that be of one countrey state realme dominion or prouince it is farre better that all places were alike For although varietie in those things may stand with the vnitie of the faith and with the substance of our communitie in the corporation of the mysticall bodie of Christ which is his true and holy Catholike Church the communion of the Saincts yet if they be knit together in one order of these ceremoniall things also where they liue together vnder one Christian Magistrate it doth more confirme them in the other substantiall vnitie And the varietie is daungerous in one Church or kingdome euen in these more frée and inferior matters as with gréefe we sée in England at this day what destructions and contentions haue risen and dayly do rise in our Churches that otherwise in doctrine are vnited and yet the varietie of these ceremoniall orders hath with some called in suspition the vnitie of religion and with many hath disturbed if not broken the vnitie of our christian peace and concord And therefore excellently well are these two knitte together Cor vnum via vna one hart one way Zanchius noting the difference of these vnities in his Confession of Christian Religion Cap. 24. de Eccl. militante aphoris 14. 15. writeth thus For with what things
séeme to haue for all their Learned discourse hereon and to those that haue more authoritie than we both from this let vs comr to an other principle that our Brethren as a correlatiue set downe hereupon who to confirm that they haue sayde do further say And first he may no more lawfully haue charge of 2. or 3. Churches then he can possibly be in diuerse places And is not this possible for him well inough to bee in diuerse places Therfore for any thing here alleaged to the contrary he might haue 2. or 3. Churches possiblie and lawefully well inough If they saye it is not possible to be in diuerse places alwayes and together at once that is another matter And sooth indéed it is plaine impossible But is this required with such absolute necessitie in euery Pastor may not sickenesse prisonment banishment sute of lawe attendance on the Princes commaundement repaire to prouinciall nationall or oecuimenicall Synodes and a number of such like occasions make a Pastor be in other places other whiles than where he is Pastor And yet be Pastor there still in vertue of his office though not in action of his person while he is thus absent If our Brethren say this absence is not ordinarie but rather his spirite and heart is present with them for all the inuoluntarie detention of his bodie what doth that helpe the matter Since we plainely sée héereby that he may on so many-folde occasions remaining notwithstanding a true and faithfull Pastor be both possibly and lawefully in other places Neyther are anie permitted to be at anie time absent ordinarile except vpon lawefull and expedient considerations and necessarie prouisions of supplie If our Brethren reply that euen because there may fall out such extraordinarie occasions of the Pastors absence they would therefore rather of the twaine that there shoulde bee moe Pastors in one place than to haue but one Pastor in moe places because the one in such cases may supplie the others absence although we must not so muche alwayes attende what wée would haue as what wee may haue and what euerie congregation may sustaine yet is not this againe in effect all one as when the Pastor findeth at his charges and is so bounde by lawe to doe if vppon anie consideration hée him-selfe be licensed to be absent his lawefull and sufficient Substitute to the instruction of all and euerie member of the same Churche in the time of his absence And is not this the néerer way to bring two Pastors also to one congregation yea euen in those that are the lesser congregations And yet were there two or moe Pastor in euerie congregation if ech Pastors continuall presence must be still with all euery member of the same Church what one Pastor can there be that shall alwaies bee still present with euery one but be absent from some while he is present with other Yea if as S. Paul calleth diuers families diuers churches Rom. 16.5.1 Cor. 16.19 Colloss 4.15 and Philem. ver 21. If he goe but as S. Paule saide he did at Ephesus Act. 20. ver 20. from one house to another how might not this be spokē against any that shold do the like that he may no more lawfullie haue charge of two or three Churches that is two or thrée families than he can be possible in diuerse places But if he may be possiblie well inough in diuerse places though not at once but at diuerse times then as the diuerse places bee néerer or easier to bee looked vnto so the charge of two or three Churches as to the state hauing authoritie to prouide therefore shal be thought conuenient may lawfullie inough be of him sustained But to inforce this vnlawfulnesse and impossibilitie further they adde this similitude No more than a shepheard of whom he taketh his name may haue the leading of sundrie flockes in diuerse places neither may hee be absent from his charge with better reason that a shepheard from his flock Although this similitude be too preciselie here by our brethren vrged in this pount yet to ioyne with them therein whie maye not also the verie shepheards of the brute beasts haue the leading of sundrie flockes in diuerse places Had not Iacob so both of Labans flockes of sheepe and of his owne which flocks went not alwaies together And how much easier may he be a ringleader or chiefe maister-shepheard hauing other inferior shepheards vnder him to leade the diuerse flockes whereof he hath taken charge vpon him and though al haue charge also and be shepheards of the same function that he is yet as he may haue a greter skil so he may haue a greater dignitie both ouer diuerse flocks of sheepe ouer the diuerse perticular shepheards of thē Yea for the absence of the shepheard was not Dauid appointed by his father to kéepe his sheep And yet he was both called from thē to be annointed of Samuel he remayned shepheard still euen after he was made Sauls Esquire as it is saide 1. Sam. 17.15 Dauid went and returned from Saule that he might feede his Fathers flocke in Bethlehem And when he was there his father sent him with victuals gifts to his Brethren to their Captaine in the armie And saith the text verse 20. So Dauid rose vp early in the morning and left the sheepe with a keeper Montanus translates it Et reliquit pecus super custodientem Saith Vatablus Iuxta custodem 1. commendauit gregem custodi As is the vulgar he commended the sheepe to a keeper The 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremelius saith deserto grege penes custodem So that Dauid heere being his Fathers shephearde did appoint a substitute shepheard in his absence And though his Brethren vpbrayded him as our Brethren here doe vs and sayde verse 28. VVhy camest thou downe hether VVith whom hast thou left those fewe sheepe in the wildernesse c. Yet Dauid iustly defendes himselfe and saide VVhat haue I nowe done Is there not a cause So that hauing a cause he iustifies his absence and atchiued therby a worke no lesse necessarie and farre more beneficiall to Gods Church while his substitute attended in his shéepe But say our Brethren As for substitutes or hyrelinges will not be allowed in this case for Pastors are substitutes of God and haue an office of credite cōmitted vnto thē Therfore by no good reason may they make any substitutes in their place or cōmit their charge vnto another This reason not onely toucheth Eccl. Pastors but ciuill Princes that are called Substitutes of God and Pastors also of their people not onely of Homer but in the scripture 3. Reg. 22. Micheas prophecying of Achabs death though a wicked king saieth I sawe all Israell scattered on the mountaines as sheepe that had no Pastor And Esa. 44.28 the Lorde himselfe sayth to Cyrus Thou art my Pastor and he shall performe all my desire And
the Prophet in the Psalme 78. ver 70. c. He chose Dauid also his seruant and tooke him from the sheepe foldes euen from behinde the ewes with young brought he him to feede his people in Iacob and his inheritance in Israell So hee fedde them according to the simplicitie of his heart and guided them by the discretion of his handes Princes then being Pastors our Brethren say Pastors are Substitutes of God and haue an office of credite committed vnto them Shall wée therfore thus conclude here with our Brethrens consequence Therfore by no good reason may they make any substitutes in their place or coÌ„mitte their charge vnto another Mought not Dauid substitute his deputies both in the teritories he coÌ„quered froÌ„ other Princes out of the bounds of Israell and make Substitutes Liefetenants of his owne Cities Castles Mought not Iosaphat make Zebadiah a ruler of the house of Iudah for all the kings affaires 2. Chron. 19. v. 11. mought not Pharao make Ioseph his substitute ouer all Aegypt mought not Ahasuerus make Mardocheus his Substitute And Darius Daniel And Artaxerxes Nehemias doth the holy Ghost improue this order of substitutioÌ„ vnder the Emperor Luke 3. v. 1. Now in the fift yeare of the reigne of Tiberius Caesar Pontius Pilate being Gouernour of Iudea and Herode tetrarch of Galilee and his brother Philip tetrarch of Iturea and of the countrie of Trachonitis and Lysanias the Tetrarch of Abilene Did Christ denie Pilates authoritie to be lawfull because hée was the debitie or substitute of Tiberius or S. Paule not acknowledge Faelix and Festus substitutes of Nero and gouernors of those parties in his absence And is not this also the doctrine of S. Peter 1. Pet. 2. ver 13. 14. Submit your selues vnto all manner ordinance of man for the Lordes sake whether it be vnto the king as vnto the superiour or vnto Gouernours as vnto them thaâ— are sent of him And are not al these againe both the kings substitutes and the kings theÌ„selues the substitutes of God as Iosaphat said vnto his Iudges that he set through out the lande in euery Citie 2. Chron. 19.6 Take heede what ye do for ye execute not the iudgements of man but of the Lord And S. Paul speaking of the Magistrate Rom. 13. ver 1.4 5. saith There is no power but of God c. He is the minister of God c. they are Gods ministers c. and how his ministers but as substitutes may they therefore make no substituts vnder them nor coÌ„mit their charge vnto another This doctrine of our Breth is very dangerous toucheth not only Eccl. Pastors Bish. all appropriations to the Prince or to whoÌ„ soeuer but also toucheth so néere or rather cutteth cleane off all Princes holding of diuerse realmes dominions signiories by what right of conquest gift inheritance or any other neuer so good title they enioy the same Yea and all nobles or any other priuate persons offices and liuings that as they are all of them what soeuer they haue and whosoeuer they be but substitutes of God and haue offices of credite coÌ„mitted vnto them So if they haue any moe offices or liuings than one and in one place they must cleane forsake them giue theÌ„ all vp And why forsooth because they are but substitutes of God and can not make any substitute in their place Now although this doctrine be so dangerous absurde notwithstanding our Brethren to confirme it do procéed The law of man grounded vpoÌ„ good reason alloweth not substitutes of substitutes nor coÌ„mitting ouer of an office of credite in teÌ„porall matters How shall God almightie then take it in good part wheÌ„ the flock of Christ which he hath purchased with his own bloud shal be so greatly neglected to the endangering of their euerlasting saluation Sith I professe not the study of the law of man I referre the discussing of the same to the learned professors of it But it being grounded as our Breth say vpon good reason and but the law of man speaking but of the substitutes of man it séemes no good reason it should ouer-rule those that by the law of God are the substitutes of God of whoÌ„ our Breth before spake And although I gladly yéelde vnto this rule of the law of man being grounded vpoÌ„ good reason yet in my simple reason it shold séeme not to be so absolute a lawe so generall a rule but that it may both by the law of man it selfe grounded vpon as good reason as it by the lawe of God whereunto all the groundes of good reason giue place admit many exceptions that controll it For although in the Courte of Delegates it might haue some place yet in some cases delegates the are but substitutes of the Prince do substitute delegates and other substitutes as commissioners vnder them to search out matters and circumstances and to call before them and examine such persons factes as they their selues being absent can not inquire vpon But what toucheth this the Prince himselfe that maketh these delegates and yet himself is but a delegate vnder God This rule of the law of man Nemo potest glady putestateÌ„ sibi datam vel cuiuslibet alterius coertionis ad aliuÌ„ transferre No man can passe ouer to another the power of the sword that is the autoritie of putting to death or of any other punishmeÌ„t was an ancient rule among the Romanes tendring the libertie life of man and yet al kings Princes to whoÌ„ God hath giuen the power of the sword though their selues be but the substituts of God they make other their substitutes in this power and thereby the iudges euen as substitutes of substitutes do punish offenders and if Iustice so require euen by death Yea and their substitutes also vnder them doe execute the sentence of those substitutes And hath not also the law of man such an expresse exception Vicarius Vicarium constituere non potest ficut nec delegatus delegatum nisi datus esset à principe He that is a Vicar or a Deputie of another cannot appoint another Vicar or Deputie as neither can a Delegate appoint another Delegate except he be giuen of the Prince So that by the Prince he may And therefore it is also saide in the Lawe of man quando committitur aliquid alicui subdelegato cum authoritate subdelegandi tune potest subdelegare alias non When an other thing is committed to any vnder Deligate or substitute with an authority of substituting an other vnder him theÌ„ may he substitute such a substitute or else not And this againe is a coÌ„mon rule of the law of man grounded also vpon good reason Potest quis per aliuÌ„ ê™ potest facere per seipsum That which a man can do by himselfe the same he can doe by an other in his name True it is in some cases