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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16832	A defence of the gouernment established in the Church 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 Danæus, with other our reuerend learned brethren, besides Cænaiis 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 ... Aunsvvered by Iohn Bridges Deane of Sarum.	Bridges, John, d. 1618.	1587 (1587)	STC 3734; ESTC S106910	1,530,757	1,400

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 d●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 pa●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 thē 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 writtē scriptures to be read as Col. 4. ver 16. And w●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 writ●en from Laodicea and as they vsed that so no doubt did they vse to read in their publike assemblies the

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 gra●en and ● moult●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 bu● tha●●ee mought absolue Adam and Eue from their sinne c. Or else by the Patriarkes So Genesis 30. God sayth ●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 Prees●● which offering sacrifice● expiatory for the people for their sinns afterward blessed them which what was it ●●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 them● the Lord blesse thee and keepe thee the Lord shew his face vnto thee and haue mercie vpon thee This wa● the state of Excommunication and absolution in the old Testament denounced by the ●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 Institu●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. ●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 h●●e cited out of Tertullian saying There are also exhortations chasticementes and the Diuine censure For iudgement is there giuen with great w●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 ●nne●eth to the gouernmēt 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 play●● 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

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 througho●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 spak● 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 Cononi●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 own● 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 ●●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 an●e of our Bishops or any of vs

grace of God was glad and exhorted all that with purpose of heart they would cleaue vnto the Lorde for hee was a good man and full of the Holie-ghoste and faithe And much people ioyned themselues vnto the Lorde Upon these wordes they sent Barnabas saithe Bullinger for consolation and for helpe Moreouer saithe Caluine this was the cause of sending Barnabas The Apostles did then susteine the whole burden of the kindome of Christe It was their partes therefore euerie where to forme or frame the Churches what companie of the faithfull were any where to reteyne them in the pure and holye consente of faithe Wheresoeuer there was any number of the faithfull to ordeyne Ministers and Pastors The sleight of Sathan is knowne so soone as euer hee seeth a doore opened to the Gospell by all meanes hee laboureth to corrupt that that is syncere Wherby it hath come to passe that streight wayes with the doctrine of Christe diuerse heresies haue boiled foorth Wherefore with how greater giftes euerie Churche excelleth it ought to be carefull so much the more least Sathan mingle and disturbe anie thing among the rude and suche as are yet but little established in the faithe For nothing is more easie then the corne to be corrupted in the prime grasse thereof To conclude Barnabas was sent that hee should aduaunce higher the rudiments of the faith that hee should compose their matters into a certeine order that hee shoulde giue a forme vnto the edifice newe begunne that it might bee a lawfull state of a Churche So that the end wherevnto Barnabas was sent was not onlie to teach the principles of religion with-out applying his teaching to any particuler state of times of persons or places for no doubt this his applying his teaching to the particuler state bothe of the time and of the persons of the place was one of the greatest partes of his office in his commission and causes of his sending thether And if it were not he had doone greatlie amisse and béene an intruder into another mans office and so not answerable to his highe commendation that is giuen him that he was a good man and full of the Holie-ghoste and faithe And being full of the Holie-ghoste the comforter no doubt his teaching was correspondent to his name and not voide of consolation And euen so expresselie saith the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee exhorted or befeeched or comforted them all that with purpose of heart they should continue in the Lorde Heere saith Marlorate he brought no new doctrine into the church of Antiochia but rightlie and simplie encourageth and confirmeth them being instructed in Christe Iesu that being constant they should perseuer in that purpose to cleane vnto the Lord. Laste of all saithe Caluine the exhortation of Barnabas is to be noted Nowe wee haue beforesaid that Barnabas to the former doctrine which they had embraced did subscribe Howbeit least the doctrine should slippe awaye it is necessarie that the same should throughlie be fixed in the minds of the faithfull with continuall exhortations for when as we must haue continuall battell with so manye and so mightie enemies and our mindes are fickle except euerye one doo diligentlie arme himselfe hee will streight-wayes fall away And that doo infinite numbers declare to be too true by their daylie reuolting And héere Marlorate addeth Bullingers note We gather also with how fewe lawes the apostles being contented did bend all the force of their minde on this that those which are set in the waye of the Lorde they might reteine them and verie farre set them forward in the s●me For except wee trauell in the waye which we haue entred into 〈◊〉 haue begunne the iourney to no purpose For he that setting his hande to the Plowe shall looke backe is not fitte for the hingdome of GOD. Luke 9. verse 61. And by these continuall exhortations of Barnabas God wrought so effectuallie in this people who before were taught by others that saith S. Luke A great multitude was added vnto the Lorde Wherevpon saith Caluine Where the number of the faithfull was alreadie plentifull Luke saithe it increased by the comming of Barnabas Thus dooth the building of the Churche go forward when one helpes another with mutuall consent This addition therefore of the faithfull saith Marlorate out of Bullinger is the effect of Barnabas his preaching So that he did not onelie teach but with-all he preached he exhorted he comforted he applied c. So cleane contrarie is the practise of Barnabas example to this imagined office of a Doctor Wherevnto these our Learned discoursers applie the same And as we thus most euidentlie sée for Barnabas before he sought out Paule to helpe him in that place so likewise for Paule bothe before this his comming to Antiochia and iointlie with Barnabas being there and alwayes after for the manner of his teaching ioyned with applying exhorting rebuking c. For Paule Acts. 9. being replenished with the Holie-ghoste after he had taried certeine daies with the Disciples at Damascus he streightwaies preached Christe that he was the sonne of God Héere the principall point and ground of his Treatie was Doctrine But did he barelie teache it No saithe the text he preached Christe and that was doone with such persuasion and application to the hearers that saith Luke ver 21. All that hard him were amased and said is not this he that destroyed them that called vpon this name in Ierusalem and came hether for that intent that he should bring them bound vnto the high Priests Came this astonishment among his hearers of bare teaching Trowe yee Paule did not as earnestlie exhort them to embrace Christe as he did breath out threates before against all those that professed Christe If he had doone the one earnestlie and the other barelie without all appliyng and alleaging of himselfe vnto them for a liuelie example of the mightie power of Christe that had beaten him downe and conuerted him could his bare teaching of Christe haue mooued suche amasement in them No saith Caluine hee that of late rushed with a furious onset against Christe dooth not onelie mildelie submit himselfe at his commandement but euen as a standerd bearer to recouer his glorie dooth fight euen to the extremest danger True it is that he was not so soone enformed by the labour of Ananias but when as he had receiued the rudiments by the mouth of man he was by diuine influence exalted to higher matters c. And hee increased saithe the text more in strengthe and confound●d the Iewes c. ●●●reon saithe Caluine Heere Luke not onelie commendeth the zeale of Paule to be strong in confessing the faithe of Christe but he teacheth also with howe mightie reasons he did fight by which he conuinced the Iewes Hee waxed strong that is he was on the ouer-hand in disputing and his confession had a force and efficacie ioined therewith bicause