the Messias c. And so they procéede to Excommunication to Baptisme to the Supper of the Lord c. Whereby it manifestly appeareth that notwithstanding the foresaid occasion of ordeyning the Deacons to ease the Apostles in the distributioÌ„ of the Church goodes and attendance on the poore yet did their office stretch further and as occasion serued they did also these things which at that time were proper to the Apostles to the Bishops and Pastors that they ordeined And if there had béene no other vse at all of Deacons then that aforesaid vpon occasion whereof they were first chosen except that order of the goods giuen in common to the Church to be distributed to euery person proportionably and namely to the poore had continued which it did not that part of the Deacons office might have then ceassed as Gualter noteth well how in the time of the persecution immediatly succéeding it did ceasse at what time they that had the gift therto gaue themselues to the preaching of the word ministring the Sacraments where Bishops and Pastors wanted and therefore where Bishops and Pastors were it is the more likely that they ministred in the attendaunce on them in doing these things and I sée not but that they may still so do except our Brethren can persuade the people to such an order for their distribution of their goodes in common with themselues vnto the poore as was then vsed in the Apostles times And yet euen then also as occasion and fitnesse of the Deacons may benefite the Church they may preach and baptise as Stephen and Philip did which ministeries our Brethren make proper onely to such as at the least were Pastors But in the Apostles tymes we sée that these ministeries were not so precisely distinguished but that one sometimes might well deale without note of confusion euen in the function ministery that more properly perteined to another Neyther is any thing to the contrarie in the testimonies héere cited 1. Tim. 3.8 Likewise Deacons must be honest not double tongued nor giuen to much wine neyther to fylthie lucre In which words is nothing to this purpose But if they had gone but to the very next words in the verse following they should haue found matter sufficient that Deacons had to do further then to minister the distribution to the poore euen by Beza his owne testimonie as we shall sée God willing afterward As for the salutation of S. Paule Phil. 1.1 to the Bishops and Deacons at Philippos proueth not that Deacons in euery well ordered Church were ordeined accordingly For as in Ierusalem it selfe the chiefe and mother Church there were for a while vntil this occasion fell out no such officers and yet we can not well say it was not a well ordered Church during that time so Act. 14. vers 23. it is said of Paule and Barnabas when they had ordeyned with the hand Elders vnto them according to the Church and had prayed with fastings they commended them to the Lord on whome they beleeued Héere is no mention at all made of Deacons except we shall vnderstand the word Elders as Beza would haue it for Pastors Deacons and other Gouernors of the Church saying only for proofe héereof for heere as often otherwhere the name of Presbyter Priest or Elder is generally taken Neyther do we denie but that it is so taken and more generally also in diuers places which sheweth that their vnderstanding of that place of S. Paule 1. Tim. 5.17 the Elders that gouerne well are woorthy of double honor especially those that labour in the word and doctrine which words if they will néedes vnderstand of two kinds of Elders distinct in function and office why may it not be as well there vnderstood for such Deacons as were ministers of the word and sacraments as for their imagined gouerning Elders that are altogether no teachers And so doth Hyperius out of Ambrose as we haue séene before expound that place Qui bene praesunt presbyteri In this place the tearme of Presbyter Priest or Elder includeth the reason of office not of age But they are called Presbyters Priests or Elders by a generall and common name all they that minister in the Church the which thing also we haue giuen warning of before For the Bishop also himselfe is called a Presbyter Priest or Elder as Ambrose witnesseth Howbeit euery Presbyter Priest or Elder is not a Bishop of all these therefore his speech is heere that are inferior to the Bishop whome Ambrose reckneth vp in euery City two Deacons which administer the word and sacraments and 7. Deacons that minister to the tables distributing the goods of the Church Whereby we sée all their groundworke faileth consisting on the expounding that place for such Gouerning Elders that they make to be another distinct and middle function betwéene Pastors and Deacons And that these Elders may be well inough vnderstoode for Deacons And also that some Deacons such as were â—it therevnto were admitted to the Ministerie of the worde and sacraments the other were attendants on the Bishop and on the Ministers Both of whom héere Hyperius saith that S. Ambrose also calleth Deacons But Elders or Deacons they were all in their sortes attendant chiefelie on the Ministerie of the worde or their selues as in the ende we shall sée the verie Ministers and Pastors of it Now although in this sense we may admit héere also Act. 14. Bezaes interpretation for Elder to comprehend also those that properly are called Deacons yet in this place I allow rather the iudgement of Caluine which we have seene before that by Elders there are onelie ment such as were pastorall Elders Also after the ordeining of the 7. Deacons this office was deuided into diuers parts as necessitie shewed diuers occasions For some were appointed for the collection and distribution of almes as Rom. 12.8 And some for attending vpon the sicke impotent among the poore as in the same plâ—ce Let him that distributeth doâ— it with simplicitie and let him that sheweth mercie do it with cheerefulnes Which kind of deacoÌ„s 1. Co. 12.28 are called Helpers and for the seruice of this office were appointed diuers poore olde widdowes who as they were mainteined by the Church so they serued the Churche attending vpon the other poore who being sicke and impotent had neede not onelie of things necessarie but also of seruice and attending 1. Tim. 5.5 This diuision of the office of Deacoâ—s appeareth not in anie of the places héere alledged Our Brethren cited before pag. 3.17.33 and 84. thiâ— testimonie Rom. 12.8 for the diuersities of diuers offices of the Ministerie And throughout this their learned Discourse they treate vpon them seuerallie diuiding Doctors from Pastors Pastors from Gouernors Gouernors from Deacons and so made vp their full Tetrarchie by these 4. distinct offices And still they giue one part of this testimonie
monethes disputing and exhorting to the thinges that appertayne to the kingdome of God But when certaine were hardened and disobeyed speaking euill of the way of God before the multitude he departed from them and separated the Disciples and disputed daylie in the schoole of one Tyrannus And this was done by the space of two yeares So that all they which dwelt in Asia hearde the worde of the Lorde Iesus both Iewes and Graecians So that although Saint Luke saye on the occasion of the myracles following verse 20. So the worde of God grewe mightily and preuailed yet all this while héere is no store of Pastors ordeyned in this Church of Ephesus that we reade of during Saint Paules aboade among them Nowe sayth Luke ver 21. when these thinges were accomplished Paule purposed by the spirite to passe through Macedonia and Achaia and to goe to Ierusalem saying after I haue beene there I must also see Rome So he sent into Macedonia two of them that ministred to him Timotheus and Erastus But he remayned in Asia for a season And the same time there arose no small trouble about that waye For a certaine man named Dometrius a siluer Smith c. And so Luke entereth into the declaration of that sedition which to haue pacified ver 30 When Paule would haue entered in vnto the people the Disciples suffered him not Certaine also of the chiefe of Asia which were his friendes sent vnto him desiring him that he would not present himselfe in the common place Whereuppon it followeth in this 20. Chapter verse 1. Nowe after the tumult was ceased Paule called the Disciples to him and embraced them and departed to goe into Macedonia So that heere is described by Luke all the state of the Church of Ephesus from the time that it first receaued the faith of Christe till Saint Paule in his returne towardes Ierusalem hauing passed by Ephesus because hee woulde not spende the time in Asia beeing come to Miletum sayeth Luke VVherefore from Miletum hee sent to Ephesus and called the Elders of the Churche By all which conference it may appeare that there were not at that time manie Pastors of the Church of Ephesus And that though the word of God grewe mightilie there and preuailed yet wee may perceaue that the most parte of the Citie remayned Idolatrous so that the greatnesse of this Churche was but in comparison of other lesser Cities And if it were as Caluine obserueth on Act. 14. verse 23. And when they had ordeyned them Elders by election in euerie Churche c. I interprete Presbyters Priestes or Elders to be heere called those vnto whome the office of teaching was enioyned for that there were some that onely were correctors of manners appeareth out of Paule 1. Tim. 5.17 Nowe where Luke sayeth that they were placed ouer euerie Churche hereupon is gathered the difference betwixt their office and the Apostles For the Apostles had no certaine station but oftentimes ranne about hether and thether to fownde newe Churches As for Pastors as placed in holdes were addicted euerie one of them to their proper Churches If this nowe were the Apostles disposing of these Pastors euerie one of them to their proper Churches that is singuler men in singuler Cities besides that by the way he maketh the office of the Pastors to be teaching is it likely there were manie hauing pastorall cure in this one Churche of Ephesus For we finde not in all Paules aboade there of diuerse congregations or Churches amonge them Who may not therefore if we conferre these thinges togeather plainely ynough perceaue that where the text sayth not from Miletum hee sent to call the Elders of the Church of Ephesus but from Miletum he sent to Ephesus and called the Elders of the Churche that it should rather séeme hee meaneth the Elders both of the Churche of Ephesus and of other Cities of Asia bordering there-about For as Luke sayde before Chapter 19. ver 10. All they which dwels in Asia hearde the worde of the Lorde Iesus both Iewes and Graecians And againe verse 3. Certaine also of the chiefe of Asia which were his friendes sent vnto him desiring him that he would not present him-selfe in the common place So that it might verie well be that hearing of his approche and belike thinking he would haue come thether or of some other occasion béeing there assembled as to the chiefe Citie and greatest Churche of all those coastes he sent thether for them And yet the woordes driue not so straightly neyther that hée sent thether for them but onely that he sent to Ephesus and called the Elders of the Churche So that they might be called as well from other places as from thence And the wordes of Paule vnto them apparantly stretche further than to Ephesus Who when they were come to him sayeth Luke he sayde vnto them Yee knowe from the first day that I came into Asia after what manner I haue beene with you at all seasons These wordes being directly spoken to these persons whome he called for and expressely saying he had béene with them from the first daye hee had béene in Asia and hee had béene long before in Asia in his first peregrination which these our Bretheren mentioned before out of the 13. Chapter that he and Barnabas were by the holie-Ghost seuered out to trauaile thether wherein hee had béene at Perga in Pamphilia at Antioche in Pisidia at Iconium Derbe Lystra in Lycaonia and Attalia all Cities of this Asia the lesse where Ephesus was the chiefeste of them all Saint Paule with Barnabas hauinge planted the Faith and ordeyned Elders in euerie Churche as is afore-saide in his seconde peregrination returning with the Apostles decrees to confirme these forsaide and other places and being againe in Asia till he was Actes 16. ver 9. and 10. called by the Lorde to preach the Gospell in Macedonia which done departing from Corinth he came first to this Citie of Ephesus at what time he tarried not Act. 18.20 till in his returne from Ierusalem Act. 19. ver 1. he came againe to Ephesus where he remayned two yeares and a quarter Howebeit the most writers call it two yeare including the thrée monethes that Luke speaketh of before ver 8. for the time he taught in the Synagogue with the time that hee taught in Tyrannus his schole And this sayeth Luke was done by the space of two yeares ver 10. but Saint Paule in this Oration sayth to them verse 31. By the space of three yeares I ceased not to warne euerie one both night and day with teares So that he plainely includeth with them other Churches of Asia where he had likewise trauailed Which also hee had before as it were expressed ver 25. And nowe beholde I knowe that hence foorth ye all through whom I haue gone preaching the kingdome of God shall see my face no more By all which we may safely conclude that these Elders were they Bishoppes or Pastors or any
part neuer haue geuen it to them nor the other haue euer taken it on them But it was geuen and taken yea but in Iustines time Well and Iustines time immediatelie succeeded the Apostles But what called they this one Superiour ouer his fellowe Bretheren Pastors in Iustines time Forsoothe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whye and who was hee that told vs not longe since out of 1. Tim. ver 19. That we ought to note out of that place that Timothie was then in the Ephesian Eldershippe vnderstanding there Elders for Doctors or Pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Must wee note it there and must we forgette it heere Was that in the time of Iustine or iust in Paules time yea but it was then in Paules time then and how long I praye you held that then Forsooth while Timothie taried at Ephesus And can you tel how long or shorte that was Well he aboade not there no did S. Paule requested him earnestly to abide there 1. Tim. 1.3 And did he neglect S. Paules request no but Paule sent for him afterward and where finde yee that If this Epistle bee doubtfull with Beza where it was written in my opinion it is more doubtfull when And if as is likelye after his libertye from prison as is afore-said then will it hardlye bee prooued that Paule after this Epistle written sent for Timothie to come to him from them whom so earnestly he desired to tary with them Well yet at the most in thâ—s aboade with them hee was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And carieth not this woord as great a force of superiour dignitie or rather of a certain Primacie or principalitie as the woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doothe wheâ—her yee call it Super-attendent ot Ouerseer But I praie you who expoundes this woord in the same place and saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Antistitem vt vocat Iustinus The interpretation of Gelenius calls him praecipuum fratrem and Praesulem and praepositum Which word praesul and especiallye Beza his owne woord Antistes is in Latin as I take it the verye selfe-same that wee commonlye call in Englishe a Bishop so that the Office at the least and superiour dignitie of a Bishop beganne to bee peculier vnto one among his felowe bretheren and pastorall Elders euen in S. Paules time by this reckoning Though this one that thus had the matter before beganne a little after that is to wit about Iustines time to be peculiarlye called Bishop Nowe if the matter were peculier to one before what neede so great adoo though the name folowed to be peculier after this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing indeede a greater and a higer title Insomuche that it is applyed vnto Magistrates and princes as well as to these superior Bish. As where Plato epist. 7. saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praefecte Prince or Magistrate of the great City c. Now if this appellation were giuen to one ouer the Pastorall Elders as Beza saithe in the Apostles time which appellation notwith standing is often vsed in the Scriptures and applyed to Elders and to Bishoppes as 1. Tim. 5 ver 17. euen but 2. verses before this note of Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Elders or Priestes well Rulers or that behaue them-selues well in their praefectshippe or principalitie let them be counted worthie of double honour chieflye they that labour in the word and doctrine Out of which wordes you gathered before pag. 21. saying Which place also testifieth of an other kinde of Elders of whom we shall haue occasion to speake more heare after whose office consisteth onelie in gouernment and not in publicke teaching the reuerence reserued of all those famous men from whom ye take this obseruation me thinks the wordes there inferre no such distinction but séeme rather to be referred to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such principall or prefect Elders as for al their godly paines trauell in this GouernmeÌ„t of other Elders and rule of the Chur. discipline intermit not the labor of the word and doctrine any more then do their fellow brethren Elders that are not such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where all generally are to bee honored they both for their dignity and good behauiour in the same besides that for their labour in the worde and doctrine as the others do more than any other as they haue a double greater care deserue a double or a greater honour And this rather seemeth to my simple iudgemeÌ„t howbeit vnder all correction and without all contention to be a good exposition of that place And of this Superiour gouernement in the vse of this word which is vsed also I graunt in many meaner matters he gaue before an example to be a Bishop in the gouernment of the Bishops owne children and familie by comparison to the gouernment of Gods Church 1. Timoth. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gouerneth wel his owne house hauing children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in subiection with all honesty For if he cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rule or stand as chiefe or be principall of his owne house howe will hee care for the Church of God But in euery house there may not be many Soueraignes and chiefe Rulers but one principall ouer all the other nor yet many stewards c. And therefore by the force of this worde and similitude the Church béeing compared a little after ver 15. to the house of God though we be all fellowe seruaunts in respect of Christ and al Pastors fellowe stewards of Gods mysteries yet in respecte of particuler Churches and the externall Ecclesiasticall pollicy and Gouernement thereof as it is also aptly compared to particuler families though there be diuers Pastors in the same Yet must one be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prouost a principall a chiefe bayliffe vnder Christ that must there gouerne all his fellowe seruaunts and all the children within the Region Diocese or city limited vnto him and keepe them all in an orderly subiection euen as a Father doeth his children or else the Ecclesiasticall pollicy is disturbed And the same that héere is attributed to him ouer his children and house is attributed also vnto him for this his principal rule ouer the particuler Church of God 1. Thess. 5.12 We beseech ye brethren that yee acknowledge them that labour among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And them that are chiefe ouer you in the Lord and admonish you Now if this were the name whereby he was called that had the Superiority not onely ouer the people but ouer his fellowe and brethren Pastors in any assemblies while the name Bishop was yet indifferent to them all and that the name Bishop began to become peculier to one as Beza saith while there was such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them theÌ„ as the name was very well changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one that had a
occupie and what a charge is imposed vpon you Adde this that the enemies of godlinesse while in their clutterie darkenesse they can not abide the small sparkes of your godlinesse they as it were thrust you out of their faction which you voluntarily should haue fledde from Pardon me of your courtesie if in one worde I be more sharpe because that to profite you I must speake freelye that I thinke when you shall come to the heauenlie iudgement seate the offence of betraying can not be washed away except in time you with-drawe your selfe from that bande that openlie conspireth to oppresse the name of Christe But if nowe it bee greeuous to you to be diminished that Christ may increase in you thinke on Moses example which vnder obscure shadowes did yet not doubt to prefer the rebuke of Christ before the delightes and riches of the Aegyptians But although peraduenture I haue beene more bolde with your Excellencie then was meete not-withstanding sithe my purpose was to regard your saluotion I hope my libertye shall not be odiousto you c. Fare you wel most excellent man illustrious and Reuerend Lord c. But here againe least we might thinke hee goeth about to persuade him to leaue his B. as a dignitie that he could not lawefully retaine with the profession of the gospel which was not his drift but to haue himretain still his place and dignitie so farre as hee might doe it without houering betwéene the Papistes and the Epicures and thereto he willeth him to thinke on the place he occupied and what charge was layde vpon him and yet to renounce it rather than to ioyne with those enemies of the Gospel to shew this better Caluine setteth downe more fully in his Epistle to the King of that countrey of Polonia Epist. 190. what manner of superiour dignitie and authoritie he not onely alloweth to remaine in a Bishop but also in an Archb. so little shunneth he or disaloweth either the name or the office of them To conclude saith he onely ambition and pride hath forged that Primacie that the Romanistes oppose vnto vs. The auncient Church indeede did institute Patriarchies did appoint also to euery of the Prouinâ—â—â—â—ertaine Primacies that the Bishops by this bonde of concorde migh◠〈◊〉 better knitte together among themselues Euen as if so be at this day in the most noble kingdome of Polonia one Archbishop were ouer the residue Not that he should ouerrule the residue or snatching the right or Lawe from them arrogate it vnto him-selfe but that for because of order he should in the Synodes hold the first place and nourish an holie vnitie among his collegues brethren And furthermore there should bee either Prouinciall or Citie Bishops which peculierly should giue attendance to the conseruing of order Euen as nature suggesteth this vnto vs that out of al Colleges one ought to be chosen vp on whom the chiefest care should lie But it is one thing to beare a moderate Honor to wit so farre as the facultie or power of man extendeth it self another to comprehende thâ— whole compasse of the world in a gouernmeÌ„t vnmeasurable Thus doth Caluine most clearely though he condemne the Popes vsurpation approue both the superioritie of Pastorship not onely in Bishops ouer Cities and Prouinces where manie Pastors be but also of Archb. and of one Archb. the chiefe and primate of a mightie kingdome more thâ—n fiue times as bigge as Englande to bée ouer all the residue And this being well vsed without offring iniurie to the right of other bishops vnder him hee thinketh to be both good and necessarie So farre off is he as our Brethren here doe from condemning the very name of Archbishops No he alloweth both the office and the name euen here in Englande also as appeareth by his letter vnto the Archb. of Canterburie Epist. 127. Caluinus Cranmero Archiepisc. Cantuariensi salutem When as at this time it was not to be hoped which was most to bee wished that euerie one of the chiefest teachers out of diuerse Churches which haue embraced the pure doctrine of the Gospell shoulde come together and out of the pure word of God should set foorth to the posteritie a certaine and cleare confession of euerie one of the capitall pointes at this day in controuersie I doe greatly commende right Reuerende Lorde the counsell which you haue begunne that the English men might ripely establish religion among them that the mindes of the people should not sticke longer in suspence while thinges are vncertaine or lesse orderly composed than were meete To which purpose it behooueth all those that haue the gouernment there to apply in common their studies notwithstanding so that the chiefest parts be yours You see what this place requireth or rather what God according to the reason of the office which hee hath enioyned vnto you doeth by his right require of you In you is the chiefest authoritie which the noblenesse of honor doth not more procure vnto you than the opinion long since conceaued of your prudence integritie c. Thus doth Caluine where he still calleth vpon for increase and spéede of further and full reformation acknowledge both his title of Arch-bishop and his office of Primacie with the honour and authoritie thereof aboue all other in the Churches ministerie to be good and lawfull And to shewe further howe he alloweth the generall practise of Episcopall authoritie where when and whosoeuer Bishop shoulde receaue the Gospell whether he should giue ouer or reteyne still a Superiour authoritie in his Diocesse ouer the other Pastors in the same hée hath fully decided this Question Epist. 373. Si Episcopus vel curatus ad Ecclesiam se aediunxerit If a Bishop or a Curate shall adioyne himselfe vnto the Church Caluine aunswereth on this wise Being asked my sentence or opinion concerning Bishops Curates and others of like degree or whome they call Graduates if that the Lorde shoulde vouchsafe any of them his grace that they would adioyne themselues vnto the Church howe must they behaue themselues towardes them c. Here after his excuse for breuitie by reason of his rewme he sayth If therefore it shall happen that in Poperie anie to whome the cure of soules shall haue beene committed that is to wit a Bishop or a Curate shall receaue the grace of the Lorde so that he professe the pure doctrine of the Gospell if he shal be founde not to be so fitte for the office of a Pastor nor to be endewed with that knowledge and dexteritie that is requisite hee shoulde altogether doe very rashly if he would intermitte himselfe into so great a matter The fruite therefore of his conuersion shall consist in that if so be hee discharge him-selfe of all cure and doe so acknowledge that grosse abuse that he did beare before a voide title with-out matter and thereuppon giue place to a fitte successor that may lawefully be instituted it shall
suffice for him if he holde the place of a sheepe in the Lordes folde But if so bee that anye suche one shall bee endewed with learning and dexteritie yea and with affection to teach also heere-after let him firste of all make a confession of his faythe and holily testifie that he cleaueth faste vnto the pure and syncere Religion and furthermore that he acknowledge that his vocation to haue beene ioyned with meere abuse and that hee desire a newe approbation and namely that he professe that to be frustrate that he was instituted before by the Popes authoritie and withall that he renownce all meanes vnlawfull and repugnant to the order which the Lord Iesus hath ordeyned in his Church These thinges praemised I see not what should let that hee may not bee admitted to the office of a Pastor so that hee promise and doe in verie deede performe that faith which is required to the executing of the office and especially that he ioyne him-selfe with the companie of the Ministers that purelie teache the woorde and submitte him-selfe to the Discipline and polycie which hath place among them As for the memorie of his former life let that remaine buried neither let any thing be imputed vnto him that then was committed onely that he be admonished of the performing of his duetie hereafter lawefully If that Canon of Paule bee obiected wherein is deliuered that a Bishop must be vnreprooue-able I aunswere here is not delt with in my iudgement concerning a simple and absolute election but concerning the approbation and restitution to a certaine office because of the corruption passing betweene c. Here after he hath prooued that point hee commeth to the conclusion saying These thinges beeing presupposed the partes shall be of suche a Bishop as this to doe his endeuour so farre as in him shalt lie that all the Churches which appertaine vnto his Bishopricke shall be repurged from all errors and worships of Idolles while hee him-selfe shall by his example goe before all the Curates of his Diocâ—sse and shall induce them to admitte the reformation vnto the which by the woorde of GOD wee are inuited and the which shall wholely aunswere both to the state and to the vse of the primitiue Churche As for that which appertayneth to those goods which are called temporalties whether they coÌ„sist in Iurisdiction or in annual rent although the originall of them sprange out of that corruption that is by no meanes to bee borne with the pure simplicitie of the spirituall ministerie notwithstanding so long as things remayne thus confessed the possession after a sorte of suffering them may be left vnto them So be that exhortation be giuen vnto them that they looke to it howe they dispose those thinges which they shall haue knowen to bee dedicated vnto God both that they profane not thinges consecrated to god and also that they conteyne themselues in the modestie which may beseeme true Bishops c. Thus by Caluines plaine opinion for a reformed Bishop to haue a Diocesse and gouernement therein of Curates and Pastors vnder him is not contrarie to the state and vse of the primitiue Churche nor to the reformation vnto the which by the worde of God we are inuited nor any vnlawfull meanes or repugnant to the order which the Lorde Iesus hath ordeyned in his Churche but may aunswere wholely there-vnto And so that Bishops doe these thinges both for themselues and for their office and for their Diocesse and for their goods and temporalties and iurisdictions that Caluine here would haue them doe though he doe but tollerate the dispensation of their temporalties c. yet he manifestly alloweth them to remaine Bishops still and to retayne their Diocesses and to goe before or guide the Curates and Pastors and all the Churches appertayning to their Bishoprickes And he seeth no let but they may so continue Thus sayeth Caluine of these Protestant and Refourmed Bishops But aboue all other Reuerende and Learned mens iudgementes from beyonde the seas in anye refourmed Churches that notable and godlie Learned man Zanchius who is also yet liuing hath moste pythily to this point mée thinkes be it spoken with-out contempt of any other set downe his graue iudgement on these matters In his last booke of the confession of his faith concerning Christian Religion Who first in the 24. Chapter in the title of the Militant Church the 6. Aphorisme or distinction being this From what kind of succession of Bishops can it be shewed that any Church is Apostolicall To which he answereth We do so acknowledge that from the perpetuall succession of B. in any Church not what kind of succession soeuer but that which hath adioyned therwith a continuance of the Apostolicall doctrine may rightly be shewed to be an Apostolicall Churche Suche an one as in the olde time was the Churche of Rome and the succession of the Bishops thereof vntill the time of Irenaeus of Tertullian and of Cyprian and of certaine others In so much that not vnwoorthily those fathers were woont to appeale and cite the Heretikes of their time vnto that Churche and to other men like to them c. But in all these Fathers times and manie other like to them as we haue shewed this perpetuall succession of Bishops was of suche as were superiour in dignitie to the residue of the Pastors in those Churches Therefore this continuance of superioritie in Bishops and suche titles of dignitie in the Ministerie is not repugnant to the Apostolicall Church nor to the Apostolicall doctrine Nowe this Zanchius may the better be allowed of these our Bretheren for that in some of the fore-saide pointes hee fauoureth in some parte their opinion as for their Elders that were not Pastors cap. 25. Aphorism 7. For their diuision of Doctors distinct from Pastors And for the name and order of Elders to bee vsed in the Scripture as all one with Bishoppes and Catechizers Aphorism 9. Which thing also we graunt as before is noted the substance of the order to bee all one and the difference onely to be in the degree of dignitie and authoritie And also for Doctors to teache onely but not with suche teaching but that they did withall exhort as he sheweth after Aphorism 10. yet notwithstanding sayth hee we doe not in the meane season disallowe the Fathers for that according to the diuerse manner both of dispensing the woorde and of Gouerning the Churche they multiplyed the orders of the Ministers when as that thing was free for them euen as also it is for vs. And when as it is apparant that that was doone of them for causes which were honest pertayning according to that time to order to comlinesse and to the edification of the Church Aphorisme the 11. The confirmation of the same sentence with the explication of certaine Ecclesiasticall orders in the primitiue Church For we knowe that our God is the God of order not of confusion and
behaue themselues as the lawes of God and the godly ordinaunces of the Church and realme hath in that behalfe prouided And that those which forgetting their calling are puffed vp with anye ambitious desire of exercising Lordshippe shoulde bee repressed and if they haue any suche title or office shoulde exercise their Lordship in humility without ambition or pride But this simply debarreth not the exercise of all kinde of Lordship in any competent dignity reuerent title of honor and superiour authority which is the question but rather confirmeth it so to be exercised with painfull diligence and ready care without slouthfulnesse with hospitalitie loue of the flock without couetousnesse of lucre with modeste humility without ambitious desire of exercising Lordship We allow here this collection out of Peter that he eahorteth them to painfull diligence because â—hey were B or Ouerseers to a ready care bicause they were Pastors â—herefore should labour for loue of the flocke not for lucre like hyrelings to modest humility because their chiefe dignity in that they were Elders was to excell in godlines that they might bee an example to the flock All this likewise is true their excellencie in godlinesse is aboue al the excellencie in any dignity or Ecclesiastical honor that they can be exalted vnto but that that followeth which can-not be except they submit themselues and their liues to the common rule of other men is somewhat darkely and straungely spoken For if our brethren meane by this submission of themselues and their liues to the common rule of other men that they should haue no superior Ecclesiastical authority ouer other men but that all other men were aequal and alike in all Ecclesiastical gouernment vnto them or rather that the ouerseers of other men shoulde in their rule ouersight be vnder inferior to the rule and that also to the common rule of other men this were a manifest absurdity in al reason and a plaine contradiction to it selfe Neither did Peter or any of the Apostles so submit themselues neither were Timothy or Titus bidden by S. Paul so to submit themselues neither doth Peter here or any where els wil any Bish. Pastors or Elders so to do But for al their humulity of minde and diligâ—nce of body in teaching c. neuerthelesse to ouersee to commaund to rebuke to rule gouerne other men Ministers and all according to their place of calling and authority of God committed vnto them And they that thus do and embrace withall these most excellent vertues they should be sure to bee plentifully rewarded by him who only as here is truely said deserueth to be called the chiefe of all Elders Pastors Bishops Neither is there any at least that I know or I thinke that our Brethren can name except that man of sin the Pope which claimeth any such title to be called the chiefe of al Elders Pastors and Bishops sure I am none deserueth so to bee called As for any of our Arch-bishops whose dignitye as it conteyneth no such absolute either power or title so it stretcheth nothing néere to all or to halfe or to a quarter and but scarse to a handfull in comparison of all Elders Pastors and Bishops and is bownded onelye to this little corner and portion of the Church in the realme of England both they and all we still acknowledging this that our Lorde Iesus Christe only deserueth to be called and onely is indeede the chiefe of all Elders Pastors B. as heere is said And also if these wordes following bee likewise so absolutely generally vnderstood To whome only these honorable names of Archipresbyter Archiepiscopus Archipoimen and such like do properly agree we agree also that they agree only in that proper sense to him As Christ in an absolute vnderstanding of good saith Luc. 18. None is good but onely God And as S Paule saith to the Rom. 16. namely to Timothy 1. Tim â— â—7 To the King eternall immortall inuisible wise onely be honor glory for euer and euer And 1. Tim. 6 15- 16. speaking of the comming of the comming of our L Iesus Christ whome in his times he that blessed one and only Prince King of kings and Lord of lordâ— shall shew who only hath immortality c. And as the same our sauiour Christ willeth vs not to be called father or Maister For we haue one Father and Maister which is in heauen to whome onely these honorable titles do indeede properly agree speaking properlye of proper agreement in the fowrth and highest manner of propriety But if we make al these honorab titles so properly to agree vnto Christ that none of them may be vnderstood included or communicated to any of the Eccl. Politicall nor oeconomicall Ministers of Christe so that none at al may be called either good or King or Prince or Wise or Father or Maister by participation of any portion of the goodnes power wisdom fatherhoode Maistershippe c. of God as offices gifts or graces imparted to vs while we should hypocritically or zealously pretend to honour him and to séeke his only glory we should both vnthankfully indéede not acknowledge his goodnes and gratious giftes whiche recommende to vs the more glory in him and disobedientlie dishonor him in his ordinances and higher powers that he hath placed ouer vs. But where now doth God in this or any other expresse or inclusiue place of all the Scripture challenge to himself all these honorable names to agree onely and properly vnto him The honorable name that Saint Peter onely Heere ascribeth to Christe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheefe or principall pastor Which Title I neuer hearde of any other that it was giuen vnto or taken vpon him As for Archipresbytor a principal priest or elder which tearme it is not in vse with vs nor Arch-priest as our aduersaries cal it bicause in the office of Priesthoode Eldership or Pastorship we acknowledge all to haue one office vnder the high-pastor of our soules and auncient of daies Iesus Christ. Onelie sith that the name Archbishop signifiing a chief or principall ouer-seer is no where in the Scrip. properly nor not properly applyed vnto him shall we dare to say as wee maye of some other peculiar titles and names of God Iehouah Omnipotent c. when as God now then of his goodnes vouchsafeth to coÌ„municat to some his especial Minist so honorab names belonging to himself Adonai Ellohim the name of the Lordes Christ or anoynted c. that these hon names Archipresbyter Archiepis do so only properly agree vnto Iesus Christ that none other in no other conditional sense may be called by them I thinke this can not wel be prooued by scripture nor any reason or argument will inferre it If we think this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Prince by contraction prefixed and in corporate to the other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Lord which the same Martyrs and Confessors commande to be holden doe communicate with those that are fallen and offer and deliuer the Sacrament of thankesgiuing before the feare of persecution be extinguished before our returne before almost the very departure it self of the Martyrs Whē as the Martyrs yea if so be through the heate of glorie not so much looking vpon the scripture should desire any thing more than they ought contrarie to the lawe of God they ought to be admonished of the Elders and Deacons suggesting or declaring it as it hath alwayes in times past been done Thus doth Cyprian most clearely shewe that these Elders whom also hee calleth by the name of Gouernours Not onely with the Bishoppe layde their handes on the penitent but administred the supper of the Lorde vnto them Which thing they dooing with-out the offenders due acknowledgement of their faultes nor they preaching the lawe of God and repentaunce to them as they ought to haue doone and laying their handes on the penitent or euer their Bishop was returned as Cyprian rebuketh them for these presumptions so by this he declareth that these Gouernours Consistoriall were suche Elders as we call Priestes that is Ministers of the worde and sacramentes and not such Elders as medled only with gouerning and not teaching as our Brethren and Beza do pretende And because Beza quoteth yet an other testimonie out of Cyprian to wit the 15. Epistle for proofe of these Elders it behooueth vs to sée that also least we should leaue any thing out that our Brethren affirme And so farre for my part to my pore skill as I finde ought in them although I growe ouer tedious thereby Yet I more couet the full boulting out of the truth and through satisfying the desire euen of the most scrupulous curious reader in so hoate and great controuersies especially as this is of this Eldership than I feare the glutting of thē that care not much for these questions or wil be easily though with reason answered The 15. Epistle is written to his brethren the martyrs and confessors in his Churche who hauing written to their Byshop Cyprian for the orderly admitting into the communion of the church such as had fallen he returneth this answere to them The carefulnesse of our place and the feare of the Lorde compelleth me most valiant most blessed martyrs to admonish you by our letters that of whome the faith of the L. is so deuoutly and so stoutly conserued of the same also the lawe and discipline of the Lorde may be reserued For sithe all the souldiours of Christe ought to keepe the preceptes of their Emperour then muche more conuenient is it that you should more obey his preceptes which are made vnto other an example both of vertue of the feare of God And verily I beleeued that the Elders Deacons which are there present warned and enstructed you most fully concerning the lawe of the Gospell euen as also in times past it hath alwayes beene done vnder our auncestors that the Deacons resorting vnto the prison should with their counsels and with the preceptes of the scriptures ouerrule the desires of the Martyrs But now I knowe with most great griefe of minde that not onely the commaundementes of God are there not declared but as yet they are rather hindred in so much that euen those thinges also which of your selues are warily doone both concerning God and honourably concerning the sacred Priest of God are againe vndone by certaine of the Elders Who neither thinking on the feare of God nor of the Bishoppes honour when as you directed vnto me your letters by the which your requestes were to be examined and that you craued I would giue peace vnto certaine that were fallen at suche time as the persecution beeing finished wee should beginne to come together in one with the Clergie and be recollected they contrarie to the lawe of the Gospell and to your honourable petition before the accomplishment of their penitence before the confession made of the moste greeuous and extreeme trespasse before the hande of the Bishoppe and the Clergie layde vppon them for their poenitence durst offer he meaneth prayers and thankesgiuing for them and giue them the sacrament of thankesgiuing that is durst prophane the holie bodie of the Lorde And verily to them that were fallen pardon in this point might be graunted Who beeing dead would not make haste to bee quickned Who would not hasten to come to his health But it is the dutie of the Gouernours to keepe the commaundement and both to instructe them that either hasten or bee ignoraunt leaste that they which ought to be the Pastors of the sheepe should become their butchers For to graunt those things that should turne to ones destruction is to deceaue him neither is the fallen reared vppon that fashion but by the displeasing of God he is rather pushed downe to his ruine Let them learne therefore euen of you that which they ought to teache you c. What can be plainer spoken than these spéeches to declare that these Elders which Cyprian writeth of were such Gouernours that both the ministration of the worde and sacraments pertayned to them and were such as in plaine termes he calleth Pastors and that they ought to teach Thus haue we séene howe all these Epistles which Beza citeth for a college of gouerning Elders not medling with teaching of the worde to haue béene no such kinde of Elders as he and our Brethren do imagine but cleane contrarie And though his quotation procéedeth further in a generalitie alys deinceps and in other Epistles following yet in none of his Epistles eyther following or going before can I finde that he mentioneth any such Elders as he and our Brethren do conceaue In the 16. Epistle speaking of the Presbyters Priests or Elders he sayth whom our Elders and Deacons ought to haue warned that they might nourish the sheepe committed to them and by their diuine maistership instruct thē vnto the way that is to be prayed for In the 17. Epistle hee saieth I maruell most deare Brethren writing to the Elders and Deacons that vnto many my Epistles which I haue often sent vnto you you haue written nothing againe When as eyther the Profite or the necessitie of our brotherhoode should verily be thus gouerned if that we being of you instructed may file our counsell for the ordring of matters Not-with-standing because I see I haue not habilitie as yet to come vnto you and nowe the sommer is begunne which time afflicteth men with continuall and greeuous infirmities I thinke good to helpe our Brethren as those that haue receaued libelles from the Martyrs that if they be preuented with any hurt or daunger of infirmitie they should not expect our presence But that before any Elder beeing present or if an Elder shall not be founde and their ende beginne to vrge them they may declare the
of the Bishops howe were these Elders the praesidents or Gouernours or not rather the gouerned And hee speaketh of them that obtained the honour of their gouernment or Praesidentship not by price of money but by testimonie All which accordeth with our Breth owne saiâ—ngs for the election of Bishops and pastorall Elders And hee speaketh of such tried and approued Elders as Paule in pastorall Elders gaue charge to Timothie But when withall he vseth for their gouernment that verie terme which he vsed in other places speaking also of the Christian assemblies as in his booke de Corona militis where he saith Eucharistia Sacramentum et in tempore victus et omnibus mandatum a Domino etiam ante-lucanis coetibus nec de aliorum manu quam de praesidentium sumimus The Sacrament of thanksgiuing is commanded of the Lord both in the time of repast in al times yea also in our asseÌ„blies before the breake of the daie neither do we receiue it at the hand of anie other thaÌ„ of those that are our PraesideÌ„ts or Gouernors Whereby it is plaine that those of whom heere he saith Praesident probati quique Sentores the Seniors that are Praesidents or that gouerne are euerie one of them tried or approued men wer euerie one of them none other but such as ministred the SacrameÌ„ts of consequence teachers of the word And of such Elders gouerning in the Church of Christ of none other speaketh Clemens Alexandrius who also was an elder in office in time was somwhat elder thaÌ„ TertulliaÌ„ li. 6. Siromat He is in verie deed saith he an elder of the Church a true Deacon that is a minister of Gods wil if so be he do teach the things that are of the Lord not that as he is ordained of meÌ„ neither that he must be accouÌ„ted righteous that is an elder but that he which is righteous should be brought into the eldership c. Wherein making also afterward the degrée of Elder to be in dignitie different from placed betwéene Bishop Deacon he acknowledgeth no such kinde of Elder gouerning the Church in hiâ— time that is not a teacher of the word And the same also is manifest in Irenaeus who in his first booke against heresies ca. 12. saith against the heretike Marcus Wherefore iustlie and aptlie vnto such thy blindnesse the diuine Elder and fit preacher of the truth inueighed against thee c. And in the 2. booke cap. 39. speaking both of Elder in age and office he saith of Christ And so hee was a Senior or Elder among the Seniors that he might be a perfect master in al things not only according to the exposition of the truth but according to age sanctifieng together also the Seniors or Elders himselfe becomming an example vnto theÌ„ c. And againe But because the age of 30. yeres is of a young man of his first towardnesse and stretcheth to 40. euerie one wil graunt that from the 40. or 50. yeres he now declineth into an elder age which age our Lord hauing he taught as the Gospell all the Elders testifie which assembled together vnto Iohn the Disciple of the Lord. And the same thing did Iohn deliuer vnto theÌ„ Now although herein Iraeneus fouly ouer shoote himselfe in Christs age more regarding the relation and tradition of the Elders than exactlie considering the iust time yet still he acknowledgeth those that were called Elders not in yéeres but in office concerning the Ecclesiasticall state of Christ his Church to be such as taught the witnesse relation of those things that were deliuered them by the Apostles though they remembred not so well the Apostles reckoning And this he hath more plaine li. 3. ca. 2. when againe we chalenge them that are against the tradition to come to that traditioÌ„ which is from the Apostles which is kept in the Churches by the succession of the Elders they will say they being more wise not only than the Elders but also than the Apostles haue found out the sincere truth And li. 4. ca. 43. Wherfore it behoueth vs to heare these Elders that are in the Church those which haue their succession from the Apostle as wee haue shewed who with the succession of the Bishop haue according to the decree of the Father receiued a sure grace or gift of the truth And in the next Chapter But such as of many are supposed to be Elders but serue their pleasures c. froÌ„ all such therefore we must abstaine cleaue vnto these which as wee haue also said before keepe the doctrine of the Apostles with their order of the Eldership shew forth the sound word their conuersation without offence to the information and correction of the residue Wherunto alleaging the examples of Moses Samuel and S. Paul he saith Euen as the Apostle Paul when he was of good conscience sayde to the Corinthians For we are not as many are adulterating the word of God wee haue corrupted nâ—ne we haue circuÌ„uented none such Elders doth the church nourish Of whoÌ„ also the Prophet saith And I will giue thee thy Princes in peace and thy Bishops in righâ—eousnesse Of whom also the Lord said VVho therefore is a faithfull agent good and wise whom the Lord shall preferre ouer his familie to giue them meate in time Happie is that seruant whom the Lord shall find so doing when he coÌ„meth What can be plainer than this to shew that by the name of these Presbyters Priests or Elders in the gouernment of the Church Irenaeus alwaies meant such as were teachers of the word and none other Iustine the martyr in his defence of the Christians vnto the Emperour Antoninus mencioneth as we haue séene one onlie gouernor of the congregation whom he calleth the chiefe brother But he telleth withal that he maketh the exhortation to the congregation before the receiuing of the Sacrament he offereth the praiers and thankesgiuing first celebrateth the whole action of the Lords supper the Deacons deliuer the bread the cup to euerie one present of other Elders or Gouernors among theÌ„ that I can find he maketh no mencion As for Ignatius because our Bre. in their pamphlet of the learned mans iudgemeÌ„t for the 3. kinds of Bishops do allow of the Bishop mencioned in Ignatius by as good reason they haue also to allow of his Elders Deacons For almost in euery Epistle if they be the Epistles of Ignatius he mencioneth especiallie these thrée maketh the Elders the successors of the Apostles In the first Epistle to the Trallians he saith Be ye subiect to the Elders as to the Apostles of Iesu Christ concerning our hope in whoÌ„ perseuering we shal be found in him And therfore ye must by all meanes please the Deacons which are for the ministerie of Iesus Christ for they are not ministers in meate and drink but of the ministerie of the Church of God
primitiue Church The order of the diuine seruice in the primitiue Churcâ— * Vâ— ad Deuâ— quasi factâ— praecationiâ— ambâ—sanuâ— orâ—anieâ— Cap. 30. Iustin marâ— in oratione ad Antoninum pium Bul. 1. Tim. 2 The ancieÌ„t form of publike praiers before a 1000 〈◊〉 agone The age succeeding the primitiue Church The maner of their ministring the Lordes supper Cyprian Augustine Hierome How neere our forme commeth to this auncient form The reformed Churches forme order The inconueniences of the pastors onely conceiuing of publâ—ke prayers The peoples speeches The people may ioyne their voices with the Minister in some publike prayers and are not tied only to silence saue in saying Amen Exod. 19.7 Exod. 20.18 c. Deut. 5.23 c. The peoples prayer The publike prayers psalmes and responses may be sayd of all the people together 1. Sam. 12.19 Solomons prayer 1. King â— 37 The peoples voyces in publike prayer 1. Kin. 18.39 1. Esdras 31. c. Esâ—ras 10.1 c. Versâ— 12. â— Mary voyces ioyned in the new Testament Nehemiah 8.1 c. The voices of many without confusion in the newe Testâ—ment Luke 2.13 Math. â—1 9 Verse 1â— Act. 1.14 Caluinus in Act. 1. Acâ— 12.5 Chrysost. time Apocal. 4.8 c. Iustiâ—â—â— in â—ras ad Anâ—â—ninuâ— poiÌ„o Cyprianus in serm 6. de oratione dominica The ioint praising and praying to God of all at once The peoples responses to the Minister Chrysost. in 2. Cor. 8. Homilt 8. The people ioined with the Ministers in many publike prayers Seuerall prayers in publ assemblies How farre seuerall prayers in publike assemblies may be vsed of the people Exod. 14.15 Moses prayers Seuerall prayers 1. Sam. â— 11 c. The prayers of Annah Dauidâ— Psalmes Salomons prayer Luk. 1.8 c. Zacharies prayers Marlorate Caluine and Bucer on Luke 1. Simeons prayer Luke 2. Annaes prayer Luke 2. The Pharisees Publicans praier Luke 18. Math. 6. Caluin in Mat. 6. Musc. in Mat. 6. Christs own seueral praâ—ers in publ assemblies Math. 11.25 Mâ—t. 14.19 Ioh. 11.41 Ioh. 12.27 Ioh. 17. Luke 23.34.36 Mat. 27.46 Stephens prayers The Apostles prayers S. Paules prayers S. Iames his prayers Euseb. Eccl. Hist. lib. 2. cap. 23. How and when seuerall prayers are not to be made Abuses in the diuine seruice How seuerall prayer may be made The learned Dis. Pag. 64.65.66 â— Cor. 14.28 Bridges Long prescribed forme of prayers Our Brethr. complaint of diuerse great abuses Long prescribed forme of prayers Default in pronouncing of the prayers Ill pronouncing and reading Insensible readers The Ministers place The place of the minister Al speaking at once Chauntrie chappels c. Screenes of Roodloftes Organlofts Idoll cages high pewes Idoll cages Pewes Roodloftes Pewes and Roodloftes Countrie Chappelles The beauty of the materiall and spirituall building Some of our Brethr. prescriptions may well cease by their owne rule Walking talkiâ—g Collecting The learned disc Pag. 65. 66. Bridges Walking taâ—king in the Church Contributions and collections for the poore Caluine in 1. Cor 16.2 The Geneua note Priuate praâ—er or reading Our Brethr. vnbrotherly misliking their Brethren Priuate praiers Reading of bookâ—s in the time of the diuine seruice The learned disc pag. 66. Priuate prayers Bridges Neglect of preaching vnder color of praying Publike prayers made vnprofitable Gods word ioyned with publike prayer The establishing of publike preaching Formall Prayers Who are admitted to bee publike preachers The establâ—shing of publike prayers Our Brethr. own formal prayers Publike prayers to be vpholdeÌ„ although preaching were neglected Publike Prayer the meanes to further publike preaching The popish publique Prayers Our Brethr. woulde haue our publike prayers neglected vnder pretence of publike preaching The learned Dis. Pag. 66. and 67. The corruptions of the popish pub prayers Length of Prayers The short time of our publike prayers Our Breth own prescribed formes of confessions and prayers longer then ours Prayers The length of our publike prayers no hindraÌ„ce to a sermon or homilie Whether ordinâ—ry publike prayer may be made without preâ—ching Preaching without Prayer The Will of God herein The vnderstanding of the worde preaching The ordinary course of the sacram publike prayer not to be omitted for want of preaching Math. 5.6 and 7. chap. Math. 13. Act. 1. Act. 2. Acts. 3. Act. 1.23 Actâ— 8â— Acte 10. Acts. 13. Actes 17. Ordinarie and extraordinaâ—ie praying and preaching The learned Dis. Pag. 67. Feare of the Papists example Bridges Example to terrifie vs from like occasion 1. Cor. 10.12 How contrary our forme of publike prâ—ier is to the example of the Papistes Publike prayers giuing place to a SermoÌ„ The learned disc Pag. 67. Bridges Publike prayers more needfull at some times than Sermons The Protestants slaundered as coÌ„â—emning preaching in respect of publ prayer Prouisoes both for preaching pub prayer Prouisoes for giuing place to sermons The duty of a discrete pastor Act. 13. The reuereÌ„t order of the AntiochiaÌ„s modest de meanor of the Apostle Chanting of mattens euensoÌ„g Chanting of mattens and euensoÌ„g A slaunder of protestaÌ„ts The learned disc Pag. 67. Bridges Cathedrall Churches The departing of som from the sermon that heare the seruice The order of frequenting the sermon in the Cathedrall Churches The learned disc Pag. 68. Bridges Organes ComparisoÌ„ to the Masse The learned disc pag. 68. Bridges Our bretheren too passionate comparing our diuine seruice to the Masse The masses byting How gentle a beast the masse was how it did byte no man How our brethren delight in byting The Masseâ— did byte and not barke The Mass. gentlenesse and cruelty The Harlot of Babylon a shrewde Queane Apoc. 17. The popish baites attendant on the mass to allure the simple The Iesuites practises The bloud-thirsty nature of masmongers Luc. 11. Apoc. â—3 The mildnes and sharpenesse of our seruice Gentle not of nature but of Hipocrisie Sathans practise The Masse like to the goodly Troiane Horse to Helen Iesabell How it â—yteth not The myldnes and sharpnesse of our diu Seruice VVhat kind of byting it hath How the law is ioined to the gospell The learned disc Pag. 65. The liking of our Diuine Seruice Bridges The liking of our diuin seruice is a good thing Our diuine seruice reproueth mens sinnes Our bretherens fowle slaunder of our diuine seruice The learned disc pag. 66. The efficacy of our diuine seruice Bridges Our ordinary seruice hath all thes effects that our brethren attribute to preaching Our ordinary seruice may better be called a preaching than opposed against preaching The learned disc pag. 68. 1. Cor. 1 5â—1 Bridges 1 Cor. 14. The wordes of S. Paule 1. Cor. 14. applyed not only to prophesiyng but also to prayer and to the sâ—ruice of God The effecte of preching Prophesâ—ing taken in properly The learned disc pag. 69. Bridges The effect of S. Paules preaching wrought in Felix The effect of diuine seruice in many herers of it The Papists had rather heare sermons many times then any
in all degrees of men and women noble worshipfulâ— â—â—d of the vulgar sort many begin to doubt of our established gouernment and to suppose some great and inuincible validitie to be in their assertions if too manie be not alreadie carried away too farre in thiâ— opinion that the regiment and discipline which our Brethren desire is suppressed onely by meere authoritie against the manifest prescription of Gods word against the cleere examples of the Primitiue Church against the manifold testimonies of the vnsuspected hystories and auncient Fathers against the sound interpretations and approued practise of all or the best reformed Churches and against reason it selfe as they pretend how much behoueth it vs againe in all brotherlie modestie constantlie to stand vpon our gard in so iust a defence For although many godly learned and wise haue in searching found out the shallownesse heerein of all their grounds yet is it requisite to lay them open to all other that desire to be more thoroughly satisfyed yea euen to exenterate and rip vp the verie bowels of the whole cause to examine their chiefe and principall arguments to go to the authors themselues from whence they fetch them to set them downe at large least any might complaine they were mangled or inuerted and to do all this by the more diligent search and conference of the holie Scripture by the better examining the state of the Primitiue Church by the particular perusing the autentike hystories and testimonies of the auncient Fathers by reuising the states and writing of the reformed Churches and by weighing the peyse and inference of their reasons if happily by all or by any of all these meanes we shall see all or any of the thingâ— that they crie so much vpon to be truly and substantially prooued Which thing while heere I haue laboured to performe though the volume haue growne bigge and the search may seeme tedious vnto some yet the desirous readers satisfaction may be part of his recompence which I haue chiefely intended in this aunswere I know that some too much dazeled by preoccupate affection and wholy mancipated to their forestalled opinion will be still picking byous quarrels to replie vpon one thing or another But to him that is desirous indeede to boult out the truth to sound the matters to their deapth to leuell his ayme not to euery incident but to the head and state in question such replyes as bubles will die as they rise being of no regard but seruing onely to feede and foade contentions and foreseasoned humors and such I graunt it is in vayne to aunswere except they be too vrgent or preuayle too much or by silence and permission get too great credite But when as heere the persons with whome I deale professe in the front and first title of their booke that this is A briefe and plaine declaration concerning the desires not of such or such an one or of some fewe or many of them but of all those faithfull Ministers that haue and doe seeke for the discipline and reformation of the Church of Englande and say againe in their conclusion and last leafe of this Discourse that if this forme of reformation which they haue here set foorth may not nowe be receaued yet the present age may see and iudge what is the vttermost of our desire concerning reformation which hitherto for lacke of such a publike testimoniall hath beene subiect to infinite sclaunders deuised by the aduersaries of Gods truth and hindrance of godly proceedinges vnto reformation And for remedie hereof they haue nowe at length ioyned all their heads together consulting and consenting vpon this plotforme of the Churches gouernement which for greater aestimation they recommende vnto vs with this plausible title on the toppe of euerie leafe A Learned Discourse of Ecclesiasticall gouernment And that this is nowe set foorth to this ende that the posteritie may knowe that the truth in this time was not generally vnknowen nor vntestified concerning the regiment of the Church of God thus couragiously prouoking vs to aunswere vnto this Learned Discourse if we be able so to doe or else to holde our peace for euer hereafter who may not hereby see that it is high time either now or neuer to speak for our selues and for our Churches defence or else as conuicts by silence to yeelde vnto them But now againe while we thus contend by inueighing against and aunswering one another some good men I knowe there are that wish vs both well which are most of all afraide of this that wee shall lay our shame and nakednesse open to all the worlde and namely to the publike and deadly aduersaries of vs both who by occasion of these inferiour matters of circumstance wherin we agree not diffame the higher matters of substance wherein we agree And I confesse with griefe so we doe But when this ariseth not by vs nor by vs is growen so farre and yet betweene our Brethren and vs it is so farre growen that the aduersarie alreadie and all the world doth or may see our dissent herein although neither our Brethren nor we had set it foorth in writing yet when our Brethren by writing also diuulge it to the wide worlde and still followe it with one treatise on the necke of an other what booteth it any longer for that respect to refraine from the publike defending of our cause Yea how doth it not nowe stande vs more vpon to publish our so necessarie defence that all men may better knowe and iudge it hearing both partes So that wee defende ours and aunswere theirs in such reuerende forte as the Apostle putteth vs in minde Let your modestie or your patient mind be made knowen to all men And when the worlde shall see vs deale together thus they shall see that although we must needs as the sonne of Syrach bids vs Striue for the truth vnto the death and defende iustice for thy life yet still we are desirous as the Apostle also willeth If it be possible so much as lieth in vs to haue peace with all men And when the aduersarie shall see how loath we are and euen haled to enter into this conflict against our Brethren and with what reuerence for our partes wee striue with them or rather stande onely at the bay of our defence in the shielding of our Churches state and gouernance And againe when they shall see howe that notwithstanding all these contentions for our regiment we doe yet as I hope hetherto we doe and shall the Lorde be praysed for it continue in the vnion of all the ground-worke and building of our faith doctrine and religion which the aduersaries among them selues for all their crakes doe not they shall or may the easilier perceaue euen in the matter and manner of our contentions both the synceritie of our cause and the temperature of our dealing Which may by the grace of God turne to their bettering or at least to their shame they shall or may
or house of God ought to be directed in all thinges according to the order prescribed by the housholder himselfe Which principle is true within the boundes thereof that is to say in all thinges that he hath prescribed But if he haue not prescribed all thinges appertayning to the externall gouernment of his Church or house then are those thinges which are not prescribed by the housholder himselfe not to be so vrged as that they ought necessarily this way or that way to be alwayes directed The Apostle Hebr. 8. verse 5. saith out of Exod. 25. verse 40. Moses was warned by God when he was about to finish the Tabernacle See sayde he that thou make all thinges according to the paterne shewed to thee in the mount But the Apostle proceeding in the ninth Chapter verse 11. applying this first Tabernacle to the second which he calleth a greater and more perfect Tabernacle not made with handes that is not of this building meaning the naturall bodie of Christe referreth not this to the mysticall bodie which is the Church or house of God and much lesse to the externall forme of regiment in all matters ecclesiasticall or belonging to the Churches gouernment No not when before chap. 3. verse 1. c. he speaketh both of Christ himselfe and of his house or Church also Therefore sayeth he holy brethren partakers of the heauenly vocation consider the Apostle and high Priest of our profession Christ Iesus who was faithfull to him that hath appointeâ— him euen as Moses was in all his house For this man was counted woorthie of more glorie thâ—n Moses in asmuch as he that hath builded the house hath more honour than the house For euery house is builded of some man and hee that hath built all thinges is God Nowe Moses verelie was faithfull in all his house as a seruant for a witnesse of the thinges which should be spoken after but Christe is as the sonne ouer his owne house whose house wee are if we holde fast the confidence and the reioysing of the hope vnto the ende Here againe we sée that this faithfulnesse in all his house as Moses was faithful is not to be reckoned as though he went about to shewe vs that all pointes of the externall regiment of the house or Churche of Christe haue a prescribed order by which they ought to bee directed in all thinges but that in the inwarde and spirituall regiment thereof we should acknowledge Iesus Christ the sonne of God to be the Lord and owner of this house and to consider him as the Apostle and high Priest of our profession that is of our Christian faith and religion and to confirme our faith in him that wee are his house or Church if wee holde fast not this or that externall forme of Ecclesiastical gouernment but the confidence and reioysing of hope vnto the ende And thus farre foorth and not furder we admit this second principle or proposition And this is necessarie to be obserued because this principle is here set downe in such captious order as insinuating that Christ had prescribed an order in all thinges in his house or Church according to the prescription whereof all thinges ought to be directed In which sense it is no principle but a question betwéene vs which wâ— denie and our brethren affirme but as yet they haue not prooued it The thirde saye they is a manifest trueth beleeued of all them that acknoweledge the Scripture of God to bee a perpetuall rule of all our life and able to make the man of God perfect prepared to all good workes Here againe another caption is to be taken héede of in this their thirde principle which order is not to bee learned else-where but in his holie woorde For if they meane it of the order that in his holie worde he hath prescribed true it is that order is not to be learned any where else as anie necessarie prescription otherwise then as an exposition of the same order for our more cleare and fuller learning thereof And so alwayes kéeping the foundation the godlie fathers and expositors may builde there-on and the godlie gouernours of the Church may beautifie and adorne the same so that all be doone to Gods glorie and to the true edifying of the Church And so this third proposition is a manifest trueth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it followeth not héere-upon that all generall or particuler orders in the externall gouernement of the Church are not else-where to bee learned but in Gods holie woorde except they meane by Gods holie worde such as are inclusiuely comprehended and not expresselie specified in his holie worde For they their selues haue not all their orders expressely mentioned and in all thinges prescribed in Gods holy worde For example their owne communion booke entituled The forme of Common prayers administration of the Sacramentes c. They dare not auowe that all thinges therein conteyned haue not beene learned else-where but in his holie worde and are there to be founde eyther in plaine woordes or necessarie implication but because they thinke that they are not contrarie they dare auouch thus farre to call them Agreeable to Gods worde And yet as though the agreeablenesse also might be called in question they adde héere-to And the vse of the reformed Churches And as their owne booke of Common prayers vseth all these helpes to saue all vpright for feare they might be chalenged in this poynt euen so this booke which our bretheren commende vnto vs to be A learned discourse of Ecclesiasticall gouernment prooued by the worde of God wee shall finde in the discourse thereof that the learned discoursers learned not all the orders prescribed there-in out of Gods holie worde but somewhat else-where Except they will likewise say it is agreeable or not contrarie to Gods holie worde Wherein also we shall God willing sée how they faile But if that answer may thus serue them I sée not whie it may not as well serue vs if we haue no other gouernement established but such as is agreeable and not contrarie to the holie word of God although it be not in his holie word expresselie prescribed Neither dooth this text of S. Paule 2. Tim. 3.17 anie more infringe euerie order in the churches gouernement that it maye not be learned else-where but in Gods holie worde then it dooth infringe euerie other order in the ciuill policie or administration of euerie mans morall behauiour that their orders also are not to be learned else-where but in Gods holie word Bicause thiâ— is a manifest truth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it sufficeth for such orders as
not thinke héere vpon that bicause this gouernement is not héere mentioned among the gifts which our Sauiour Christ gaue to his church on earth when he ascended into heauen He was vnmindfull of his church or that S. Paule was vnmindfull of his giftes or that the church hauing not had this now desired gouernment for so manye hundreth yeares should haue béene so long time vnmindfull or destitute of the same if it had béene any matter wherein the perfection of the church consisted or the want thereof had béene any impediment to those ends that the Apostle héere citeth But we may rather thinke the contrarie that it was no such important matter and therefore not necessarie to be minded Well yet if it be not in the one place héere quoted it maye be in the other Let vs therefore likewise sée the other 1. Cor. 12.28 And there indéed are gouernours mentioned in expresse termes For where S. Paule had said Verse 27. Now are ye the bodie of Christ and members for your parte it followeth And God hath ordeined some in the church as first Apostles sâ—condlie Prophet thirdlie Teachers then them that doo miracles after that the giftes of healing helpers gouernors diuersities of toongs Héere are giftes reckoned vp Apostles and Prophets mentioned before and héere among other are gouernors named but what kind of gouernors Or whether with anie ordinarie forme and order of gouernement for the church alwaieâ— to be directed by any more then by anye other of the residue héere mentioned except Teachers which are alwaies necessarie for the instructioÌ„ oâ— doctrine and documents of life this place helpeth to our brethrens purpose no more then did the other Neither was the purpose of S. Paule héerin directed to any such bent but to exhort the Corinthians vnto edifiyng in vnitie and loue and not to distract themselues in faction about thesâ— giftes as he procéedeth saying Are all Apostles Are all Prophets Arâ— all Teachers Are all workers of miracles Haue all the giftes of healing Doo all speake with toongs Doo all interpret But desire yoâ— the best giftes and I will yet shew you a more excellent waie And so hâ— entreth into a lerned discourse indéed chap. 13. Not of this our brethrenâ— plotforme of ecclesiasticall gouernement as tending to the perfection of the church But of the excellencie of loue or charitie aboue all thâ— giftes and offices that he had named and maketh this the waie to tend vnto the perfection of the church concluding thus And now abidetâ— faith hope and loue these three but the cheefest of these is loue Thiâ— was the full drift of S. Paule in this place concerning the mysticall bodiâ— of Christe which is his church or house and that the building vp thereof euen where he speaketh of Gouernors and of the waye tending to perfection where he citeth many giftes and offices and yet can we nâ—t héere finde this platforme of ecclesiasticall gouernement which our brâ—thren desire seeke for now in the beginning of this learned discourse and afterwards againe and againe in these placeâ— And yet had there béene then in the church of Christ anye such plotforme S. Paule had in this place notable occasion to haue treated thereof But héere is no mention of it or of any peâ—petuall forme at all prescribed of ecclesiast gouernement saue onelie of Teaching except they wil include that in gouerning So that finding nothing hetherto to satisfie their desires in searching these two testimonies of the scripture let vs now procéed to search further with them for this matter We finde also that as the offices are diuerse of this ministerie so they are not generall vnto all the church but as order and necessitie require for executing of their office distributed and limited vnto certeine places or particuler churches according to the diuision of regions cities and townes For we read that Paule and Barnabas ordeined at Derbie Lystra Iconium and Antiochia c elders by election in euerie church with praier and fasting and so commended them to the Lord in whome they beleeued Also Paule left Titus in the Isle of Creta that he should ordeine Elders in euerie citie as he had appointed What our brethren did finde in the two foresaide testimonies of the scripture we haue alreadie séene that is to saye they haue found out in them for the confirmation of the question betwéene vs what more what lesse méere nothing Héere they tell vs they finde also that the diuerse offices of this ministerie are not generall vnto all the church But they finde also this so doubtfullye that we can scarce tell howe to finde also what it is that they saye héere they haue found For what meane they by these words that as the offices are diuerse so are they not generall vnto all the church Whether meane they not generall vnto all the church in respect of all the persons of whom the church consisteth that is to say not generall or coÌ„mon to all men Or meane they it in respect of the time that is to say they are not generall or perpetuall to all the continuance of the churche to the worlds end And if they do so why do they then alledge these places for them Sithe they can neither finde by them all the offices of eccl gouernmeÌ„t that they desire nor those places do diâ—â—inguish which diuerse offices of this ministerie are generall or perpetuall and which are not Or meane they generall in respect of all places wheresoeuer the church is through-out all the world dispersed And although this last sence seemeth to draw néerest to the coherence of their words following but as order and necessitie require for executing of their office distributed and limited vnto corteine places or particuler churches according to the diâ—isions of regions cities and townes yet â—re these wordes me thinkes as darke or darker then the other And â—â—ill 〈◊〉 correction I wishe they had for their owne sakes set downe their words more plainelie For my part I gather this of themâ— that for the executing of anye of those diuerse offices not speaking of those that are alreadie ceased but of those that are ordinarie offices which our brethren also make diuerse offices these cannot execute their offices but that for order sake and of verie necessitie these offices or officers must be distributed and limited either vnto certeine places or particuler churches where they may gouerne feede or teach the people and these certeine places or particuler churches are to be assigned or appointed vnto these diuerse offices or officers according to the diuisions of regions cities and townes that is to say some of these diuerse offices or officers to wit Gouernors Pastors Teachers to be distributed and limited some ouer regions other ouer cities and other ouer townes Is not this their meaning that these diuerse offices should be thus distinguished and limitted and that for order sake yea that verie necessitie dooth
vdder of his Cow more milke vnto my Neighbour yeeldes Our neighbours haue this our neighbours haue that and wee wantâ— these things Fie brethren for shame what neede this emulation of our neighbours and murmuring against our owne state And yet it is not altogether so neither for them the more is the pitie if it otherwise pleased God Neither for vs thanks be giuen to God for it and for that plentifull measure of the encrease and glory of the kingdome oâ— Christ in this our reformed Church of England and for the suppression of the tyrannie of Sathan and Anti-christe and of his Ministers and confederates Wee haue great cause highly to magnifie God for the woÌ„derfull and gratious works he hath wrought for vs aboue all our neighbours round about vs yea aboue all the particuler Churches néere or farre dispersed in the world at this day euen in this estate of Ecclesiasticall Gouernement established And all our neighbours where GOD hath anie Churche neuer so muche reformed doe I hope reioyce together with vs therefore yea not the beste of them but bee it spoken to the glorye of God and without vpbraiding to others haue found no small comfortable benefite at our handes and doe all most thankfully reacknowledge the same without condemning reprouing or grudging at our state of Ecclesiasticall gouernement established what other kinde of reformation soeuer in their Ecclesiasticall Gouernement they bee directed by Onelie we our selues murmur and grudge condemne and slaunder both among our selues and to all our neighbours our owne state which is so euill that woulde God were itaccording to his acceptable good pleasure the kingdome and glory of Christe and the suppression of Sathan and Antichriste though I had rather wish it did no lesse did but halfe as faste encrease and prosper then God bee glorified for it in our state it doeth And yet God graunt both in ours and in our neighbours states and all other parts of Gods true Church according as we al say in the Lordes Prayer Thy kingdome come these blessings of God may daily more and more encrease and prosper And so by Gods grace it shoulde still doe better and better Maugre Sathan and Antichriste if our owne brethren would not hindervs and all reformed Churches shoulde doe well inough notwithstanding we differ from them and they from vs Yea though both of vs differ from the state of the Primitiue and pure Church not in truthe of Faith and vnitie of Doctrine But in matter or manner of Orders Offices Rites and Ceremonies concerning Ecclesiasticall regiment so farre as they are not prescribed by any perpetuall rule other then for the time and state or for order and comelinesse For the difference of these thinges is not â—irectlye materiall to saluation neither ought to breake the bonde of peace and Chrystian concorde But they may thinke and wishe well to vs and wee in the name of the Lorde thinke well and wishe good lucke to them Yea to wishe that they had no better state then we haue on condition they had no worse and might alwayes haue as good I thinke all our neighbours reformed Churches woulde bee soone entreated to say AMEN For in what hard case God help them good neighbours they be their selues feele or feare it daily and we heare of it and cease not daily to pray for them and as we may put to our helping hands vnto them Yea our brethren their-selues vpon better aduisement since in their last supplication made to her gratious Maiestie to the high Court of Parliament assembled 1587. pag. 8. do confesse it saying The Churches of God rounde about vs goe to wracke in Fraunce Belgia and a great part of highe Dutche I woulde Scotland had continued in her first loue and that the hands of the builders were strengthened among you But in conclusion neither their state or ours howsoeuer they stande are bound to any perpetuall forme of all the orders and offices of Ecclesiasticall regiment Theirs may perhaps be better for them their aflicted state standing as it doth ours all things in our established state of Gouernment considered is best for vs. Away therefore good brethren with these disordered tearmes This disordred state of ours for they are not spéeches beséeming thankfull and faithfull ministers to God nor louing and obedient subiects to our Prince and Superiours so disorderlie cast forth on the state of Eccle. regiment Which toucheth not onely Eccl. persons against whome perhaps our brethren will make no seruple of coÌ„science though their mouthes runne ouer be they neuer so much their brethren their Pastors their betters their superiours their Bish or Arch. to whome their selues peraduenture haue sworne Canonicam obedientiam But these disordred speeches of theirs touch the Magistrate yea their Soueraigne very néere and therefore they are not onely disordred but daungerous speeches Neither ought our brethren to vpbraid our labours vnto vs that weâ— haue so long laboured with so little profit to discourage the painefull laborer in the Lords vine-yard and to make our handes weake beecause our worke prospereth not so fast in our hands as we would wishe it did And yet it prospereth God be praysed with more profit then either we see or our brethren like But profit or not profit let vs still labour and thankes be to God then we labour All are not so idle loyterers as afterwarde our brethren complaine wee labour notâ— and héere they finde fault with our labours But labour we or loyter we they must still labour infinding fault or else they should loyter for lack of matter in discoursing But howsoeuer they esteeme of our labours the Laborer saith the Lord Luc. 10. is worthie his rewarde And as their-selues afterwarde do note out of S. Paule 1. Timoth. â— The elders that rule well are worthie double honor especially they which labour in the worde and doctrine But they tell vs that sentence maketh for their gouerning and not teaching elders whether it doth so or no we shall God willing at large examine on their allegation of the same but admitting it had included any such Elders at that time were their labours to be honoured that ruled well among them and yet perhaps with as little profit And is the laborer in the word and doctrine to be despised and his labour to be left beecause we haue so long laboured with so little profit But for all this discouragement of our brethren let vs not be weary of wel-dooing and commit the euent profit to the Lorde and hearken rather to the Apostles exhortation 1. Cor. 16. Therefore my beloued brethren be ye stedfast vnmouâ—able aboundant alwayes in the worke of the Lord forasmuch as ye know that your labor is not in vaine in the lorde And this is our comfort against this perswasion of our brethren to leaue that state of ours wherein we haue so long laboured with so little profit And yet we hope we haue not all bene
to the Prince in both estates and how euen from the beginning of the world alwayes the Magistrates authoritie was to sée that the Lawe of God be in all points maintayned which authority is not diminished by Christe no not one iote pag. 562 After the proues of all this hee concludeth thus in the 565. page Non ergo noua c. Therefore there is no new and diuerse doctrine deliuered of Christ but the doctrine of either Testament is one and the same agreeing with the Lawe of nature engrauen in Adam euen in his creatioÌ„ and at length set forth in the Tables of the tenne commaundementes Yea let the aduersaries shewe that Christ hath taught any thing which is not extant either in expresse wordes or in consequence of the Scripture in the old Testament not in respect of all things done but as pertayning to this controuersie and to the rule of life and we will yeeld The extra-ordinarye examples of Moyses Elias c. and other peculier doings of God as was that also of Peter Act. 5. and the chaunge of the circumstances of the policy of Moyses do not preiudice the general law of God There is therefore no difference betweene the faithful of the olde and new testament so farre forth as appertayneth to the reason of iustifying and of living saue that certaine in these last daies beeing louers of them-selues glorious and prowde 2. Tim. 3. Dispise Abraham and other godlie men in respect of them-selues as though to saye no worse of them they were but rude children And so Gellius knits vp all this point out of S. Paule 1. Cor. 10. from the examples of punishment then to be admonitions to vs nowe saying Thou seest heere Gentle Reader that either the punishment of the euill is not together with the policye of Moyses abrogated but abideth perpetuallie Or else these examples of punishmentes for our admonition are of Paule naughtily applied especiallye when the same were not immediatlie of God inflicted vpon the Israelites but by Moses as ech-one of them are read of in their places To the which purpose are to be applyed the examples of Gods vengeaunce against Ananias and Sapphyra Act. 5. and Elymas the sorcerer Act. 14. which although they be extra-ordinary yet they teach that God also in the newe Testament would haue sinnes punished with bodily punishment Thus doth Gellius shew that as the state of the Magistrate â—till remayned one in all times before the comming of Christ and after perpetually so euen at that time when the Apostles liued they extraordinarily did exercise an extraordinary supply of the Magistrats authority for punishing And S. Paule brought in the examples of the Israelites punishments inflicted by Moses extraordinarily to the Corinthians in those dayes when the chiefe and ordinary Magistrates ouer them were not Christian princes Héere upon Gellius proceeding to especiall arguments among other commeth to the Anabaptistes obiection of this selfe-same reason that our brethren in this Learned discourse doe vrge That the Church of God was perfect in all her regiment before there was any Christian prince saying pag. 568. But they obiect that in the time of Christe and of Paule there was no Christian Magistrate Ergo c. I aunswere The authoritie of the Magistrate is not therefore weakened albeit in the time of Christe and of Paule Emperours and Kings set in high estate were aliens from the faith For the higher power tooke not then her beginning from the vnbeleeuing Gentiles vnder the newe Testament or in the time of Paule but euen from the verie beginning of the worlde it was ordained of God himselfe and approued of Christ and his Apostles as appeareth by that aboue declared Yea indeed where Paule doth say the powers are ordeyned of GOD hee not onelie respecteth the Magistrates of the Gentiles in his tyme as most of all the first institutioÌ„ of God in the Church of the Patriarks and the Israelites expresly signifying that one and the same ordinance is yet ratified vnder the newe Testament and that God is aswel the Lord of the Gentiles as of the Iewes Neither yet to this daye are the people of all the worlde lesse gouerned of him than in times paste Israel was For the foundation of the ordinaunce of God beeing layde Rom. 13. the vse of the same is withall established Moreouer heere lurketh a fallacion whereby vnder pretence of part the whole is denied For it is false that no godly persons or such as feared God did execute the office of a Magistrate in the new testament as by the example of the Centurion c. wee may heereafter perceaue Besides this the aduersaries heere do stumble at that fallacie whereby they snatch at the causes which are accidentall for those that are necessarie and whereby for the vices of men seruing the Prince of darknesse in the time of Paule they condemne the thing ordeyned which is good and holie Might not by the same reason all honest kindes of life be condemned yea the Magistracie in the Church of Israell for certaine wicked Kings whom God would haue reign to punish the sinnes of his people might be improued in the godlye Kings that followed We must therefore of necessity distinguishe the matter it selfe from the persons Norsubtilly confounde the good ordinaunce of God with the infidel men that executed the office of the Magistrat in Paules time The power both of the old new Testament is one and the same which as it dependeth not on the dignity of men but on the highest Sap. 6. v. 4. Rom. 13. so it is not vitiated by their indignity or by circumstances of time and places Moreouer those things that are separated in time are not by and by in the matter it selfe and in the nature of their definition diuerse Many things may be done agreable to Gods word whereof no examples in Paules time are extant Otherwise the credit and authoritye of the New Test. should be weakened because the new Test. was not yet set downe in writing in Paules time Yea it had not bene lawful to haue translated the scripture in the mother tongue Besides that Paule according to the letter maketh no expresse meÌ„tion of Schooles c. Also the common aduersaries do not yet baptise the infants of the faithfull And manie that yet are louers of them-selues but without charity notregarders of their bounden dutie wil not keepe the night watch with the residue of the Citizens who will therefore auowe that they ought not to do these things we must distinguish the Law it selfe from the factes of meÌ„ neither is iudgement made of the whole vnder preteÌ„ce of the part If againe they demaunde how the wicked Magistrate such a one as in the old time Nabuchadnezar was and as there was at Rome in the time of Paule may be called the good ordinaunce and minister of God Or how the giftes of the holie Ghoste as the care of Peace of
they should not hale one another before the iudgment seates of the vnfaithfull I answere Paule did not absolutely and by it selfe condemne here the iudgements ordained of God Deut. 16. 17. sithe Paule himselfe without any reuenging of himself appealed to the iudgement of Caesar. Nether forbiddeth he those things to the Christians in generall but reprehendeth the Corinthians in respect of circumstances of their vices As those who prosecuted the extreme rigour of the law against their neighbor that before infidel Iudges Yea rather they thēselues endamaged their brother Whom notwithstanding he did not by by therfore excōmunicate much lesse did he disallow the function of the Magistrate in respect of it selfe or denied that it might be administred of the Christians but rather contrariwise permitted vnto them Arbiters and Iudges wished that the Magistrate were a christiā in that he requireth holy Iudges And this he clearely setteth out by a comparison from the more to the lesse affirming that the Saintes shall Iudge the world yea and the Angels Lo Christian Reader here the controuersie is most euidently decided The aduersaries require an vniust and Infidell Magistrate Paule would haue a Saint and a beleeuing person to be appointed If Paule permitted Arbiters to be chosen out of the faithfull in deciding controuersies among the brethren and saith that those al-be-it the basest of the faithfull are fitter than the infidell Iudges howe much more then are the greatest faithfull ones wise ones fit persons to be set in the publike Iudgement seates Besides that the Apostle expressely vnder-hand setts out a shew wherein whensoeuer better times should shine vpon them those Iudgement seates should be brought into a more happie order and more holy Iudges should be ordayned For what-soeuer is graunted to an vnfaithfull can much lesse be denied to a faithfull person Howsoeuer it be Paule wisheth not as doe the aduersaries Infidell but holie and faithfull Iudges Yea except the Iudge be holie he can scarse with good conscience before God be a Iudge Here-unto we may applie that S. Paule wisheth Kinge Agrippa to be a Christian. Whereby wee perceaue that wheresoeuer anie of these Christian Princes were at that time among the Christians they had no finall authoritie in decision of such controuersies as rose among them Neither onely in titles of lande breaches of peace ciuill cases and other worldly matters but also in matters pertayning to the Regiment of the Churche and Ecclesiasticall as were the matters for the which Saint Paule so often pleaded against the Iewes euen before suche Iudges as were not Christian. And al-be-it Actes 18. When Paule was accused before Gallio by the Iewes saying This fellowe perswadeth men to worshippe God contrarie to the lawe as Paule was about to open his mouthe Gallio sayde vnto the Iewes If it be a matter of wronge or an euill deede O yee Iewes I would according to reason maintayne you But if it be a question of wordes and names and of your lawe looke ye to it your selues for I will be no Iudge of these thinges Yet Paule when he came before Felix and he also woulde heare the plea betwéene his aduersaries and him Actes 24. After that the Gouernours had beckned vnto him that he should speake hee aunswered I doe the more gladlie aunswere for my selfe for as much as I knowe that thou hast beene of manie yeares a Iudge vnto this Nation perhapps thinking that in all that time hee might as Cornelius and others haue attayned to the knowledge of God and so béene the fitter Iudge of these matters And although he was but a corrupt Iudge both in affection and religion and Festus also that succéeded him yea Nero the Emperour was worst of all yet because he occupied the roome of him that should haue béene a better yea the highest Iudge in earth vnto him albeit Paul were himselfe an Ecclesiastical person an Apostle and one of the chiefest pillers in the Church of God yet he appealed euen to Neroes Iudgement seate And when Festus brought him foorth to pleade before Agrippa he so reioyced of it that he sayth Act. 26. I thinke my selfe happie King Agrippa because I shall aunswere this daye before thee of all the thinges whereof I am accused of the Iewes Chiefely because thou hast knowledge of all customes and questions which are among the Iewes Wherefore I beseech thee heare me patiently and when he was euen in the chiefest pointe of his plea concerning the resurrection of Iesus Christe ver 24 As he aunswered thus for himselfe Festus who had little skill of those matters sayde with a loude voyce Paule thou art besides thy selfe much learning doeth make thee madde But he sayde I am not madde O noble Festus but I speake the wordes of truth and sobernesse For the king knoweth of these thinges before whom also I speake boldely for I am perswaded that none of these thinges are hidd from him For this thing was not done in a corner O King Agrippa beleeuest thou the Prophets I knowe that thou beleeuest Then Agrippa sayde vnto Paule almost thou perswadest mee to become a Christian. Then Paule saide I would to God that not only thou but also all that heare me to day were both almost and altogether such as I am except these bondes So that if Paule did thus submit him-selfe vnto them in the decision of these Ecclesiasticall controuersies hoping they had béene more faithful Iudges thē they were did not other Christians to other Princes that were indéede Christian Princes submit themselues also to the decision of such their Ecclesiasticall controuersies arising among them And though S. Paule missed in the person yet he wished those persons to haue béene such as he hoped and as they ought to haue béene But as Gellius saith if they were not such yet this expressely insinuateth a shewe vnto vs of those better Iudges that should come after and better employ those places that they abused So that although no Prince had béen good or Christian at those dayes yet this argument had not béen good nor Christian. And there being no doubt euen at that time some if not many it is not only no good argument but an vntrue and wrong assertion to ground vpon that the Church of God was perfect in al her regiment before there was any Christian Prince But would God these our brethren would haue made the matter no worse against Christian Princes then that they had not yet béene come into the Church of God But it followeth at the harde héeles with so hoate a pursute euen to the estate at this day saying yea the Church of God may stande and doth stande at this day in most blessed estate where the ciuill Magistrates are not the greatest fauourers What haue we here O Lorde who would haue looked for such spéeches at the handes of our brethren in so Learned a discourse of the Churches gouernment Yet was it much better sayde before
Iudges at home in our seuerall Congregations bicause S. Paule prescribed the Corinthians so to haue and that all such publike Iudges to serue a whole realme or countrie were not lawfull or were néedlesse bicause in the Primitiue Church they had no suche publike Christian Iudges for a whole realme or countrie might not this growe to the manifest iniurie not onelie of th◠Iudges but of all the whole common-weale Yea might not the Christian Prince feare that by the same rule if it were true that ye saye there was no Christian Prince then when the Churche was perfect in all her regiment he might be driuen cleane out of his ciuill regiment too and out of all not supreame onelie but anye authoritie at all among the Christians and cleane dispossessed of his kingdome except he would content himselfe to be a Iudge chosen in one particuler citie So that neither inheritance nor a whole Realme or Realmes to bee ruled by anye one christian Prince could hold any plea if such rules might be coined on such examples And then forsoothe the churche of GOD as before there was anye christian Prince so after they are all thrust out or reduced to that state that they were in might be saide to be perfect in all hir regiment once againe And that the Churche of God may stande and dooth stande in moste blessed state where the ciuill Magistrates are not the greatest fauourers nor beare the greatest rule but all is brought againe to the estate it was in before in the Apostles time Doo ye not sée what a most blessed estate the churche of God would come vnto by this rule And I pray you bretheren what warrant haue you more or so muche for the prescription of your Seniorie in euerie congregation as is héere prescribed by S. Paule for the choosing of this Iudge or ruler among the perticuler congregations of the christians We must take héed therfore how we stand on such examples or how we enlarge any rule that was particuler to the time or state then or to the place or persons there to be-come an ordinarie generall absolute or perpetuall rule to vs and to the whole Churche whether it be by S. Paule or by S. Peter or by any or by all the Apostles or by our Lorde and Sauiour Iesus Christe him-selfe practised yea or commanded For diuerse examples and commandements were but for certeine times states places and stretch no further As the Disciples to carrie neither golde nor siluer nor money nor scrippe nor two coates nor shooes nor staffe Matth. 10. To abstaine from things offered to Idols and from bloud and from that that is strangled Acts. 15. And that men should praye bare headed c. 1. Cor. 11. And albeit that in the commandements and rules prescribed of these things and of the like neither Christe nor his Apostles tell that they were to continue but for a time yet leueling the same by the analogie of our faithe and by the proportion of our Christian libertie we find no such necessitie in these thinges nor of any other such like orders as in the regiment of the Primitiue churche was vsed For though they were vsed as orders or as ornanaments to beautifie the blessed estate of the Churches regiment then yet neither the blessednes nor the estate therof consisted in them when they had them And if any church that now flourisheth haue any of them it is neuer the more blessed for them as of anye necessitie to the estate thereof And if any haue them not and haue other good orders of regiment established among them it is neuer the lesse blessed of God for the not hauing of them If they haue what is necessarie that sufficeth Prooue either this Seniorie to be necessarie for vs imagining there had béene any such or els all this most blessed estate resolues to nothing But neither of these is yet prooued nor I feare mee euer will bee that there were any such Gouernours at all or that we are bound in euerie particuler congregation to obeye or to haue suche a Segniorie But we are bound to haue and to obeye in all lawfull ordinances our Princes and Magistrates especiallie being Christians and fauourers and fosterers of the Churche of God defenders of the faithe setters foorth and professors of the Gospell Where suche Princes are as wee muste néedes confesse we haue except we be too vnthankefull there indéed the Churche of GOD may stand and standeth at this day in farre more blessed state with-out this Segniorie then where this Segniorie standeth and the Ciuill Magistrates are not the greatest fauourers or to speake plaine English are no fauourers at all but haters and persecuters of the Gospell And thus wee sée how weake and vntrue both these propositions of these reasons are by the which as a notable great reason in the end scars◠woorth a little currane these our Learned Discoursers auouched that it might be to euerie man so plaine that it was neither needfull nor agreeable to good order of teaching to begin first to treate of the supreame authoritie of Christian princes in ecclesiasticall causes Now a◠we thus haue séene the valor and truthe of these two propositions whereon their reason is made so let vs sée their conclusion of this reason Their conclusion is this By which it is manifest that the regiment and gouernment thereof dependeth not vpon the authoritie of princes but vpon the ordinance of God who hath most mercifullie and wiselie so established the same that as with the comfortable aide of christian Magistrats it may singulerlie flourish and prosper so without it it may continue and against the aduersaries thereof preuaile For the churche craueth helpe and defence of Christian princes to continue and go forward more peaceablie and profitablie to the setting vp of the kingdome of Christe but all her authoritie she receaueth immediatlie of God Is this then the conclusion of their reason What is this to the present question Or how hangeth this vpon the premisses Maye not th◠princes supreame authoritie in ecclesiasticall causes be first treated vpon except this must streight be concluded on it by which it is manifest that the regiment and gouernment of the churche dependeth not vpon the authoritie of princes but vpon the ordinance of God Wherefore is this so farre fetched conclusion brought in héere Before you sai◠it seemeth not yet telling to whome but now it seemeth that it seemeth so to you and that for a manifest and plaine conclusion that if the princes supreame authoritie be first spoken of then all the churches regiment dependeth on it But I cannot tell how it seemeth to you to be a manifest and plaine consequence I promise you it séemeth not so to me Nor I thinke to any man that will way the reason with any reason And yet you threape such kindnesse on vs that are God be thanked reasonable creatures also that it now goeth beyond it
successe that in steede of true doctrine followed all maner of corruptions of the same At leastwise this is a readie way to make it to haue folowed For we must here againe temper mollifie this peremptorie spéech Sithe God be praysed it hath not so folowed in the whole Church euerie part therof neither in the whole corps of doctrine and euerie part thereof as ignoraunce heresies Idolatrie superstition c. For then the faith of Christe had vtterly sayled contrarie to the promise of Christ Matth. 16. and the gates of hell had preuayled against his Church these Good intentes I graunt hauing doone much hurt euen in all places at leastwise in one thing or another And likewise I graunt that on this occasion among others the Discipline degenerated into intollerable tyrannie and externall domination Whereof ensued all vnbridled licence of vngodlie liuing Howbeit wheras you conclude saying To be short the exchange of the ordinance of God and Christ brouâ—â—t in nothing but the Deuill and Antichrist This is somewhat too short a conclusion on this matter and too sharpe also to impute all this to the exchange of the ordinance of God and Christe Yee spake before of good intentes of men contrarie to the good pleasure of Gods will expressed in his holie woorde And if yée meane such exchange of the ordinaunce of God and Christe you say something but to vs or to this present question betwéene vs nothing But if you thinke that the Churche of God is so necessarilie and perpetuallie tyed to all those Offices which eyther God meaning the Father or Iesus Christe his sonne our Lorde being God also did eyther himselfe ordayne or the Apostles or the Churche in their dayes ordayned that shée can-not let goe some of those offices and bring in other some still retayning those that are by Christe and his Apostles ordayned to be perpetuall in his Churche this is a great errour in you For God himselfe ordained all the Leuiticall and sacrificing Priesthood and other offices no we cleane ceassed And Christe whom ye will confesse to be God also did his owne selfâ— ordayne Apostles and Euangelistes c. And these were the principall offices that were established and yet euen these are ceassed and gone also So that here we sée the manifest exchange of the ordinance of God and Christ. And wil you conclude straight waies hereupon Is there a change of the ordinance of God and Christ Then to be short it brought nothing but the Deuill and Antichrist Yea but will you say you take vs now too shorte for we meane not such changes as God and Christ made but such changes as men make of good ententes contrarie to the good pleasure of Gods will expressed in his holie worde Well if that be your meaning what is that to vs Or else how doth your argument followe For God be blessed none of all these vnhappie successes are hapned yet to vs and I hope and pray that God will blesse vs still from them Haue not we the onely and whole doctrine of Gods trueth Doe wée maintaine anie errors No themselues can not denie it I report mee to these Learned discoursers owne testimonie in their Preface that we differ not in matter or in the substance of Religion which hath in diuerse assemblies abroade and at home beene disputed resolued and nowe publikely maintayned for our true and holy faith If then we mainetaine the true and holy faith and differ not from themselues as they say in substance of Religion can these spéeches be charitablie or truely applied vnto vs that we bring in or maintaine nothing but the Diuell and Antichriste Or doe we bring in or maintaine the Deuill and Antichrist So hardly vnder the name of the olde Fathers these spéeches runne against vs their Brethren whom they confesse to agrée with them selues in doctrine and who is this Antichrist that they meane If it bee the Pope haue not we driuen him out and all his errorâ— and professe and Teach the only truthe of God And if we teach the truthe haue we the Deuill Or rather may we not say with our Sauiour Iesus Christ both in our defence we haue no Deuill and demaunde of you If wee speake the truth whie doe ye not beleeue vs O Brethren take héede of such bitter spéeches as prepostorous and eager zeale howbeit grounded on good entent made the Iewes breake foorth against Iesus Christe with such reprochfull tearmes as these are And although these Discourses quotation here 2. Thess. 2.12 be both impertinent to the matter in hande and also to the proouing of the bringing in the Deuill and Antichrist and least of all as we trust in God shall any whit touch vs yet sée here with howe sharpe a censure they be alleaged against vs which wordes are these that all they might be damned which beleeued not the truthe but had pleasure in vnrighteousnesse But sithe by their owne confession wee are so farre from pleasure in vnrighteousnesse that we both beleeue and professe the truthe so well as they or any other doe we more repose our selues vpon the mercie and righteousnesse of God then that we feare to be damned for these thinges or for the rash iudgementes of our Bretheren For whie to those that be in Iesus Christ there is no condemnation And if God iustifie vs who can condemne vs But what is now the conclusion of all this drift Wherefore if we minde such a reformation as shall be acceptable to God and profitable to his Church we must throughlie be resolued to set vp no newe kinde of ministerie of our owne inuention neither for teaching nor for discipline in the Eccles. state but bring all thinges to that most perfect and absolute order which God himselfe hath established by his worde We haue indéede minded such a reformation And God be praysed for it who gaue vs the minde that he hath giuen vs the meanes also to doe the thing we minded And we beléeue the Church of Englande for the publike state thereof hath such a reformation as is acceptable to God and profitable to his Churche And would be yet more acceptable vnto God more profitable to his Church if it were not for such vnnecessary schismes and hindraunces of our Brethren And if among vs beeing reformed from the Popish errors and abuses there remaine any particuler defectes or personall faultes they also being conuinced so to be may be reformed in such good order as shall not be preiudiciall to the gouernement and reformation that is established And if we must as these discoursers say be throughly resolued to set vp no new kinde of ministerie of our owne inuention neither for teaching neither for discipline in the Ecclesiasticall state Surely then for any thing I sée we must be throughly resolued not to set vp either the officers for teaching whom these men call Doctors or the officers for
owne assertions Ye say héere The Ministery is deuided into two functions that is Pastors and Doctors or Teachers And when yee made this requeste in the Page precedent ye said This order we thought good to obserue in describing the Ministery of the Church as by which both the distinction and communication of al offices and seruices in the Church might most plainely appeare Did yee meane these 2. onelie whome heere onelie ye call Ministers Or did ye meane all your 4. Offices for the which ye request this immunity If ye did how are now these 2. only ministers as indéede yee say heere the truer of the twaine and better than your Counterpoyson that saith Christe hath expreslye in his woorde sette downe sufficient ordinary Ministers of Exhorters Teachers Elders Deacons c. But nowe as you héerein do counter your Counterpoyson deuiding the Ministery into two functions Pastors and Doctors which I would not haue forgotten nor contraried any more héereafter being a difference not of methode but of matter So I pray yee withall remember this that the forme of the Scottish election deuides not the Ministers into two distincte offices or officers but makes them both all one And this also is an other difference of matter or substance not of methode Besides that the order of the Churche of England vsed at Geneua maketh first the election and office of Ministers whom they make to be al one with Pastors and after them the election and office of Elders then of Deacons And when al these 3. are at large set down thē they say We are not ignorant that the Scriptures make mention of a fourth kind of Ministers left to the Church of Christe which also are very profitable where time and place doth permit But for lack of opportunity in this our dispersion and exile we can-not wel haue the vse thereof And would to God it were not neglected where better occasion serueth These Ministers are called Teachers or Doctors Whose office is to instructe and teach the faithfull in sounde doctrine Prouiding with all diligence that the purity of the Gospell be not corrupted either through ignorance or euil opinions Notwithstanding considering the present state of things we comprehend vnder this title such meanes as God hath in his church that it should not be left desolate nor yet his doctrine decay for default of Ministers thereof Therefore to tearme it by a worde more vsuall in these our dayes we may cal it the order of Schooles Wherin the highest degree and most annexed to the Ministery and gouernment of the Church is the exposition of Gods worde which is contayned in the olde and newe Testaments But because men can-not so well profite in that knowledge except they be first instructed in the tongues and humaine Sciences for now God worketh not commonly by miracles it is necessary that seede be sowne for the time to come to the entent that the Church bee not left baren and waste to our posterity And that Scholes also be erected and Colledges maintayned with iust and sufficient stipendes wherein youth may bee trayned in the knowledge and feare of God that in their ripe age they may proue worthy members of our Lord Iesus Christ whether it be to rule in ciuil policie or to serue in the spiritual Ministery or else to liue in godly reuerence subiectiō By this order of the English Congregation in Geneua many thinges are different not in methode but in matter and substance from the plat forme of Ecclesiasticall gouernment that these our Learned discoursers now set downe Firste héere is but three offices as of necessitie vrged Ministers Elders and Deacons Secondlye the Ministers that haue the first place are the Pastors and not Doctors according to the forme of the new communion booke to the Counterpoyson but contrary to these Discoursers and to the Frutefull Sermon vpon 1. Cor. 12. Thirdly they giue these Doctors the fourthe place and call them a fourth kinde of ministery But they vrge them not but say it is very profitable where time and place doeth permitte Fourthly they referre these Doctors to the Schooles and Colleges and call them the order of schooles Fiftlie they tie them not only to teaching of Diuinity and to the function of the spirituall Ministery but also to bee professors of morall ciuil and politike professions Howbeit they make the chiefest and highest degree in these orders of Schooles and most annexed to the Ministerye and gouernement of the Church to be the expositors of Gods worde which we cal Doctors or professors of Diuinity And belike these our Learned discoursers miss-understanding these words make them the chiefeste and highest office in the Churches gouernement All these differences are in substaunce and matter not in methode onely But our Learned Discoursers héere do not onely in these materiall things differ from the English congregation in Geneua and from the Scottish but from thēselues also For if the office of teaching be the chiefe and principall office that is in the Church how then is this true that followeth héere The Ministery is deuided into 2. functions they that exercise the first are called Pastors the other are called Doctors or Teachers Should they not rather haue said they that exercise the firste are called Doctors or Teachers and the other Pastors Except wee shall haue another quirk◠founde out betweene these words office and function or betwéene these wordes first chiefe and principall For if ye will say ye meane by the word first the first place not the dignitie ye neyther giue the Pastor the first place and ye call the Teachers office to whome yee giue the first place the chief and principal office that is in the Church But what Do ye meane the Doctor shal ouer-rule al the residue No God wot For when it comes to the gouernment in Ecclesiasticall matters except it bee for an Ergo in the Schooles I am afrayed Maister Doctor were as good come last as first or left cleane out or but permitted in time and place as the Geneua Scottish forme do say for any great gouernment that shal be allowed him But let him shift for his share of gouernment as he can he is in place alreadie and admitted first and now let vs heare what shal be his office The office of a Doctor is to teach as the very name doth declare but yet euery Teacher is not ment thereby for it appertaineth to Pastors also to teach yet this later is distinct from the former Sith the office of a Doctor is to teach as the very name doeth declare I maruell that not long ago the very name of Doctor was so hissed out both of the Schooles and of the Church by some of these our chiefest reformers that it coulde not bee named but in disdaine reproch And now the very name of Doctor is not onely admitted but thus aduanced that it is named the firste the chiefe
the interpretation of the holy scripture For saith Ambrose by Prophets he vnderstandeth the scriptures interpreters which you say are your Doctors for as a Prophet foretelleth things that are not knoweÌ„ so also he is said to prophecie while he openeth the sense of the scripture that to many is hidden c For the church hath nothing greater more profitable then Christian doctrine the interpretation of the scripture c. And again he that prophecieth studieth on euery part to profit his Church For he that prophecieth performeth that for which cause the assembly is gathered together For he speaketh vnto meÌ„ edification exhortation consolation To wit while he expoundeth the secrecies mysteries of the scripture and out of theÌ„ doth either exhort to the studie of godlines or else coÌ„forteth those whoÌ„ faint heart or terror or dispaire or impacience of trauaile hath almost broken And this it is to speake to edification That is to say by speaking to endeuour tende therto that thou mayst profit the hearers But of this place it is cleare that a Prophet is the same with Paul that vnto vs is a Doctor a Bishoppe a Preacher or an Euangelist To this agréeth Aretius and saith Hereupon it appeareth that most great are the profites of interpretation whose partes are so bright And saieth Gualter vppon the same place Heereupon Doctors in the scriptures are called Edifiers And for this cause the Apostle called himselfe a Maister builder It pertaineth to these men before all things to care that they lay a good foundation that is to wit euen Christ which otherwher is called the foundation of the Proph. Apost And theÌ„ that vpon that alone they build nor mingle any stubble hey wood or ought else straunge froÌ„ Christ. Moreouer that diligently they plie the work with all care least sathaÌ„ with his mynes secretly wrought do vndermine it nor that it be ouer-turned with the whirle-windes stormes of tempestes nor finally that any as sande without lime of their owne voluntarie slide and fal away Ministers also must remeÌ„ber that there is need of continuall perpetuall building Partly because the infirmitie of the beleeuers requireth dayly a-new renewing partly because new stones must often be layde vpon this holy edifice that more may dayly be gathered to Christ and his kingdome be enlarged perpetually But in this place is euident the craft of Sathan who that hee might make all men more remisse and slouthfull in this studie deuised certaine edifices of Temples Towers Colleges and Chappels that are called eternall and are builded with great charges the spirituall Temple of the Lorde being in the meane time neglected which lyeth there almost altogether in ruyne where this frantike lust of building raygneth For eyther there are no builders at all or they are trecherous Who as the scripture speaketh of the Priestes of the Iewes hauing reiected that precious stone of the foundation do declare that all their help of saluation is in things improfitable pernitious Let them take heed therfore of their exaÌ„ples that will speake edification The other head of the eccles ministerie is Exhortation There is need of this for those who do not straightway obey when they are taught those things that are necessary to attain saluation For by nature we be more slow to heaueÌ„ly things And that is more hurtful we are delighted with sinnes and errors Wherfore there is need of rebuking our sins errors need of reprouing exhorting Whereof we haue most graue examples in the Prophets whom God in old time commanded as watchmen to blowe the trumpet of his word that they might stirre vppe all men to doe their duetie The Apostles each where followed these to say as nowe nothing of Christe whose most graue exhortations are read in the Euangelistes Therefore they do very greatly erre that at this day will haue none of this to bee done but as though the naked and simple doctrine might suffice do take most greeuously all rebuking and exhorting But howe necessary these are the licentiousnesse of most cruell wickednesse daylie encreasing and the most corrupt manners of all men aboundantly beareth witnesse but because the Church hath many that are exercised with tentation and all kind of afflictions there is added a third head consolatioÌ„ To the which appertaine those things that in Ezechiel are spoken of the office of the good faithfull Pastor when as the Lord promiseth that he will be hee which will require the loste sheepe reduce the expulsed binde vp the wounded strengthen the weake And in consideration of these things the ministers of the Churches ought so to behaue themselues that they alwaies remember they shall then at length be faithfull to God if that being intentiue with all their minde on the peoples studies maners they set foorth all these things most diligentlie according to the consideration of the hearers and of the times To this ought to be referred those things that S. Paule to Timothie writeth of cutting aright the word of God And the things that Christe deliuered vnder the parable of the Steward 2. Tim. 2. Matth. 24. Zuinglius on the 24. verse of the same chapter bréefelie knits vp all the matter saying To prophesie is to teache to admonish to comfort to reprooue and to rebuke And Peter Martyr vpon 1. Sam. 10. ver 9. But in the Primitiue church when Prophecy flourished what difference was there between a Prophete and a Doctor I aunswere that although the office of them both were al one yet were Doctâ—rs instructed by Maisters but Prophets spake on the sudden beeing mooued by the inspiration of the holy Ghost without anie helpe of man Thus doo all these and manie moe late and notable learned writers agréeing with the old Fathers and almoste with all the interpreters of the Scriptures accord that by this Prophet héere mentioned he meaneth a Doctor or Teacher But withall that this Prophet Doctor or Teacher communicateth in his teaching and interpreting of the Scriptures in all the parts of a Pastors office without restraint anye more then the Pastor is restrained from any part that apperteineth to a Doctor Yea as Peter Martyr noteth on the same chapter verse 6 on these words What shall I profite you except I speake vnto you either by Reuelation or by knowledge or by Prophecie or by Doctrine Chrysostome thinketh reuelation prophesie science and doctrine to signifie the same thing And that Paule by a certeine circumlocutioÌ„ expressed a gentle diminution that might easilie be perceiued of the hearers Other beleeue that these are diuerse giftes by which the Churche might be edified and some do fit these wordes thus that reuelation should bee ioyned to prophesie for Prophets doo not treate or speake but that thing that is reuealed to them And likewise they will that knowledge should cleaue to doctrine For no man teacheth right but that which before he knew
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 sâ—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 confoundâ—d the Iewes c. â—â—â—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
and doctrine c. Against an Elder receaue no accusation but vnder two or three witnesses Them that sinne rebuke openly that the rest also may feare And here our Geneua Bible noteth On them that sinne chiefely the ministers and so all others I charge thee saith Paule before God and the Lorde Iesus Christ that thou obserue these thinges without preferring one before an-other And do nothing partially Lay hands suddenly on no man And here againe saith the Geneua note in admitting none without tryall Here Timothie being himselfe a Pastor of Ephesus so with you a Bishop of Ephesus hath a verie precise and speciall charge aboue all other in the Church of Ephesus concerning all degrées of persons that shoulde haue anie office in the Church especially these Pastorall Elders whome ye call Bishops to admit them into this ministerie to rebuke to sée that they haue maintenance of liuing and to sée them that rule well and take paines in preaching the word of God to haue a double honour in comparison of other and that the preferring of men to this function pertayned to him and that he must take héede he preferre none of partialitie and to admitte no accuser of the Pastor but such and such c. Doth not all this inferre that he had a superiour authoritie ouer them vsing it rightly and not wrongfully to doe these thinges For if they being Bishops and Pastors were all equall by such a flatte and perpetuall rule as is pretended then were euerie one of thē equall herein to him And though Paule would haue written to him for loue and acquaintance rather than to them yet if all the Pastors then were Bishops in all dignitie and iurisdiction alike S. Paule could no more haue attributed these thinges ouer them vnto him then vnto all or euerie one of thē ouer him Yea euen Beza himselfe on the 16. verse confesseth that as he speaketh of such Elders as were Doctors so saith he we must moreouer note out of this place Timothie to haue bin in the Presbyterie of Ephesus both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est antistitem that is the Prelate or chiefe Bishop or one that ruled and guided the other as Iustine calles him Not as one that should doe all thinges after his owne fancie but one that according to his godlinesse and prudence should moderate all things that in the assemblie should be done rightly and in order Whereby it appeareth plainely that as by Caluine he is called their Pastor which ye call Bishop and by Beza a chiefe Bishop in Presbyterie Presbyterie or consistorie of Elders Which accordeth to the foresaid subscription of the later Epistle to Timothie where he is called the first or chiefest Bishop It sufficiently I hope doth argue that not all Pastors nor Bishops were alwayes euen then in the Apostles time of equall dignitie and authoritie no not in the verie Church of Ephesus that is héere alleaged Neither can all the shiftes in the worlde that hee was bidden also to doe the woorke of an Euangelist that he was a Prophet that he was a man indewed with so manie and so great giftes that by the Apostles authoritie he was appointed there for a time that he did nothing by his own selfe alone but by the consent of his fellow Bishops or Pastors and a number of such euasions be able to elude this plaine example of Timothy but that either he was an Arch-bishop ouer Bishops or at least wise a Bishop ouer Pastorall Elders The same thing is to be obserued in the name of Bishops vsed by S. Paul Phil. 1.1 where he and Timothie sende salutations vnto the Bishops and Deacons of the Church which was in the Citie of Philippi which Bishops were the Elders or Pastors els would he not haue saluted in speciall wordes the Deacons which were in inferiour office and omitted the Elders which were of more excellent calling This example tendeth to the cōfirmation of the former that in the name of Bishops was signified Pastors and that there were moe such Pastors called Bishops than one in a Citie All this wee haue sufficiently séene in the former example Act. 20. But will this inferre anie more then did the other that all Bishops euer after must be or there and then were a-like and equall in dignitie and authoritie Or is this argument that is annexed héere to strengthen this example of force sufficient to conclude this equalitie He that saluteth in speciall wordes those which are in inferiour office will not omitte them which are of more excellent calling But S. Paule saluted the Deacons which were in inferiour office in speciall wordes Ergo hee would not omitte the Elders which were of more excellent calling If this be the argument of this our Brethrens Learned discourse for it is the best argument that my simple learning can bring it vnto it standeth God wotte on too féeble supporters of probabilitie to beare the peise of anie firme and necessarie consequence Paule saluteth in speciall woordes and proper names in this Epistle to the Philippians diuerse women and yet in speciall woordes and proper names hee saluteth not one man among them But because the argument though weake carrieth a likelihoode that although there bee no speciall woordes of Elders so well as of Bishops and Deacons yet that they bée not omitted but included I will gladly graunt them that Pastorall Elders are not héere omitted but included in the name of Bishoppes What nowe are they the nearer to this equalitie Is this reason that they séeme héere to encroche thereon a sufficient reason In the name of Bishoppes Paule comprehendeth Pastors Ergo Bishoppes and Pastors are all one and all alike equall If this argument be good then In the name of Bishoppes Actes 1. Peter comprehendeth Apostles Ergo Bishops and Apostles are all one and alike equall Yea Beza himselfe and that on this selfe same place Phil. 1. doth saye Hee vnderstandeth those to be Bishops whosoeuer are set ouer the worde and the gouernment As Pastors Doctors and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the woorde to ouer-see because they must as watch-men inquire on the doctrine and the manners of the flocke committed to them as Act. 20 verse 28. whom sometimes by generall name hee calleth Elders as in that place verse 17. And 1. Tim. 5.17 And the like doeth Beza 1. Tim. 3.1 Upon the worde Bishoprike So he calleth the office both of teaching and of gouerning in the Church as we haue sayde Phil. 1. a 1. And the quotation of the Geneua Bible followes Beza in both places On the Phil. 1. By Bishops he meaneth them that had charge of the woorde and gouerning as Pastors Doctors and Elders And againe on the worde the office of a Bishop 1. Tim. 3. whether he be Pastor or Elder saith the quotation of our Geneua Testament Nowe then by your argument and their interpretation we must reason thus by the name of
it had béene small So they seing the truth would neuer be caried away against their consciences for worldly superiority in the which many of them were most humble But not only I say those holy learned fathers that were theirselues Bishops but those also that were no Bishops yea Ierome that was much offended with some Bishops and was a man also very passionate where he tooke offence when he saw this controuersie hote in his dayes by reason of the insolencie of some Bishops did he euer like and allow of this opinion that Bishops and Pastorall Priestes should stil be counted as names indifferent and their authoritie be alike equall in all things And but all one Or but alter and differ by toornes and on occasion of some present actioÌ„ this Priest chosen to be Bish. or be Superiour to day or at this assembly and to morrow or at the next assembly another Superiour chosen and no Superior standing Did Ierome euer like of this No read al his works ouer and whersoeuer he writeth as he often toucheth this matter many times is very vehement against bishops and fauouring Priestes himselfe being one so he alwayes acknowledgeth thâ—s difference of bish and Priest that though in substance of the Ministery they be both all one yet in degree of dignitie the bishop is superiour and the Priest is inferiour to the bishop Yea where of purpose most fauorably he setteth forth the Priests authority as in his epistle ad Euagrium wherâ— he alleâ—geth euen these examples heere alleaged 1. Phil. Act. 20. concluding thus Wherein most manifestly it is proued that a Bishop and a priest are the same c. Yet euen there also hee determineth the matter saying But that afterwarde one was chosen which should be placed before the residue it was done for the remedie of schisme leaste euerye one drawing the Church of Christ after him should breake it For also at Alexandria euen from Marke the Euangeliste vnto Heraclas and Dionisius Bishops the priests did alwayes name the Bishop one chosen from out themselues whom they placed in a higher degree euen as if an army should choose a Cheftaine Or that Deacons shoulde choose from out of them him whom they knew to be industrious call him Arch-Deacon For what doth a Bishop that a priest doeth not except it bee the giuing of Orders By which it appeareth that howsoeuer the names were taken indifferently and as all one at the first originall of them for a while in the Apostles time though there were no institutioÌ„ of the Lord for the change héereof yet as it was done for a most excellent and necessary cause so it was done in the time of the most of the Apostles euen S. Paule and S. Peter and many other of the Disciples as yet lyuing Marke deceasing as the same Hierome noteth in the 8. yeere of Nero Yea if we shal consider Ieromes wordes furder we shall fynde this change both before and also fully confirmed and begunne vniuersally to bee practised in the Apostles times And euen there also where hee alleageth all these selfe-same examples and testimonies out of the Scripture to the contrary of that which these our brethren and all on the other side at this day alleage therein As Phil. 1. Act. 20. Heb. 13. 1. Pet. â— euen as though S. Hierome had led them to these places And his wordes are their owne conclusion Therefore a priest is the same that is a bishop and before that by the instinct of the Diuell studies or factious pertakings were made in Religion that it was saide among the people I am of Paule I am of Apollo but I of Cephas the Churches were gouerned by the common councell of priestes or pastorall Elders for so Ierome taketh the name Presbiter and not for such Priestes as onely gouerned and were not Teachers but after that euery one did thinke those whom he had baptized to be his not Christs it was decreed in all the worlde that one of the priestes beeing chosen should be set aboue the reste vnto whome all the care of the Churche should appertaine and the seedes of schismes shoulde bee taken awaye And when he hath alleaged for proofe that Bishops and priests were first all one al our brethrens examples afore-said he concludeth againe saying These to this purpose that we might shewe that among the auncients priestes were the same which all were bishops But by little and little that the plants of dissensions might be plucked vp all the carefull prouision was giuen vnto one As therefore priestes know that they by the custome of the Church are subiect vnto him that is placed ouer them so let Bishops know that rather by custome than by the verity of the Lords disposing they are greater than priestes And that they ought to gouerne the Churche in common following Moses who when he had in his power to rule the people of Israell alone he chose 70. with whome he would iudge the people Héere is your former example also Numb 11. but not as you alleage it that the office of the Eldership in the one is an imitation of the Eldership of the other meaning there the Ministers of the word and Sacramentes For these offices are nothing like the one being méere temporall the other méere Ecclesiasticall Neither like your other not Teaching Elders as we shall after see And yet if they were alike it would cleane beat down your aequality of dignity For though Moses took these to be assistants in Gouernment to him yet were they not equall to him but his inferiours And thus the Bishop should haue his assistant priests Minister of the word and Sacramentes in preaching and ministring the Sacramentes in ordeyning Ministers and in making any Ecclesiasticall constitutions and so rule in common but not that euery Minister or those that were chosen to be assistants should be hayle fellow wel mette equall and all one in dignity with him or else there is no imitation but manifest breach of the example of Moses and the 70. Elders his coadiutors in the burthen of the gouernment Thus equally in this controuersie then did Ierome beare him selfe both to the Bishops and to the priestes being himselfe a priest and fauouring their cause and pleading for them so farre as possibly he could Neyther would these testimonies being not taken by the way but of set purpose thus set downe be sleightly considered For if we list not to be contentious it may bee a notable paterne vnto vs sithe wee sée this controuersie so hote in these auncient and holye Fathers dayes that were néerer the time of the originall of this change then we are what was their opinion that were the best learned and holiest Fathers thereon what reasons and resolutions moued them thereunto to be the more perswaded to follow their iudgemeÌ„t or at least to beware how far we stirre moue factions and scismes for the same as then Aërius and
his sectaries did to the disturbance of the Churches quiet in those dayes For our Brethren do still alleage this sentence of Ierome against Bishops but they still passe ouer all those thinges that should open the grounds the causes the meaning and all the necessary obseruations thereof Now out of this sentence of Ierome first we may plainly sée that although he say Bishops and priestes were at the first all one yet they were not so all one that they had any lawe or institution of God so to remaine all one for then could they neuer haue beene changed And therefore being chaunged by these so holy and so auncient fathers it is apparant that they al iudged it not to be any whitte of the substance of the order and office that they were all one but a méere accessary and changeable thing to be made different as the Church should sée most expedient Secondly that this change was made not onely while the Apostles were aliue but that it drew faste vponthe time after that those factions mencioned by S. P. 1. Cor. 1 3. began to disturbe the Church of Corinth wher it is said Silas was the Bish. it may wel be for it is said of Silas Act. 15.22 that he was one of those that the Apostles appoynted to send to Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that were principall Rulers among the Brethren Whome being left at Beroea Act. 17 14. Paule being at AtheÌ„s sent for ver 15 Who came vnto him at Corinth where after these factions hapned it is little inough he was made Bishop being commended in the Scripture for such an able man to be a chiefe gouernour among his brethren Neyther is it vnlikelie that he or some such other was ordayned there where Ierome saith the occasion thereof did spring But whosoeuer was there or in other places the first Bishoppe so ordained this change was not very late ere it began in the Apostles times Thirdlye the occasion arising by reason of these factions that sprang in the time while the name Bishoppe was yet indifferent to euerye Priest or Pastorall Elder and while al among them were alike and equal in dignity if that such and so many factions arose so soone at that time while the Apostles liued what would it haue done if this equallity had continued longer What would it haue done if it had continued after the Apostles dayes If it had câ—ntinued in all the ages following especially in these our factious and licentious times When the very beginning to renue this equality by Aërius in the time of these so reuerend fathers did bréede such troubles in the Church of God as scarse Theodoret Epiphanius S. Augustine S. Ambrose Chrysostome Hierome and other holy and learned men could expresse And it is likelie if it were nowe admitted and that all were reduced to that first equallity of name and dignity that we should now be cumbred with no factions When as the very motion of it brings withall in question so many points of question and it is so eagerly vrged and so peremptorily cried vpon as though all discipline were loste all doctrine professed in vaine yea we are no true Church of Christ without it If the beginning to reduce it make vs thus to leaue the battaile of the Lord against the open enimie and fall to byting and defacing thus one an-other that are brethren verily I feare were it set vp againe we should finde farre more perilous factions in these dayes then euer those fathers either felt or feared when they firste made this ordinaunce And as of the occasion so of the ende wherefore I fowrthly note on these words of Ierome that the cause why they did it was good and necessary It was not directed to any tyrannie to any pride to any ambition or to any ill purpose but cleane contrary Especially to pull vp those factions that were bred and to preuent that other shoulde not so easilye spring and spread in the Church of Christ. To which good purposes nothing in very deede is better than to haue one in moderate order without oppression and vsurpation to be ouer and vnder another As wee sée how it was euen at that time in Ierusalem when factions and questions began to arise and that they could not decide them at Antioche and other places where this equallity yet remayned when they came or sent vnto Ierusalem to the Apostles those that were the pillers and chiefe among their fellowe Apostles did call them and all the Elders of the Church together Which they could not haue done had they had before no superiour authority ouer them Neither read we of any giuen them at any time after they were assembled And therefore it plainly argueth though it be not plainely set downe that their superiour authority was standing and continuing in them By the orderly direction and determination wherof all their controuersies and affaires were the spéedilier dispatched and the easilier composed and they afterward continued the fréeer from all suche factions But who did that among them and in what manner we shall sée afterwards Lastly I note vpon these words of Ierome that these considerations and causes didde so moue them that it was liked generally on all sides Neyther any Pastor did refuse in respect of the publike benefite offered to the Church to become an inferiour to leaue their equallity and surrender their title of Bishop vnto one that should be chosen among them and submit them-selues to his superior dignity Yea that it was so well liked that by little and little it was approoued and decreed in all the worlde Which if it were so as why should we not credite these learned fathers affirmation so many hundreth yéeres néerer to the doing of it then wee are then no doubt but as it was in the Apostles times which by many prooues I hope I haue clearely euicted it must néedes be done by the assent and approbation also of the Apostles and may safely be accounted among those things whereof S. Augustine saith Lib. 4. cap. 24. de Baptismo câ—ntra Donatistas That which the vniuersall Church doth holde neither is instituted in the Councels but hath beene holden alwayes is moste rightly beleeued not to haue bene deliuered but by the authority of the Apostles And more at large in his Epistle ad Ianuarium Epist. 118. Which Ianuarius had moued a question vnto Augustine concerning the obseruation of Customes Rites and Ceremonies To whome Augustine aunswereth saying to those things that thou hast demaunded of me c. First therefore I will that thou hold that which is the heade of this disputation that our Lord Iesus Christe euen as he speaketh in the Gospel hath sette vs vnder a gentle yoake and a light burthen Whereupon hee hath bounde together the society of the new people with Sacramentes in number moste few in obseruation most easie in signification moste excellent As is baptisme consecrated in the name of
the Trinity the cōmunicating of his body and bloud and if there bee anye other thing that is commended in the Canonical Scriptures Those things excepted which burdened the seruitude of the old people according to the congruence of their hart and of the prophetical time and which are redde in the fiue bookes of Moyses But those things that are not written but that being deliuered we keepe which are indeede obserued throughout the whole worlde are giuen to be vnderstoode that they are to bee retayned as either of the Apostles themselues or of plenary or general Counsels whose authority is moste hole-some in the Church they are commended or decreed vpon As that the passion of the Lord and the resurrection and the ascension into heauen and the comming of the holy Ghost from heauen are celebrated And if any suche other thing shall occurre which is kept of the vniuersall Church whither soeuer it spreade abroad it self As for other things which are varied by Coastes of Countries and by regions as is that that other fast on the Satterday and other not other euery day communicate the body and bloude of the Lord other doo receaue but certaine daies somewhere no daye is left of in which there is not an offering made somewhere on the Satterday onele and the Lordes daie somewhere onely on the Lordes day And if any such other like thinge may bee noted this whole kynde of things hath free obseruations Neither any discipline in these thinges is better to a graue and prudent Christian then to do after that sort after which he shall see the Church doe unto the which he shall happen to come For that which is enioyned neyther againste the Faythe nor yet againste good manners is to bee holden indifferentlye and to be kept according to the company of them among whom men liue So that according to this fatherly aduice and sounde iudgement of S. Augustine conferred with these and other circumstances for the vniting of this name Bishop vnto one more peculierly then to other his fellowe brethren it being neither against the faith nor against good manners though there had beene no mention at all thereof or of that whiche might inferre it in the Scripture and though diuerse Countries had one custom of Gouernement and we another yet were not ours to be disobeyed but straungers comming to vs are to conforme themselues as occasion requireth to ours and muche more our selues not to despise the same But nowe it beeing suche an vniuersall order that it hath al-waies continued euen from the Apostles times and all ouer the Churche in euerye place without alteration nor any age or people haue beene knowen or can bee named in al Christendome where this pretended equality since the Apostles times hath beene maintayned but that there haue bene Bishoppes good or bad that haue beene superiors thoughe not in the office of their Order yet in the office of their Dignitye albeit wee could not shewe in the expresse scripture the time the place the manner of the institution beginning thereof yet maye we safely with S. Augustine conclude that it was not nor could be done without the Apostles Especiallye when wee can shew as we haue showed euen in the plain words of the Scripture the verye matter it selfe not among Priestes in the old Lawe among whom they had an highe Priest ouer them and all the Leuites Princes and Rulers of the Leuites as our Bretheren reason from the Prophesie of Esay that God would take of the Gentiles to be Priestes and Leuites to fulfill this Prophesie by proportions of our Pastors and Doctors but wee stande for the originall practise of it on the manifest examples in the newe Testament The Apostles and that not in respect they were Apostles for so they were sent abroad and not resiant in a place but as they were resiant so Pastors had some higher then the residue some that were Pillers and chiefe among them And like-wise had the other brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were guides and Rulers among them And Timothie the Pastor of the Churche at Ephesus as Caluine saith was the chiefe Ruler saith Beza of all the Pastors there Yea the verye plaine subscription of the Epistle it selfe calleth him plat and plaine The firste Bishop of Ephesus Sithe therefore both the gift of this superior dignity and the application of the name had such auncient originall in the Apostles times when it began had such vrgent occasions where it sprang had such godly purposes where-to it tended had such plausible allowance and authority of all the worlds decreeing to confirme it among whome I hope at least were some good men And lastly sithe it hath had such vniuersall and continuall practise of it among whom also such a multitude of holy learned fathers haue taken them this peculier title and superiority shall we now yéeld to Beza his procéeding on this example Phil. 1. That this was the chiefe occasion of all the mischiefe following Here-upon saith Beza began the Diuel to lay the first foundation of his tirannie in Gods church as though all the administration of the Churche were together with the name trāslated vnto one All this and that which followeth in Beza hereupon be it spokē with al dutiful reuerēce to so worthy a man vnworthy affection with in these matters to be so caried away is vnnecessary collected on the sequele here-of howbeit directly indéed no sequel at all True it is that of any neuer so good a thing the Diuell indirectly may pick occasion to worke mischiefe But that can-not be properly avowed that it commeth from thence For as S. Iames saith doth a fountaine send out at one place sweete water and bitter and directly as Christ saith a good tree bringeth forth good fruits If therfore so good an actiō done for so good purposes haue not had so good a sequell it is not to be imputed to the matter but to other ill occasions afterwarde When the good housholder had sowed wheate the enuious man on occasion of the seruaunts sleeping sowed Darnel When God had sent Christe into the worlde to be the corner stone of the building by the occasion of mans malice he was called and was indéede to many the stone of offence and stumbling But what of that shall wée take offence also or conclude that Christe is not the God of peace and loue because warre and discorde followes while Sathan stirres occasions to make sects and diuisions where the Gospell is preached and receaued if that were proued to be the very necessary and proper occasion and those euils following to be the direct natural sequeles it were a good argumit ab effectis otherwise on euery accident you may condemne all thinges But all this runnes on this supposal that the whole administration of the Church together with the name is heereby translated vnto one If this sequele did consequently followe then indéed
to Miletum the Elders of the Ephesians he telleth also the thinges that were spoken to them for sayth saith he looke to your selues and to the whole flocke in which the holie-Ghost hath placed you Bishops to feede the Church of Christe He named the same men both Priests Bishops So also in the Epistle to blessed Titus therefore haue I left thee at Creta that thou shouldest by the Cities ordaine Priestes or Elders as I haue disposed vnto thee And when he had tolde what manner of men they ought to be that are ordayned he addeth vnder it for a B. must be without crime eueÌ„ as the steward of God Moreouer he sheweth this here also for he ioyneth Deacons vnto Bish. wheÌ„ as he had made mention of Priestes Otherwise it could not be that manie Bishops should be the Pastors of one Citie Whereupon it comes to passe to wit that they were Priests whoÌ„ he called Bishops But he called in his Epistle the blessed Epaphroditus their Apostle For your Apostle saith he and the helper of my necessitie Therefore he plainely taught that the Episcopall dispensation was committed vnto him when as he had the appellation of Apostle Thus also plainely saieth Theodorete that although the other Pastorall Elders were called by the name of Bishops yet the matter which he calleth the Episcopall dispensation was commited ouer all the other but to one And with these accordeth Theophilactus saying Hee calleth the Priestes Fellow-bishops for there were not manie Bishops in one Citie for as yet the names were notdistincte but that also Bishoppes were called Deacons and Priestes For writing to Timothie beeing a Bishop fulfill sayth hee thy Deaconship that is thy Ministerie And againe that which was giuen thee by the laying on of the hande of the Eldership that is of the Bishops for priestes or Elders did not ordaine a Bishop Againe Priestes were also called Bishops as those that looke also vpon the people and bore a care of them to cleanse and to lighten those whom it was needefull Thus doth Theophilact with all the other agrée that it was but a partaking of the name improperly as the name of Deacon was vsed till they were more properlie distinguished But all that while the matter and office was not so confounded as one or equall but distincte and one Superiour and inferiour to another And howsoeuer Ambroses iudgement on these wordes is lightlie cast off by some of our Brethren because he taketh these wordes with the Bishops and Deacons not for such Bishops and Deacons as were among the Pphilippians to whom he wrote but for him-selfe and Timorhie and other with them yet is hee plaine also of this opinion with the residue For saith he he wrote to the people for if he had writteÌ„ to Bishops and Deacons he would haue writteÌ„ to their persons he should haue writteÌ„ to the Bishop of that place not to 2. or 3. euen as also he wrote to Titus and to Timothie So that he verely thought there was but one Bishop of that place to whoÌ„ when he wrote he expounded these words of S. Paules salutation with the Bishops c. to be vnderstoode of ioyning him-selfe and Timothie c. in the participation of the grace and peace that he wished to them Thus do the auncient holy and most learned Fathers agrée all other that I reade of before these from the Apostles times not only such as were Bishoppes their-selues but also all other Pastors and Doctorâ— that the name of Bishop was properlie peculier but to one Pastor that had superiour dignitie gouernement and authoritie ouer the residue of the Pastors in the Churches Cities and Diocesses assigned to them And that this was the practise of the primitiue Churche from the Apostles age vniuersally both for times and places the Fathers owne testimonies conferred with the auncient Ecclesiasticall hystories doe sufficiently recorde Which as we haue séene it begunne in the practise among the Apostles and Disciples themselues at the first Metropoliticall or Mother Church of Ierusalem so for confirmation thereof Eusebius lib. 2. cap. 1. citeth Clement of Alexandria to prooue that Iames was Bishop there Euen this selfe same Iames I saye sayth Eusebius which of the auntientes was surnamed the Iuste by the woorthinesse of his vertues and priuilege of his notable life The stories haue declared that he obtayned the first seate or was the first which receaued the seate of the Churche that is at Ierusalem as Clement he speaketh not of Clement Bishop of Rome whose workes are manifestlie forged and fathered in his name but he speaketh of Clement Priest Doctor and Pastor in Alexandria in his 6. booke of Informations affirmeth saying For Peter sayth he and Iames and Iohn after the ascension of our Sauiour although they were preferred before all notwithstanding they claimed not to them-selues the glorie of the Primacie but they ordayne Iames that was called the Iust the Bishop of the Apostles Which wordes of Eusebius liuing within thrée hundred yeares after Christe are yet not so much as this testimonie that hee alleageth out of Clemens Alexandrinus that liued in the verie next age to the Apostles and therefore could not lightly be deceaued in this point Neither doeth he onely ascribe vnto Iames the Episcopall office but he calleth eyther him the first or the seate the first as a Primacie ouer all his fellowe Apostles and Bretheren in that seate Whose Bishoprike is also confirmed by Ierome citinge Egesippus more auntient than Clement thereunto Eusebius reckoneth vp diuerse Bishops of Ierusalem succéeding Iames till he come to Narcissus and Alexander who were both at once Bishops there and it is noted for a rare example and fell out when this Clement came thether Of whom and of this Alexander saith Hiâ—rom in Catalog illustr virorum There is extant an Epistle of Alexander Bishop of Ierusalem who together with Narcissus ruled the Church c. In the ende of which Epistle he setteth downe these writinges My Lordes and Brethren I haue sent ouer vnto you by Clement the blessed Priest or Elder a man renowmed and approued whom ye also knowe and nowe yee shall more fully reacknowledge Who when he came thether according to the prouidence and visitation of God he confirmed and encreased Gods Church Which sheweth that this Clement being Presbyter as also Ierome calleth him a Priest or Pastorall Elder of the Church of Alexandria and yet with all sayth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctor of the teaching or Catechising in the Ecclesiasticall schoole of Alexandria it appeareth that those offices which our Bretheren make to be distinguished were not distinguished And these offices that they make not distinguished but all one were distinguished For Clement was a Doctor or teacher and yet withall a Presbyter a Priest or Pastorall Elder And though he were a Pastorall Elder yet was hee no Bishop Neither was his Pastorall Eldership so tyed to
which was the first Bishop ordayned vnto you euen of the Apostles And anon after speaking to the Priestes or Pastorall Elders that he left at Antiochia behinde him hee sayth Ye Priestes or Elders feede the flocke that is committed among you vntill God declare who hee shall be that shall be the Gouernour among you As for me I nowe make haste that I may gayne Christe Let the Deacons acknowledge of what dignitie they be and studie to be vnreproueable that they may be the followers of Christ. Let the people be subiect to the Priestes or Elders c. And after he hath saluted manie and doone salutations from manie both Bishops Pastors and Deacons c. that accompanied him for he was of highe estimation ouer all Asia I salute him sayth be which in my place shall be-come your Prince Primate or chiefe Prelate whome I haue also begotten in Christe Which hee meant of Heron that did succéede him in the Bishoprike who was a Deacon in the Churche of Antioche These Epistles of what credite euerie thing conteyned in them is I will not pleade for them But thinke verilie that there are some Popish foystinges crept into them as also is founde out in the woorkes of other famous men But that the whole Epistles should bee vtterlie denied or suspected especially those that are not onely mentioned but parts of them also worde for worde set downe according to their manner by other Ecclesiasticall writers both by Ierome that was verie curious in finding out forgeries and also by Eusebius that was within two hundred yeares of Ignatius yea Irenaeus that was Polycarpus Scholler to whome Ignatius writeth one of these Epistles and diuerse other auncient Fathers of greate credite make mention of some of the woordes contayned in them it can not bee that they should all be forged especially this point for the distinction of the Bishops from Priestes or Pastorall Elders and the superioritie of the Bishoppe ouer them béeing concordant with all the other writers And especially to bée obserued almost in euerie one of these Epistles In the Epistle ad Trallianos hée sayeth I knowe yee haue an vndefiled minde and without deceite in perseuerance not on doubtfulnesse but on the possession of sayth as Polybius your Bishop hath signified to mee who came to Smyrna by the will of God the Father and of Iesus Christe his sonne by the woorking togeather of the holie-Ghoste and did so congratulate vnto mee beeing bounde in Christe Iesu that in him I might see all fulnesse Receauing therefore him according vnto GOD I haue by him acknowledged your beneuolence finding you to bee the followers of Iesus Christe our Sauiour Bee yee subiecte to the Bishoppe as to the Lorde for he watcheth for your soules as he that shall giue account to GOD. For which thing yee shall seeme vnto mee not to liue according to the fleshe but to liue according to Iesus Christe who dyed for vs that wee beleeuing in his deathe might by baptisme bee made partakers of his resurrection For it is necessarie that you shoulde doe nothing nor take ought in hande he meaneth concerning Ecclesiasticall causes with out the Bishoppe But submitte your selues to the Priestes or Elders as to the Apostles of Iesu Christe our hope in whome abiding wee shall be founde in him you must also therefore by all meanes please the Deacons which are for the Ministerie of Iesus Christe Eor they are not ministers in meate and drinke he alludeth to the Tables whereon they attended but they are the Ministers of the Churche of God Yee must therfore obserue that which they commaund you euen as if it were fire burning As for them let them be suche And as for you reuerence ye them euen as the Lord Iesus Christe For they are the keepers of his place Euen as the Bishop is the forme or type of him that is father of all But the Priests euen as the assemblie of God and the coniunction of the Apostles of Christe c. And againe after he hath warned them to take héede of Scismes of Seducers and those that are puffed vp with pride and exhorted them to humilitie he saithe and yet reuerence your Bishop euen as Christe according to which the blessed Apostles haue commaunded you For hee that is placed betweene the altare which worde altare is often vsed of the auncient Fathers for the Lords Table and is héere meant for the participation of the holye Communion he is cleane For the which obey your Bishop and Priests or Elders For he that is placed without the aultar is dooing somewhat without the Bishop the Priests and the Deacons Hee that shall be suche an one that is excludeth him-selfe from the participation of the diuine misteries deliuered by the Bishop the Priests and Deacons is polluted in his conscience and is woorse then an Infidell For what is the Bishop but one holding a principalitie and power ouer them all thus farre foorth as becommeth a man to holde that is made the follower of God according to vertue What is Priesthood or the Eldership but a holie institution of a counsellor and confessor of the Bishop What also are the Deacons but the followers of Christe ministring to to the Bishop as Christ to the Father and working vnto him that cleane and vndefiled worke as S. Stephan to the most blessed Iames and Timothie and Linus vnto Paule and Anacletus and Clemens vnto Peter Therefore he that shall be disobedient to these shall be altogither without God and wicked and contemning Christe and an abaser of his ordinance And in the next Epistle of Ignatius to the Magnesians Howbeit I deserued to haue seene you by the worthie in God your Bishop Damas and the woorthie in God your Priests or Elders to witte Bassus and Appollonius and my ghest Socion whome I haue nourished bicause he is subiect to the Bishop and to the Priests in the grace of GOD and in the lawe of Jesus Christe and it behooueth you also not to contemne the age of the Bishop and according to God the Father to giue him all reuerence according to which I haue also knowne the holye Priests to haue yeelded it him Not thinking him to be contemned for the age that appeareth in him but in the wisedom of God to obeye him Sithe that not the auncient in yeares are the wisest neither the old men vnderstand prudence but the spirite which is in men c. And in the next Epistle ad Tharsenses Yee Priestes or Elders be subiect to the Bishop Ye Deacons to the Priests yee people to the Deacons And in the Epistle to the Philadelphians Yee Princes be subiect to Caesar or to the King Yee Souldiors to the Princes Deacons and to the Priests or Elders as to the administrators of the holye things But let the priests and the Deacons and all the cleargie togither with all the people and with the souldiors and
with the princes yea and with Caesar also obeye the Bishop and the Bishop Christe as Christe the Father and so is an vnitie kept by all What can be plainer spoken bothe for the difference and for the superioritie of these ecclesiasticall offices I vrge not these Epistles as approouing all things in them nor auouching the credit of them and therefore passe ouer the residue seruing also to this purpose Neither yet dare I discredit them in all points namelie in this for the distinction of these three offices Bishop priests and Deacons and for the superioritie of the Bishop in anye citie ouer all the cleargie there Bicause these things accord with all the other writers and state of that age immediatlie following the Apostles In Asia also about the same time was Papias of whom Ieromie saith Papias the hearer of Iohn the Bishop of Hieropolis in Asia and diuerse other famous Bishops of that age of whome saithe Euseb. lib. 4. cap. 20 c. At Antiochia about the same time Theophilus helde the Bishoprike of the Church being the sixt from the Apostles where Cornelius was the fourth after Heron Ignatus successor whome in the 5. degree Heron succeeded At the same time also was Egesippus holden famous of whome wee haue spoken before And Dionisius Bishop of Corinthe Pimitus was the most noble among the Bishops of Creta Phillip also and Apollinaris and Melito Musanus and Modestus And the cheefest of all Iraeneus of which men most excellent monuments of the Apostolicall faithe and sounde doctrine are come euen vnto our age Egesippus in the firste booke of his Commentaries where hee sets downe the sentence of his beleefe with most full proofe declareth also this that when he trauelled to Rome hauing conferred in speech and amitie with the Bishops in all places he founde them all Preachers and Teachers of one faithe and also in the Epistle of Clement written to the Corinthians he mencioneth somthings that I thought necessarie to insert into this worke He saithe therefore And the Churche saithe he of Corinthe euen vntill Primus the Bishoppe whome sayling to Rome I sawe and abode with him at Corinthe manie daies being delighted with the sinceritie of his faith but when I came to Rome I abode there vntill Soter succeeded Amcedus and Eleutheims succeeded Soter But in all these their ordeinings or in other things that I sawe in other cities all things were in such sorte euen as the law from of olde had deliuered and the Prophets had iudged and the Lorde had appointed Moreouer the saide partie recordeth certeine suche sayings also of the Heretikes that arose in his time And after saithe hee that Iames called the Iuste was martyred euen as the Lorde also himselfe bare witnesse to the truthe Simeon the sonne of Cleopas the vnckle of Christe was by the diuine election ordeined Bishop chosen of all in regarde that he was the cousine of the Lorde the Churche then was called a virgine bicause that as yet shee was not defiled with the vndermining of the adulterous worde But one Theobatus for that he deserued the repulse of a Bishoprike began euen in the beginning to disturbe and corrupte all things c. Héere we sée againe by Egesippus that liued in Iustines time not by the suspected Egesippus that we haue but by the fragments of the true Egesippus taken out of Eusebius another firme testimonie that Iames was Bishop of Ierusalem and Simeon after him Yea Eusebius reckoneth vp lib. 4. cap. 5.25 Bishops of Ierusalem one succéeding another from the Apostles times vntill that destruction of Ierusalem vnder the Emperor Adrian besides all the other Bishops in other places and yet that the Churche continued still vndefiled So that this superioritie was no defiling of the Churches discipline but the godlie gouernment of it and as Egesippus noteth euen the appointment of the Lord being practised and approoued by the Apostles And that all the disturbance and corruption entred indéed as Beza and our Brethren note on occasion of striuing for this superioritie but yet this superioritie was not the cause but their diuilish ambition and pride as in this Theobutus and Simon Magus and Diotrephes c. who could abide no rulers ouer them but would themselues be rulers ouer others and when they had repulses then as the for dispraised the grapes they brake out into schismes and heresies So that this rather confirmeth this superioritie then makes against it And these godlie Fathers that gaue not this offence though other tooke it continued this order of superioritie in Bishops and were the greatest defenders of Gods truthe and Churche against these Scismatikes Heretikes and disturbers of it But nowe at length saith Euseb. procéeding ca. 23. we must come to the mencioning of the blessed Dionysius Bishop of the Church of Corinth whose learning and grace that he had in Gods worde not onelie those people enioied when he tooke vpon him for to gouerne but those also that were farre off to whō he gaue his presence by his Epistles There is extant an epistle of his cōcerning the Catholike faith written to the Lacedemonians in the which most florishingly he treateth of peace cōcord And an other to the Atheniās wherein he mooueth thē to beleefe of the Gospell stirreth vp the sluggish withall reprooueth certeine as almost falne frō the faith whē as their B. Publius had suffered martyrdom And also he mencioneth Quadratus that in the Sacerdotall Priesthood succeeded Publius And he telleth how that by his labour and industrie a certeine reuiuing or quickning warmth of faith was renewed in them Héere this Quadratus is said by this Dionysius to succéed Publius in Sacerdotio in the Sacerdotall Priesthood not that the Priesthood and the Bishoprike was equall and all one for then hee had not succéeded him being a Priest or pastorall Elder in Publius time But that which Ruffinus translateth in Sacerdotio Eusebius himselfe calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Publius that was Bishop before him he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Quadratus was also a Prophet as saithe Euseb. lib. 3. cap. 37. For hauing reckoned vp Ignatius and Heron that gouerned the Churche of Antiochia he saithe Among them flourished Quadratus who togithee with the daughters of Philip was most famous in the grace of prophesieng and also manie other Disciples of the Apostles were aliue at that time Who vpon the foundations of the Churche laide by them did build vp moste worthie buildings increasing in all things the preaching of the worde of God and scattering more abroade through all the earth the wholesome seeds of the kingdome of Heauen To conclude manie of them kindeled with more feruent desire of the diuine Philosophie did consecrate their soules to the worde of God filling vp the wholesome precept of perfection that distributing their goods to those that had moste neede they might be made readye to preache the
Gospell if that perhaps they should preache in anye prouinces where the name of the faithe was not knowne And laying among them the firste foundation of the Gospell and committing the Churches that they had founded to some certeine chosen of them to the office of gouerning the Churche that they themselues hastened to other nations and to other prouinces and exercised the office of Euangelists so long as likewise the effect of diuine tokens and the grace of the Holie-ghoste did followe as it did the Apostles in the beginning Insomuch that at one preaching whole peoples were brought to the worship of the diuine religion and the hearers faithe was not more slowe then were the Preachers wordes But bicause it is impossible to reckon vp euerye one of them whoe were after the firste successions of the Apostles in the Churches that are through-out the worlde either the princes he meaneth the Bishops that were the cheefe Ecclesiasticall Gouernours or primates of the Churche or the Euangelists or the pastors let it suffice to haue onelie remembred those the monuments of whose faithe and preaching set downe in bookes haue come euen to vs as of Clement and Ignatius and of other of whome wee haue before made mention Thus as Ruffinus translates him saithe Eusebius there on occasion of this notable Bishop Quadratus whereby nothing withall the distinction of all these Bishops to be the cheefe rulers ouer the Pastors euen from the firste planting of the faithe and founding of the Churches throughout the worlde it plainelie appeareth that this Quadratus was long before he was Bishop a pastor of the worde bothe at Athens and at Corinthe as the Centuriographers note saying It is out of controuersie that hee was at Athens and there with singuler faithe and dexteritie deliuered the Euangelicall doctrine But whether hee were also an Athenian by countrie or in what place speciallie in the beginning whether he taught in the Churche or in the Schoole it is verie obscure That he was furnished with learning with faithe with an excellent libertie of reprehension and with all giftes that beseeme a successor of the Apostles is cleere bothe by the testimonie of Eusebius and by the things them-selues that he did Yea he was famous in the gifte of prophesie as also at the same time were Philips daughters It appeareth that before he entred into the function of a Bishop although we may not auouch that for certeintie he had offered his writing for the Christians vnto Hadrian and therevpon gotten himselfe an excellent fame By this also it is most manifest that Publius was aliue Quadratus continued vnder him and was not Bishop although he were so famous a Priest or pastorall Elder yet so long as this there nor his equall So that although a Bishop was a Priest or pastorall Elder yet was not euerie such Priest a Bishop though otherwise he were neuer so famous a Priest or Pastor But to returne to Dionysius of Corinthe in Eusebius lib. 4. cap. â—2 And this he noteth in that Epistle that Dionysius the Areopagite which being instructed of the Apostle Paule beleeued in Christe according to those things that are noted in the Acts of the Apostles was of the said Apostle ordeined Bishop at Athens And so reckoning vp other Epistles of this Dionysius and in them commending Philip Bishop of the Gortinians in Creta and Palmus a Bishop of Pontus vnto these saith he is ioyned another Epistle to the Gnosians in the which hee warneth and beseecheth Pinitus their Bishop that hee should not laye vpon the neckes of the Disciples heauye burdens nor impose a necessitie of a forced chastitie vpon his bretheren in the which the weakenesse of manie should be endangered Wherby it appeareth that he would haue enforced the Priests vnder him to haue absteined from mariage for it cannot be vnderstood that he went about to haue so enforced all the people but as the papists afterward did enforce the Priests or pastorall Elders whome he calleth his Disciples and his bretheren Which plainelie argueth though he abused the same his superioritie ouer them for had they béene his equals he could not haue doone it Nexte to whome Eusebius reckoneth Theophilus Bishop of Antioche an excellent writer Whome Maximinus succéeded the 7 saith Eusebius after the Apostles in the Sacerdotall Prieststood of the Churche of Antiochia By which tearme againe he meaneth the Bishoprike and not the Pastorall Eldership or Priesthood As shall yet more plainelie appeare euen in the next example of Irenaeus which was the moste singular instrument of God in all that age a scholler of Polycarpus Bishop of Smyrna who after comming to Lions in France where liuing with Photinus their reuerend Bishop hee was made Presbyter a Priest or pastorall Elder of that Churche And when troubles grew in the East parts about Montanus Alcibiades and Theodotus troubling the Churche with a new kinde of prophesiyng which Montanus as noteth Euseb. li. 5. cap. 16 was inflamed with too great a desire of primacie the Churche of Lions sent Ireneus to them to pacifie the same And by the waye sent him also saith Eusebius lib. 5. cap. 3. to Eleutherius Bishop of the citie of Rome warning him of the Churches peace Who also commended to the foresaid Bishop of the citie of Rome Irenaeus being then as yet a priest or Elder of the Churche of Lions Yeelding a testimonie of his life which the wordes vnder written doo declare we wish you O Father Eleutherius in all things and alwaies in the Lord well to fare We haue requested our brother and fellow Irenaeus to beare these writings vnto you whome we beseech that you will haue recommended as one that is zealous of the Testament of Christe For if wee knew that anye mans degree would get and purchase righteousnesse as in that hee is a Priest or Elder of the Churche which also this man is certeinelie we would haue commended this cheefelie in him By which testimonie it appeareth especiallie being sent in such waightie affaires that hee was a great and famous Preacher at that time and yet was no Bishop in that Churche Yea it should séeme that hee had béene a Pastorall Elder or Priest a good while before he was Bishop For Eusebius in his Chronicle maketh the persecution in France to be in the seauenth yeare of Marcus Antonius which belike lasted long and Photinus Bishop of Lions being yet aliue and the prophesiyng of Montanus his fellowes being in the eleuenth yeare he is not reckoned there as Bish. till the 3. yeare of Commodus So that he was Priest before he was Bishop about a dozen yeares by this rockoning if not more Yea the Magdeburgenses that say there are which affirme that in the 13. yeare of Marcus Antonius hee came to his Bishoprike about the yeare of our Lorde 176. But vnder Commodus hee flourished most of all The contention for Easter when it was hoattest Eusebius in his Chronicle placeth in the
Earth the former of man who brought on the world the generall floud who called Abraham who brought the people out of the lande of Egypt who spake vnto Moses who disposed the lawe and sente the Prophets who hath prepared fire for the diuell and his angels That this GOD should be declared of the Churches to be the Father of our Lord Iesus Christe they that lift maye learne euen out of the Scripture it selfe and vnderstand it to be the Apostolicall tradition of the Churche sithe that it is a more auncient Epistle then these are which nowe teach falselie and feigne that there is another God aboue the Demiurgus or speaker to the people the maker of all these things that are But to this Clement succeeded Euaristus to Euaristus Alexander and then Sixtus the sixte ordeined from the Apostles and from him Telesphorus who moste gloriouslie suffered martyrdome And then Higinus after him Pâ—us after whome Anicetus but when Soter had succeeded Anicetus nowe in the twelfe place from the Apostles Eleutherius hath the bishoprike By this ordeining and succession hath the tradition and publication of the truthe which is from the Apostles come vnto vs. Thus saith this auncient father Irenaeus of the Bishops of Rome from the Apostles times vntill his daies Which sentence howsoeuer the Papists snatche thereat to abuse the simple with the name of tradition of succession of agréement with the Churche of Rome of Peter and Paule as the first Bishops there and as the head and principall Church of all other as it maketh nothing for them in any of all these things so notwithstanding for this point that all Priests or pastorall Elders are not equall but that one more peculierlie then the residue called the B. of that church had a superior and especiall gouernment of the same though not absolute and tyrannicall yet in iurisdiction aboue the rest of his brethren fellow priests or pastorall elders there that this was so ordeined of the Apostles and so continued from them till Irenaeus time is by this testimony of Irenaeus as clere as any thing can be that it maketh no whit for any popish tradition either of doctrine or of discipline necessary to saluation besides the manifest published and written word of God if a man would wish he cannot finde a better place then this in all the fathers For all the papistes vrging and writhing of the same And therfore this argueth that this episcopall superiority was then accounted to be no such vnwritten and necessarie doctrine but a matter of wel ordered gouernment practised vsually in the Apostles times and ordeined by the Apostles in many places and sufficiently apparant in the scriptures And as for the succession that Irenaeus speaketh of true it is that hiâ— fetcheth it from the Apostles and in a playne line without interruption till his time but he neither maketh a general and perpetuall rule thereof nor stretcheth it any further then he did reckon it nor did nor could make promise of further continuance nor standes on that time neither for the time sake nor for the persons sake that did succeede but onely and altogether for the doctrine which is the tradition that he speaketh of and in respect that they succeeded one after another not so much in the place as in the doctrine without alteration or interruption of the same for which cause he mencioneth the succession of them But now wheras the Bishops of Rome proceede further then these here reckoned vp to thâ—se that afterward added any other doctrine besides that which the Apostles in the scripture did deliuer or any other tradition superstitious and hurtful or any other discipline as necessary to saluation this place of Irenaeus doth nothing in the world help them and they alleadging this place in such a generall sort do manifestly wrest it and abuse Irenaeus and all those that beleeue them on the credite of this auntient Father Yâ—â— this place of Irenaeus if it were to be measured no further then the personall succession of the B. doth not only ouerthrâ—w that succession which they pretende from Peter to Clement but also the workes that go in Clementâ— name to be méere counterfeit Yea this succession hath had iarring about the reckoning of it euen in Ieroms days who saith in his catalogue that Clemens was the fourth B. of Rome after Peter for the 2. was Linus the 3. Anacletus Although the moste of the latine writers thinke Clemens was the 2. after Peter and Hierome tooke this opinion from Eusebius and Eusebius as him self confesseth from Irenaeus But none of them reckoned Cletus in this number which Dammasus Pletina Onuphrius and others doe So intricate and doubtfull is also the verie personall succession of these Bishoppes and yet all these 3. later writers agréeing with these thrée auntiente Fathers that Clemens did not succéede Peter and all these thrée Fathers speaking also of Clemens workes and mentioning this his notable Epistle to the Corinthians which we haue not and not mentioning any such works as are now thrust vpoÌ„ vs in ClemeÌ„s name it is a manifest argumeÌ„t that the Bishops of Rome that now are and long haue bin haue altered the tradition that their predecessor Clement heere alleadged and haue thrust out the true Clement and brought in a false and conterfeit Clement and so though they could agrée vpon the persons to be successors yet haue they agayne broken the plea of this succession that is héere vrged by Irenaeus Neither doth Irenaeus in pleading on this succession of these 12. Bishops whome our aduersaries make 13. reckon Peter or Paul themselues to haue bin in the number of the Bishops as all our aduersaries doe and the Popes make their chéefest crake thereon that Peter and Paule were the first Byshops there but onely saith Irenaeus The Church of Rome was founded and constituted of them as in the end of the same chap. he saith the Church of Ephesus was founded by S. Paul And yet these words also cannot be simplie vnderstood For albeit Paul was more among them euen by the manifest tradition of the scripture which both Clement Irenaeus héere do pleade vpon then can stand with any trueth that Peter had such continuance there as Paul had yet was the church founded and constituted at Rome before not only Paul did come among them but before he wrote his Epistle to them Neuerthelesse it may in some sense be safelie sayde that when as S. Paul came to Rome and founde the Church there neither such in multitude neither such in ripenesse of knowledge as the same went of them and as he hoped of them when he wrot vntothem Rom. 1. ver 8. Your faith is published throughout all the world and yet at S. Paules first comming to them they were such a slender and especially so rawe a company as appeareth Act â—8 Yet sith the text testifieth ver 30 31. And
them being Priestes also any of them called Bishop of those Seas or in any one of those places sauing only Ierusalem that had then 2. Bishops together in one Citie Which fell out vpon a straunge occasion is noted as a rare accident And yet in euery of those famous places they had many at least moe than one that were Pastorall Elders that preached ministred the Sacraments in the Bishops absence which againe plainly conuinceth that there was a great difference in the ordinary Gouernement of the Churches besides the extraordinarie gouernment of the Councels betwéene a Bishop and a Prieste or Elder In the one the Bishop being alwaies the Superiour in his particuler Diocese In the other some Bishop being chosen the Superiour or Praesident ouer the other Bishoppes in that prouinciall assembly And to shew this yet more playne and not only this but to measure this matter being but a matter of gouernment if it had beene diuerslye vsed in diuerse Churches and not vniuersally alike in all to declare by this matter héere in question how far foorth we ought and no furder at the furdest to striue against it without making schisme or diuision of the Churches peace and vnity Let vs sée the collections of Eusebius and Ierome about the trouble and pacification of this question for it fitlye serueth to our purpose But the Bishops of the coastes of Asia saith Eusebius lib. 5. cap 24. did rather confirm the custom deliuered them from their auncientes Amongst whome Polycrates which seemed to beare the Primacie among them writing to Victor Bishop of the church of Rome noteth in these wordes the manner of the auncient tradition continued euen to his owne time We therefore saith hee do celebrate the inuiolable day of Easter neyther adding nor diminishing any thing For the great lightes in Asia the chiefe and choise men are fallen asleepe whome the Lorde in his comming shall raise when hee shall come from heauen in glory when he shal call for all his Saintes Among whome is Philip the Euangelist which fell a-sleepe at Hierapolis and also his 2. daughters which waxed olde beeing virgines and another daughter of his replenished with the holy Ghoste which fell a-fleepe at Ephesus And Iohn also which leaned on the Lords brest who was the chiefe Sacerdotall Prieste and wore the pontificall or golden plate he alludeth as I take it vnto the High-Priest among the Iewes signifiing the chiefe dignity and estimation he had in Asia which was a Martyr a Doctor of the Church who also is fallen a-sleep or died at Ephesus Polycarpus also at Smirna both Bishop and Martyr and likewise Thraseas Bishop at Eumenia but by martyrdome he died at Smirna What shall I name Sagaren beeing no lesse a Prieste and Martyr which resteth in peace at Laodicea More-ouer Papirius and Macarius or rather Papirius the blessed and Melito but an Eunuche for the kingdome of God and filled with the holye Ghoste who heth in the Citie of Sardensias expecting the comming of the Lorde from heauen to rayse againe the dead Al these therfore obserued the Easterday on the 14. day of the Moneth according to the Gospell Dooing nothing at all otherwise without it but by all thinges and in all thinges following the rule of faith Yea and I Polycrates also the leaste amongest you all doe obserue it according to the tradition of my Fathers these onely whome I haue followed euen from the beginning For seuen of my Parentes haue beene Bishoppes by order and I the eight who haue also thus obserued this daie that it mighte agree with that daye wherein the people of the Iewes remooued the leauen Wherefore most deere brethren I am now in the name of the Lorde three-score and fiue yeares olde hauing also most full vnderstanding of manie Bishops through-out the worlde and intentiuely marking the Scriptures I will not be mooued by those thinges which are set out to make men afrayde sithe that mine-elders haue also sayde wee must obey GOD more than men And after a fewe wordes he setteth these vnder it concerning those Bishops that were present with him But I could also make mention of those Bishops that your selues desired I shoulde call foorth as also I haue doone Whose names if I should write it is too great a multitude Who all knowing my businesse haue confirmed those thinges that we write with their consent being perswaded that we haue not carried graye hayres to no purpose but haue beene alwayes conuersant in Christes discipline Thus wrote this reuerende Bishop of Ephesus against saith Ierome the Bishop of Rome about this matter but I followe Eusebius as hée is translated by Ruffinus In the which Epistle we may againe perceaue that the Bishop of Rome had no such superioritie ouer these Bishops as he nowe pretendeth Onely he in the name of his Church or of those Bishops that were likewise at Rome assembled ouer whome Victor was the President had requested this Bishop of Ephesus it being so great and famous a Sea aboue all the Bishoprikes of those partes of Asia the lesse to assemble and call for the Bishops of that prouince to debate and giue their iudgementes on this question And yet this argueth that not onely this Polycrates called such a great multitude from seuerall places o◠such onely as were Bishops in the same but also that as these Bishops were called from their owne Cities for the decision of this controuersie not onely there appeareth a difference betwéene a Bishop and the Priests or Pastorall Elders left at home to minister the worde and Sacraments but also an ordinarie superioritie of this Bishop of Ephesus ouer the other Bishops of that Prouince to call and assemble them togeather to a certaine place and to propounde this petition of the Italian Bishops vnto them or else that he vsurped it and encroched vpon them or else that the Bishop of Rome had some authoritie ouer him and all them to will him so to doe But sithe it is apparant that the Bishop of Romes authoritie was neuer no not when it was greatest there acknowledged it followeth that not onely Bishops were then Superiors vnto the ordinarie sorte of Pastorall Elders but that euen at that time there was an ordinarie superioritie in that and such other principall places ouer the ordinarie sort of Bishops also And no doubt he being the eight Bishop there and by the count of his age hauing liued within 40. yeares after Iohn the Euangelist and in the time of Policarpus whom he also mentioneth and all of them beeing so precise that they would not go one iote neither in adding too nor taking from the scripture no not in so much as the alteration of a day nor would varie in anye thing from their forefathers nor anie of their forefathers from the Scripture howe is it likely but that they tooke this order both for one Pastorall Elder in a Citie to be superior in
dignitie to his fellow Elders to whom this name Bishop should more properly belong yea and in that Citie the Bishop to haue a superioritie also ouer other Bishops to be the verie order of the Apostles and to be sufficiently testified by Saint Paules Epistle to Timothie the first Bishop there or else Polycrates would neuer haue taken these thinges vpon him nor he could euer euen for shame of all the worlde and the testimonie of his owne conscience haue auouched such precisenesse in his Epistle But sayth Eusebius Victor the Bishop of the Churche of Rome behauing himselfe more frowardly for these thinges goeth about to cutte off from the fellowship of the communion the Churches euerie where of all Asia and of the prouinces adioyning as though they declyned into Heresie and sendeth out letters wherein he separateth all without discretion from the Ecclesiasticall bonde of peace But all the Bishops liked not this but rather on the contrarie writing vnto him they commaunded him that he should doe those things that pertayned to peace and that he should studie for concorde and vnanimitie To conclude their letters also are extant in the which they rebuke Victor more sharplie as one that doth vnprofitablie regarde the benefite of the Churche For Irenaeus also with other Bishops of Fraunce ouer whome hee was chiefe doth in writing indeed confirme that the mysterie of the Lords resurrection should be celebrated on the Lordes day notwithstanding he reprooueth Victor that he had not doone well to cut off from the vnitie of the bodie so many and so great Churches of God who kept the custome deliuered to them of olde Neither onely sayth hee the controuersie is handled of the day of Easter but also of the forme of fasting For some thinke that the faste must be kept one day only some two dayes but other moe daies many also 40. dayes so that they make the day by reckoning the houres of the daye and of the night Which varietie of keeping the faste beganne not first nowe nor in our times but long before vs of those as I thinke who not holding simplie that which was deliuered in the beginning did fall afterwarde into an-other custome eyther by negligence or by lacke of knowledge And yet notwithstanding for all that all these yea though they differed amonge themselues in their obseruation haue alwayes beene and are at peace with vs. Neither hath the discorde of the faste broken the concorde of the Faith And after this he inserteth a certaine storie that for the fitnes therof ought not to be omitted To conclude saith he and all those priestes or Elders before Soter which helde the sacerdotall or sacred priesthood of the Church which you now gouerne I meane Anicetus Pius and Higinus and Telesphorus Sixtus neither did they thēselues hold it thus neither they that were about them And yet notwithstanding while they obserued it not they had peace alwaies with those Churches which kept this manner of obseruance yea euen when it seemed contrarie vnto them that other did not keepe it also in such like manner as they did Yet were they neuer repulsed from the societie of the Church or such as came from those coastes not receaued Yea rather all the Priests or Elders also that haue beene before you haue solemnely sent the Eucharist which vnder correction I take not héere in this age as manie do to be the mysteries of the holie communion it selfe but rather of an auncient custome of honour and courtesie to sende the bread and the wine as they say vnto them at their comming to the towne and the worde Eucharist may well beare it Comitas gratitudo or as Ierome calleth it gratiositas which we call thankefulnesse or courtesie to all the Priestes or Elders of other Churches not obseruing it as they did When the blessed Polycarpus came to the Citie of Rome vnder Anicetus when as they had some little iarre betweene them in manie other thinges and neuerthelesse ioyned themselues streightwaies togeather in peace they so handled the matter for this question that neither of them defended his opinion with anie obstinate contending for it For neither Anicetus could perswade Polycarpus that hee should not obserue those thinges which he had knowen that Iohn the Disciple of our Lord and the other Apostle with whome hee alwaies had beene did obserue neyther againe Polycarpus perswaded Anicetus to forsake those thinges which he sayde he had kept after the manner of his auncestors And while these thinges were thus betweene them they did communicate together Insomuch that Anicetus graunted to Polycarpus at the onelie contemplation of doing him honour to exercise the function of the sacerdotall ministerie And so in full faith and entire peace and stedfast charitie they parted a-sunder that all Churches whether they keepe the Easterday so or not so notwithstanding shoulde keepe concorde among them These thinges writeth Irenaeus performing the woorke that his name importeth to wit procuring peace to the Churches of God Neither onelie vnto Victor but also in like manner vnto diuerse Gouernours of Churches by his Epistles hee affirmeth that no dissention ought to arise in the Churches of God for this question Thus farre collected by Eusebius out of this auncient father Irenaeus All which verie fitlie serueth also vnto our question For if our question of the manner of the Churches gouernement be of necessitie we sée then howe wee should condemne all these holie Fathers manner of Ecclesiasticall Gouernement which was of one Priest or Pastorall Elder to haue an ordinarie superior gouernement and Iurisdiction ouer his fellowe ministers and the name Bishop to bee more peculier vnto him then to them For we manifestlie heereby doe sée that thus had they not onelie Victor Ierenaeus Polycrates and the Bishoppes of that age but they also that were before them both Anicetus Bishoppe of Rome with his predecessors euen vppe to the Apostles times and also Polycarpus Bishop of Smyrna that knewe Saint Iohn and some of the rest of the Apostles was conuersant with them marked their orders as héere Irenaeus noteth of this Policrates that he would not obserue anie other thing then that hee had marked to be approoued of them And therefore how-soeuer they differed in other thinges as in the obseruation of these Feastes and fasts yet neither of them differed in the superioritie of Eccl. gouernment from the orders which they had both of them receaued from the Apostles Saue that Victor began to abuse his authoritie too rigorously which not only Policrates with the Easterne Bishops being of contrarie opinion but Irenaeus and the Bishops of France also that were of Victors owne opinion doe vtterlie mislike and thus sharpely reproue in him disallow his censure For this superioritie of Victors clergie at Rome stretched not then either Eastward or westward ouer them They mislike therfore not his lawful auncient superioritie but his new insolent ouer-reaching the same So
that if we make our question for the forme of Eccl. gouernment to be a matter of necessitie either wee must of necessitie condemne it in them which were next vnto yea and in the Apostles daies or else they vsing such an ordinarie superioritie that so narrowly marked the Apostles and the Apostles againe as we may wel suppose no lesse narrowly marking them How can it be but that of necessitie we must needes allowe it that one among the pastorall Elders should haue a superior dignitie and gouernment to whom the name of Bishop should be more proper and peculier than to the residue as Anicetus Sixtus Telesphorus Higinus Pius Irenaeus Policrates Policarpus and other mentioned had If now on the other side this be not a matter of necessitie but such as may be varied being but a forme and manner of Ecclesiasticall gouernment as the obseruation of this Feast and these Fastes were of accustomed order not of necessity then so long as it is vsed in moderate sorte without tyrannie or pride nor any thing contrary to the proportion of Faithe and Godlinesse of lyfe necessarilye maintayned there-by for otherwise if those Fastes or this Feaste had ben vsed to be kept superstitiously it had béen so farre-foorth to be condemned there is no reason why we should breake the bonde of peace and make such trouble in the Church of God to reiect the Gouernment that in the nature thereof is as much indifferent as the solemnizing this or that day the memoriall of the Lordes resurrection And yet we celebrate the same on the Sunday onely as those Bishops of Rome at that time did Which I hope we doe without all offence though we haue no precept in Scripture for it And therefore as Polycarpus and Anicetus differing in that point notwithstanding did not violate the peace and vnitie of the Church so according to Irenaeus rule while no such excessiue superioritie is maintayned of vs as the Pope since that time hath vsurped but such as we finde practised in the primitiue Church and in the verie Apostles age wee ought neither to condemne or speake or thinke euill of other good Churches that vse an other Eccl gouernement than we doe neyther ought they to doe the like of ours Not that euerie person in one and the same Church should vse this libertie of difference without controlement and restraint of the superior in that Church wherein he liueth For though it were lawfull for one Church to differ from an-other being not so tyed to vniformitie as to vnitie yet is it not méete for one Church to differ from it selfe but to be both in vnitie and be ruled also by vniformitie Especially where Law bindes them to obedience Which argueth that the Bishop of Rome had not the Gouernment and direction of all other Churches for then he would haue brought then vnto his bent But he in his iurisdiction they likewise in theirs had such seuerall superiorities that those which would not obey their orders being thus disposed continued and established before their times might worthily be punished for their contempt should well deserue as sharpe if not sharper reprehension of euerie good Polycrates and Irenaeus than did Victor Now as this was the state of Bishops then euen from the Apostles times till Victor beganne to disturbe the same as we haue séene alreadie in Pantaenus and Clemens of Alexandria that were Doctors or Teachers in the schooles and withall Priestes or Elders pastorall in the Church and yet not Bishops so likewise in Origene Heraclas and Tertullian c. it is no lesse if not a great deale more apparant For when Origene for his singuler reading and preaching beganne to growe so famous that he was of many desired to come to their Churches and that a Prince of Arabia had sent to his Bishop Demetrius to haue him come and preach there of this briefly saith Eusebius lib. 6. cap. 15. being intreated he went thether he taught them they beleeued he returned Howbeit before he went he left Heraclas in his place of whom he him-selfe testifieth as Eusebius noteth Heraclas that now beautifieth the chayre of Preist-hood or Eldership at Alexandria and yet at that time Heraclas was not Bishop but chosen after Demetrius But after a small time ciuill warre arising at Alexandria while other went to other places he to wit Origen withdrew himselfe to the parts of Palestine and taried at Caesarea where the office of disputing in the Church and expounding the diuine Scriptures was enioyned vnto him of the Bishop euen while as yet the order of Priest or Elder was not bestowed vppon him as we fynde recorded in the epistle of Alexander writing againe vnto Demetrius reprouing these things long after But he writeth in this manner As for that yee added in your letters that it was neuer heard of or done at anie time that lay men should dispute where Bishops were present I know not why ye would auouche so manifest an vntrueth Since that the custome is this that if anie where such men bee founde in the Church that can enstructe the brethren and comfort the people they should alwaies be inuited or bidden thereunto of the holy Bishops as Euelpius was of our brother Neon at Larandos Paulinus of Celsus at Iconium Theodorus of Atticus at Synnada Neither also it is doubted but that very many likewise in other places if there be any that competently can fulfill the worke of God in the word and doctrine they shoulde bee inuited of the Bishops Nowe Origen thus trauelling in preaching before he was ordeyned a Priest or Elder and being requested saith Eusebius lib. 5. cap. 18. of the Churches that are at Achaia to come thether and conuince the heretikes that in those places were growne vp more at liberty while he was trauelling thither and of necessity must passe by Palestine hee was ordeyned a Prieste or Elder at Caesarea of the Bishops of that Prouince The Bishops that made him Priest were saith Ierome Theoctistus B. of Caesarea and Alexander B. of Ierusalem who had say the Centuriographers the cheefest authority in those parts Which dignity meaning of Priesthoode and Eldershippe when it brought great admiration vnto Origen and that he was euery where in great authority and reuerence with all men for his learning and wisdome Demetrius enuying his glory fame did grieuously and bitterly accuse those Bishops that had promoted Origene vnto priesthoode c. Being certified therfore in his absence of the enuie and euill will of Demetrius against him he aboad at Caesarea and there taught leauing Heraclas his successor at Alexandria At what time saith Eusebius lib. 6. cap. 19. among the bishops of the nation of Cappadocia Firmilianus of the city of Caesarea was bountiful he bore such reuerence for wisedome and Learning still towardes Origen that he was euer constrayning him to stay with him And he also forsaking his Church made
speede to come to him And he vsed a certaine religious recourse while now and then he called him thither for the instruction of his Church nowe and then he to aedifie himselfe woulde goe to him and day and night sitte by him while he taught Yea and Alexander also whom we shewed before to gouerne the Church of Ierusalem and Theoctistus which gouerned the Church of Caesarea of Palestine did euen captiuate almost all the time of their life to heare him and yeelded vnto him alone the soueraignty of Maistership or Doctorship in the diuine Scriptures and Ecclesiasticall doctrine Whereby it appeareth that the office of a Priest or Elder being a Minister of the word and Sacramentes howsoeuer the party excelled and were in admiration for his learning yet in dignitie he was distinguished from and was farre inferiour vnto him that was the Bishop of the Church And that as appeareth also in many places of Origens workes bishops Priestes and Deacons were 3. degrées superiour and inferiour one to an other And euen at the same time or before it Zebenus being bishop of Antioche as Ierome noteth Gemnius or as Eusebius calleth him Gemianus a Priest of Antioche flourished Which againe argueth that a bishop and a Priest is not all one Which bishop being dead Babilas saith Eusebius lib. 6. cap. 16 receaued the principall gouernmēt of the church These bishops so continuing as the Magdeburgenses note them succeeding one after another from the Apostles vntill Paulus Samosatenus the Heretike was chosen bishop against whome Malchion a Prieste of the same Church of Antioche disputed before all the bishops there assembled so singulerly that the disputation was written and published with great admiration of the same and afterward vnder Cyrillus bishop there the Magdeburgenses reckon Dorotheus a learned Priest of Antioche who after Cyrillus was made bishop So that still Bishop Priest was not all one Before which time vnder Zephirinus next bishop of Rome after Victor Tertullian a Priest or Elder of Rome did flourish Who in his booke de Baptismo saith Superest ad concludendum c. It remayneth to conclude the matter to giue warning of the obseruation both of giuing baptisme of receiuing The right of giuing hath Summus Sacerdos the sacerdotall Priest that is the chief or highest which is the bish and then the Priestes or Elders and the Deacons howbeit not without the authority of the bishop for the honor of the Church Whiche remayning intier the peace is safe For otherwise there is a righte vnto lay men It may be giuen equally except now the bish or the Priests or the Deacons be called saying the word of the Lorde ought not to bee hid from any I defend not Tertullians opinion that laye persons maye baptise but I note that which he setteth downe for the order in his time of the degrées of the Cleargie that the bishop was superiour to the Priestes aswell as to the Deacons which also appeareth in his booke De Monogamia Wherein though he slipt into the error of Montanus yet in this distinction of a Bish. of a Priest and of Deacon he swarued not from the continuall approued custome of the Church And in his booke De fuga in persequutione But when the very authors thēselues that is the very Deacons and the Priests and the bish do flee how shall the lay people vnderstand in what sense it is said Flee from Citie to Citie By which other places in Tertullian you may sée the difference of these degrées in his time Whiche more manifestlye appeareth in a matter that fell out a little after though before the foresaid condemnation of Samosatenus as appeareth by Eusebius lib. 6. cap 33. At what time Nouatus a Prieste of the Church of Roome puffed vp with a certaine pride vtterly bereft thē that fel of al hope of saluation although they worthely repented Wherupon also he became the chiefe of the Nouatians heresie who being seperated from the Church by a proude name called themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say puritans For the which matter a most famous sacerdotal Councell was called to the number of threescore B. and as many priests with a great many Deacons Besides this also through euery seuerall prouince with great deliberation had vpon this matter it is by decrees signified what was needefull to be done It is therefore decreed that Nouatus being puffed vp with a proude minde with all those that followed him whosoeuer should fal into that cruel opinion keeping no whitte of brotherly loue should be excommunicated out of the Church But those that in the conflict had fallē should be healed with brotherly mercy and be helped with the fomentations of repentaunce Vpon this matter also Cornelius the bishop of Rome writeth to the Church of Antioche declaring to Fabian the B therof what the councell assembled in the city of Rome had decreed What also the Italians the Africans other Western churches thought c. And an other epistle of Cornelius written to Fabiā bish of Antioche is extāt shewing al things cōcerning Nouatus who he was of what manner life and conuersation how he fell from the church of God In which epistle he declareth that hee fell into all these things euen for the desire of a bishopr which secretlye he nourished in himself But chiefly he was puffed vp in that that he had takē vnto him certaine excellent men of those that were confessors to be in the beginning his companions among whome was Maximus a certaine priest of the church of Rome Vrbanus which remained among them that were confessors of faith in persecution Yea Sidonius A Celerius which were very famous among those that were holden for confessors because they had ouercome all kinde of torments but these saith he when more diligentlye they had perceaued that he delt al by deceites by lies periuries and that he counterfaited holines to this onely purpose that hee might bleare the ignorant they forsaking him or rather cursing him to the church with great satisfiing returned And confessed to the bishoppes beeing present and also to the laye men first their error and then his fraudes and deceauings Moreouer in this epistle he addeth these thinges that wheras he was alwaies wonte to sweare to his brethren that he desired not at all to bee a bishop vpon a sudden and vnwittingly as though hee had beene a thing newly formed he started forth a bishop Euen he forsooth that challenged the discipline and the decrees Ecclesiasticall hee also tooke before hand a bishoprike vpon him but such as of God hee had not receaued For hauing gotten from an out part of Italy 3. bishops moste simple mē altogether ignorāt or rather they being deceaued of him with subtile circūuention he wringeth frō them an imagined rather thē lawful imposition of hands vpon him Of whom notwithstanding one forthwith returned to
multitude to the like gulf of mischiefs For what other thing should a B. be interpreted to be but an Ouerseer chiesly when he siateth in a higher seate in the Ch. and so looketh vpon al that the eies of all may looke on him So that héere at least the bishop is made a Praesident that sitteth though among them yet higher then all his fellowes And is this sitting higher onely to looke on them or this beholding and looking on them for no gouerning of them But let Ambrose tell his whole meaning who after he had highly commended the honor and dignity of the high calling both of Bishop and Prieste both aboue the prince and people in his spirituall function cap. 2. and shewed the daunger if their life were not aunswerable thereunto cap. 3. Therefore brethren saith he vnto the Bishops Priestes vnder him as the Roab setteth forth the Senator as the tillage the Husbandman as the Barbarian his armour as the skill of sayling the shipman and the qualitye of euerye Artificers worke declareth the Authors So nothing betokeneth a Bishop but a bishoplie worke That he might be knowne rather by his good worke than by his profession and more to be a Bishop by his wel deseruings than by the name whereby he is so called For as wee haue saide there is nothing more excellent then a Bishopp so nothing is more wretched if the Bishop be in hazard of his holy life And as it is lighter to runne on the plaine so is it more heauye when one falleth from highe dignitie For the ruine that is from an high is frushed with the more waighty fall Indeed the bishoply honor before men is renowmed but if it sustaine a fall it is a great griefe For how much the degree of a bishoppe is higher than others so much the more greeuous is the fall if that by negligence he should slippe A great height muste haue great heede The greater honor must be enuironed with the greater circumspection To whome more is of trust committed of him as it is written is more demaunded For the thinges that are mingled are with the worste And in an other place The mightie shall suffer more mighty tormentes And to him that knoweth the Lawe and doeth it not the sinne is heighnous And the seruaunt that knoweth the will of the Lorde if he shall not doo it shall bee muche beaten For it is another thing that God requireth of a bish and another that of a prieste and another that of a Deacon and another that of a Clerke and another that of a laie man either else of euery singuler man And albeit GOD shall examine in his iudgement the workes of all men yet shall more bee required for of him to whome more is committed For he shall suffer greater punishmentes to whome a cure hauing greater multitude of people to bee gouerned shal bee committed Thus muche saith Ambrose in that Chap. of this matter not onelye for the honor and charge of a bishoppe more than other but also of the seuerall and distinct degrées of bishoppe of priest of Deacon of Clerke and of the Laye people In the Chapter following hee describeth thė properties of a bishoppe out of S. Paule to Timothye And in the◠1. Chap. he inueigheth most against the Arch-bi in his time that made bishops for money and the bishops also for money made priests Deacons All which as it sheweth their abuses so it necessarilie inferreth both their degrées and also their dignities to bee different and euen confuteth that that Danaeus in the same place principally defendeth Last of all S. Ambrose commeth to this sentence by Danaeus cited For thou art called of all men a Bishop without doubting Especially when thou art esteemed by the very name if so be that the action agree to the name and the name associate it selfe vnto the action For what other thing doth he interprete Bishop but an ouer-looker vpon chiefly whē he sitteth in a higher seate and so looketh upon all men that the eyes of all men also do looke on him This is in very déede both the sentence and meaning of S. Ambrose that he is set in a higher seate than other in the Church because of his higher dignity in the Church And that his action should so aunswere to his name that as he ouerlooketh whereon he hath his name so should he ouer-rule them in the discipline of the church And therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a president or one that sitteth highest as Hierome confesseth in his epistle ad Euagrium For also at Alexandria from Marke the Euangeliste vnto Heraclas and Dionysius Bishops the Priestes doe alwaies take one chosen among them-selues whome being placed in a higher degree they called the Bishop Whereby withall it manifestly appeareth that this Bishop of man as they tearme him is of good antiquitie euen from Marke the Euangelist and so an Ecclesiasticall Bishop so that if he could pleade for his higher chayre no better title but onely so faire a prescription from S Marke mée thinketh he should be delt too hardly withall to be turned out now Neither was this first begunne at Alexandria from S. Marke There is yet a more auncient recorde than Ieromes testimonie For saith Eusebius lib 7 cap. 15. To conclude also the Chayre of Iames who was euen of our Sauiour himselfe and of the Apostles in Ierusalem elected the first Bishop in the earth whom bookes do note to be the brother of the Lord is yet to this day there kept And in the same chayre do all they sitte which vntill this present time do enioy the sacred Priesthood of that Seate It is kept therefore with great diligence as a memory of holinesse deliuered from the auncestors and is had in due reuerence either in pretence of the antiquity or of the first sanctification of the sacred Priesthoode Neither doth Eusebius write this of the common estimation of the people and his owne assertion whereof he also spake before libro secundo cap. 2◠That vnto Iames an Episcopall seate in Ierusalem was geuen of the Apostles but also cited out of Clemens which likewise he ha◠done more at large before lib. 2. cap. 1. and hee addeth for furder confirmation héereof saying But Egesippus which was straightwayes after the very first successions of the Apostles with more assured searche rehearseth of him in the fifte booke of his commentaries after these woordes Iames sayth hee the brother of the Lorde who of all men was called the Iuste receaued with the Apostles the Church who endured from the verie times of the Lorde vntill our dayes And so at large Egesippus declareth the maner of his Martyrdome and in conclusion sayth These thinges more at large but agreeable vnto Clement hath Egesippus recorded that Iames was so meruelous a man and among all men so highlie thought of in the obseruing of all righteousnesse that all that were wise among
ouer-seer of Gods Church and many of them be such their selues If ye say it was not the diuels Bishop For he was not yet come but that as Beza and Danaeus saye hee made notwithstanding a way for the diuels Bishop to followe after The reuerence still reserued of so learned and reuerende men I dare not thinke so hardelie of them For what is that but to be the diuels Bishops gentle-men vshers preparers and fore-runners of his Antichriste And so all comes to one they were all the diuels Bishops saue that the lesse hurtfull diuels went before and the more perillous diuels came after But all of them diuels incarnate and no better then the diuels Bishops But God forbid that euer we should so say or thinke of them It is no charitable iudgement of any be he neuer so reuerende and learned man vpon so manie holie auncient as good and perhaps better Bishops of God then is himselfe But if to mollifie all this he will defende this part of his distinction they are of man but not of the diuell thē let him put out these words brought in by the alone wisedome of man yea then let him confesse for in the end he shall be driuen vnto it that this B. of man is euen the very B. of God also If he say it can not be the B. of God because it is besides the expresse worde of God that which is included can not well bee called besides but within And then who séeth not that if it were so besides yet that is no barre if it be not debarred by the expresse worde of God but be eyther of necessarie consequence included or a matter left at libertie and not expressed Neither is this any whit enclining to the errors of the Popish Bishops of the diuell that would bring in anie doctrines of diuels or diuelish traditions of man into the Church of God besides that is without and against the Scripture For if the Papists can prooue any of those thinges though not expressed yet of necessarie consequence included in the scripture we refuse them then had they matter indéede to be iustly offended with vs. But where their doctrines and traditions which we refuse are such as are neither expressed nor included in Gods word what are they but in effect against it Prooue this Bishop that ye call of man to be of that stampe and then indéede Out on him yea and out with him He is then of man I graunt but he is of the Diuell also and we will God willing with you renounce and defie him But as for those holie auncient Fathers they brought in no other Bishop but such as had good warrant both inclusiue and also expresse in Gods word And we haue none I hope nor defende anie but that accordeth with these holie Fathers and is not onely of man but of God also And as we say thus for the partie defined so for the definition that this Bishop of man is a certaine power giuen to one certaine Pastor aboue his other fellowes yet limited with certaine orders or rules prouided against tyrannie That the partie to whom power is giuen may be called figuratiuely the power it selfe is indéede in the expresse worde of God Rom. 13. Let euerie soule be subiect to the higher powers Now-beit for such a learned man in a definition to set down in the front of anie treatise to expresse the nature of a thing vpon the light and truth whereof all the treatise dependeth he should me thinkes auoide such figures speake plaine and not say a Bishop is a power giuen to a Pastor for this is rather a definition of the Bishops office then of the Bishop that enioyes it But because they be so néerely conioyned and haue relation one to the other let that goe And although this difference heere set downe that applyeth this definition to the partie defined bee so large that it stretcheth to other persons as well as to a Pastor and so conteyneth more than doth a Bishop yet let that goe too But doe ye thinke that a power limited with orders or rules prouided against tyrannie is not a good and lawefull power Or is such a power of the Diuell If all power that is indéede power be of God is not this much more of God and acceptable to him Yea but say you be it neuer so good yet the same to be giuen to one certaine Pastor aboue his fellowes that is the point this learned man denyeth Yea is that the matter And what if he himselfe or euer he turne the leafe in expresse wordes do say all thinges ought to be done orderly in the Lordes house and therefore that some one shoulde be president in euerie assemblie And can this bee doone with-out a certaine power bee giuen to one Pastor aboue his other fellowes Yea but that will hée saye is not giuen him to continue but for the continuaunce of the assemblie But this was lesse out of the definition and he was called simplie the Bishop of man that had a certaine power giuen to one certaine Pastor aboue his other fellowes yet limited with certaine orders or rules prouided against tyrannie So that hée that hath this power giuen him for a time of an assemblie is by this reckoning the Bishoppe of God And he that hath giuen him for longer time than an assemblie is the Bishop of man But I praye you haue me reuerentlie commended to this most reuerende and learned man and desire him to shewe mee this in the expresse worde of God For I feare not but that where-soeuer he shall finde the one I will hazarde to finde the consequence of the other And if this power may be giuen of man for a time it is not then I take it the difference of the power it selfe so much nor of the competencie of it to the persons as the difference of the time howe longer the person shall enioy this power that we contend for We agrée that such a power as is limited with certaine orders or rules prouided against tyranie is good and lawefull and of GOD. We agrée also that it may be giuen of man to a Pastor aboue his fellowe Pastors for a time and hee still remaine a Pastor and they still remayne therein his fellowes but in respect of this his limited power giuen him he is aboue them for the time Is nowe the limitation of time of the substance to make such difference and that before God But I doubt not if there bee no worse matter in the power it selfe wee shall easilie obtaine a little longer time than of a short assemblie that our Bishop of man being the man of God may be Bishop of GOD also and not so soone made a quondam and an-other placed in his Bishopricke Since be-it shorte or long there is no daunger at all of anie tyrannie in it But as hee limiteth him for the time so he addeth after this definition a limitation
also or rather a specification of the power saying They which did beare this office of Bishops are called Bishops in regarde of their fellowe-Elders and the whole Clergie as watchmen set ouer the Clergie True it is that they are so called though not onelie in regarde of their fellowe Elders and the whole Clergie but in regarde also of the whole people vnder them And the regarde that is towarde their fellow-Elders and the whole Clergie since it taketh not away the felowship of their brethren Elders nor is anie absolute power but a certaine power limited with certaine orders of rules prouided against tyrannie is a good regard and neither iniurious vnto their fellow-Elders or to any man and euen therefore acceptable vnto God But saith this most reuerend and learned man that this calling was not brought in by the worde it is manifest by that that there is not to be founde in the newe Testament so much as one syllable whereby there may be the least surmise of any such thing Whether there be not to be found in the new Test. so much as one syllable wherby there may be the least surmise of any such thing I referre it to the consideration of that which is alreadie alleaged not only concerning Timothie Titus but also out of the testimony of those historiographers fathers cited that liued either in the Apostles times or followed next thē Yea I referre it to Caluine Beza thēselues in the places before noted And that is more I referre it to the verie iudgement of this most Reuerend and learned man from beyond the seas euen in the very next sentence immediatly folowing this ouer-bolde too peremtory assertion For saithe he although we doubt not but all thinges ought to be done orderly in the Lordes house and therfore that some one should be president in euery assemblie whom Iohn in the Reuelation seemeth to call the Angell of the Churches If some one should be president in euerie assemblie because al things ought be doone orderly in the Lordes house and the assemblie be of Priestes or Elders then should one of the Priests or Elders be president ouer the residue And if the assemblie continue not onely for actions done at one time but continue still then this presidentship ouer the Priestes or Elders should still continue by the testimonie of this most Reuerend and Learned man or else all things should not be orderly done in the Lords house But now whether the assemblie of the Clergie Pastoral Elders did not continue at or about Ierusalem and that there be not so much as one syllable whereby there may bee the least surmise of any such thing looke Act. 1. ver 4.13 and 14. Act. 2. ver 1. 42.43 44. Act. 4. ver 32. Act. 5. ver 11.12 and 13. Act. 6. ver 2. 5. Act. 8. v. 14. 25. Act. 9. ver 27. Act. 11. ver 1.2.3.4 and 22. Act. 12. ver 12. Act. 15. ver 2.4 6.12.22.23.24.25 c. Act. 21. ver 18. By the conference of all these and other places it is most apparant that the assemblie of the Clergie at Ierusalē was still continuing And therefore it followeth that one should be stil a continuing president ouer them or else all things should not haue beene doone orderly in the Lordes house And what differeth this continuing president that is to say one that sitteth higher than al the residue frō the Bishop whom Egesippus Clem. Euseb. Ierome Ambr. as is aforesaid described to be placed in the higher seate to ouer-see his Brethren whereupon this name Episcopus Bishop is deriued Neither do I refuse the example that this most Reuerende learned man alleageth saying whom Iohn in the Reuelation seemeth to cal the Angel of the Churches And what gathereth Marlorate that S. Iohn meaneth by this Angell Angell and sent are all one Whereupon we learne that none can minister the worde of the Lorde purely and with profit except he be sent of the L. Rom. 10. c. 15. Iohn foretolde that he would write to the 7. Churches as is aboue-said 1. a. 4. which thing he now beginneth to put in practise while hee writeth to the Pastoures of those Churches For the Pastors ought not to be estranged frō the Churches of whom is made one bodie Of Ephesus wee spake 1. c. 11. From this Church of Ephesus Iohn beginneth because for the multitude of the beleeuers and the celebritie of the place it was esteemed for the chiefest Church And profitable was it to make the beginning from the same that it being corrected it might more easily be prouided for the correction health of other Churches And although certaine things were to be corrected aswell in the people as in the Clergie as they call thē notwithstanding he setteth not on the people but on the Clergie Neither calleth he vpon euery one of the Clergie by name but on the Prince of the Clergie that is to say the Bishop And that not without a reason For the Pastor is to render accompt not only for his own sinnes but also for the sinnes of those that are subiect to him if it chance anie perish by his negligence or slouthfulnesse as is contayned Ezech. 3. c. 20. Moreouer euen as so long as the stomake is sicke health is prouided to the other mēbers to no purpose but the chiefest regard is to be had therof euen so ought the medicine of correction to be ministred to the Pastors before the people For as the ill stomacke infectes the nourishment with the which all the mēbers are encreased so by the euill and noysome life of the Pastors the life of the people is corrupted Albeit it is likely that not any one of the gouernours of the Church is in this and in the places following noted but with all the whole succession of the B. and Elders of that Church is by order to be taken Although the minister of the place ought to be accoūted alwaies amōg these to hold the chiefest By which collection of Marlorate it appeareth that although S. Iohn by name of Angel may comprehende generally the Clergie to wit chiefly the Pastors yet here in writing especially to one and calling that one the Angell of this or that Church it is apparant that some one or other had a superioritie ouer the other of the Clergie in those Churches Which one is here peculierly called the Bishop and Prince or chiefe of the Clergie or Pastors Among which Churches Ephesus being reckoned one the first wherein as we haue séene Bezaes testimonie were manie Pastors it is euident that although after Timothie yet in S. Iohns time the Churche of Ephesus of whose Elders if they were Elders of that Church only called by S. Paule to Miletum wee had heard so much debated how soeuer they might there be termed by the names of Bishops improperly yet notwithstanding they had but one Prince
then possesse the Churches as the lawe commandeth With which confutation when he had stopped his mouth hee sayde that hee maruelled at Apollinaris that so impudently resisted the trueth when as he knewe well enough that the famous Damasus auouched that God the word did take vpon him our whole nature to whome he alwayes taught the contrary For sayth he thou depriuest our mindes of saluation which accusation if it be false then deny thou now this impe of thy newfanglenesse and receiue the doctrine of Damasus and obteine the diuine Churches Thus did the most wise Flauian allay their boldnes by the trueth of his speech But Meletius of all men the mildest sweetely and gentlie calling Paulinus sayde because the Lorde of this flocke hath set me also ouer the custodie of the sheepe and other are committed vnto thee sith there is a community of godlines among the sheepe let vs freendly ioyne our foldes and let go the contention of Mastership and attend in common to the sheepe that go in common in the pastures But if the seate itself doe stoppe the concord I also will endeuour to remooue this contention Let vs set I pray you in the seate the booke of the diuine gospell and let vs either of vs sitte together on eyther side it And if so be that I shall dye before thee be thou O freend alone the Sheepes master But if this shall happen to thee before me then will I to my ability take vpon me the care of the flock When as Paulinus allowed not these his sweete and gentle speeches the Duke deciding the cause commended the Churches to Meletius the great But Paulinus reteyned the mastership or remained bishop of these Sheepe that had long before deuided themselues Here agayne is another notable story of another Meletius where moe in one city tooke vpon them according to their factions to be bishops and what offer was made to appease the strife of two at one time to haue ruled together vntill the decease of the one or the other and how in the end it was determined vnto one Thus much to this most reuerend and learned mans aunsweres to Epiphanius for the superioritie of one bishop in one citie The residue of his argumentes because they are chéefely on the sentences taken from Ierome Chrisostome Theophilact and Theodorete whose sentences we haue before at large perused I will héere for this time passe them ouer saue that which he sayth of Cyprian as yet vntouched And whereas Cyprian sayth he not in one place calleth the bishops successors of the Apostles whose authority is from God and if we take it so as though by the very commaundement of God these Bishops are the same that in time past were the Apostles the thing it self doth confute that seeing there was alwaies a certaine portion assigned to euerye Bishop But the Apostles by the direction of the spirite of God though not confusedlie didde exercise their Ministery throughout the whole world The meaning of Cyprian is plaine without cauiling as the like saying of many other the auncient fathers that bishops are the successors of the Apostles bicause they succéeded both in the places Churches by the Apostles fownded and in the chiefest dignity of the Churches orders as in their times the function of the Apostles was As the Magdeburgēses note Cent. 3. cap. 6. tit de ratione gubernandi pag. 150. The firste and cheefest authority belonged to the Bishops whome also Cyprian lib. 3. Epistola 14. calleth Praepositors placed ouer the residue who in gouernment sustayned the chiefest parte of the Ecclesiasticall administration After them the next in dignity belonged to the Priestes or Elders and the third to the Deacons And that Bishoppes were then aboue the Priestes or Pastorall Elders is apparant by Cyprians owne wordes I haue long helde my patience moste deare bretheren as though our bashfull silence should help to quietnesse But when immoderate and abrupt presumption by the rashnes thereof shall attempt to disturbe the honor of the Martyrs and shamefastnesse of the Confessors and tranquillity of the whole people I must no longer hold my peace For what daunger of the offense of the Lord ought we not to feare when as some of the Priestes or Elders neyther mindefull of the Gospell nor of their place no nor thinking of the Lords iudgements to come neither that now the Bishop is placed ouer them do with contumely and contempt of him that is placed ouer them claime the whole to themselues which thing was neuer done at all vnder the auncestors Yea and would to God that casting flatte downe the saluation of our brethren they woulde not challenge all thinges to them selues I can dissemble and beare the reproches of our Bishoprike as I haue still dissembled and borne them But now there is no place of dissembling whē as our brotherhoode is deceaued by some of you who while without meanes of restoring the saluation they desire to be plausible they rather hinder such as are fallen c. Whereby as it plainely appeareth that the Pastorall Elders were inferiour to bishops so euen then there were of the Cleargie some Priests or Elders that enuied and slaundered this their B. Superiority and woulde haue had the dealing as far forth as they in restoring the poenitents and in all thinges equall authority to the bishoppes Which thing by Cyprians iudgement how plausible a shew of reformation soeuer it had was very offensiue vnto God and neuer before attempted of the Ministers And so consequentlie this superioritye of Bish. placed ouer the Priestes or Pastorall Elders had continued euen from the Apostles times And thus might they well of him bee called the successors of the apostles Not that Cyprian ment that there was no difference betwéene the Bishops and the Apostles And therefore this is a manifest mistaking to say If wee take it so as though by the very commaundement of God these Bishops are the same that in times past the Apostles the thing it selfe dooth refute that seeing there was alwaies a certaine portion assigned to euery Bishoppe But the Apostles by the direction of the spirite of God thoughe not confusedlye didde exercise their Ministerye throughout the whole world Although héerein and in other poyntes moe the Apostles were distinguished from and aboue Bishops yet might they also be Bishoppes well inough For as this Learned man saith they did it not confusedlye so their charge to goe into all the world and preache the Gospell vnto all nations was not so that euery one of them shoulde trauell ouer all the world and preach vnto al nations But that by the world being name◠per fynecdochen the whole for the parts and that among them all some héere and some there by the direction indéed of the spirit of GOD they dispersed themselues at length in diuerse parts of the world And there also diuerse of them did settle themselues so long as they liued
as is recorded in the moste credible histories of their trauels And some taried still at Ierusalem as Iames and after him Symeon Of which Iames it is not onely in all the most auncient and not suspected records constantlye expresly auouched that he was the Bishop of Ierusalem but euen Iunius himself as precise otherwise as any of our Learned Brethren and no lesse Learned in his booke of Notes vpon the Epistle of Iude fol. 5. confesseth saying Fowrthlie hee is called Iudas the brother of Iames not onelye in this salutation but also Luc. 6.16 Act. 1.13 Bicause the name of Iames was moste famous among all men as hee that moste of all was the Gouernour of the Church of Ierusalem Who was called the brother of the Lorde who was accounted iuste who was surnamed Cholih-ham or as it is commonly written Oblias by the sentence of al mē that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bulwarke or compassing about of the people in righteousnesse as Clemens doeth interprete it or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wall of the people as Epiphanius expoundeth it As though hee conteyned the people and environed them with defence rounde about by the puritye of his doctrine and by the holinesse and righteousnesse of his manners For Moses Exod. 32.35 affirmeth that on the contrarie the people by vngodlinesse and impurenesse are made naked Of these thinges wee haue moste plentiful witnesses Peter Act. 12 17 Luke Act. 15. 21. Paule Gal. 2.9 Ioseph lib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his history of Antiquities Clement and Eusebius lib. 2. of his Ecclesisiasticall history cap. 23. which thrée last testimonies as we haue already perused do confirme that Iames was the very bishop of Ierusalem But saith this most reuerend and Learned man if this be true there should haue beene more Bishops in the Church of Rome it selfe namely Peter and Paule which yet afterwards was counted peculier to one And must this needes follow that if bishops were the successors of the Apostles Peter and Paule must néedes haue bene bishops of Rome Such lose conclusions indeede the Papistes make And why not at other places so well as at Rome where moe than one of the Apostles were together as at Samaria and especially at Antiochia But though bishops succeeded the Apostles in some thinges yet it followes not that they succeeded them in their Apostleship And some of the Apostles were bishops also as some were both Euangelistes and Prophetes euen in the most proper signification of those functions Yet for all that were they Apostles still But who maketh Peter and Paule bishop of Rome because they were both at Rome As for Paule it is apparant he was there and continued also there in teaching 2. yeere at once together and yet we say not he was Bishop there nor Peter neither And yet had they béene both Bishops there also and at one time why might they not for all that haue afterwards had but one Bishop at once and that one successor well inough vnto them both but he replyeth And surely there can-not be moe the chiefe in one and the same cōpany at one time And cannot two be chiefe together in respect of other inferiour to them both though in one and the same companie There were 2. Consuls at Rome both chiefe alike together at one time ouer all the other Senators their-selues being of the same order and company of Senators There haue béene two or three Emperours also of Rome who were all of one and the same company and parted the Empire among them at one time and all had chiefe authority together ouer all the ciuill state of Rome and might it not be so in a Bishops office yea two or three together vpon some extra-ordinary occasion and yet all alike superior to all the other Pastors in that Church or Diocese The question of equality is of qualitie not of quantitie the number doth not appeach the superiority And saith he whereas the name of bishop is said of the Apostleship Act. 1.20 it maketh nothing to the matter except a man by like reason would haue the Deacons to haue bene Apostles because Paule calleth his Apostleship a Deaconship or Ministery Indéede if we would haue Bishops to be Apostles also then he saide something to the matter that Deacons should haue bene Apostles beecause Paule calleth his Apostleship a Deaconship or Ministery vnderstāding the name of Deacon in his vsuall and proper signification But Paule doth not so call himselfe a Deacon and yet now and then hee exercised the proper office of a Deacon Yea all the Apostles did so vntill Acts 6. they made a peculier office of the Deaconship Howbeit not so that they excluded themselues or other Pastors that they might neuer iointly exercise also a Deacons office So might an Apostle be a Deacon though a Deacon might not be an Apostle As the higher office might include the lower though the lower include not the higher And so the Apostles might be Bishops although the Bishops succeeding them might not bee Apostles But though their Apostleship it selfe Act. 1. bee called a Bishoprike improperly what hindereth this in them that the name and office of Bishop in his proper sence might not be compatible though not al one with the name office of their Apostleship also And yet if it coulde not neither notwithstanding sith that the Apostles made Bishops and made them in the highest degrée of the Ministers ordinary and perpetuall orders as the Apostles were for their extraordinary time the highest so might they well of Cyprian be called the successors of the Apostles so not onelye Ciprian but besides the auncient Fathers already cited S. Augustine calleth the Apostles Bishops and Bishops the Apostles successors Tom. 4. de quaesti ex nouo Testam quaest 97. For saith he no man is ignorant that our Sauiour instituted Bishops for the Churches For euen he him selfe before he ascended laying his hand on his Apostles ordeined them Bishops And more at large Tom. 8. on the 44. psalme that they succeeded the Apostles In steede of thy Fathers are Sonnes borne vnto thee The Apostles haue begotten thee They them selues were sente they their selues preached euen the fathers theirselues but coulde not they be alwaies bodily present with vs If one of them said I desire to bee loosed and to be with Christ muche more is it the best It is necessary to tarry in the flesh for you Thus indeede hee saide but how long could he tarrie heere Coulde hee vntill this time Could hee for euer heere-after Is then the Church desolate by their departure God forbid In steede of thy Fathers Sonnes are borne vnto thee What meaneth it In steede of thy fathers sonnes are borne vnto thee The fathers the Apostles were sent In steede of the Apostles or for the Apostles sons are borne vnto thee there are ordeyned bishops For from whence
to giue a fourme to churches not yet orderly framed that he might establishe a certaine manner of pollicie together with Discipline Thus hath Titus beeing an Eâ—der or pastor or bishop a Superior authority giuen him aboue other Elders pastours or bishoppes were they then distinguished or all one As for the office of Titus it is deuided sayth Aretius in two partes the one is parted into correcting the other into ordeyning These two wee haue in the Apostles proposition That thou mightest correct the other thinges and Towne by Towne ordeyne Elders That therefore shoulde bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correction but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination Correction conteyneth all that that is vicious in the manners of men and ought to bee and may bee amended according to the rule of Gods Lawe In which part the Apostle hadde in-deede corrected many thinges but not all nor the whole Hereupon was the precept of the amendment of the residue c Whereby wee are admonished that alwayes and euery where we haue neede of amending Moreouer that there canne bee no vigilancy so greate of Godlye Ministers that can in the hearers correct vices to the full but that still that saying of the Apostle is to bee often repeated Correct the other thinges c. The other office of Titus is to ordeine Preestes or Elders Towne by Towne This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordination of Ministers a place moste ample and needefull to bee knowne It is wont heere to bee enquired who oughte to ordeine and then who are to bee ordeyned Concerning the former the Apostle in this place attributeth this to Titus alone for there were no other in Creta that regarded this matter or that coulde haue perfourmed it and all the Magistrates were as yet heathen and Titus was moste rightly enstructed of the Apostle and endued with giftes of the holy ghoste At this day there is another reason wee haue faythfull Magistrates and Christian people And therefore the force of the election pertayneth not to the onely Ministers although heere it appertaine to Titus alone And therefore our Churches He speaketh of the territory belonging to the Lords of Berne in Heluetia doe keepe this manner that the Ministers doe indeed elect notwithstanding they offer theÌ„ to the Senate as if we should present the election to the Quéenes Maiesty to the CouÌ„sel Which either alloweth or disaloweth all the election according as they vnderstande the matter Oftentimes also the consent of the whole Church is sought ouer whome the Minister is to bee preferred Thus sayth Aretius not onelye of their order in ordeyning Ministers both different from this example of Titus and from the rules prescribed by these our Learned discoursers but also to shewe that Titus had there and then the whole and onely gouernment of these thinges Neither auayleth that which Caluine aunswereth to his owne obiection which though wee haue noted once before in aunswering the moste reuerende and learned man when hee vrged Election as the cheefe grounde of Churche offices which dependeth on the voyces of the whole company Yet once more if it be pardonable let vs againe consider his obiection and his aunswere But hee seemeth sayth Caluine to permitte too muche to Titus while hee commaundeth him to sette Ministers ouer all the Churches For this were almoste a Kinglike power and moreouer by these meanes is taken away from euery Church the right of electing and the iudgement from the colledge of the Pastors but this were to prophane all the holy administration of the Church But the aunswere sayth Caluine heereunto is easy Not that it is permitted to the will of Titus that hee might doe all things alone and place bishops ouer the Churches whome hee pleased but onely hee commaundeth him to gouern the elections as a moderator euen as it is necessary This is a speeche common ynough so is the Consull or hee that supplieth the place of the King in the vacancy or the dictator sayde to haue created the Consulles because he held the court where they were to bee elected And so saith Luke of Paule and Barnabas in the Actes not that they alone did preferre as at their commaundement the Pastors of the Church eyther tried or known but because they ordeyned fitte men which were elected or desired of the people I omit héere in this matter concerning Titus ordeining Ministers the contradiction of these two so notable learned men Caluine and Aretius the one sayth the ordeining and the election of them pertayned to him alone the other sayth not to him alone the one sayth they were elected or desired of the people the other sayth none regarded this or could do it and yet both of these thus varying excellent men But to reconcile them both as well as we may yea to yéelde to Caluine as the senior and the more renouned and the nerer fauouring these our brethrens Discourses and being him selfe the cheefe Pastor euen in Geneua wherunto they would néerer leuel our Ecclesiasticall gouernment let Caluines owne conclusion aunswere his owne selfe and our brethrens pretended equalitie of their Pastors Indeede sayth Caluine We learne out of this place that there was not then such equality among the Ministers of the Church but that some one was aboue them in authoritye and in counsell Howbeit this is nothing to the tyrannicall and prophane manner of Collations which reigneth in popery for the manner of the apostles was very farre different What can be playner sayde then this conclusion of Caluine that there was not then such equalitye among the ministers of the Church but that some one was aboue them not onely in Counsell but also in authority Neither is this confessed of Titus onely but of the whole state of the Ministery then to wit in the Apostles times and for all the continuance of the Ministery after them that there shoulde not bee among the Ministers of the churches and by Ministers there hée speaketh of Pastors suche an equality as our Brethren héere pretende but that some one both in Counsayle and also in authority should bée a Gouernor and Ruler fet ouer aboue his brethren and fellowe Ministers and by what name could they or can we call him better then a Bishop The auncient Fathers therefore hauing by continuall succession receiued this Title for a Superiour in authority and counsaile among the Ministers of the Church as not equall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a kinde of prehemito call him a Byshop and finding Titus to haue such Superiority committed vnto him ouer a whole Isle hauing an hundreth Cities or good Towns therein do call him Bishop of Creta Titus sayth Hierome the Bishop of Creta In which Isle and the Islandes lying thereaboutes hee preached the Gospell of Christe and there died Hemingius a famous and yet liuing learned man writing vpon this Epistle of Paule to Titus in the summe of the first Chapter saith on this wise The summe of
the first Chapiter is that a Byshop ought Towne by Towne to ordayne Ministers of blamelesse life and of sounde doctrine Whereby he may stop the seducers mouthes and blame such as teache peruerse thinges that they may at length become sounde and repent In which wordes he signifieth that both Titus was a bishop and that generally all such as are Bishoppes haue a Superiority ouer Pastors and Ministers both to ordeine them and to correct them And vpon these wordes For this cause I left thee in Creta c. Hee saith Hauing finished the Preface and salutation he treateth of well ordeyning those thinges that were of Paule omitted by reason of his sudaine departure and of ordeining byshoppes in euery Towne Because hee woulde not haue a want of gouernment in the Churche but that all might bee doone in order and decentlye hee woulde that some man notable in life and Doctrine shoulde bee the gouernour to ordeyne the Ministers and to dispose all thinges rightly in the Church which shoulde take heede that no heresies shoulde arise Which to conclude shoulde studye that all things should bee done orderly neyther yet heereupon is the primacy of the Pope nor their tyrannicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or freedome of liuing after their owne lawes and iurisdiction of the papistes which they challenge to themselues established For they serue not our Lorde Iesus Christe but endeuour them selues with all their might to extinguish the light of the gospell that by the goodnesse of God is kindled Albeit they are greatly defeated of their opinion for the bloude of the martyrs is as it were the best oyle for it causeth that the light of the gospell being kindled doth burne the more That thou mayest correct the thinges that are desired that is that thou shouldeste rightlye dispose those thinges that are desired in the ecclesiasticall ordination For Paule as it seemeth hauinge layde the foundation went vnto some other place as hee that was the Apostle and Doctoure not of one Nation but of the Gentiles leauing in the meane season among the Cretensians Titus which shoulde set in order those thinges that hee him selfe in so short a time had not furnished Note that the office of a Byshoppe in generall is to dispose rightly all thinges in the Churche And that thou shouldest in euery Towne ordeyne Preestes or Elders And the cheefest part of the Episcopall office is to ordeyn fitte Ministers of the worde c. Neyther onely doth Hemingius write thus on the occasion of these wordes of the Apostle to Titus then the which wee neede no playner testimony but also vppon the fourth of the Ephesians concerning Pastors vnder which name our Brethren woulde shelter Preestes or Elders and byshoppes not onely to bee alwayes equall but all one and the same Hemingius sayth Pastours were those whome at this day wee call Parochos Parish Preestes these were placed ouer certayne Churches that by preaching by administring the Sacramentes and by a certayne holy Discipline they mought gouerne them These are not for a time but their office is necessary in the Church euen vntill the Iudgement Doctours are these whome the Churche in times past called Catechizers whose office was to prescribe the forme of Doctrine and to deliuer the foundations of the Doctrine which the Pastours afterwardes shoulde followe Such as at this day teache the youth Religion in the schooles These haue regarde that the true interpretation and a iust measure of teaching bee reteyned in the Churche Howbeit notwithstanding in the time of the Apostles the manner of promoting as it is nowe in vse was not yet receiued Neuerthelesse we must vnderstand that the godly gouernors of the Churches and of the schooles ordeyned the degrees of promotions vppon good and profitable counsayl both that the arrogaunte shoulde not vsurpe to them-selues this Title of honoure without the Iudgemente of the Churche and also that suche as were fit men mighte bee acknowledged by the publike testimonie and bee had in price Neyther this contrary to the dignity of the Ecclesiasticall Hierarchy which is commendeth order and comelinesse to the Church it leaueth vnto her the righte of ordeyning the customes which seeme to make for order and decency Wherefore there is no cause that wee shoulde regarde these speeches of the proude spirites of suche as contemne these Ecclesiasticall degrees if so bee that they vnto whome such degrees are collated shall remember that they are not the badges of the contempte of others or of arrogaunte Supereminency but rather the publike Testimonies of the duety that they owe to the Church and whereunto as it were with a publike Sacrament they be bounde But perhappes the aduersaries obiect that the Churche maye not knowe Pompe but shoulde haue the triall of Fayth and of holye life of prayer and the laying on of handes I aunswere it is nothing vnfitting for Christians to bestowe or collate the Testimonyes of learninge and honestye vppon those that are godlye and learned men that the Churche maye knowe vnto whome shee mighte safely commende the gouernment and the care of Doctrine Neyther hindreth it that such promotions haue nowe of long time beene abused so that the defilings of them being wiped away wee maye retayne the thinges that to the Churches and to the Schooles are profitable Again they make exception and say that the Lorde prohibited to be called Rabbi and Masters on the earth because one is Master I aunswere the same L. saith we must not call father on the earth who notwithstanding in his Lawe commaundeth the parentes to bee honoured Wherefore that forbidding is not to bee vnderstoode of the appellation or naminge but of another matter besides that the circumstaunce of the place doth sufficiently conuince what is the meaning of that forbidding For hee addeth He that is greatest of you shall be your minister Again he that exalteth himselfe shal be humbled The Lorde therefore woulde not that the appellation of Father or of Master or of Doctoure shoulde bee taken awaye but the arrogant trust therein Hee woulde not haue that wee shoulde like of our selues if wee seeme to excell in anye giftes Hee woulde haue vs that wee shoulde not arrogantlye preferre oure selues before others but rather that hee whiche is the greatest shoulde make him selfe the Minister vnto all Hee woulde not haue vs deuise anye newe Doctrine but that in matters of saluation vve shoulde followe our onelye Master Iesus Christe But as for that they vrge the sayinge of the Apostle Iames who sayth My Brethren bee yee not many masters knowinge that yee shall receiue the greater iudgement It is easily refelled For Iames in his forbiddinge setteth downe this reason For wee slippe all of vs in many things The sense therefore of this forbidding is that we woulde not bee rough controllers of other mens manners Thus sayth this excellent learned man Hemingius of these degrées and Titles of Schooles and Ecclesiasticall promotions and in his Sintagma
readie prepared to their office as I shall anon more at large declare And so Ierome when as he set downe 5. orders he reckoneth vp Bishops Priestes Deacons the faithfull and those that learne the Catechisme to the residue of the Clergie and to the Monkes he attributeth no proper place They therefore called all them Priests or Elders to whoÌ„ the office of teaching was enioyned They elected one out of the number in euery Citie to whom especially they gaue the title of Bishop least that by reason of equalitie as it is woont to come to passe discorde should spring vp How-beit the Bishop was not so superiour in Honour and dignitie that hee had dominion ouer his Colleagues but what parts the Consull hath in the Senate to propounde the businesses to demaunde the opinions to goe before or gouerne the other in Counseling admonishing exhorting to rule all the whole action by his authoritie and to put in execution that which by the common counsell shall be decreed that office did the Bishop sustaine in the assembly of the Priestes or Elders And that this for the necessitie of the times was with consent of men brought in the auncientes themselues confesse it So Hierome on the Epistle to Titus A Prieste or Elder sayth he was the same that a Bishop before that by the instinction of the Deuell factions beganne to be made in religion and that it was said among the people I hold of Paule I of Cephas the Churches were gouerned by the common Counsell of the Priests or Elders Afterwarde that the seedes of dissention might be pulled vp all the carefulnesse was surrendred vnto one man As therefore the Priestes or Elders knowe that of the custome of the Churche they are subiected to him that ruleth ouer them so let Bishops knowe that rather by custome than by the veritie of the Lordes disposing they are greater than the Priestes or Elders and they ought to rule the Church in common Howbeit he teacheth in another place howe auncient an Institution it was For he sayth at Alexandria from Marke the Euangelist vntill Heraclas and Dionisius Priestes or Elders they alwayes placed in a higher degree one that was chosen from amonge themselues whome they called the Bishop Euerie Citie therefore had their Colledge of Priestes or Elders which were Pastors and Doctors For all of them exercised also among the people the office of teaching exhorting and correcting which Paule enioyneth vnto Bishops and here by the way note that then which was yet in the Apostles times the Doctors as wel as the Pastors had the exercise of exhorting and correcting as well as of teaching And to the end they might leaue seede after them they trauelled in enstructing the younger sorte that had enrolled their names into the sacred soldage Vnto euery Citie was attributed a certaine Region which froÌ„ thence should take their Priests or Elders And it should be reckoned as it were vnto the bodie of that Ch. Euery one of the Colledges as I haue sayd only for because of policie and of conseruing peace was vnder one bishop Who so excelled the other in dignitie that he was subiected to the assemblie of the brethren But if the field or territorie which was vnder his bishoprike were more than that it might suffice for the bishop euery where to doe his office there were certaine Priests or Elders assigned in certain places through that fielde who in meaner affaires did serue his turnes Those they called Chorepiscopos Bishops deputies or as wee call them bishops suffraganes because they represented the bishop through out that prouince In which wordes Caluine plainely confesseth that although all these degrées of dignitie be not expressed in expresse wordes in the Scripture yet the Fathers had such a care to compose all their forme of gouernement by the onely rule of Gods woorde that almost nothing is different from Gods worde And that bishoppes were but one ordinarily in one Citie who had Regions and Prouinces and manie Priests or Elders yea Colleges of Elders of Priestes vnder them that some of their Prouinces were so large that they had deputies or suffraganes also to supply their tournes Which withall inferreth that this their dignitie ouer these persons could not be onely for the present time of this or that action or assemblie but was still standing and continuall euen as those Regions and Prouinces allotted to them and as were the numbers of Pastors and Colleges of Priestes or Elders in euerie Citie as are our Cathedrall Churches likewise abiding and continuing And this dignitie of one B. aboue the Priestes or Elders arose not of any ambitious aspiring but of verie necessitie to auoide it And that of the equalitie of Priests or Elders dissentions and sectes would spring And that this dignity is so auncient that it was vsed in Alexandria a most famous Church euen from Saint Markes time Who as Eusebius in his Chronicle noteth died foure or fiue yeares before either Peter or Paule and while manie of the Apostles and Disciples were yet liuing For to reiect that which Eusebius speaketh of Peter or rather which is manifestly foysted into his Chronicle that he was Christianorum Pontifex primus the first or chiefe Bishop of the Christians and that when he had founded the Church of Antioch he went to Rome where preaching the Gospell he continued 25. yeares Bishop of that Citie because this agréeth not with the holy Scripture no nor yet with that which Eusebius citeth concerning Peter out of Dionisius Bishop of Corinth Li. 2. Hist. Eccl. cap. 25. as is afore-saide is therefore worthie to be repulsed yet this which Eusebius hath both in his chronicle and in his Eccl. historie of Annianus orâ—â—yned the first Bishop of Alexandria after Marke the Euangelist and of Euodius ordeyned the first bishop of Antioche another more famous Church the 45. yeare of the L. that is the 12. yeare after the Lordes ascention and that Iames the brother of the Lorde was ordeined of the Apostles the first Bishop of Ierusalem the most famous Church of all in those dayes and that in the very yeare of Christes ascention how soeuer the Scripture expresse it not or that Ierome say it was done by coÌ„sent of meÌ„ or custome of the Church and not of the verity of the Lordes dispensation yet sithe this consent is of so manie and so holy men and this custome so auntient and of these so notable Churches in the Apostles dayes if this order had béene anye breach of the veritie of the Lordes dispensation or of any perpetuall order set downe and commanded by the Apostles or not good and necessarie but daungerous and hurtfull to the Churches of Christe by them both before and after planted or had béene anie direct occasion to the tyrannie of Antichriste no doubt they should haue knowen it and foreknowen the euent and would neuer haue permitted but impugned and expressely written against the
that the Church is kept by order and lost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by lacke of order For which cause he hath instituted many also and diuerse orders of ministers not onely in times past in Israell but also after-wardes in the Church gathered together of the Iewes and of the Gentiles and also for the same cause hee hath left it free vnto the Churches that they might adde moe orders or not adde them so that the same may be done to aedification Whereas therefore when all the Ministers of the worde were called equally both Pastors and also Bishops also Priests or Elders and whereas they were of equall authoritie one afterwarde beganne to be preferred aboue all his Colleagues howbeit not as their Lorde but as the Rector in the vniuersitie aboue his other Colleagues to this man in principall the care of the whole Church was cōmitted whereupon and by a certaine kinde of Excellencie hee alone was accustomed to be called by the name of bishop and Pastor the residue of his fellow Ministers being contented with the name of Priests or Elders in so much that in euery City there began to be one onely Bishop and many Priestes or Elders This thing we iudge cannot be dissalowed Of which matter the declaration and the sentence of Ierome both otherwhere and also in the epistle to Euagrius and in the commentaries of the Epistle to Titus chap. 1. is of vs approued Who saith all this came rather of custome than of the verity of the Lordes disposing that the plants of dissensions of schismes might be taken away Verily by this reason those things also that were ordeyned concerning Arch-bishops yea and of the 4. Patriarkes euen before the Nicene Councell it selfe wee thinke may be excused and defended although that all thinges in successe of time afterwardes were drawen awaye vnto the greatest tyrannie and ambition which is the cause why that the neerer wee approche in those orders to the Apostolicall simplicitie so muche the more is it also of vs allowed And we iudge that euery where they should endeuour to approch thereto Nowe when Zanchius hath added certaine other Aphorismes concerning the Church and the lawfull Ministers thereof he setteth downe Aphorism 20. their authoritie saying We beleeue also that great authoritie is of Christe giuen vnto the lawfull Ministers to wit to performe those thinges whereunto also they are called to preach the Gospell to interprete the holy scriptures according to the analogie of the faith to catechise to teach the people what is the will of God to reprooue and rebuke as well the great as the small to remitte or reteyne sinnes ministerially to binde the impenitent and to loose the repentant to administer also the Sacraments which Christ instituted and according to his manner deliuered to exercise Discipline after the prescription of Christe and also by the expounding of the Apostles to conclude to all those things also which though they be not expressed in the holy scriptures notwithstanding do appertaine to order and to comlinesse and make to edification but not to destruction according to the generall rule deliuered of the Apostle That all thinges ought to be doone in order decently and to aedification For neither doe we beleeue that any authoritie is giuen to the ministers that ought to be stretched beyonde the boundes of Gods worde or vnto anie other ende than to the aedification of the Church And therefore we vtterly deny that any Bishop yea or that all of them together haue authoritie of ordeyning any thing contrarie to the scriptures of adding any thing vnto them or of takeing any thing from them of making newe articles of the faith of instituting new Sacramentes of bringing into the Church new worships of setting forth lawes that should bind the consciences and that should be made equall in authoritie to the lawe of God or of hauing dominion in the Church and consciences of the faithfull of forbidding those thinges that God hath graunted and would haue to bee free Or finally of commanding any thing that is without the worde of God as though it were necessarie to saluation sithe that it can not truely be sayde that indeede the whole Church hath not this authoritie Hauing thus in euery particuler set downe and limited the authoritie of the lawefull Ministers of the Church according to the worde of God he procéedeth Aphorisme 21. vnto this that the politike authoritie of Bishops which also are Princes is not to be denied for any thing before restrayned In the meane season we denie not that Bishops which with-all are also Princes besides the authoritie Ecclesiasticall should also haue their lawes politike and powers seculer yea euen as the rest of Princes haue the right of the commaunding seculer thinges the right of the sworde some of them the right of Electing and confirming kinges and Emperours and of ordeyning and administring other politike thinges and of compelling the people subiecte vnto them to yeelde them obedience and there-upon we confesse that vnto their politike commaundementes which with-out the transgression of Gods lawe may be kept their subiectes ought to obey not onely for feare but also for conscience For we knowe that all power is of God and who-so-euer resisteth resisteth the ordinance of God And that moreouer kinges are to be honored and we ought to be subiect to Princes and Lords in all feare not onely to those that are courteous and modest but also to the froward and wicked To conclude when he commeth to Ecclesiast Discipline which Aphorisme 36. he deuideth into popular and clericall in the 3. part of the clericall discipline Aphorisme 38. he saith The third is that they should promise peculiar obedience in things that are honest vnto their Bishop and to the Metropolitane of the Bishops Nowe although by all these Aphorismes of this excellent Learned man and great light of our age Zanchius it is most apparant what his Iudgement is of the superioritie of Bishops and with what reasons he prooueth and confirmeth the same to be in all pointes agréeable to Gods worde Yet for the further confirmation of these thinges and to satisfie all suche as shoulde or did mislike anie thing conteyned in them let vs also not thinke it tedious to peruse certaine other obseruations that he hath lastly adioyned to these Aphorismes in the foresaid confession of the faith with the preface of his reasons for the same The obseruations of the same Zanchius vpon his confession Neither fewe nor light are the causes with the which I was drawen that I had leauer adde these obseruations to my confession apart by thē selues than to alter any thing therein There are not a fewe vnto whom it is knowen on what occasion at what time by whose commaundement in whose name and to what ends I being indeede vnwilling and compelled wrote the summe of the Christian Religion But although ech man seeth that this
confession was neuer as it was hoped for set foorth in their name for whose cause it was written notwithstanding how this was done and vpon what causes it was done all men do not clearely vnderstande while many men marueile at the dooing but are ignoraunt of the true causes of the matter Heereupon howe diuerse suspitions might haue hapned vnto many howe diuerse iudgementes might haue beene made both of me and of the confession it selfe I will not say of priuate persons but also of the very Churches to conclude howe diuerse and sinister reportes might haue beene scattered among the common people what one is he among men that doth not knowe It behooueth me therefore before I shall die to stoppe the sinister naughtie supitions iudgements reports concerning my doctrine Which thing I iudged could of me be done by no better meane than if I should prouide that both my confession euen as it was of me written should be set foorth seuerally by it selfe and also seuerally by thēselues my obseruations theron by the which if any things were dark they might be made plaine if any things were doubtful they might bee confirmed and that I should leaue the iudgement of the whole busines vnto the whole true Catholike Church Moreouer I thought that to remoue false suspitions out of mens mindes if any were conceaued I should doe no little good if what iudgementes were made of learned men concerning the cōfession I should euē by their owne letters make them knowen to all the godly especially sithe that also out of the same euery man might easily vnderstande for what causes the confession was not set foorth in that manner that it was purposed A certaine greate man wrote vnto me of that matter in these words Concerning that which you write of your cōfession it was read ouer of me and of N. and of others with great pleasure Which both was written most learnedly with a most excellent Methode And if so be you except that which in the end you adde concerning Archb. the Hierarchy it liked me exceedingly well But when we did deliberate with our brethren N.N. the which are heere concerning the way and manner of entring into a concord among al the Churches of our confession they with one consent did iudge that this was both the only the safest the reddiest way that the cōfessiōs of faith already receiued set forth by the Churches of euerie Prouince should be composed compacted into one harmony because they are all of them one most like another so farre as appertaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the substance of faith and that their confession was refused of none of the Churches This their counsell when they proued it by many reasons we haue written therof vnto you and to the Reuerende brethren N.N. and to other Churches neighbors to vs who all of them greatly like the selfe same counsell These thinges out of the letters of that great man To the same opinion almost we might produce out of other mens letters also writing of the same matter But sithe it is not necessarie for breuitie sake wee omitte them Zanchius nowe being thus mooued by these considerations to iustifie all these his former Aphorismes in these pointes aforesaid setteth downe among other these obseruations following Vpon the 25. Chap. Aphorism 10. 11. When I wrote this confession of faith I wrote all thinges of a good conscience and as I beleeued so I spake also freely as the holy scripture teacheth vs to doe But my fayth first of all and simplie dothe rely on the woorde of God after which somewhat also on the common consent of the whole auncient Catholike Churche so bee that the same consent striue not with the holy scriptures For I beleeue that those thinges which were of the holy Fathers beeing gathered together in the name of the Lorde determined and receaued with a common consent of them all without any contradiction of the holy scriptures that those thinges albeit they bee not of the same authoritie with the holy Scriptures are also of the holy Ghost Hereupon it commeth to passe that those thinges that are of this sorte neither would I neyther dare I with a good conscience disallowe them But what is more certaine out of the stories out of the Counselles and out of the writinges of all the Fathers than those orders of Ministers of the which we haue spoken to haue beene ordeyned in the Church and receaued by the common consent of the Christian common weale But who am I that I should disalow that which the whole Church hath allowed No neither all the learned men of our time durst disallowe For why they knewe that both these thinges were lawefull vnto the Churche and that all those thinges proceeded and were ordeyned both of godlinesse and to good endes for the edification of the elected And for the cause of confirming this matter I thought good here to inserte suche thinges as Martine Bucer of godly memorie a man moste famous for singuler godlinesse and learning hath left written vpon the Epistle to the Ephesians As for the administration of the woorde when it is doone by the reading and reciting of the deuine scriptures finally by the interpretation and explication of the same and by exhortations taken frō thence and also by repetition and by the Catechisme which is perfourmed by mutuall questions and aunsweres of him that is the Catechiser and of the party that is catechised and by holy conferences and debatings of the harder Questions of our religion according to this manifold dispensation of wholesome doctrine the giftes or offices of this function are also multiplied For whatsoeuer belonged to the moste perfect māner of teaching that in the administration of the doctrine of saluation is to be applied with most great study because that sith thou art a man the knowledge of seeing God or liuing according vnto God which as of al other it is most diuine so also most difficult ought to be set forth they now that teach artes diligently contayned in some certain books as if a man woulde purpose out of Euclide to teach the Mathematicalles first of all they will reade and recite the booke proposed and streight waies they wil expound the particuler words that are not commonly knowe as euery Art hath his proper wordes and names and then if anye collection or argument be more breefely made they expound it by resoluing the partes thereof and make it cleare by many examples out of the generall preceptes they teache particulers and they do enforme them how farre foorth they stretch This it is properlye to teache But he that is indeede a sure or faithfull Doctor is not contente to teache these thinges although by a faythfull deliuerance of the Doctrine but also hee repeateth it and exacteth the thinges that he taughte and offereth him selfe readye to his schollers that they might demaunde a playn explication of
priestes did administer it cheefely by them-selues Notwithstanding both out of the inferior orders and also out of the lay persons if they had noted any to be fit for this office they adioyned them to be ioint-laborers with thē After the same manner did the bishops and the preestes administer also the fourth part of deliuering the doctrine the which is out of the diuine bookes being expounded to exhort vnto the duties of Godlines to dissuade from sinnes and from all thinges that may on any part slacken or hinder the course of a godlie and holy life to reprehende and chide those that sinne to comfort the penitent although the bishops the priests or elders cheefly did perform this function because that it required so much the great authority 1. Tim. 5. The fift part the Catechismes they commended now to the priestes nowe to the Deacons nowe to the ministers of the inferior orders euen as euery one appeared more apt vnto this kinde of teaching And so was Origene the Catechizer at Alexandria The sixt booke of the Ecclesiasticall history of Eusebius of Caesarea Chap. 13. and 20. Also the sixt part the holy disputations they yeelded to euery one that was more apt thereto although for the most part the bishops their selues gouerned them The seuenth part priuate calling vpon admonition the byshops also studied to doe it by themselues Howbeit they alwayes exhort edeuery one of the preestes or elders and the greater of the inferiour orders to doe the same 1. Thes. 5. Therefore the readers ought to exercise the ministery of the Doctrine by reciting the diuine scriptures but the bishops by interpreting and by teaching by exhorting by disputing and by priuate calling vpon and moreouer both by reading and by catechising if that peculier readers and catechisers want Furthermore they committed the catechismes to certain Prieests and Deacons or else to those also that were chosen therunto out of the inferior orders As also they admitted out of those vnto the offices of interpreting and of teaching and of disputing whomesoeuer they found apt for these offices in what order soeuer they were of the holy ministery yet also as it is sayde out of the laity But in these offices that thing is diligentlie to bee marked that the holie ghoste did in-deede so disperse vnto them that were his men these giftes of teaching that vnto one he would giue the gift and singuler faculty of interpreting and making plain the scriptures vnto whom notwithstanding he giueth not with the like dexterity and with so happy successe to teach and confirme the points of our religion out of the diuine scriptures or also luckely to defende them in disputing But to another he giueth a peculier and notable faculty of exhorting the brethren out of the scriptures of admonishinge of reprehending and also of catechising and of priuate calling vpon vnto whom notwithstanding he giueth not to excell in other giftes of teaching This varietie of the gifts of the holy Ghost wee dayly find by triall in those that do publikely teach the people of Christ which are Christes true Churches and suffer themselues to be altogether ruled by the holy Ghoste These Churches doe religiously note what spirituall faculties are giuen to eche one in the Church and doe so much as lieth in them apply euery man to that point that appertayneth to his function Wherefore vnto the particuler parts of teaching they giue particuler ministers if so bee they finde among the men that appertaine vnto them those that are of the Lorde singularly made and furnished to the particuler office of teaching But because it is necessary for the saluation of Gods people that no part of the teaching which I haue reckoned to be 7 partes be vtterlie ouer-passed in any Church euery one of the Ministers yea and of the layty also in what place soeuer he bee placed in the Church ought to exercise so farre foorth as hee is able all these partes of teachinge both of reading and of interpreting and of teaching and of exhorting and of Catechizing and of disputing and of calling vpon See how far oure learned Brethren differ from this graue iudgement of Bucer and Zanchius for the exercise of these offices Yea euery one ought to take vpon him to him selfe so manie of these functions that are to bee administred and so much part of euery one of them as vnto howe many and to how much part of euery one hee shall perceyue himselfe to be furnished of the holy ghoste Let the example of an house orderly appointed and distributed bee considered wherein the Father of the householde about other businesses the Mother of the housholde about other the sonnes and the Daughters about other the Man-seruauntes and the Mayde-seruaunts about other Heere while all are present and in health euery one in-deede goeth about his owne office but if any of the Family bee absent or bee not in good health and there happen a necessity of some seruice eche one so runneth to helpe that necessity that often times the men goe about the womens offices and the Women the Offices of the men the Maysters the offices of the seruauntes and the seruaunts the offices of the Maysters Now as Zanchius alleageth this out of Bucer concerning the seueral and mutuall vse of the Ecclesiasticall offices in so many poynts different from these our Learned brethren and that in the allowance of the church of England so hee proceedeth Concerning also the Clericall Discipline The thirde part of the Clericall Discipline is a peculier subiection Wherein the Clearkes that are of inferior degree and Ministery doe submitte themselues to them which in order and Ministery are superior The Lorde hath taught vs this part of discipline both by his example who ordeyned his Disciples that should become the Doctours or Teachers of Gods elected throughout all the worlde by a peculier mastershippe vnto this office and by a certaine Domesticall Discipline whome the apostles imitating euery one of them also had his Disciples the which he woulde frame to exercise orderly the holy Ministery For euery more difficult function of life requireth also a peculiar perpetuall doctrine Institution and custody as we may see in the studies of phylosophy and in the military institution Which Lycurgus throughly weighing did so ordeyne the common weale of the Lacedemonians as Xenophon witnesseth that no order in the common weale shoulde be without his proper office of a master And Plato also in his Lawes and common weale requireth that nothing at all shoulde bee among the Citizens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnkept Heereupon also our Lorde when as he would haue those who are his to be so set together one with another and to cleaue together he verily putteth euery one of those that are his vnder others of whom as it were of members that are of more ample and larger spreadinge power and efficacye hee shoulde bee kept mooued and ruled The same thing hath the holye Ghoste
commaunded Bee yee subiect one to another in the feare of God Ephes 5. The holy Fathers therefore in the old time considering these things haue described the same in the order of the Cleargy that all the other Clearks should with a singular care bee kept and gouerned of the Presbyter or Eldershippe but among the Preestes or Elders the bishop as a Consull among the secretaries of the common-weale according to the often alleaged example of Caluine So hee shoulde beare the cheeefest care and custody both of the whole Church and also singulerly of the vniuersall order of the Cleargye But vnto euery more frequented Church they ordeyned bishops and to euery one of such Churches they commended the Churches neerer adioyning that were in the lesser Townes or Villages and to this purpose they willed the Preestes and Curates of the same Churches whome they called Chorepiscopâ—s Bishops Chorall eche one of them to hearken to the bishop that was neerer to them and to the Presbytery or Eldership Which Preestes or Elders those B being the more cheefe called oftentimes together with al their Cleargy and furnished them in knowledge and diligence of their functions But whereas the Lorde woulde that they which are men appertayning to him shoulde mutually embrace one another and sustayn care one of another as farre and as largely as they are able for all Christians are one body the holy fathers haue ordeyned that the bishops of euery prouince for now all the territories subiect to the Romanes were distributed into Prouinces should assemble them-selues together with the preestes or Elders so often as the neede of the churches required the same but for certaynty twise in the yeare and shoulde enquire of the doctrine and discipline of Christ how the same in all the particular Churches was administred and did flourish And where they had found that sinne was they shoulde correct it and such thinges as they had knowne to bee wel they should confirm them and aduance them But that these Synodes should rightly orderly be administred they willed that both for the calling and moderating of them the Metropolitans should bee the rulers of them that is the bishops of euery Metropolitane City for so the cheefest city in euery prouince was called where the Pretory or pallace of the cheefest president was And therupon vnto these Metropolitane byshops they enioyned a certayne care and heedefulnesse of all the Churches throughout their prouince that if so be they vnderstoode of anie thing that were not so wel ordeyned or doone either of the ministers of the Churches or of the common people they should in time admonish them thereof and if they could not amend the same by their admonitions that to correct it they should call together a synode of the B. for no iudgement was graunted vnto them which by their owne proper authority they might exercise in the Churches that had bishops themselues of their owne for all the iudgement both ouer the people and ouer the Cleargy appertayned to their owne bishop and to the preest or Elder of euery church and as for the B. the synodes iudged them And thereupon when as the B. were to be ordeined vnto the churches it was appointed that they should come together to the same church with all the B. of their Prouince if that with the profit of the churches it might bee doone if not with some of them Howbeit not with fewer then two or three of them Which bishops should gouerne the election of the bishop if it were yet to be made and being made they should examine it and most seuerely make inquiry of him that is elected and search out all his life and his ability for the Episcopall office and then at length initiate him into the episcopall function All which thinges were instituted and were in force vnto this ende that there might bee among the churches and in the Ministers therof so great a knowledge as by any means was possible and a mutuall care and to debarre and expell all offences of Doctrine and of manners and to susteine aduaunce and make more effectuall the edification of faith life worthy of Christ the Lord insomuch that if so be any had ceased from their duetye or office the other bishops shold giue assistance yea to the excoÌ„municating casting him out of the Episcopall office Let those thinges be considered that Saint Cyprian wrote to Stephanus bishop of Rome concerning Martian bish of Arles who fell into the Nouatians sect The first booke Epist. 13. and also those thinges that he wrote in the third Epistle the first booke concerning a certayn portion of the Flocke distributed to euery one of the B. and the thinges that he hath in his Preface and in the counsayle of Carthage as he writeth to Quirinus Furthermore when as all the world was replenished with Churches and that the Metropolitanes also had neede of their owne particuler cure for neither as there began to be very many were all of them wise or watchfull inough for alwayes in all orders of men fewe are excellent the care of some of the prouinces was committed to certayn Byshops of the cheefe Churches as to the Romaine to the Constantinopolitane to the Antiochian and to the Alexandrine and afterwarde to the Caesarien of Cappadocia and to certain other euen as the Churches of Christes faythfull people being multiplied the necessity seemed to requre Notwithstanding vnto these Primate bishops whom afterward they called Patriarckes there was no right at all ouer these other bishops or Churches then that I haue sayde was vnto euery Metropolitane ouer the Churches and bishops of his prouince Euery one vnto his owne portion of Churches ought a singuler care and heedefulnesse and also to admonish the bishops in time if any had aught offended or slacked in his office And if by admonishing he had profited nothing to adhibite the authority of a Councell Among these the first place was yeelded to the Romayne both for the reuerence of S. Peter and also for the maiesty of the City By which reason the fathers afterward ensuing gaue the second place to the Constantinopolitane as to the other Rome and to the bishop of the seate of the Empire whereas the Antiochian had before that obtained the seconde place among these Patriarckes But as the nature of man defiled with ambition laboureth alwayes more that he might rule far wide then that hee might rule well these Patriarckes on the occasion of this generall care of the Churches to theÌ„ committed drew vnto them first the ordeyning of the bishops that were neerer to them And by that ordeining snatched by litle and little and confirmed some iurisdiction ouer such byshops and their churches Which euill when now it glimpsed foorth began to become a greeuous contention concerning a generall empire ouer all the Churches Which indeede first of all Iohn a certaine bishop of Constantinople vnder the Emperour Mauritius
attempted to take vpon him Of which contention very many Epistles among the Epistles of S. Gregory lib. 5.6.7 are extant At the length vnder Phocas the Romayne obteyned this Title of the vniuersall Bishop Which title by little and little the bishops of this sea began more to abuse vntil vpon occasion first by the diuision of the Empire vnder Charles the greate afterwards by the discordes of Princes and nations whereby they brake the power of the Emperor of the West and of other kings They haue lift vp themselues into that Anti-Christian power whereof now they vaunt hauing firste oppressed the power of the Bishops and then also of the kings and Emperoures Thus therefore hath Sathan ouerthrowne all the healthfull obedience gouernment of the clerical order For the Romaine Antichriste hath taken an immediate Empire vnto himselfe ouer all the Cleargy and also ouer the Laity hath dissolued the custody of the Bishops when they were good and their care towards those that were commended to their truste But because it is altogether necessary that euery of the Clerkes should haue their proper keepers and carers for them the power and authority as of Bishops so also of Archdeacons and of all other by what meanes soeuer they be esteemed vnto whome any portion of keeping and gouerning the Cleargie is committed is to be restoared and also their vigilancy and heedfull regarde or correction leaste any should bee at all in this order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnkept Thus farre Bucer not onelye faithfully reciting but also praysing the custome of the auncient church in diuers orders of Ecclesiastical functions to be ordeined of the which we haue before spoken Moreouer I ought also to haue had consideration of those churches which although they haue embraced the Gospel notwithwanding both in matter and in name they haue retayned their Bishops and Archbish. Besides that in the Churches also of the Protestants there want not in very deede Bishops and Archbishops whome hauing chaunged their good Greeke names into euill Latine names they call Superindentes and generall Superindentes but where also they neither obteine these old good Greeke names neither these newe euill Latine names euen there notwithstanding some principals or chiefe are wont to bee vnto whome almost al the authority doth belong Poynting out as it should séeme to Geneua c. The controuersie therefore should haue beene of names but whenas we agree cōcerning the matters what do we brawle concerning the names In the meane season euen as I haue not dissallowed the Fathers in that matter whereuppon the quaestion is so can I not but loue our mens zeale Who haue therefore hated the names bicause they feare least with the names the olde ambition also and the tyrannye with the ruine and desolation of the Churches might be called againe Thus reuerently writeth Zanchius of these Ecclesiasticall orders of this superiority of Bishops and Arch-bishops yea and of the Patriarkes also before the pride and tiranny of Antichriste came and that it came not by these orders and dignities but by the ambitious breaking and violating of them and he neither disalloweth but highly commendeth these Fathers and these orders and dignities as good and necessary and nothing preiudiciall to the word of God nor condemneth the zeale of these our brethren though he shewe withall that albeit they shunne and hate the name of Bishop and Archbishop yet they haue the matter and retain still such principall or chiefe ministers among them to whom almost all the authority doth belong Now as hee hath thus at large defended and confirmed his 10. 11. Aphorismes so comming to the 12. he proceedeth against the ambition tyrannie of the Pope to shew that none of al these orders and dignities no not of the Patriarkes were any occasion therunto saying For neither Christe ordeyned such an head neither the auncient Fathers would admit it bicause it was not expedient for the Churche But they were contented with 4. Patriarks the Romain the Cōstantinopolitane the Alexandrine and the Antiochien who all of them should be of equall authority and power and ech one should bee content with his owne bowndes euen as it was defyned in the Nicene Councell confirmed in others and that not without great waighty causes Of the which this in my iudgement is not the laste to wit leaste the dores should be opened vnto tyrannie in the Church but rather that if one should dare to attempt any thing contrarye to the sownde doctrine of Christ and contrary to the liberty of the Church The other Arch-bish being of no lesse authority with their bishops might oppose themselues and dawnt his boldnes breake his tyrannie The Church in respecte of Christe is a kingdome In respect of men that are in the same eyther do rule or be ruled it is a gouernment of the best persons This is Zanchius graue iudgement euen of these Patriarkes that if they had beene kept as they ought to haue béene and according to the good purpose of their institution they were so litle occasiōs to any popish pride or tyranny that they were the most especiall suppression of it and of al errors and factions in the Church and that it impeacheth nothing Christes kingdome And what hath Zanchius said héerein saue for the bare title of Hierarchie that Caluine himselfe doth not anow who saith Institut Chr. cap. 8. de Fide Sect. 54. But that al the particular Prouinces had one Arch-bishop among the Bishops and that in the Nicene Councell Patriarks were ordeyned that in order and dignity should be superiour to the Arch-bishop that thing appertayned to the conseruation of discipline Albeit in this disputation it can not be ouerpassed that these degrees therefore were chieflye instituted for this cause that if any thing should happen in any Church which coulde not be well dispatched of a few it should bee referred to a prouinciall Synode If the greatnesse and difficulty of the cause required also a greater discussing that Patriarkes were adhibited together with the Sinodes from the which there should be no appeale but a generall Councell The gouernment being thus constituted some called it an Hierarchie an holy gouernment or sacred principalitye by a name as seemeth to mee vnproper verily vnused in the Scriptures For the holy Ghost would take heede least any should dreame of principaiity or Domination when as the gouernment of the Church is treated vpon Howbeit if omitting the name we shall looke into the matter we shall find that the old Bishops would not faigneanother forme of gouerning the Church different from that which the Lord by his word prescribed Thus also doth Caluine his selfe confesse besides that which he before cōfessed And what shoulde wee then as Zanchius saide brawle about the name the matter whereof is thus of al these so excellent learneed men both the auncient Fathers and also the late or yet lyving moste
being not so apt to admit such a superior title of dignity among the Pastors priests or pastoral Elders which are titles common to them al signifting rather the substance of the office than any quality of degree therein and substantia non dicitur secundum magis minus Which reason though it sufficeth vs to vse the title of the one not of the other because Arch-priest which indéed is lesser in respect of degeee is the greater or at leaste in both is al one in respect of the office or order of the Ministery and therefore wee vse it not yet for any thing héere alleaged by our brethren not only wée might vse it but euen the Papists might still vse the title of Archprieste as they do vnderstanding not the name Prieste for sacrificer For where our brethren say that the name of Archipresbyter or chiefe of Elders parteyneth to no mortall man neither they nor anie other except the Pope himselfe who said also he was the B. of Bishops did so vse the â—earme Archipresbyter in this sense thus indefinitely and in generall spoken as chiefe of Elders but as a chiefe person in some subalternall respectes among a certaine number and appointed companie of his brethren Priestes or Elders And so it may well appertaine to a mortall man yea to a man framed after our brethrens owne deuising to be a chiefe man among his brethren Elders for a time or for an action in the assemblie of them Yea in this restrainte they admit the name of Archbishoppe also And if as they say Episcopus and Presbyter bee all one then in that sense admitting Archbishop how far will they differ from admitting also the title of Archipresbyter but nowe let vs sée their argument against this title that is héere alleaged out of Peter The argument is this If any man coulde S. Peter that excellent and high Apostle might as well as any haue challenged that name Arch-elder But S. Peter durst not call himselfe other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellowe Elder no not when he sought authority to himselfe by that name to be bolde to exhorte the Elders of the Church Ergo No mortall man that is an Elder can or ought to dare to challenge that name Archipresbyter or to call himselfe other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning héere our brethrens Maior in this argument wee gladlye allow it both that S. Peter was so excellent and high an Apostle and also that if any méere mortall man could he might as wel as any haue challenged that name But by the way because of these words more than I looked for had S. Peter in any respecte any superiority aboue his fellow Apostles Did he then excell the residue in any dignity or were not the residue as high as he but that he by an excellencie is heere saide to bee high more than all they Were not our brethren afrayed least by these speeches they might seeme to confirme the Papists opinion that S. Peter was the head of the Apostles yea diuerse of the Fathers cal S. Peter the Prince of the Apostles as doth Origen in his 17. homily vpon Luke and Cyprian lib. 1. Epist. 3. lib. 4. Epist. 9. that Peter was the foundation of the church and yet doth neither Origene allowe anie primacy of the B. of Rome or of the church of Rome from Peter And Cyprian De simplicitate Praelatorum saith The Lorde speaketh vnto Peter I saith he saie vnto thee that thou art Peter and vpon this rocke I will build my Church and the gates of Hel shall not ouercome it I will giue to thee the keyes of the kingdome of heauen and the thinges that thou shalt binde vppon the earth shal be bounde also in heauen And to the same party after his resurrection he saith Feede my sheepe And although after his resurrection he gaue his power alike euen or aequall to all the Apostles and say As the Father sent mee so send I you also receaue ye the holy Ghoste If ye shall remit sins vnto anie they shal be remitted vnto him if you shall holde them they shal be holden Notwithstanding that he might make vnity manifest he by his authority did dispose the originall of the same vnity beginning from one Certeinlye this were the other Apostles also that Peter was endewed with like consorte both of honour and power but the beginning commeth from vnitie that the Churche mighte bee declared to bee one So then though the honor and power in respect of their office of Apostleship were aequall in them all and of like consort yet in this respect that in all numbers and orders there muste euer bee a beginning from one therein was Peter in the Apostles company the firste and cheefest And so is he called of the Euangelist Mat. 10.1 by the name of first Neither is he set down first for order only but also for some other preeminence depeÌ„dant thereon And therfore we may safely gather that Christ made a speciall choise of these 3. Apostles Peter Iames Iohn more than of al the residue Whereupon it should séeme that these 3. were as S. Paule noteth Gal. 2. esteemed as pillers seemed great among theÌ„ And though Iames had the prerogatiue of being made the B. of Ierusalem not Peter yet as it is very well said here by our brethren in respect of the felowship of the Ap. Peter not Iames was that excellent and high Apostle that excelled and surmounted all his fellowes as ring-leader and though not as head yet oftentimes as mouth of all the residue And could there be these differeÌ„ces degrees of excellency height and greatnes in this one fellowship of the Apostles the honor and power of like consort in the office of the Apostleship still remayning may there not be so among the Elders yet one to be B. and among the Bishops yet one be Archb. without the impeachement of the honor and of the power of like consort in the office of Eldership Bishoprike If one among them notwithstanding the equality of their Apostleship was and might be rightly called that excellent high Apostle why may not one likewise amoÌ„g the Elders not withstaÌ„ding the equality of their Eldership be indéede so be called that excellent and high Elder one B. among the B. that excelleÌ„t high Bishop But let this go as a scape by the way yea let S. Peter be neuer so excellent and high an Apostle yet say our brethren he durst not call himselfe other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow Elder No durst hâ— not so how then durst he euen at the first dashe and the very firste wordes of his Epistle call him selfe Peter the Apostle of Iesus Christ. lo héere he called himselfe other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow Elder Yea but say they he durst not when he sought authority to himselfe by that name to be bold to
Zuinglius that saith a Bishop and a Priest or Elder were once all one yet in his booke de Ratione Officio Concionandi or Ecclesiastes The Preacher he saith Againe Act. 21. Luke writeth thus The next day wee that were with Paule came to Caesarea and entring into the house of Philip the Euangelist which was one of the seuen we aboade with him This man had fowre daughters Virgines prophecying In which place first we haue to note that thing that this Philip of the Church of Caesarea the Euangelist was a Bishop or a Pastor Neither is he of Luke called an Apostle Howbeit he was one of the seuen which were ordeyned Deacons as the same partie shewed before cap. 6. That thing also withall ought to be noted that they layde downe the name of the Apostles so soone as being fixed to any one Church they had the continuall cure thereof that is to wit when as either being hindred by age or else afflicted with diseases with the troubles of peregrinations and with dangers they were not able to suffice any longer For then were they not any longer named Apostles but Bishops But we may bring foorth S. Iames whom for his age we call Iames the lesse an example or rather a witnesse of this thing For Hierome and withall all the auncient Fathers doe name this man Bishop of Ierusalem for no other cause than that hee had placed his seate fixed in that Citie For when as before as also the other Apostles being giuen to peregrinations he had taught the faith ech where all ouer the countryes hee was at the length by the Apostles themseles ordeyned to be the partie that as a certaine diligent watchman shoulde take vpon him the cure of the Churche of Ierusalem The same thing we may say of Iohn the Euangelist and Disciple of Christ. For when as he hauing beene cast forth to diuerse dangers had long time administred the function Apostolicall at length being made the Bishop of the Ephesians he departed out of this life in that â—itie in the 68. yeare after the ascention of the Lorde Nowe then some of the Apostles being on this wise Bishops in suche places and so as our Brethren call them Pastors shall wee thinke that the other Pastors in those Cities did not stil acknowledge a Superiour dignitie vnto them and that for a longer time than for the occasion of some present action or assemblie Yea haue all the Pastors alike euen and as full authoritie equall in Geneua it selfe as that most excellent instrument of God Master Caluine or the most woorthie Master Beza yet liuing Indéede I can not precisely tell but I thinke not so nor it séemeth so and in my simple opinion be it spoken with due honour reserued to euery godly and Learned minister there be they neuer so equall and all one in respect of the same function and Ministerie it were not méete it shoulde so bee Or if it be so yet were it not so good no not for them as if that I speake of Beza in Geneua or some other excellent man were appointed to haue a continuing and standing moderate office ouer all the residue of his fellowe brethren there in the ministerie to ouer-see and gouerne them assigned vnto him and to exercise the same with painefull care readie diligence and modest humilitie so long as he is able to discharge the same And so indéede it should drawe néerer to the order and custome of the Apostles And yet if their order and custome had admitted such a temporarie superior among them as had serued only the tournes but of temporarie occasions yet thereby also for that time and occasion one Pastor had had the authoritie ouer another yea ouer all the other in the companie And how then do our Brethren here affirme that these testimonies of scripture directly condemne the authoritie of one Pastor aboue another As for the testimonies that Beza alleageth euen of the very first of them concerning the election of Matthias Act. 1. Caluine vppon these wordes ver 16. The scripture must haue beene fulfilled sayth Because Peter maketh the speeche the Papistes make him the head of the whole Church As though none may speake in the assembly of the godly but forth-with he must be made a Pope We graunt indeede that as it is necessarie some one in euery assembly must holde the Primacie or be the chiefe so the Apostles yeelded this honour vnto Peter But what is this to a Popedome So that here though that horrible tyrannie of the Pope be not inferred which the Papistes on euery inkling gréedily gather yet Caluine not onely confesseth plainely both in Peter a certaine honour of Primacie yeelded vnto him but also confesseth it necessarie for euerie assembly of the faithfull to haue such a Primate The like he sayth of the other example Act. 6. Of the sending of Simon and Iohn vnto Samaria Concerning that Luke sayth he declareth that Peter was sent of the residue hereupon it may be gatherad that he exercised not an Empire ouer his Colleagues but did so excel among them that notwithstanding he was vnder the bodie and obeyed it So that his authoâ—itie excelled any and euery one of his fellowes in particular but in respect of the whole bodie and corporation of them he was not so much as fellow but inferiour As for the last testimonie cited héere by Beza Act. 15. what Caluine hath sayd alreadie thereon euen for the standing Bishoprike of Iames at Ierusalem and how therein he excelled the residue of the Apostles wée haue at large heard before Now where our Brethren adde that yet they take not away the lawefull authoritie he hath ouer his flocke but that Imperious and Pompeous dominion which is meete for ciuile Magistrates and great Potentates to exercise in worldly affaires euen as Beza said it was not of any kingly Empire or royall commaundement and yet was it a reuerence giuen of dutie and as Caluine saide it was not a Papacie nor Empire ouer his Colleagues and yet he did excell among them and heâ—d a Primacie ouer them and the other yeelded an honour to him so these our Brethrens sayings may be well allowed And I thinke no Bishoppe or Arch-bishop in Englande doth desire any other then such limited authoritie of their office as may well agrée with these moderations and rather stande with humilitie modestie and diligent ouersight of good order than to aspire to any such royall Empire or to exercise anie Imperious and Pompeous Dominion And saue for the name sake of Lorde that for a litle more reuerence God wotte they are honoured with all if I should not rather say for some others a great deale more enuied for that they haue not our Bishops haue béene méetely well shriuen for such matters This Pompeous Imperious dominion being thus exemted otherwise say our Brethren in respect of their lawefull authoritie they are called by the Apostle
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
to bee allowed of the apostle but also the allowance of a faithful substitute in the absence of the Bishop and pastor Secondly the office of pastors is not onely to teache the same trueth in their seuerall Flockes but also to applye it to the time and persons of whome they haue charge with exhortation and reprehension with consolation of the afflicted and threatning of the obstinate c. This in fewe wordes is set foorth by saint Paule speaking of the diuerse giftes of God in his Churche hee sayth whether it bee hee that teacheth in his doctrine or hee that exhorteth in his exhortation The Doctor therefore teacheth without exhortation The pastor teacheth and exhorteth withall More at large hee setteth foorth the same office in his exhortation vnto the pastors of Ephesus willing thâ—m to followe his example who supplied that office vntil they were able to succeede in his place Also very breefely and yet fully hee describeth the same vnto Timothy shewing first that all his foundation must bee out of the scriptures which were sufficient for all partes of his charge and then moste earnestly commaundeth him to practise the same withall diligence his wordes are these Al scripture is inspired of God and prositable for Doctrine for exhortation for reformation and for enstruction which is in righteousnesse that the man of GOD may be prepared to al good workes therefore I charge thee before God and before the Lorde Iesus Christe which shal iudge the quicke and the deade at his appearing and in his kingdome preache the worde bee instant in season and out of season improoue rebuke exhort withal long suffering and doctrine Nothing of all this is in controuersie vnderstanding teaching according to the measure of euery pastors gift saue this sentence that the Doctour teacheth without exhortation which wée haue before at large confuted The first part therefore and the cheefest of a pastors office or duetye is to feede with wholesome Doctrine the flocke that is committed to his charge and therefore saint Paule describing what manner of men are meete for that charge vnto Timothie requireth that a Bishoppe or Pastor bee apt or able able to teache For if a man haue neuer so much knowledge and bee not apt or able to teache hee ought by no meanes to be admitted vnto this vocation And vnto Titus writing Chapter 1. the firste verse 9. he requireth that hee bee suche a one as holdeth faste the faythfull woorde accordinge to doctrine that hee also may bee able to exhorte with wholesome doctrine and improoue them that saye againste it Weereupon it followeth necessarily that whosoeuer is him felfe ignorant in the knowledge of Gods woorde therefore vnable eyther to exhorte with wholesome doctrine or to confute them that gaine-say it is altogether vnmeete for the office of a pastor or Bishop Albeit we might héere inquyre how it was said before First he maye no more lawfully haue charge of 2. or three Churches c. and then Secondlie the office of pastors is not onely to teach c. And nowe to conclude vpon this second saying The first part therefore and the chiefest of a pastors office is to feede with wholesome doctrine Notwithstanding not to stande on such reckonings though we with they had reckoned more orderly for our Brethrens sake professing ouer the head of euery page A Learned Disc. as also for the vnlearneds better perceauing their lear discourse thereon to come to the materiall point here required that the Bishop or the Pastor should be apt and able to teach to exhort and to confute c. This we yéeld vnto considering withall the diuersities of mens giftes euen in the Ministerie how some haue ten talents committed vnto them some fiue some two and some but one so that all emploie them after their abilitie to the Lords aduantage we hope the Lord wil not condemne but commend the poore trauaile of that seruant so that hee haue not hid his one talent in the napkin And admitting also that which Saint Paule saith 1. Cor. 12. ver 7. c. so often by our brethren otherwise remembred The manifestation of the spirit is giuen to euery one to profit to this man is giuen by the spirit the word of wisedoÌ„me to another is giuen the word of knowledge according to the same spirit to another faith in the same spirit to another the gift of healing in the same spirit to another faculties of powers to another prophesies to another discerning of spirits to another the kinds of tongues to another the interpretation of tongues and all these things worketh euen the selfe same spirite distributing to euerie man seuerallie euen as he will and ver 28. c. And God hath ordained some in the Church as first Apostles secondlie Prophets thirdlie teachers then them that do myracles after that the giftes of healing helpers gouernors diuersities of tongues Are all Apostles are all Prophets are all teachers are all workers of myracles haue all the giftes of healing doe all speake with tongues doe all interpret Neither also forgetting that place Rom 12. that our brethren themselues entering into this matter on the other side of the leafe put vs in minde of Seeing then we haue giftes that are diuerse according to the grace that is giuen vnto vs whether wee haue prophesie let vs prophesie according to the proportion of faith or an office on the office or he that teacheth in teaching or he that exhorteth in exhortation he that distributeth with simplicitie he that ruleth with diligence he that sheweth mercie with cheerefulnesse All which places dulie considered and conferred that though these offices be not so distinguished but that one may haue mo of them as we haue alreadie proued against our brethrens too precise seuering of them before which now in the Pastor they woulde ioyne together for many of them and that of necessitie yet heereby we may plainlie see there is no such necessitie of the coniunction of these seuerall giftes in all Pastors but although some haue them all some are not so furnished but that notwithstanding they want some of these giftes by our brethren here so necessarilie required yet are they not to bee cleane excluded out of the Ministerie And how do our brethren here then saie If a man haue neuer so much knowledge be not apt or able to teach meaning by teaching not onelie such teaching as they ascribe onelie to Doctors but also publike preaching which conteineth both teaching and exhortation as they sayd eueÌ„ in their last Section the Pastor teacheth and exhorteth with all except he can teache thus he ought by no meanes to be admitted into this vocation And yet if he could do this and were not able to confute them that gainsay the wholesome doctrine he is altogether vnmeete for the office of a pastor or Bishop This were very harde to be vrged with such a peremptory necessity
Which if it were perchance many of these our Learned brethen Discoursers theirselues might fail especially in this last point being not able what soeuer they perswade theÌ„selues to defend these their owne desires and to confute vs iheir Brethren whome they take in hande to confute not of any vnholesome Doctrine which they confesse that wee professe so well as they and as for those whome they shoulde rather confute indéede as the papistes the Anabaptistes the Arians the libertines the brethren of Loue and such like mainteining not wholesom doctrine it would not onely appose them but many other yea otherwise good preachers to confute them in such order as the Apostle there requireth In the famous Nicene Counsell were assembled many notable learned Bishops and Elders and yet when it came to disputation one simple ancient father who was no preacher neither did more good in confuting a sophisticall and wrangling Phylosopher euen by the plaine recitall of the onely Creede than al the the eloquent and Learned bishops were able to doe For as the Arian philosopher sayd while they striued with words he had wordes ynough for them all But when vertue came words gaue place to vertue If it be sayde this fact was not of a Pastor but of a lay Confessor as Socrates mentioneth Hist. Tripart lib. 2. cap. 3. Which notwithstanding in Sozomenus seemeth another like fact to bee done by a Preest or Elder being also a Confessor to defend the other preests his fellowes whome another philosopher insulted vpon yet euen in the next Chapter Sozomenus mentioneth a Confutation also not much vnlike betweene a pagane phisosopher and Alexander Bishop of Constantinople For when diâ—tra of the phylosophers desired to dispute before the Emperor with the bishop and he being vnexpert in such exercise of wordes c. Notwithstanding tooke vpon him the conflict by the commandement of the Emperour When all the philosophers would speak he required them to appoint out one whom they would choose and coÌ„manded the other to hold their peace and marke what should bee spoken of them twaine Whervpon one of them vndertaking the dealing of the whole disputation the blessed Alexander saith vnto the philosopher in the name of Iesus Christ I command thee that thou speake not and as soone as he had sayd the word the deed was performed For sodainly so soone as he heard the speech his mouth being closed vp hee became speechelesse This bishop was of great vertue of life and had the gift as it appeared of myracles He could not dispute and confute the gainsayer of wholesome doctrine yet could he stop their mouthes pretily wel But if our brethren had bene there if they durst not speake for feare their mouthes had beene stopt likewise yet they woulde after haue sayde of him that being vnable to confute he was altogether vnmeete for the office of a Pastor or a byshop But those that woulde say so of suche a man were meete ynough to haue their mouthes also if not by myracle yet by authority to bee stopped rather than to open them thus at randon against many good playn and simple pastors who though they haue not the gifte of GOD with any audacitye and grace of vtterance in the pulpit make a plausible sermon to the people yet in priuate admonition in sound knowlege in sincere constant profession of the trueth can teach and perswade with their example and confute more effectually by theire life though otherwise in publike action they can doe little without their booke and yet shall some of these perhaps do more good among the people than some other eloquent and famous Preacher or Disputer or Confuter shal be able to doe I graunt these high and moste excellent gifts are to be honored with duble honor but the other are not so far to be despised as to be called altogether vnmeet for the office of a pastor or bishop Howbeit I confesse if any be altogether ignorant of the knowledge of Gods worde the same is also altogether vnmeet for the office of a pastor or bishop Hereupon our brethren set down their resolution saying Wherefore if wee euer minde such a reformation as God shall thereby be glorified his Church edified we must vtterly remoue al the vnlearned pastors as men by no means to be tollerated to haue any charge ouer the Lordes flocke and also prouide that heereafter none bee receiued into that office but such as are sufficient for their knowledge ability in teaching to take so waighty a charge in hand What a great vnthankfulnesse is this to say If euer we minde sucha reformation as God shal thereby be glorified and his church edified As who shoulde say it was neuer yet hetherto in all this Reformation of the Church eyther endeuored or so much as minded And is all this that hath béene done nothing to the glorifying of God nor to the edifying of his Church or hath it so fallen out that both God hath bene glorified therby and his Church edified and yet was neuer minded with charity to our bretheren beit spoken this their censure is too too vncharitable both of her Maiest her Maiest Brothers and Fathers mindes and reformation with all their godly Counsels endeuours and all their learned bishops and preachers trauels to these especiall purposes that God might bee glorified and his Church edified and too iniurious euen to the Glorye that God hath already gotten and the edification that the Churche namely of England hath enioyed and other Chuhches that haue in part felt no small comfort and edification therby Gods name bée more and more glorified and praysed for it But nowe imagining if wee may so harden our heartes and benumbe our senses as not to féele nor acknowledge these good blessings of God that Gods glory and his Churches edification was neuer yet sette foorth among vs nor so much as minded what is the thing they woulde haue vs doe If euer we minde such a reformation as God shal thereby be glorified and his Church edified we must vtterly forsooth remoue all the vnlearned pastors as men by no meanes to bee tollerated to haue any charge ouer the Lords flocke and also prouide that heereafter none be receiued into that office but such as are sufficient for their knowledge and ability in teaching to take so waighty a charge in hand Concerning the prouision for heereafter it is very good counsell But for those that are in office already only for that they caÌ„not publikly preach and exhorte and confute though otherwise they haue neuer so muche knowledge there is no remedy but that they must euery one be remooued and that vtterly remoued and that by no meanes to be tollerated no not to haue any charge though it be not the pastorall charge no not to be a Deacon nor a Reader nor yet a Dore-keeper ouer the Lordes flock this is a hard censure Indeede nothing so harde as one of them with more eager zeale
be lauashly cast forth to the blemish suspition and slaūder of the Ministers But our brethren yet thinke harder of the matter as it were euen in pronouncing the sentence of eternall condemnation on many whole Churches in the realme they say If there be no way of saluation but by faithe and none can beleeue but such as heare the word of God preached O Lord how miserable is the state of manye flockes in this lande who either seldome or neuer heare the word of God trulie preached and therefore know not how to beleeue that they might be saued I meruaile now lesse if our learned Brethren bee so hard hearted against all those learned or vnlearned if they bee not preaching pastors as to thrust them cleane out of all the Ministerie since that in this their too earnest zeale they thrust withall so manie flocks in this land and in many other lands cleane out both of the state of saluation also of the meanes to be saued For first loe heere what a number at a clap by this thunderclap of theirs are flatlie pronounced to be perpetuallie damned whom we charitablie hope and verilie beleeue to be as safelie saued as our selues If there bee no waie of saluation but by faith how well might we then crie out indeede O Lorde how miserable is the state of all our infants dying not onelie before but also after Baptisme in their infancie The Papists as they pronounce that none are saued but onely such as are baptized so for Faith likewise they holde this opinion that there is no waie of saluation but by faith albeit adding other things thereto and séeing their infantes not capable of Faith they affirme that they are saued not by their owne faith but by the Churches faith and by the faith of their Godfathers or Godmothers as we call them that in baptizing vndertake and aunswere for them Luther and diuerse other following him perceiuing the grosenesse of this error vpon which sundrie inconueniences depend to be saued by the faith not of himselfe but of other affirme that our infants haue theyr selues the substance of faith although it be not able in act to shew it selfe and that as Saint Paule saith out of Abakuk ca. 2. The iust liueth by his owne faith they are likewise saued and iustified by their owne faith But Caluine séeing further into this matter and that this properly and in verie déede is not faith which requireth both an intellectual knowledge and an actuall assured persuasion and confidence on the truth of Gods promises and couenant in the mercies and merites of Christ Iesus which act of the minde infantes haue not and considering that saluation properlie dependeth not on the act or on the habit of our faith but on Gods eternal election and the performance of his promise and that faith being the gifte of God is indeede the onelie meanes and waie of saluation to those that are capable to vnderstand by beléeuing the same applie the promise of Christ his merites saluation to themselues but vnto those that are not yet growen to this capacitie their naturall defect or rather vnripenesse maketh not the promise of God frustrate nor defeateth the election that was before the children were borne yea ere the foundations of the worlde were laide purposed in Gods eternal decrée this foundation is sure God knows who are his Caluine therfore willeth vs not to applie these sentences of Christ that recommend faith vnto vs vnto the infants but vnto those that are growne to capacitie by the gift of God in them to vnderstande and apprehend the same And for the infants of vs which are faithfull and so included in the couenant betwixt GOD and his people admitting our infants to receiue the Sacrament of regeneration because though they bee not capable of knowledge and faith yet are they capable of the thing signified and of the fauour of God the Father of the grace of Christ the sonne of the inspiration of the holie Ghost yea although they die before they receiue the outward signe yet not to presume to iudge them cleane debarred and bereft of these inward graces but to relie vpon the promise of the couenant that he will not onelie be our God and so our sauiour that haue faith in him but the God and sauiour of our séede also although yet they haue not faith in him and that we and our séede shall be his people Neither onelie in an outward sanctification whereby as the roote so the branches are holie but by the inward sanctification and by saluation so farre as accordeth with his eternall election in Christ Iesu. So then except this which our Brethren héere saie If there be no waie of saluation but by faith be restrained to such onelie as are both of yéeres and of discretion also to vnderstād at the least in some measure by faith to applie the word of God vnto them we should finde a manifest errour and too hard a iudgement contained in this sentence that there is no waie of saluation but by faith Secondly héere followeth vpon this an assumption farre more hard and peremptorie concerning the word of God than this former proposition concerning faith in him And none say our Bre. can beléeue but such as heare the word of God preached Indéede the ordinarie meanes to faith is the word of God which in the meane while debarreth not anie extraordinarie meanes for God fréelie to instill his spirit and to giue his gift of faith by inspiration as Caluine saith on the 14. verse Rom. 10. vpon these words How shall they beleeue in him on whom they haue not heard and how shall they heare without a preacher Hee placed heere no other word than that which is preached because this is the ordinarie meanes that the Lord hath ordained of dispensing the same If anie doo further contend thereon that God cannot instill into men the knowledge of him by other meanes than by the instrument of preaching we denie that is was the Apostles minde who onelie looked on the otdinarie dispensation of GOD but woulde not prescribe a lawe vnto his grace So that againe we sée that this saying of our Brethren heere is preiudiciall not onely vnto mens faith but vnto Gods grace thus flatlie to affirm that none can beleeue but such a◠heare the word of God preached But all this for faith and preaching our brethren thinke to warrant out of Beza in his Confession cap. 4. Artic. 35. where he saith thirdly sith that wihout faith entrance to Christ life aeternall is open to none and the preaching of the word is the ordinary instrument of the holy Ghost to engender faith in vs it followeth that the preaching of the word and the same effectual is to be required in all of ripe yeeres to this purpose that they may be saued except whē it hath pleased God extraordinarily to worke in their harts If our
when he saith that by the commandement of God hee tooke the vessel or instrument of a folish pastor or shepherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth vnto the Hebrues anie instrument we expound it a broken bagge But that is to much wrested I doubt not therefore but that by the instrument of the pastor Zacharie vnderstandeth the Ensignes or notable markes out of the which it might be gathered there was yet some pastor but in the meane season he calleth him a foolish pastor that we may knowe he was but a voide or a deceitfull visard The name therefore of pastor is heere placed by granting to it as the Scripture often speaketh and at this day we also grant now and then to the Papists the name of the Church and also we graunt to their horned or mitred Bishops the name of Pastors Thus doth Caluine apply this saying to the Papistes as the most part both of olde and newe interpreters apply the Pastor heere mentioned to Antichrist and the instrument of this foolish shepheard to the title of the Church But none that I read of to the prescript forme of godly praiers or to the reading of godly and learned homilies If our Brethren say that these thinges are not of themselues called the instrumentes of foolish Pastors but when they are alleaged to maintaine the ignorance of vnskilfull Pastors although this be not true altogether neyther yet were it true when these thinges are so alleaged as the scripture in some sense when it is wrested and alleaged to maintayne that which it is not spoken of nor appliable vnto is called a dead letter or rather not the Scripture at all and so may be called in suche a wrested and false sense the instrument of an Hereticall Pastor and of the Diuell himselfe or by any worse name and yet vsed and applyed in his true sense in which onely it is indéede the Scripture it is the holie woorde of God as also wee may saye the like of the sacrifices and other ceremonies of Gods lawe amonge the Iewes when they were vsed in their kindes and referred as types and figures to Iesus Christe they were the holy ordinaunces of the Lorde but being drawen from Christe whome they prefigured to maintayne the errour of opâ—â— operatum as though they had vertue and grace in themselues to forgiue the sinnes of those that made the sacrifices or of those to whome they applyed them they are then called beggerly elementes and as it were the offering vp of dogges which God detesteth so if we shoulde commende the reading of prescript forme of holie and deuout prayers or of godlie and learned homilies to maintaine the ignorance of vnskilfull Pastors then indeede it might well be sayde that the holinesse and deuotion of those prayers turneth to sinne and superstition the godlinesse and learnednesse of those homilies might well be sayde by the iudgement of GOD to be no better than instrumentes of foolish Pastors though in these places cited God call them not so But since we alleage not nor vse any prescript reading or forme of prayer and homelies to maintayne the ignoraunce of vnskilfull Pastors but contrariwise to instruct both them and all others that here the same and so to bring them out of ignorance to godly and learned knowledge these odious and contemptuous termes can by no right bee iustlie applyed vnto them And as for the suffering of anye blinde guydes to leade the blinde If they be suche blinde ones indéede as Christe speaketh of it were not conuenient they should be suffered And if our Brethren would leaue these vnnecessarie striuings with suche guydes as be not blind but sée as well or better than theirselues those blinde guydes where any be might be better and more orderly remooued and other faithfull ouerseers placed in their steede The ministers of the Church are the salte of the earth If the salte be vnsauorie wherewith shall it be seasoned It is good for nothing but to be cast out and trooden downe of mens feete Let vs not therefore seeke politike shiftes to maintayne the vnsauorie salte which our Sauiour Christ pronounceth to be good for nothing but to be cast out By these and many other testimonies of the scripture it is as cleare as the sonne at noone dayes that it is the office and duetie of a Pastor both to be able and willing to teach his flocke and that no ignorant vnlerned person is to be admitted to that charge or reteyned if hee be crept in no more than a blind man is to be suffred in an office which must be executed only with the sight or a dumbe dogge to giue warning which can not barke or an Idol to haue the place of a man or a foole of a wise man or a wolfe of a shepheard or darkenesse in steede of light or salte that is vnsauorie to season withall We graunt no politike shifts should be fought nor vsed neyther hope we any are sought or vsed at least our Brethren haue not yet prooued any to be sought or vsed by the state of the Ecclesiasticall gouernement to maintayn such Ministers as may rightly be coÌ„pared vnto these termes Neither are godly and learned Homilies nor the prescribed forme of godly prayers any politike shiftes to maintaine them If they were our Brethren theirselues might be burdened to seeke also such politike shifts that doe likewise prescribe a forme of publike prayer Such Ministers as are here described blinde fooles Idiots Idols dumbe dogges wolues darkenesse salte vnsauorie ignorant and vnlearned persons where any vpon iust tryall are founde and conuicted so to be and of whom is no hope that they may become able and willing to teach their flocke it had béene better we confesse they had not béene admitted to that charge or beeing crept in are not to be reteyned Notwithstanding all such may orderly be remooued and yet the prescript forme of common prayer of godly learned homilies the superior authoritie of Bishops Archb. with the other discipline and gouernement of the Church of England already established may continue well inough in force without these byous odious and impertinent quarels of mainteyning any such vnlerned ministers But while we intreate of teaching to be the dutie of a Pastor we do not only mean publike preaching when the congregation is assembled but also priuate exhortation reprehension consolation of euery particuler person within his charge so often as neede shall require And that this is also the dutie of a faithfull Bishop S. Paule testifieth setting before the Elders of the Churche of Ephesus the example of his diligence which he would haue them to follow You know sayth he from the first day that I came into Asia after what manner I haue beene with you at all seasons Seruing the Lorde with all modestie c. And how I kept backe nothing that was profitable but haue shewed you and taught you
incurring greater inconuenience◠than our brethren would shun Then last of al in general for all this must serue the turne Or by any other godly means that may be thought meet to these godly and wise gouernors that by duty ought and by authority may do it This prouision was well reserued to the last cast and when all fayles may well serue to helpe at a pinch in stéede of all other deuises If it will bée no butter make it chéeze If it will not sadge by one meane then trie it by any other meanes Nay say our Brethren not so but by any other godly meanes And what godly meanes is that hath it no name but any other shall we depend we can not tell vpon what Any other godly meanes say they that may bee thought meete to these c. What and shall it be arbitrary that they shall thinke meete and who be they that thus shall thinke meete we cannot tell what Who These godly and wise gouernors These which be these These that by duety ought and by authority may doe it But still I desire that we might knowe by some more playne description of what state or condition these shoulde be For this is still Ignotum per ignotius Ye tell vs of gouernors and these gouernours and godly gouernors wise gouernors that by duty ought and by authority may doe it And we are neuer the wiser who they are nor what office they haue nor of what vocation they bée whether they be gouernors that are so called in this Learned Discourse of Ecclesiastical gouernment or whether ye mean any other ciuill Magistrates For it may bee easily ghessed yee meane not the Bishops Prelates nor ye meane as it should appear by these words the Queenes Maiestie And who then should these godly wise gouernors be that by duty ought and by authority may do it without the licence of their soueraigne I sée no godly no wise gouernor that may or ought or I thinke wil intermeddle in such restorings diuisions or prouisions as here in a generall name of I wot not what godly meanes nor howe nor when nor to whome nor to how many of them it may or it may not be thought meete Is not this a Learned discourse that our brethren haue here deuised for the reforming helping supplying restoring prouiding diuiding of these liuings and thus they conclude this 1. point concerning the liuings of the Pastors Let vs now sée how they deuise to help the other point for the want of learned men The lack of learned preachers must bee so farre foorth supplied as it may presently by encouraging and exhorting so many as are able to take that charge in hande by ouerseeing the readers and schollers in Diuinity in the vniuersities to doe dueties the one in teaching purely the other in learning diligently by thrusting out these vnprofitable heades of Colleges other drone Bees which eyther are vnable or vnwilling to set forwarde the studie of diuinity in their seuerall houses and placing diligent and learned gouernors and studentes in their places and by other good meanes reforming vniuersities by erecting of Doctors and teachers in as many places as may be by compelling the vnlearned Ministers in whome is anie towardnesse to become schollers in Diuinity with some allowance of liuing if they be willing to study or else to send them from whence they came to get their liuinges with sweate of their browes and especially considering the greatnesse of the haruest and fewnesse of the Laborers by praying earnestly the Lorde of the Haruest in this great necessity of ours to thrust foorth Laborers into his Haruest And in the meane time till God shall blesse vs with a sufficient number of Learned pastors to take some extraordinary and temporall order for ouerseeing the Churches that although they can-not bee all sufficientlye instructed and gouerned yet so many shall not bee altogether destitute of all knowledge and spirituall gouernement as there are now in this most corrupt state of the Church in which we haue hitherto continued If the lacke of learned Preachers must so farre forth be supplied as it may presently then must not al the pastors that are not learned Preachers be presentlie displaced Which is flat contrary to that which before so earnestly was vrged that they must no longer be retained But nowe when our brethren come more aduisedly to consider and set downe before themselues their own deuises that they would haue for remedies they begin to find confesse that which before they saw not impugned The first means that is here set down is by encouraging and exhorting so many as are aable to take that charge in hande This is good counsell adding fitnesse to ability for many are able that for diuers respects it were not fit they shold take that charge in hand But since encouragement exhortation is so good means to fit able persons thereunto would to God our brethren thēselues would follow this their own good counsell and not by these vnnecessary disturbāces discourage dehort many not only fit able to take that charge in hand but that haue taken it in hande haue both couragiously them-selues laide hande to this plowe and haue encouraged others and their heartes are nowe so discouraged their handes so weakened and falne downe yea they haue so falne awaye and pulled awaye their handes from the Plough and tylth of Gods field that withall they haue discouraged many other which are eyther become of ecclesiastical méere seculer Demas reliquit nos secutus est presens saeculū or they ar becōe Newtralles in religion yea some are become playne apostataes to the open aduersaries of the Gospell Who onelye are much encouraged hereby exhorting themselues and others to gape for the spoyles of vs both while wee thus contende and striue one with another and all they holde close together against vs. If therefore our Brethren will exhort and encourage other indéede let them first leaue off these innouations and especiallye these eager contentions for them and ioyne together with their Soueraigne Prince with the Magistrates and prelates with the lawes established like good subiectes and with vs their Brethren brotherlike in defence and aduauncing the Ecclesiasticall state of regiment that wee liue vnder and if we finde or think ought to be amisse séeke the reforming of it in such hūble charitable modest maner as beséemeth our calling without such scisme and breach of Gods and the Princes peace therefore and so shall wee discourage and daunt our aduersaries confirme our selues and withal encourage and exhort more effectually so many as shal be able and méet to take that charge in hand The seconde meanes is By ouerseeing the readers and scollers in diuinitye in the vniuersities to doe their duties the one in teaching purely the other in learning diligently This also is a good counsell But who shall be these
foorth their heartes shoulde fayle them And many other toward Laborers that on the Lordes calling were but late entred into this Haruest begin to stande in a mammering and drawe backe except a number of these our too forwarde brethren And therefore indéede we had néede on all handes without ceasing moste earnestly to pray to God to thrust foorth moe laborers into his haruest and to comfort them that be thrust in by him least both Laborers haruest all waxe thinner and more backwarde than it dooth Praie Praie Now vpon all these foresaid meanes our brethren make their conclusion saying And in the meane time till God shall blesse vs with a sufficient number of learned Pastors to take some extraordinary and temporall order for ouer-seeing the Churches that although they cannot be all sufficientlie enstructed and gouerned yet so many shall not be altogether destitute of all knowledge and spirituall gouernement as there are nowe in this moste corrupt state of the Churche in which wee haue hetherto continued These are very hard spéeches against the present state of the Churche of Englande and in truth by no meanes iustifiable that it is a moste corrupt state of the Church and so hath hetherto continued For if it be now in a most corrupt state then was it not more corrupt in the time of all the popish superstitions If wee nowe as our brethren in their Preface to this Learned discourse confesse maintaine the true and holie faith and haue the Gospell freely preached as in this learned discourse they also graunt are we so corrupt as when manifest errors in doctrine and faith were maintained and the preaching of the Gospell suppressed and persecuted And yet we debarre them not altogether of the title of the Church though a Church exceeding much corrupted Or doth the most corruption of the Church lie in matters or rather in formes of discipline Admitting we haue a discipline that were corrupted notwithstanding professing the holy truth in all pointes of faith and doctrine The Saxon Churches haue in some pointes the like discipline to that our brethren contend for and yet in some materiall pointes of the Lordes supper they hold as grosse if not farre grosser errors and corruption than doe the Papists And is our state being in that and all other pointes of doctrine most sincere more corrupt than theirs Which I speake not as insulting vpon them but with pitie and reuerence but onely to note our brethrens vnthankefull not acknowledging of our exceeding more sincere and farre better estate than theirs and manie others as the Grecians Armenians Indians Aethiopians c. which are yet acknowledged to be the the Churches of Christ albeit all differ in discipline and are not free from errors euen in doctrine which God be praised we are by our breth owne confession But why doe our Brethren thus exclaime on the estate of our Church as a most corrupt state Forsooth because as they saie and doe imagine there are many that are altogether destitute of all knowledge and spirituall gouernment If they meane Papists and wicked worldlings where are not some and that too many intermingled in the Church of GOD And so there may be many we graunt lamenting it among vs but not of vs. And the more I feare by reason of these garboyles among our selues But if they bée the children of God and the true Church indéede and haue yéeres of vnderstanding I hope nay I am sure there is none no not one such as is altogether destitute of all knowledge and spirituall gouernment set a side naturall Idiotes which are as infants and without discretion Nay not the most of the worldlie hypocrites are altogether destitute of all knowledge of God and of his word and of all partes of spirituall gouernment although they knowe not all pointes or manie pointes not so exactlie as other doe or as their selues should doe I speake not this to defende anie mannes default and corruption in these thinges but to shew that this is a greate deale more aggrauated than eyther needeth or is true or than our Brethren haue anie iust cause to accuse so hainouslie the whole state of the Church of England to bee a most corrupted state But sée nowe howe our malecontented Brethren finding such a grieuous fault of this most corrupt state of the Church though they might haue all these meanes that they haue heere deuised to reforme the same graunted vnto them yet are they faine in the end to confesse that this their Learned discourse of Ecclesiasticall gouernment cannot take place but that they must take some extraordinarie and temporall order for ouerseeing of the Churches in the meane time vntill GOD shall blesse vs with a sufficient number of learned pastors So that they cannot for all these meanes helpes prouisions supplyes desires or anie other thing that they are able with all their learned heads consulting together imagine howe their Ecclesiasticall regiment should be set vp And yet wée must first downe out of hande and awaye with that Ecclesiasticall regiment that we haue cre euer not onelie theyrs shall come in place but or euer wee haue or can yet deuise how wée shall deale in the meane time till GOD shall blesse vs with a sufficient number of learned pastors Which when this till and this sufficient number will be filled vp to our Brethrens contentation is not héere limited by them nor we are able to coniecture But coulde not our Brethren haue forséene this before which héere now after all their debating and deuising they beginne to sée and are driuen to confesse And how then must all Pastors that bee not learned preachers be presentlie turned out and no longer retayned Or if they may lawfullie for a time which with all when it shall stint is vncertaine continue still and bée retained how then are these thinges either true or tollerable in them Shall wee tollerate such notorious and most corrupt wickednesse as they crie out vpon till God shall blesse vs with a sufficient number of learned pastors And till GOD shall thus blesse vs what extraordinarie and temporall order of ouerseers of the Churches will God blesse if hee haue flatlie forbidden all other than that onelie order which our Brethren pretend that God so straightlie hath commanded Or what extraordinarie or temporall order can or dare anie or all the Church auouch or presume to take vpon them to appoint or tollerate anie time If the ouerseers that our Brethren vrge and the orders of Ecclesiasticall gouernment which they set downe bee of GOD commaunded for ordinarie and perpetuall to all ages and Churches either they woulde haue vs wilfullie to transgresse Gods commaundement without anie speciall warrant on presumption of their dispensation for a time or else they must néedes graunt and that is indéede the verie truth which they dare not for shame openlie confesse although of fine force they are constrayned
our Brethren héere set downe and all their platforme in this their Learned Discourse of Ecclesiastical gouernment to be the increasing of the glorious kingdome of our sauiour Christ and wilâ—uâ—lie and wittinglie contemne it or neglect it I hope none of vs doth so and if we could sée anie substantiall grounded reasons of our Breth to moue vs therevnto we praie God and hope God woulde heare our praiers that wee might forsake all worldlie liuings yea life and all rather than we should not ioyne with theÌ„ And brotherlie charitie moueth me to thinke so of them likewise that they doe not striue against their consciences or haue no conscience in that they shouâ—d but that they make conscience of that which they shuld not rather mistake than of purpose they would wittinglie misleade themselues or others Howbeit heerein they are in the greater fault that take on them to controll and teach the teachers and all and doe misteach vs and tell vs Gods word teacheth that which it doth not teach and terrifie vs with the expection of the heauie vengeance of God for this manifest contempt of his expresse commandement yet for these deuises and Learned Discourse of Ecclesiasticall gouernment and discipline which they so much pretend and vrge they haue not hetherto nor hâ—ere doe nor I beleeue euer can shew and proue in expresse wordes anie expresse commandement of our sauiour Christ or anie necessarie consequence to infer it which if we might once see and then should make a manifest contempt or anie contempt at all thereof then should we haue right good cause to tremble and quake to mourne and expect the heauie vengeance of God except God in the infinite treasurie of his mercies surmounting all his workes al our sinnes did giue vs his comfort and forgiue vs our sinnes through our Lord onelie sauiour Iesus Christ. But vntill this expresse commandement or anie other necessarilie inferred for this Ecclesiasticall gouernment that our breth in this Learned Discourse prescribe be shewed and made manifest I hope that in the testimonie of a good conscience being iustified by faith wee may haue peace with God by our Lord Iesus Christ by whom we haue aceesse by faith into this grace or fauour â—herin we stand and glorie in the hope of the glory of the sonnes of God Rom 5. And as this is the anker of our hope so good Breth once againe in the feare of God I exhort you to take heed how ye pretenâ— Christs expresse commandement so peremptorilie and cannot shew it to consider with what boldnesse ye may take vpon you that sentence of S. Paule saying In the meane time we may boldlie saie with the Apostle Act. 20. VVe testifie vnto you this day that we are clâ—aâ—e froÌ„ the bloud of you al for we haue not failed to shew you the whole counsell of God concerning the regiment of his Church And dare ye indeede this boldlie vsurpe vpon you these wordes of the Apostle and adde withall vnto them as a distinct part of the sentence that in the same seuerall Charecter as the verie expresse words of the Apostle which were neither his wordes nor yet his meaning for anie thing that can be necessarilie gathered on those wordes of the Apostle these words of your owne more superfluous addition concerning the regiment of the Church But see how affection many times may carry wise learned men awaie But if this platforme be either councell or commandement either expressed or of necessitie implied Shew it as Saint Paule saith that he shewed all the councell of God and straight we yeeld Or else giue vs leaue in the name and peace of God and in the freedome of the Gospell with a safe conscience to dessent from it The Argument of the 7. booke THE 7. Booke concerneth the ministration of the Sacraments first whether they may he ministred by a Minister that is no Preacher and without a Sermon at the ministration of them Whether this be alwaies in Baptisme any necessarie part contained in the institution of it Whether the Apostles or other Preachers were alwaies their selues the baptizers of such as they conuerted How neere our Breth assertions heerein drawen to the positions of the Anabaptists Whether the Lords supper may not be truly administred though by no preacher or if by a preacher yet not preaching at the ministration thereof Whether Christ preached at the ministration of it Whether preaching were alwaies necessary in Circumcision and the Pascall lambe What the word shewing foorth the Lords death inferreth and that all the communicants are such preachers Whether the Homilies exhortations in the booke prescribed set not fully forth the Lords death What was the practise for this point in the Apostles times and in the Primitiue Church Whether the worde that is ioyned to the element to make a Sacrament is to be necessarilie vnderstod of preaching Whether our formes praescribed in the Sacraments ioyne the word and the element sufficientlie or no. Whether the Papists though they wanted the true Supper of the Lord had not true Baptisme for all their corruption of the same How many kindes of preaching Caluine maketh and what kinde is necessarie in the Lordes Supper What words by Caluine Musculus Beza Olleuian Hellopaeus c. make a true perfect Cosecration Whether in the reformed Churches of Heluetia c they are preachers onelie that minister the Sacraments How the seale and writing are to be ioyned alwaies together and we so haue them Whether our Breth prohibite none to preach whom they prohibite not to minister the Sacraments Whether we inferre womens Baptisme whether Baptisme on occasion of necessitie may be ministred in priuate places and whether there be anie necessitie at all of Baptisme and of the dangerous positions contradictions inconueniences absurdities of our Breth in these matters especiallie of this their Canon where there is no minister of the word there ought to bee no minister of the Sacraments What is principall what necessarie in the Sacraments of the affinitie coniunction separation of preaching and administring the Sacraments HEtherto saie our Brethren we haue somewhat at large set forth the principall parte of a Pastors office which is to preach the worde of God and to instruct the people committed to his charge in the same Heere followeth now in the second part of his duti which confisteth in right administration of the SacrameÌ„ts of God For seeing it hath pleased God to adde such outward signes to be helps of our infirmitie as seales for confirmation of his promises vttered by his word Rom. 4.11 Hee hath appointed Ministers of the same to deliuer them vnto his people Matth. 28.19 Luke 22.19 For no man may take vppon him anie office in the Church but he that is called of God as was Aaron Heb. 3 4. Seeing therefore that God hath giuen some to be Pastors in the Church Ephes
4.11 And it is the dutie of Pastors to feede the flocke of God committed to their charge with all manner of spiritual pasture of their soules appointed by God 1. Cor. 4.1 And that the Sacramētes are a part of this spiritual foode it is manifest that it belongeth to the dutie of Pastors to administer the holie Sacraments and that the Sacraments appertaine to the doctrine and worde of God it is euident that whom God hath instituted to be the Minister of the word him also he hath made to bee the minister of the Sacraments and as the Sacraments are compared by the holie Ghost vnto seales and the word or promise of GOD vnto writings so it appeareth to him to deliuer the soule which deliuereth the writings For as the soule hath alwaies relation vnto the writinges so haue the Sacramentes vnto the worde of GOD. By this it appeareth that as it is the dutie of euerie pastor to administer the Sacraments of Christ so this office appertaineth to none but to those which are Ministers of the word AS all the residue héere set downe dependeth on thi◠conclusion to all which we gladly yéeld and confirme the same so this being euident that whome GOD hath instituted to be Minister of the word him also he hath made to be Ministsr of the Sacraments it followeth euidentlie on good and necessarie consequence that the Doctors so well as the Pastors beeing of God instituted to be Ministers of the worde that them also hath he made to be Ministers of the Sacraments Which Sacraments as our Brethren rightlie saie appertaine to the doctrine word of God and are a part of this spirituall foode This spirituall foode then appertaining to the doctrine and word of God belonging properlie to the Doctors it is the dutie of Pastors to feed the flock of God committed to their charge with all manner spirituall pasture of their soules appointed by God How then are not the Doctors euen by Gods appointment pastors also according as Saint Paule saith euen in this place Ephe 4.11 before discussed But not as our Brethren heere clip the sentence saying thus Seeing therefore God hath giuen some to be Pastors in his Church for though the Apostle spake before distinctlie that he gaue some to be Apostles some to be Prophets other to be Euangelists yet when he comes to the mentioning of Pastors he saith Other to be pastors doctors Knitting them ioyntly both together as appertaining both of them alike and together vnto the ordinarie Minister of the word Which though our brethren wil not confesse in plaine tearmes yet see heere when they come to the discussing of the office will they or nill they they are driuen to yeeld thereto that the Doctor and Pastors office doe concurre and that not onelie the Pastor is a Doctor or Teacher but the Doctor or Teacher is a Pastor And yet further to ouerturne their owne deuises they adde and as the Sacraments are compared by the holie Ghost vnto seales and the worde or promise of God vnto writings so it appertaineth vnto him to deliuer the seale which deliuereth the writings But the Doctor deliuereth the writings so well as doth the Pastor therefore the Doctor must deliuer the seales so well as the Pastor For saie our Breth as the seale hath alwaie relation vnto the writings so haue the Sacramēts vnto the word of God And heerevpon they make this conclusion By this it appeareth that as it is the dutie of euerie Pastor to administer the Sacramentes of Christ So this office appertaineth to none but to those which are the Ministers of the word Although this conclusion concerning the matter be true in part and we gladlie graunt it yet is it not the right and full conclusion following on the premises except it infer Doctors so well as Pastors or by the name of Pastors comprehend Doctors For the Doctor is a Minister of the word and a deliuerer of the writings so well as the Pastor therefore they should haue more fullie directlie concluded if they had said That as it is the dutie of euerie Pastor and Doctor to administer the Sacramēts of Christ so this office appertaineth to none but to those which are the Ministers of the word But now the ministration of the Sacraments requireth withal not onelie the Ministery of that part of the word which onelie and barelie teacheth the doctrine institution of the Sacraments but also and no lesse that part of doctrine which exhorteth to repentance and newnesse of life in the ministration of Baptisme and in the supper of the Lord exhorting the communicants to a preparing to iudge themselues to be in loue charitie to the worthie receiuing of the same and also in dehorting and rebuking the wicked and vnworthie approchers thereunto it appeareth therefore by these premises that not onelie the pastors may teach the doctrine besides their exhorting but also that the doctors or teachers may and must exhort and dehort persuade and dissuade rebuke comfort and applie so well as the pastors Which is quite cleane contrarie to our brethrens former principles Our sauior Christ authorizing his Apostles to baptize al nations saith Goe yee forth and teach all nations baptizing them in the name of the Father the sonne and of the holie Ghost teaching them to obserue all things that I haue commanded you Likewise to the same effect Go ye forth into all the world and preach the Gospell to euerie creature he that shall beleeue and is baptized shall be saued c. Also instituting his holie supper he said Doe this in remembrance of me Which remembrance S. Paule declareth that it ought to bee celebrated by preaching of the Lords death So often saith hee as you shall eate of this bread and drinke of this cup you shall shew forth the Lords death vntil he come By these testimonies it is euident that the administration of the Sacraments ought be committed to none but vnto such as are Preachers of the word that are able to teach them that they baptize that are able to prech the mystery of Christs death to them whom they do deliuer the ward signe thereof We wish and indeauour so farre as conuenientlie may bee brought to passe that all were Preachers which maye administer the Sacramentes and in some respect they are Preachers While by the authoritie of theyr office they doe publikelie pronounce in the administration of the Sacramentes that godlie forme of doctrine annexed which plainelie setteth out all the institution nature vse endes and fruites of those holie mysteries with godlie and pithie exhortations dehortations and applications ioyned thervnto Besides diuerse notable Homilies and famous sermons by which they may as they sée occasion edifie the congregation at the participating of the Sacraments But if so bee that our Brethren will needes heere vnderstande by preaching the frée exposition of the worde and teaching the
excellency comprised in this compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than if he had symply sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewe yee and therefore our Brethen doe well translate it you shall shewe foorth And in a sort this may be called preaching And Musculus note theron is very good wherin also hee vseth this note preaching in an improper sense saying Neither must this bee ouerpassed that hee simply sayth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is you doe declare but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is you doe cheefely or moste of all declare For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition hath a force of a signification to be bent thereto The Apostle deliuered vnto them not any light memory of the Lordes death in three our foure wordes by the way and sleightly but in greate earnest and publique shewing foorth to be perfourmed and to bee preached out as of a benefite incomparable to be astonished at So that here is a kind of preaching in an inproper vnderstanding comprehended as Caluine also calleth it saying Nowe Paule adioyneth what manner of memory should be celebrated to wit with giuing of thankes Not that the whole memory consisteth in the confession of the mouth For this is the cheefest thing that the vertue of the death of Christe shoulde be sealed vp in our consciences Howbeit this knowledge ought to kindle vs vnto the confession of prayse that we should preach before men that which wee thinke within before God The supper therefore is that I may so speake a certaine memoriall which ought perpetually to endure in the Church vntill the last comming of Christe instituted vnto this end that Christe might admonish vs of the benefit of his death and that we might recognize the same before men Whereupon also it hath the name of the Euchariste Therefore that thou mayest orderly celebrate the supper thou shalt remember that of thee is required the profession of thy faith Heereupon it appeareth howe impudently they mocke God that boaste they haue in their masse any kinde of Supper For what is the Masse for I speak not of the papists but of the Pseudo-Nichodemites he meaneth those that openly come to Masse for feare of persecution and thinke it is inough that they secretelye come also to the Communion and to the gospell as Nichodemus came to Christ by night for fear of the Iewes that it is stuffed with detestable superstitions they faine by the externall gesture that they allowe them What kinde a preaching of the death of Christe is this Doe they not rather forsweare the same So that this preaching which héere Caluine speaketh of is not that which is proper to a preacher and whereof Christ saide before to his Disciples as our Brethren therein vsed the worde rightly Marke 16.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye forth into the whole world preach the Gospell But it is such an improper kind of peaching as belongeth in generall to all men And therefore it is far better simply to vse Pauls word who saith not neither was it his meaning yee shall preach the Lordes death but yee shall sâ—ewe forth the Lordes death till his comming Who are these that hee sayth should shewe it foorthe Doth hée speake héere vnto Preachers or not rather to all the Corinthians men and Women that shoulde bée communicanteâ— of these Mysteries So often as you who are these you You that shall eate of this Breade and drinke of this Cuppe And what shall these doe You shall shewe foorth the Lordes death vntill his comming If now hée meant Preaching by this shewing forth then must all the people men and Women bee Preachers that bée no Ministers of the Worde and Sacramentes So that héereby wée may moste playnely sée howe our Brethren to thrust in a necessity of preaching to bée alwayes had at the administration of this Sacrament spare not to wrest and abuse saynt Paules wordes to a necessary importing of that which by no direct sense they can bée drawne vnto Bullinger bréefely and as it were in a worde telleth vs in his marginall note thereon what this shewing forth meaneth Annunciare mortem Domini est laudare gratias agere domino To shewe foorth the Lordes death is to prayse and giue thankes vnto the Lord. Whereupon it is called Eucharistia a Thankesgiuing Musculus mée thinketh very well Parapharastically settes out the full meaning of these wordes This Institution of the Lordes Supper being receyued of the Lorde him-selfe haue I deliuered vnto you Whereupon yee may perceyue that yee eate not a Supper priuate of euery one of you but a common and a mysticall Supper instituted vnto the memory of our common redeemer and this can yee not bee ignorant of For so often as yee eate this breade and drinke of this Cuppe you beeing thus of mee trayned vp doe shewe foorth and preache the death of the Lorde whereof yee are partakers not some onelie seperately but all in common Whereupon yee mought inough haue beene admonished with what faith and with what concorde communicating yee ought to eate this Supper in the memory of his death This I take to bee the right sense although the vulgaâ—e translation haue these wordes in the future tence after this manner For so often as ye shal eate this Breade and shal drinke of this cuppe ye shall shew foorth the Lords death vntil he come Erasmus translateth it euen as wee read and doe expound it There are that reade the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Imparatiue moode Doe yee shew forth But this little word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for being causall or importing a cause fauoureth not that sense They doe iudge that the Apostle in these wordes expounded and withall commaunded howe the Corinthians ought to celebrate the remembraunce of the Lorde that is to witte so that as often as they shoulde eate this Breade and drinke of this Cuppe they shoulde shewe foorth his death As though he desired also this thing to haue bin in them because that in this mysticall memorial supper they did not set foorth the Lordes death Euen as wee see the sacrificers to celebrate their Masses that they make altogether no shewing of the Lordes death For those thinges that separately or by themselues they say cannot be accounted for this shewing foorth For they say theÌ„ both being tourned away from the people and in a tongue vnknowen to the Church and vnder such a silence that they can not be perceaued no not of those that knowe the latine tongue This is a manifest breach of Christes institution and of the Apostles interpretatioÌ„ If the Lords supper were so administred in any place with vs we did not kéepe Christes institution nor did it in his remembrance nor shewed foorth his death as these Corinthians and these Papistes did not But with vs God be praysed for it it is neuer administred by anie so simple a minister but though he be not able
accomplished those whom we call the Deacons giue a parte of the bread and of the cuppe alayed vnto euery one of them that are present ouer whome the thankes giuing was made and they suffer them also to carrie it to those that were absent And this foode is among vs called the Eucharist to the which none is admitted but he that beleeueth the doctrine to be true being washed with the washing for the remission of sinnes and liuing according as Christ hath taught For we receaue not these thinges as a common bread and a common cuppe but euen as by the worde of God being made fleshe Iesus Christ our Sauiour had flesh and bloud for our saluation so also by the woorde of prayer and the thanks giuing we haue learned the food being of him sanctified which being changed nourisheth our flesh and bloud to be the flesh bloud of the same Iesus Christ that was incarnate For the Apostles in their writinges that are called the Gospels haue deliuered foorth that Iesus thus commaunded them hauing taken bread and thanks being giuen he sayde doe this in the memorie of me This is my body Likewise hauing taken the cup and hauing giuen thanks he said This is my bloud and did communicate it only vnto them In these woordes wee plainely sée all the manner of the primitiue Church in the dayes of Iustine the Martyr about the hundred yeare after Christes ascention Concerning the administration of the Lordes supper without any sermon preached thereat But it followeth euen anon after of the administration also of the same with a Sermon or an Exhortation made at the participation thereof saying On the sunday are made assemblies of those that are of the Citie and of those that are of the Countrie where the writinges of the Apostles and Prophets are read before the reader then ceasing he that is placed our them maketh an exhortation prouoking them to the imitation of the thinges that are honest After this we all arise and offer vp prayers which being finished there is brought as I sayde bread wine and water Then he that is placed ouer thē so much as he is able offreth vp prayers thanksgiuings but the people singeth Amen Thereupon those things that are consecrated are distributed vnto euery one and sent vnto the absent by the Deacons The rich if it please them contribute euery one according to his will The collections are layde vp with him that is placed ouer them he succoureth the fatherlesse and widdowes and those that want by reason of sickenesse or other necessitie those also that are prisoners and trauelling strangers and in summe he is made the prouider of all the needie But these assemblies we make vpon the sunday c. Thus doe we sée at large the order of the primitiue Churche for the celebration of the Lordes supper both with-out and also with a Sermon or an Exhortation at the same If our Brethren reiect their orders because of some additions that they vsed or that the wordes of Iustine might sée me suspitious to sauour of the Popish errour of transubstantiation not onely the Magdeburgenses doe cleare the wordes of Iustine from that errour but Iustine cleareth him selfe both from that and from the errour of consubstantiation or carnall presence in the Sacrament For the former say the Magdeburgenses who not withstanding maintayne the latter The deuise of transubstantiation was also vnknowen vnto the Church of this age For although Iustine saye VVhich being changed nourisheth our flesh and bloud notwithstanding he onely looketh vnto and driueth it to that that hee may discerne or seuer this bread and this cuppe vnto the which commeth this worde of Christe from other vsuall meates and drinkes with which our bodies are nourished And as for consubstantiation this his sentence maketh lesse referring al the consecration to the spirituall and thankefull remēbrance of the death of Christ as he also doth disputing with Tripho the Iew saying this also ye know that the solemne oblation of the two goates in the time of the fast was not suffered to be done otherwhere thē at Ierusalem As neither the oblation of the meale or floure which was wont after the custome to be offered for thē that were clensed from the leprosie signifying figuratiuely the bread of the Eucharist which for the memory of his passion cleansing the soules of men from all sinne our L. Iesus Christ hath deliuered to thē that come after to the intent that in the meane time wee should giue thanks vnto God both for the world created for man with other thinges that are conteyned therein and also for the redemption wherewith he deliuered vs from sins the principalities and powers being vniuersally vanquished according to the diuine counsell Thus doth Iustine acquit himselfe sufficiently of those errors As for the water mingled with the wine and the sending these sacramentall signes vnto the absent whereof afterward came great corruption and superstitions we say as Aretius doth thereon Concerning the reason of the mingling wine and water it seemeth vnto me probable because that making the supper of the Lord in a common banquet they also dranke more largely not sipping as at this day it is the manner And therefore that the wine by it selfe being strong should the lesse hinder them water was put vnto it Which we see also at this day to be done in common banquetes that the noble wines are mingled The place 1. Cor. 11. makes mee thus to thinke where manifestly hee teacheth that the abuse of the Lordes house beganne euen then to take holde insomuch that manie were drunke in that loue feast Thus sayeth Aretius for the originall of the water mingled with the wine And as for the sending to the absent hee sayeth Fourthly a portion of the supper was also sent to them that were absent the which was doone without superstition a token of friendshippe and of vnion in doctrine and in their whole profession euen as wee haue rehearsed before out of Eusebius that it was done at Rome neither is here any mention made of any merite or of any passeport exhibited to those that were about to die To conclude sayth Aretius on this practise of the primitiue Churche next after the Apostles hereunto came mutuall exhortations to cōcord and constancie in faith and profession that this might be a certain stipulation and obligation that they should be constant in Christianitie whatsoeuer fortune at the length should happē vnto them These things in our action may almost all of them be declared First in the publike assembly which is a shewe of a publike banquet Then the like oblation is of vs obserued the wordes of the institution are recited and to God the father is pronounced prayse and glorie The mingling of wine and water we haue not for it is no part of the institution neyther haue our wines neede of mingling as the orientall wines haue neyther doe wee drinke
freely as then they did All that are present if they list doe communicate and both the kindes are deliuered vnto all It is not sent vnto those that are absent because superstition hath corrupted that custome they sent it then to those that were whole vnto strangers that came not into the assembly at this day onely to those that are readie to dye and that for a certaine lucre and aduantage yea adde this vnto it with a vaine persuasion of a kinde of necessarie passeport A collection is made for the poore and euery one giueth as much as hee will saue that our folkes will giue too too little The action is not mute or dombe but the hystory of the passion is recited Priuate voices or the speeches of priuate persons come not hereunto for because of moderate or comly order They approch he speketh of the order in his countrie at Bernes and it is receaued of them standing for the Paschall Lambe was eaten of them that stoode howbeit neither makes it any matter whether the communicantes stande or sitte nor yet if they knéele as is the order of our Church This briefly sayeth Aretius is our action not vnlike Iustines By which description of Iustine and conference of ours and of the Heluetians order of administring the supper of the Lorde we most plainely perceaue our Brethrens no small errour in this that not content with all these thinges in the supper of the Lorde if a Preacher make not a sermoÌ„ also at the ministration of the same they not onely count it not sufficiently done but they frustrate and euacuate all the action Hereupon our Brethren make this conclusion saying Howe intollerable an abuse then is it of the sacramentes of the Lord to committe the administration of them to those men that are not able to expounde the mysterie of them This conclusion standes all on that worde able which wee haue sufficiently I hope aunswered before saue that here in this conclusion it is more ambigiously referred to expounding than in the premisses For by the abilitie to expounde the mysterie of the sacramentes may be ment eyther the preaching which notwithstanding is to be wished that euerie Minister were able so to expounde the mysterie of them if it pleased God so to graunt it although alwayes they so did not or else their abilitie of discrete setting foorth those expositions of these sacraments that are prescribed in the publike forme of their ministration or other godly expositions of other learned meÌ„ authorized to be read at the same times the ministers themselues being though not able with any commendable gift of publike eloquence to treate at large vpon them and so expounde the mysterie of them yet able well inough to shewe vnto the people or to any that aske them plainely and briefely the summe and principall content of the mystery of them In which sorte I trust the simplest minister of them all is able to expounde the mysterie of them or else no Bishop or ordinarie would permitte him to serue any neuer so small a cure or any other would allowe him any stipende at all thereunto if he be conâ—icted of such inhabilitie So that this intollerable abuse eyther is not in vse at all or at least in any Minister not allowed by any lawe or constitution nowe in force but that such vnable Ministers may be remooued and other more able placed although they cannot expound the mystery of the same by publike preaching But nowe let our Brethren procéede to their further arguments and proues on this matter And seeing the elements of the world of which the outward part of the sacraments is taken be dead beggerly of themselues except they be animated and enriched with the promise and word of God which is the life of the sacrameÌ„ts what can it be better then sacrilege to separate the ministration of preaching of the word from the sacraments If the elements of the world be separated froÌ„ the promise word of God opposed against it these termes dead beggerly might better sitte theÌ„ And so S. Paul called the ceremonies sacraments of the old law elemeÌ„ts of the world not after Christ Coll. 2.8 and so Caluine expouÌ„ds those words saying But what calleth he the elementes of the worlde No dout but ceremonies For straight after in place of exaÌ„ple he bringeth in one kind to wit Circumcision And also Gal. 49. S. Paule calleth the ceremonies of the Iewes weake beggerly elemeÌ„ts The which he doth sayth Caluin because he coÌ„sidereth them without Christ yea rather against Christ. For to the fathers they were not only healthful exercises helps of godlines but also effectuall instrumeÌ„ts of grace But their whole force was in Christ and in the institution of God But the false Apostles neglecting the promises would oppose them against Christ as though Christ alone sufficed not No maruell therefore if Paul repute theÌ„ trifles things of no value Now if the outward signe or element in the sacrament be thus vsed among vs that is to say be destitute of the word of the institution of the promise of the remembrance of Christ yea of Christ himselfe be opposed against Christ then are these spéeches of worldly dead and beggerly elements well alleaged and truly applyed against our sacraments For true it is that Saint Augustine tractatu in Ioh. 80. sayth You are now cleane for the worde that I spake vnto you why sayth he not Ye are cleane for the baptisme with the which yee are washed But sayth for the word which I haue spoken vnto you But that also in the water the worde cleanseth Take away the worde and what is water but water The worde commeth to the element and it is made a sacrament yea as it were euen a visible word For verely he sayd this also when he washed the Disciples feete He that is washed needeth not saue that he wash his feete but is cleane throughout From whence commeth this so great a vertue to the water that it toucheth the bodie and washeth the heart except that the word doe it not because it is spoken but because it is beleeued For in the worde it selfe also the sounde passing is one thing and the vertue remayning is another thing This is the worde of faith the which we preach sayth the Apostle because if thou shalt confesse in thy mouth that Iesus is the Lorde shall beleeue in thy heart that God raysed him vp from the dead thou shalt be safe For with the heart it is beleeued vnto righteousnesse but with the mouth confession is made vnto saluation Whereupon wee reade in the Actes of the Apostles clensing their heartes by faith And the blessed Peter in his Epistle sayeth So hath baptisme also made you safe not the putting off the filth of the flesh but the interrogation of a good conscience This is
sacraments are the same that are the dispēsers of the word so that they execute both the parts of the ministery Otherwise it shold be cōuenient that according to the saying of the apostles act 6 they shoulde apply them-selues to praiers administring doctrine leauing the ministery of the tables Seeing that many mo may be had that can dispense the sacraments than those which can rightly cut sound doctrine in the church By which testimony of Musc by the very order prescribed euen in Geneua It plainly appeareth that not only in these reformed Churches many are admitted to minister the Sacr. that are not able to preach but that also this was the vse of the primitiue Church in the apostles times Which ouerthrows al that our breth haue hereon alleaged Neither helpeth it to say that yet stil this taketh not away but that there should be preaching vsed at the administratiō of the sacramēt thogh the minister of the sacramēt be no preacher For our breth said the administration of the sacramentes ought to be committed to none but vnto such as are preachers of the worde c. pag. 60. But for this that they say here also It is no better then sacriledge to seperate the ministratiō of preaching of the worde from the sacramentes so harde a spéeche following Musculus procéeding with the minister of this Sacrament though hée bée no preacher of the worde yet he requireth in him such a competency as hath a triple respect both to the person that he sustaineth and of the matter that he administreth and of the people to whome he communicateth After he hath shewed for the first part howe he shoulde be no lewd person but sober and vertuous comming to the secōd respect in him he saith Furthermore hee ministreth it competently if hee haue a consideration of those thinges which hee dispenseth and doe worthily frame himselfe vnto them Hee dispenseth the communicating of the bodye and bloude of Christe The breade which wee breake saith the Apostle Is it not the communicating of the body of the Lorde And the Cup of the blessing ouer which wee blesse is it not the communicating of the bloude of the Lorde 1. Cor. 10. Thus therefore shall hee competently administer this sacrament that it may be a communicating not that it shoulde be a holy priuate thing He dispenseth the remembrance of the Lorde or as Augustine in a certaine place speaketh the sacrament of memory This shall he do competently if he shall adioin vnto the mysticall communicating the shewing forth of the L. death according to the worde of the Apostle who sayth so often as ye eate this bread and drink of the Cup yee shewe foorth the Lordes death till he come For so did hee ordaine this custome in the Church of the Corinthians It is not fit that it should be a dumb communicating Either let some thing be read before the people or bee sung concerning the historye of the death of the Lorde as it is begun to be done in very many churches in our age Hee dispenseth the Euchariste he Euchariste is a giuing of thankes and a sacrifice of prayse Let him therefore haue a care that this holy communion may be closed vp with publike giuing of thanks He dispenseth the loue feast that is the banquet of brotherly loue It is meete therfore that a cleare exercise of Christian loue and mutuall communicating shoulde bee adhibited Vnto the which hee ought not onely with exhortations in the act it selfe to enstruct and accustome them but also with constitutions of a certaine order These are the principall thinges of which the dispenser of the Lordes table ought cheefely to haue a care and consideration whereby hee may apply him-selfe competently vnto this sacrament The third respect is of the people communicating which the more simple ruder they are so much the simplier must the minister speake of the mystery of the Lordes supper that he may apply him-selfe to their capacity But he must by all meanes take heede of those two vices that entrap the people to witte superstition and contempt Superstition least the people worship and adore that for the thing it selfe that is the signe thereof contempt least they sticke onely in the breade and Wine not discerning the body and bloude of the Lorde and therefore contemne it vnderstanding nothing beyond the iugdement of the eyes because by sight and taste they perceiue it to bee bread and Wine Such a point did Augustine giue warning of in his booke of Catechizing the rude in the ninth chapter where he saith thus Concerning the sacrament that they shall receiue it sufficeth for those that are more prudent to heare what that thing signifieth but with the duller sort it must with more wordes and similitudes be treated vpon least they contemne that which they see These thinges wrot he To conclude hee must take heede that hee swerue not either to the Corinthians or to the papists in this cause of the Lordes Supper And to the entent that the people not onely with the hande and mouth but with faith and heart may receiue that which is giuen let him declare all thinges that are to bee spoken in the vulgare and vsuall tongue not onely the exhortations but also the wordes of the Lordes institution the Prayers also and the thankesgiuing whereby the people may vnderstand all and in their heart assent thereto according to the Apostles admonition 1. Cor. 14. Thus wée sée how although the Minister be no preacher but beeing a discreete and vertuous man in all these foresaide respectes and obserue these exhortations which are both plentifully set out in Homilies and in the Communion Booke it selfe and the other thinges here noted in such order as the communicantes may vnderstande and beléeue the same although there bee no other sermon preached yet is the Sacrament truely and effectually administred Neyther can these thinges with the residue that he setteth downe bee vnderstood for the onelie action of a Preacher confessing and allowing that manie Ministers not Preachers may minister this Sacrament and yet in euery one that ministreth the same al these thinges are requisite For what is plainer than this argument out of Musculus sayinges Musculus thinketh and prooueth that it is not necessarie that euery one which administreth the Sacraments should be a Preacher and preach at the ministration of them But Musculus thinketh and prooueth it necessarie that all thinges ought to bee done by the minister at the Ministration of them which here he reckoneth vp Therefore Musculus thinketh and prooueth that all these thinges might bee done of one that is no preacher and without a sermon then preached of these matters If our Brethren wil denie the maior for the minor I thinke they wil not I referre them to Musculus and his reason out of Actes 6. and to the reformed Churches that hee meaneth It sufficeth for vs to prooue both by him and by
it which might bréede daunger to tender infantes or be it but onely sprinkled with water cast vppon it it sufficeth for the action of the materiall part But howsoeuer we may conster to the best those wordes of Beza in that which though hee make it no absolute necessitie of infantes baptisme in respect of their saluatiō to depende thereon yet in reasoning for it he makes some necessitie of it yea he goeth so farre Articl 49. that baptisme cannot be reiterated that me thinkes and let other iudge thereon he cleane ouerthrowes this our Brethrens principle that none can minister sacramentes but preachers of the worde We haue sayd sayth Beza that Baptisme is the sacrament of our engrafting into Christ and his Church neyther dependeth the efficacie of baptisme on the person of the baptizer But now whosoeuer is once truely giuen to Christ although now and then he tourne out of the way yet may he neuer be cast cleane out And therefore it is inough that he was once receaued By no meanes assent we vnto them which rebaptize those that were baptized of Heretiks or of other impure ministers Neither yet do we doubt but that in the Papisticall Church the baptisme remayneth true although it be administred of ministers nothing fitte and be defiled with infinite pollutions For because it pleased the mercie of God euen within Popery to preserue the relikes of his Church so long vntill he erected it vp againe therefore would hee not that Sathan should be able vtterly therin to ouerthrow baptisme wherby all the elected are ioyned together in a societie If then this baptisme of Heretiks and Papists were so sowly polluted where not only no preaching was besides that no part of the institution of the mystery of the vse of the endes thereof were so declared that the congregation vnderstoode it and yet all this notwithstanding it was true baptisme and they were so fully baptized that it were a dangerous heresie to go about to rebaptize vs though they that did baptize vs were Idolatrous Priests and Antichristes chapleynes can it now be said that the administration of baptisme among vs whō our Breth cōfesse to be a true Church of Christ we hauing nothing for the materiall part but the only and méere element of water that Christ ordeyned with the which wee sprinkle the infant if he be not dipped into it and vsing not onely the wordes of Christes institution with the promise annexed besides prayers and thankesgiuing with a plaine and full declaration of al the institution the causes the vse the endes the effectes of this mysterie set foorth to the people assembled that they withall may in their mother tongue perceaue the whole content of all this action that if all this be not administred by such a minister as is withall a preacher and that he also preach at the administration therof and that also in the publike and ordinary place appointed and in no priuate place or else all this is but a worldly dead and beggerly element a seale without the writing and so nothing auaileable nothing better than sacrilege Durst Beza haue sayd so much of the very Papists for this sacrament Yea although a midwife or a lay mā as often times then it hapned did administer the same Or would he or would our Brethren for that default rebaptize them Or count them not baptized at all that are so extraordinarily yea and disorderly baptized Is the onely lacke of the persons lawefull vocation yea the lacke of sufficiencie in his vocation a greater pollution yea and cleane disanulling of the sacramēt more than all these corruptions of the Papistes or than the insufficiencie or vnlawfulnesse of their calling And yet theirs must bee true and verie baptisme ours is not And why so Haue we any like or worse pollution No. Haue we any such vnsufficient and vnlawfull ministerie No. What then Though it be not so vnsufficient and vnlawfull as theirs yet is it vnsufficient and vnlawefull And why Forsooth The administration of the sacramentes ought to be committed to none but vnto suche as are preachers of the woorde pag. 60. But what meane our Brethren by this worde ought An absolute necessitie Or a conuenient dutie Saint Paule prescribing the conditions of a Bishop sayth a Bishop ought to be vnreprooueable the husbande of one wife watching sober modeste harbourous apt to teach not giuen to wine no striker not giuen to filthie lucre but gentle not couetous one that can rule his owne house hauing children vnder obedience withall honestie What doth Saint Paule meane héere in all these and other properties that he saith a Bishop ought to haue such an absolute necessitie that if hee want any of these properties he is by and by no Bishop at all nor hath any lawfull function And if he minister the sacramentes they are no sacramentes Are all these properties of the substance of his office If they say though all be not yet this is to be apt or able to teach to exhort with holsome doctrine Indéede if he had no aptnes nor abilitie at all that were very hard And yet most of the Popish Bishops Priests were such their baptizing still true baptisme And shal ours be said to be no baptisme at al if the minister of absolute necessity be not such a learned preacher as can fréely and at large by his owne discourse expounde vnto the people the mysterie of the sacramentes Haue we not already heard howe Musculus auoucheth that in many reformed Churches there are many that can minister the supper of the L. few that can preach the word of the Lord And that it is not necessary that the Preacher shuld be the minister of that sacrament And is it otherwise in this sacramēt of baptisme which both hath the lesse néed of the twaine to haue a sermon preached thereat yet withall of the twaine hath a greater necessitie of receauing thereof than of the L. supper But if now as we haue séene for that sacrament that it may be ministred orderly inough by those that are no preachers yet none can orderly minister the sacraments but he that is a minister of the woorde doth not this consequence then followe of necessitie that some may be ministers of the worde that are not preachers of the woorde Which cleane ouerturneth all our Brethrens processe of this necessitie that they must néedes be Preachers But our Breth chalenge vs here for this that where we will make no necessity of Preachers to be the ministers of baptisme notwithstanding of baptisme it selfe we make a necessitie But both wayes they do vs manifest wrong For neither we denie all kinde of preaching nor all kinde of necessitie in the minister for preaching at baptisme or at the Lordes supper but only this absolute simple and ineuitable necessitie graunting a necessitie of conueniencie Neither do we vrge this absolute simple ineuitable necessitie
of any of both the sacramentes themselues Saue in generall that they must néedes be had in the Church as Zanchius said not onely as necessarie tokens and demonstrances of the true Churches but also as Gods seales ordeined for the confirmation of our faith such parts of his couenant with vs and ours with him as the whole Church is bound to haue vse But wheÌ„ it comes to the particuler vse application we do not so necessarily tie theÌ„ to this or that person of or in the Church that if they haue theÌ„ not be it not by their own default the want of theÌ„ may endanger their saluation the vertue wherof depends not vpoÌ„ any sacrameÌ„t or is included in it Neither acknowledge we any necessitie of it but such only as is agréeable to Christs institution And therfore wheÌ„ we say baptisme maybe ministred in priuate places for necessity our breth reply as though there were such necessity of the outward signe when it caÌ„not be ministred according to the institution of Christ c. This reply is not to the matter in hand For that necessity that is of the institutioÌ„ of Christ is a méere and absolute necessitie and of the substantiall partes of the sacramentes either for the matter or forme of them whosoeuer shall minister or receaue them and when and where soeuer they shall be receaued But thâ—s prescribeth not any time when nor any place where they shal be necessarily receaued No nor the parties that shall receaue nor yet the parties that shall only minister them Howbeit our question is now here not so much for the persons that shall minister them for we yéelde that none orderly ought so to do but he that is lawfully called thereunto Neither permitte we but forbid all other and punish them if any be found so to haue offended nor yet for the person to be baptized whatsoeuer necessitie lies on him to haue it but on the place For although it must néedes be done in some place or not done at all and the most necessarie respecting conueniencie is the pubike place to wite the temple yet this being none of the partes of the sacrament nor this or that place publike or priuate but an accident perteyning to circumstance why should exception be made of this that because it is done in a priuate place and that for necessitie of conueniencie that there can be no such necessitie of the outwarde signe when it can not be ministred according to the institution of Christ Did Christ mention place in his institution Or rather doth he not include al conuenient places without exception when he saith goe ye into all the world to baptize c. and did they it not both in the open riuers and in priuate houses And where and when and how was the Lordes supper instituted if we should vrge the institution on that fashion Let our Brethren proue that the publike place and that the preaching of a sermon by a preacher vnderstanding the worde as they conster it is a materiall part of the substance of the sacrament by Christs institution and straight will I yéelde vnto our Brethren that no kinde of necessitie in the worlde may alter it But good Brethren take good aduice how ye enter into the maintenance of that point Which if it be true then the sacramentes without a sermon preached are not onely corruptly ministred or receaued but not ministred nor receaued at all wanting the substantiall partes that make a sacrament And so it might be further called in question whether we or they be as yet baptized at all yea or no. But I am most assured that we be notwithstanding as Beza sayth all the pollutions of the Pope And if those I meane not his tromperies and trash that he added but his suppressinges of the declaring the verie institution of Baptisme besides his manifolde and horrible errors of doctrine concerning Baptisme that then blinded both the people and the minister were not yet able to make baptisme vneffectuall shall we nowe say or thinke and beate this scruple into the peoples heades that all these superstitions and errors being remoued and hauing Gods pure woorde and promise ioyned to the simple element ordeyned of Christ hauing withall the whole nature of the sacrament so fully and clerely set out that all the people may perceaue it and receaue great edification by it and a lawefull minister doe it and all the congregation ioyne their prayers and thankesgiuing to it and perhaps also some godly and learned homily or exhortation or sermon written and set out by some learned preacher reade vnto the people at that time tush tush what talke ye of all this If if it be not done onely in publike place appointed that is to witte the Church or Temple if it be not ministred only by a preacher yea and if he preach not a sermon at the ministration of it al is corrupt and vnauaileable All is nothing els but a worldly a dead a beggerly element a seale without a writing A separation of the ministration of preaching the worde from the sacramentes and what can it be better than sacrilege Thus do our Brethren shake al off make our sacraments as ill yea worse than the very Papists yea to be none at all and so to be no Church not where preaching is not but where it is not ioyned to the sacramentes As for Beza his wordes from whence our Brethren séeme to haue borowed theirs if they had reteyned the same moderation of spéech that Beza doth we would haue ioyned with them For we say herein as he doth Therefore the necessitie of receauing the sacraments reacheth not so farre foorth that without exception euery one that hath not obteyned them is cleane fallen from saluation but thus farre foorth onely that he which shall haue dispised them sithe that he declareth himselfe to be an infidell is guiltie of eternall death except he shall haue acknowledged it and repented him of it Well therefore doth Bernard testifie not the depriuing but the conteÌ„pt condemneth But he cannot be thought to haue contemned the sacramentes that could not so receaue them as they were ordeyned of the Lorde And God forbid that we should imagine any cases of necessitie in which we might violate the ordinance of the Lorde As indeede they doe as verily vnto me it seemeth which transferre or assigne ouer the ministerie of baptizing vnto women or to any other priuate persons And they that without the publike assemblie and times not prescribed of the Church doe administer the Lords supper So that here he alloweth a necessitie of baptisme but not anye such as were against the Lordes ordinance And he speaketh of them that transferre and assigne ouer the ministerie of baptisme to women or priuate persons as for the other of place time he restayneth to the supper of the Lord not to baptisme From the two former for the acknowledgement
else it is not to that purpose all which things if they be not done then God be with you for any sacraments that may be administred None must be baptized there nor anye neuer so godly disposed and desirous to come to the Lords table shall finde any crome of comfort to refresh his hungry soule there Though also the minister would neuer so faine baptize the poore infantes of the faithfull parents and breake the Lordes breade and deliuer the Lordes cup vnto other hunger-starued and thirstie soules no they must be packing and goe home againe emptie no sacramentes shall there be ministred Per quam regulam What a rule is there here why the poore faithfull people should be thus debarred of these holy sacramentes For-sooth our Brethren haue set downe a rule and a finall conclusion that ouer-ruleth and knitteth vp all this case Ye can haue no sacraments at all And why I pray you It is a plaine case there is no minister to administer them No That there is we haue a minister readie to doe it What Is he a preacher No but he is an honest vertuous sober and painefull man in his function and he is a good scholler too and studious and can reade and so he doth verie faire that all the parish may plainely vnderstande him and hee catechiseth our children diligently and we sitte by and here it to our great comforte and edification and he can and doth giue vs also in priuate as hée séeth cause very good counsell when we come vnto him and hee comes to vs when we are sicke and maketh very good exhortations in priuate and if néede be admonisheth vs in secret yea and openly also of our faults and calleth vpon vs often to come to the diuine seruice and to heare him reade the homilies and other good sermons and to receaue these holy sacramentes that we would now haue Tush a point for all this Is he a preacher No. He hath no gift at all to edifie vs that wayes as you mean preaching Why then we haue a flat rule that he ought to minister no sacraments For where is no preacher of the word there ought to be no minister of the sacramentes Would not this rule make a faire rule if thinges were ouer-ruled on this fashion But how long now shall the people be thus debarred Till we can get preachers for euery seueral congregation But that our Brethren haue examined alreadie and found and confessed that it can not bée done presently and it will not be done in haste to furnish so many places no though we should cleane disfurnish the nurseries of all our preachers Nor euery one is to be allowed a Preacher that hath learning inough vtterance and audacitie except he haue the grace of God inough also to be as S. Paul calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that diuideth aright the word of truth So the many should not be admitted to be prechers that in their own opinions in many others among our Brethren are holden for ioly and plausible preachers And how then should all those places doe till preachers were prouided for them Our Brethren told vs before of a helpe pag. 56. when they had willed vs to pray to the Lorde of the haruest to thrust forth labourers into his haruest yet doubting least they should not haue thē by by thrust in they said and in the meane time till God blesse vs with a sufficient nūber of learned Pastors to take some extraordinary tēporall order for ouer-seeing the Churches that although they cannot be al sufficiently instructed gouerned c. And what now Is this one of these extraordinary temporall orders that shall be taken in the meane time that there shal be no sacraments at all administred to the poore people in all those places That were a handsome extraordinary order with all my heart It were pittie such a tēporall order in the mean time till preachers could be gottē to be in euery seuerall congregation should haue any temporall continuance of so long time Yet better is halfe a loase thā no bread Yea we may haue the whole lose wel inough as vnprouided as we be cut aright also though not with so fine a knife as hath a learned preacher But this heauenly bread of the Lordes table he may the casilier breake deliuer being broken before hand to his hand And especially minister the sacramēt of baptisme if he be a minister at all of which sacrament there is somewhat more necessitie though not absolute than of the L. supper But for euery congregation to tary till they haue a preacher of their owne to doe these thinges vnto them besides the iniurie offred not so much to the present ministers as to the people not only for the present state but wee can not tell for howe long time to come so to be debarred would not this goe néere to bring in Anabaptistrie Either by kéeping backe the infants from baptisme till they had a preacher to be their Pastor vnder pretence of no such necessitie as may endaunger their saluation because they haue not a preacher to baptize them so to tary til they can answere for thēselues as the Anabaptistes say they ought to do admit none other yea and perhaps they may so stay frō baptism longer as a thing at al not so necessary or else to hastē all places furniture with this necessitie of preachers more then of baptisme so to shooue in a number of bolde vnlearned mē taking vpon thē to be preachers which may bréede as daungerous a point as the other And when all this is done for such an absolute necessitie of preachers will not this hereticall opiniō of the Papists go néere to créepe in after of opus operatum while we stande so necessarily on opus operantis pressing so hard on this new coyned Canon For where there is no preacher of the word there ought to be no minister of the sacramentes But our Brethren say they are of suche affinitie preaching and the ministration of the sacraments that the accessorie cannot be separated from the principall thereof Which is here the accessorie which the principall For they name it not but thinke that it is so apparant that it must go away without touch of breast that the preaching is the principall and the administration of the sacramentes is the accessorie But by their leaue we must withall consider this that although it may be well sayde when the one of these is compared to the other the office of preaching is the more excellent than the office of ministration of the sacramentes yet when it commeth to the ministration of the sacramentes then is the woorde and promise thereof including the matter promised which is called res sacramenti the thing of the sacrament that is Christe himselfe and his death set foorth and our vniting vnto him the principall and most excellent
thing in that action and the preaching or making a sermon more at large thereupon is but an accessorie thing vnto the sacrament and so accessorie that although if the preaching be there it is so much the better set foorth yet whether the preaching be there or no so be it haue at other times so effectually gone before that the congregation be not ignorant of the state of these mysteries if the onely worde and promise be there according to the institution thereof ioyned to the outwarde signe or element there is a full and perfect sacrament as we haue séene in Beza and Hellopaeus both administred by the minister though he be no preacher and receaued of the faithfull Christian if it be the Lords supper and of the Christians childe if it be the sacrament of baptisme So that the comparison is not héere betwéene these two offices which office is the more principall of the twayne For we confesse that in many considerations the preaching of the worde is farre aboue the ministration of the sacramentes and yet in some respectes the sacrament it selfe is more principall than is the preaching of it As in Baptisme to incorporate the infant into the Church of Christe which infant is not properly as yet faithfull though he be the séede of the faithfull and haue as Beza calleth it the seede of fayth but not fayth in him And in the Lordes supper to comfirme the faithfull in the faith that they haue long alreadie before conceaued by the woorde and yet perhappes also not by the worde preached as our Brethren vnderstande the preaching of it But vndâ—rstande it howe they will here preaching is in these respectes but accessory to the sacrament the sacrament principal to the preaching And in this consideration Beza euen in the next wordes to that which I cited out of him last procéedeth saying Fourthly whereas the simple preaching of the word doth strike one onely of those our fiue senses but the sacramentes besides do runne into our eyes and also stirre vp our other senses and they are so administred with ceremonies of greater moment adhibited it may easily be vnderstoode howe much the vse of them helpeth our faith as those that bring vs euen as it were vnto the thing present as though nowe we felt Christ himselfe after a certaine manner in our handes and saw him with our eyes and perceaued him with the whole body So farre is it therefore that we should despise the sacraments that contrariwise we should confesse the vse and profites of them can not be inough commended and praysed according to their dignitie And although S. Paule as our Brethren heere say speake comparatiuely Christ sent mee not to baptize but to preach 1. Cor. 1.17 yet this comparison of Saint Paule was not in comparing the dignities of these offices but onely in comparison of his owne especiall vocation and of all other places is quite contrarie to our Brethren as wée haue partly séene alreadie but since our Brethren so solemnely auowe it let vs once againe heare Caluine on that saying Notwithstanding sayth he here are two thinges to be obserued Whereof the one is that the Apostle doth not not heere denie but that he had the commaundement of baptizing for these pertayneth to all the Apostles Go ye baptize ye and he had done rashly euen in baptizing one except he had been furnished with the coÌ„maundement but only to shewe what was the chiefest thing in his vocation But the second is that the dignitie or fruite of the sacrament is not here abased as some doe thinke For neither is the question here of the vertue of baptisme neither did Paule purpose in this comparison to withdraw any thing therfrom but whereas it pertayned to few to tech but it was giueÌ„ to many to baptize Moreouer wheras many could be taught all at once but baptisme could not be conferred but to euery one of them in order Paul that excelled in the faculty of teaching followed the worke that was more necessary vnto him He left that vnto other which they could performe more commodiously What can be plainer spoken thaÌ„ this against our Breth that they are deceaued which thinke Paul made here a coÌ„parison between the dignitie of preching the dignity of the ministratioÌ„ of the sacraments For Paules coÌ„parison is but in coÌ„paring himself his peculier vocation with others Howbeit he frames his coÌ„parison so that he plainly sheweth both that some might minister the sacrameÌ„ts that were not preachers that the gift of preaching was giuen to fewe in comparison of the multitude of those that being no preachers yet a lawefull function was giuen to them to minister the sacramentes Which being graunted let the other go which way it shall in the comparison of these offices which is principall and which is accessory For the sacraments being principall in the foresayde consideration preaching being but accessory vnto them as preaching may be effectuall without them where they cannot be had so they become not vneffectuall although that at the ministration of theÌ„ among those that by former preaching at other times are alreadie faithfull to their children though they as yet haue not faith and though there be no preaching at that action And whereas in other respects againe the function of preaching is of such dignitie that the ministration of the sacraments is but accessorie in comparison thereof so the ministration of the sacramentes may be a function common vnto many and therefore lawfully of them vsed although they haue not the gift of preaching which is a more rare gift and giuen to fewer And therefore principall and accessorie which of theÌ„ soeuer be in their seuerall respectes considerations and though also they be both of such affinitie that they may well often times méete helpe and confirme on an other yet being of so néere affinitie the banes may lawfully be forbidden if our Brethren shall so aske them that like man and wife they may neuer but by the death of them be separate But as preaching may well be separated from the administratioÌ„ of the sacraments so the administratioÌ„ of the sacraments may wel now theÌ„ be separated also both in time and place froÌ„ the preaching of the word without any derogation of the dignities or dissolutioÌ„ of the affinitie in which these two offices the preaching of the worde and the administration of the sacramentes are lynked and ioyned together but not inseparablie Thus it was both in the two principall sacramentes of the old lawe circumcision and the Paschall Lambe and thus as we sée it amongest vs nowe so was it euen in the purest time of the Gospell among the Apostles as this very instant that our Brethren their selues here out of Paul alleage doth clerely testifie to wit that these 2. offices as they may excellently be ioyned together so they may often time be well separated But a question by the way and so an
residue of the Scripture both of the old and new testament as in the chap before ver 16. Paul charged theÌ„ Let the word of Christe dwell in you plentâ—ously in al wisdome teaching and admonishing one another in Psalmes and himnes and spiritual songs singing wiih grace in your harts to the lord and likewise Eph. 5.19 Speaking vnto your selues in psalmes himmes spirituall songs singing making melody to the lord in your hearts sith therefore they vsed to speak to sing these prayers praises of God in their publike not only banquets as some expound it but also assemblies of their diuine seruice as appeareth plain by S. Paules teaching the Corinthians the vse of these psalms prayers 1. Cor. 14.26 What is to be done then brethren when ye come together according as euery one of you hath a Psalm or hath doctrine or hath a tong or hath reuelation or hath interpretation let al things be done vnto edifying It followeth heereupon that howsoeuer the Corinthians abused this order of their publike praiers and psalmes euery man to sing or say his owne psalme or prayer in straunge languages bréeding confusion and no edifying yet that in the godly vse thereof they vsed some prescribed forme as of the Scriptures which they red or interprepated so of the psalmes hymnes or prayers that they saide or sung besides the Lords prayer and were not the makers conceiuers of all the publike prayers that they vttered Plinius secundus hauing examined certaine of the reuolted Christians that were brought before him what the maner of the Christians was in their assemblies because they were accused of high crimes and such numbers murdred writeth to the emperor Traiane that their maner was this that on a day appointed they vsed to come together beefore the day light Carmenque Christo quasi deo dicere secum inuicem and to say among themselues a verse or a prescript prayer vnto Christ as vnto God and to bind themselues with a sacrament or othe not vnto any mischieuous deed but that they should neither commit theft nor robbery nor adultery that they should not break their faith that being called vpon they should not deny the pledge committed vnto them which things beeing done it was their maner to depart Wherebye it plainly appeareth that both their custome was not alwayes to haue a sermon at the receiuing of the sacrament which it shold séeme Pliny aimeth at yet that in their publike praiers they vsed some ordinarie prescribed form among them Tertullian in the end of his booke De velandis virginib hath these words How great chasticement shal those virgins deserue which among the Psalmes or in any mention of God continue vncouered do they not worthily yea that in the prayer lay gently a welt a hair or any thred vpon their brain imagin they are couered By which saying though in mocking of those women again it appeareth that not only the men but women and maideÌ„s all did say or sing psalms were present at some form order of publike prayers Which though he set not down the form yet the chéefe points he reckoneth vp in his apologie against the Gentiles ca. 39. wher defending the assemblies of the Christians against the slanders of the heathen he saith I wil now my self set foorth the businesses of the Christian factioÌ„ that as I haue refuted the ill thinges to wit the thinges that the heathen slaundred them withall I may shewe the good thinges Wee are a bodie of the conscience of religion and of the trueth of discipline and of the couenaunt of hope Wee come together into an assembly or congregation that praying vnto God we might by praiers make sute for deeds or good workes This violence is acceptable to God Wee pray also for the Emperours for their Ministers and powers for the state of the Worlde for the quiet of the affaires for the prolonging of their ende Wee are gathered together to the commemoration or rehearsing of the diuine scriptures If that the quality of the present â—imes doe enforce as either to giue forewarning or to reacknowledge them Verilie with holy voices or sayings wee feede our faith wee erect our hope wee fixe our trust Notwithstanding wee thicken or close fast with inculcations or often repeating the Discipline of our teachers There also are exhortations chastisements and the diuine censure she meaneth Excommunication And before cap. 30. The Christians looking thither to wit vp to God in heaueÌ„ with their hands cast abroad because they are vnhurtful with their head bare because we blush not to conclude without an admonisher because we pray from the heart we are all alwayes praying for al the Emperours that they may haue a long life a safe Empire a sound house strong armies a faithful senate a godly people a quiet worlde and what soeuer are the desires of man and of Caesar. c. Whereby we may well perceiue that they had both in behauiour and in matter some certaine vsuall formes of publique prayers Especially by that hee sayth they needed no admonitor of them Which seemeth to cut of this that all their prayers depended on the pastors conceiuing Which also we may well gather of that we heard before out of Iustine howe they brought him that was baptized vnto the Brethren where the assemblies were That we might pray say they as well for our selues as for those that are newely illumined whereby wee might bee founde through true Doctrine and good workes worthy obseruers and keepers of the commaundements that wee may obteine eternall saluation Such were the ordinary formes of publique prayers in the most ancient Churches Bullinger vpon 1 Tim. 2.1 Concerning the auncient form of publike prayer writeth on this wise And leaste in this matter I shoulde dissemble any thing the Ecclesiasticall assemblies before a 1000 yeares agoe were on this manner The people flocked together into the holy house to the entent to worship God But while they were entring into the Churche certaine psalmes in some Churches were sung of those that were already come in other they were onely recited vntil the whole assembly was fully come together And this beginning of the Diuine seruice they called the Introit of entring Nowe when the Church waâ— come together all of theÌ„ cried with one consent Kâ—riele-eison Lord haue mercy To the which was added of some the hymne which is called the Angelles whose beginning Glory bee to God on high This hymne perteyneth to gratulation or to deprecation This being ended some minister of the Church recited the Collect the same was a kinde of prayer wherein the desires of the whole Church and their necessities collected together were recited vnto God Then was there red before-hand of the more learned Deacons some place either of the propheticall bookes or of the apostolicall Epistles chosen out according to the consideration of the time of the place or of
the people This being finished the Bishop assembled into a higher place by steps to preache the Gospell of Christe The people in the meane while with a song conceiued called vpon the grace of the holy ghoste which of those steppes begunne to be called the Graduell But heere the Bishop did reade the Gospel before with great authority and then interpreted the same at the ende of the holy sermon he recited the Creede that they called the Apostles or else the Nicene or that which secondly was made Moreouer hee inuited the whole Church vnto mercie that euery man according to their abilities shoulde put somewhat into the poore-mens boxe That portion of the holy sermon they called the offertory And Pontius Paulinus teacheth that a table was wont to beset in the Church for the refection of the poore which also they called the Lordes Table and placed of the Lorde In this manner I say with these ceremonies and rites did the auncient exercise their prayers and sounde doctrine How beit this custome was not by all pointes common to all For some began the holy assembly not with the psalmes but with the crying together Kyrieâ—leison They that so did had not in vse either the Angels hymne or the collects or the Graduels verse To this agayne other sung the Alleluiah of the Hebrues as in another place Ierome sheweth Among some the bishop himselfe without all these thinges both beginneth with the sacred sermon and publique prayers added thereunto and dismisseth the assembly But no Church was compelled to sweare into the rites and ordinances of another so bee that the prayers and the holye sermons were entire and exercised holily and alwayes the best beeing contented with most few employed the cheefest partes to doctrine and to prayers Moreouer in the mysticall supper this rite was obserued well neere of all Churches The preest came foorth into the assembly The mysticall table stoode in the sight of the people furnished with bread and Wine He standing at this table blessed the people saying The lorde bee with you the people answered and with thy spirit Then he stirring vp the people vnto the most high matters and preparing the mindes of euery one of them cried Lift vp your hearts the people aunswered wee haue them lifted vp vnto the Lorde For Cyprian in his sermon of the Lords prayer saith Therefore the priest also making a praeface before the prayer prepareth the mindes of the brethren saying Lift vp your hearts while the people aunswereth VVe haue â—hem lift vp vnto the Lorde That they might be admonished how they ought to thinke on nothing but on the Lorde Thus saith Cyprian After this the preest moouing them to thanksgiuing saith Let vs giue thankes vnto the Lorde our God The people answered it is meet right we should so doe here sayd the preest It is very meete and iust right and healthfull that we should at all times euery where giue thaÌ„ks vnto thee O L. the Lord the holy father almighty eternall God through Iesus Christ our Lord For almoste all these thinges doth Aug. also in his book De bono Perseuerantiae mention cap. 13 saying That therefore which is said in the sacraments of the faithfull that we should haue our heartes lift vp to the Lord it is the gift of the Lord. Of which gift they are of the Prieste admonished to giue thanks to our God vnto whome after this speech this is said And they aunswere It is meete and iust c. But after these words the priest sayde who the day before he suffered tooke the breade gaue thanks brake it and gaue it to his Disciples saying take eate this is my body which is giuen for you and the residue which are read in the Gospell These things with great religion being accomplished the Lords prayer was sayd Which also Ierome testifieth in his 3. book against the Pelagians But also it is vulgarly receiued that the apostles did coÌ„secrate .i. celebrate the mistical supper at the praiers only of the L. praier after the L. praier the people receiued the holy mysteries by the communion of the sacraments of the body and bloud of the Lorde they grewe together into one mysticall bodye wherof Christ is the head To conclude al these things being orderly accomplished after this manner the assembly was dismissed Thus writeth Bullinger not to confirme but to confute the Popish Masse thereby And is not here a plain prescribed form of the diuine seruice both for the maner of their publike prayers and of the administration of the holy communion yea almost euen the very selfe same forme of order wordes that our book prescribeth vnto vs and although some Churches differed yet euery Church kept alwaies some one certain form or other which euery Minister might not alter at his pleasure But because after these times corruptions began to alter these ancient and holy prescribed forms of publike praier and of the sacraments Let vs nowe come euen to our dayes What Church reformed is there now where they haue not some forme of publike prayers prescribed ordinary among them and yet if there were nothing else but our Brethrens owne booke set out called the book of the form of common prayers administration of the sacraments c agreeable to Gods word and the vse of the reformed Churches It is inough sufficiently to prooue this point that there ought to be a prescribed ordinary form of diuine seruice and publike praiers not that the pastor shuld be the only maker and conceiuer of the publike prayers and the people only to approoue them and say Amen to such prayers as the pastor at that instant maketh or conceiueth Which conceptions of our brethren if they were suffered great inconuenience might grow thereon For either the people which perhaps vnderstood not his tearmes and phrases should rather stand marking and weying his words if they did so much as mark them and houer in suspence of any asâ—ent til they vnderstood the full drift of them than haue themselues any deuotion al the meane time vnto God so much as in hart silence to ioin with him till it come to the parts of closing vp their Amen vnto that wherein their harts were not in ful assent before ioyned vnto him Which when they haue marked attentiuely vnderstoode yea finally assented with their Amen neuer so frankly may rather in the end be called an aâ—sent vnto him then any publike or priuate praier vnto God with him So that that which they say here of publike praier as it pertaineth to the pastor to conceiue publike prayers so it is the duty of the whole church in the name of the whole church to ioyne in heart with the pastor in the same prayers that they knowing and vnderstanding what he hath praied may in the end geue their coÌ„sent by answering Amen This I say bangeth not together for any praier
after Peter Iohn assoone as they were let go came to their fellows shewed al that the high priests elders had saide vnto them when they heard it they lift vp their voices to God with one accord said O Lord c. And though their praiers be not also described Act. 12. 5. When Peter was kept in prison yet in that he saith But earnest prayer was made of the Church to God for him wee may easily coniecture that it was not made onely with their assent but with all their voices in their so earnest praier for him And although the visions in the Reuelation that Saint Iohn sawe and heard bee referred to further mysteries yet the analogy that is proportionable betweene the signes of thinges and the thinges them-selues manifestly prooueth that the multitude of voices ioyned together in publique prayers was not then either of God or man accounted a disorder or confusion in the Churche Apocal. 4. verse 8. c. And he foure Beastes had echâ— one of them sixe wings about him and they were ful of eyes within and they ceased not day nor night saying Holy Holy Holy Lorde God almighty which was and which is and which is to come And when those beastes gaue glory and honour and thankes to him that sate on the throne and worshipped him that liueth for euer euer the 24. elders fel downe bâ—fore him that satte on the throne worshipped him that liueth for euermore cast their crowns before the throne saying thou art worthy O lorde to receiue glory and honour and power for thou haste created all thinges and for thy willes sake they are and haue beene created And in the next Chapter verse 8. The foure and twenty Elders fel downe before the lambe hauing euery one Harpes and golden Viols full of Odors which are the prayers of Saintes and sung a newe song saying Thou art worthy c. And also verse 11. Then I behelde and I hearde the voyce of many Angelles round about the Throne and about the Beastes and the elders and there were thousande thousandes saying with alowde voyce VVorthie is the lambe that was killed to receiue power and riches and wisedome strength and honour and glory and prayse and all the creatures which are in Heauen and vnder the earth and in the Sea and all that are in them heard I saying praise â—nd honour and glory and power bee vnto him that sitteth vpon the Throne aâ—d vnto the lambe for euermore And the foure Beastes sayde Amen c. The Reuelation hath many moe of these visions All which though they haue a misticall vnderstanding yet if those mysteries had beene figured by thinges disordered and confused it had both beene a discredite to the entendement of them neither coulde Saint Iohn haue well perceiued and vnderstood them But that this was the practise of the primitiue and auncient Church succéeding it may appeare by Iustine in the foresaide Apologie But howe we haue dedicated our selues to God saith hee beeing renewed by Christe wee will nowe declare least wee might seeme to dissemble any thing malitiously So many as being perswaded do beleeue these things to be true that we do teach and do promise to liue after the same manner before all things they learne with prayers and fastinges to aske of God forgiuenesse of their fore-passed sinnes we ioining together with them the prayers and the fastings So that all these that were conuerted from idolatry and were to be baptized with the Ministers that did baptise them ioined as their fastings so their prayers altogether and then within a little after followeth that which wee haue alreadye cited of their publike prayers when they are brought to the assembly of the faithfull to ioine also with them in the Communion After which publique prayers when they had saluted one another with a mutual kisse and that the chiefest of the brethren was with his prayers and thankes-giuing consecrating to God the mysteries of the Lordes supper after the prayers sayth he and the Eucharist or thankesgiuing all the company singetâ— Amen Here is againe the cheefe Elders prayers thanksgiuing by him selfe and all the companies Amen But as he declareth afterward before these prayers and thanks-giuings that this cheefe person maketh alone which is the consecration of the breade and Wine to the which the people singeth â—men When the Exhortation to prepare them-selues to come worthily to this Table was finished After this saith he we arise all of vs together and offer our prayers which done the breade wine c. as is aforesaide is brought forth So that here are some prayers made of all the people together with the Minister and some prayers only made by the mouth of the Minister in the name of the whole Church as ourâ— brethren say and the whole Church ioyning in heart with the People in the same prayers and praying with him in silence in the ende they gaue their consent thereto by aunswering Amen Cyprian Ser. 6. De Orat. Dominica sayth We say not My father which art in heauen neither Giue to me this day my bread neither doth euery one desire that sins shold be only forgiueÌ„ to him or desireth for him self alone that he shold not be led into tentation shold be deliuered from euil It is a publike coÌ„mon prayer vnto vs. And when we pray we pray not for one but for all people because we being the whole people are one thing The God of all peace and master of concorde that taught vnitie woulde thus haue one to pray for all Euen as hee him selfe did beare all in one This Lawe did the three Children keepe beeing enclosed in the furnace of fire Agreeing in prayer and concording in consent of spirite Which thing the fayth of the diuine scripture declareth and when it teacheth howe suche praied it giueth an example which wee in prayers ought to followe that wee might bee such as they were Then sayth the scripture they there did sing an hymne as it were with one mouth and did blesse the Lorde They spake as it were with one mouth and Christ had not yet taught them to praye and therefore to them that prayed their speech was able to obtaine and effectuall because the quiet and simple and spirituall praier was acceptable to the Lord. Thus sayth Cyprian of the prayers wherin all the people ioyned their voyces publikely together and that the Apostle followed this manner he citeth Acts 1. as is aforesayd So that this praier with one mouth in the name of all was not so that one only spake it the other only gaue the Amen and consent thereto but they all spake it with such a concorde as though it had beene spoken with one mouth which was spoken with the mouth of euerie one of them Euen as euerie one saith the Lords praier in the name of al and not onâ— alone saith it for them all And yet
alwayes but because of the people that stande by I said it that they may beleeue that thou hast sent me Moreouer when he rode vnto the Temple with a great assemblie of people about him that certaine Grecians desired to see him anon after Iohn 12. ver 27. he prayed sayth Now is my soule troubled and what shall I say Father saue me from this houre but therefore came I vnto this houre Father glorifie thy name Yea the whole 17. Chapter following what is it else but that seuerall and most singuler prayer that Christe maketh vnto his father in the assemblie of his Disciples partely for himselfe though most especially for them and all his elected Last of all his seuerall prayer euen on the crosse not only praying for his enemies Father forgiue theÌ„ they knowe not what they doe Luke 23.34 but also when he cried with a loud voyce saying Eli Eli Lama sabachthani that is my God my God why had thou forsaken me Mat. 27.46 and Luke 23.46 when also he cryed with a loud voice and sayde Father into thy handes I commende my spirit And as Stephen did consummate his Martyrdom imitating his Master Christ with the like seuerall prayer so the Apostles frequented the Temple the synagogues and other places where the people were assembled to make these their seuerall publike prayers and to heare the law read taking often occasion thereby to preach the gospell vnto them And by S. Paules often protestations of making his prayers Rom. 1. ver 9. God is my witnesse whom I serue in spirite in the Gospell of his sonne that without ceasing I make mention of you alwayes in my prayers c. and to the Phil. cap. 1.3 I thanke my God hauing you in perfecte memorye alwayes in my prayers for all you praying with gladnesse and to the Colloss cap. 1. ver 3. We giue thankes to God euen the father of our L. Iesus Christ alwayes praying for you and to the Thess. 1. Epist. cap. 1. ver 2. We giue God thankes alwayes for you making mention â—f you in our prayers without ceasing c. Now S. Paul frequenting wheresoeuer he came the publike assemblies of the faithfull it argueth that eyther in all places he made some solemne mention of all these seuerall Churches which hath no likelihoode or else that in those publike assemblies of publike prayers he made some secrete and seuerall prayers in his mind or memorie for them Eusebius out of Clements sermons recordeth of Iames the brother of the Lorde that he gaue himselfe to such continuall prayer in the Temple that his knees with kneeling grew to be as harde as Camels knees Eccl. Hist. Lib. 2. cap. 23. which were it true it plainely argueth that for all the often and publike assemblies there made he ceased not as before we hearde of the holy widdowe Anna to continue often his seuerall prayers in the publike assemblies All which premisses well considered wee can not iustlie call it confusion and vncomelinesse if seuerall prayers bee nowe and then made of some though not of euerie man in the time and place of the publike assemblies If our Brethren hadde sayde that they may not bee made at or during the time of vttering the publique prayers by all those that may well heare them this saying had béene allowable And yet to make no short and earnest secrete and seuerall prayers petitions or wishes of the heart or thankes giuing to God at all while pawses fall out betwéene the making open confessions the powring foorth publike prayers the reading of the Psalmes the hearing of the Lessons the rendring of thankes and prayses the marking of the sermons and the celebrating of the sacramentes that betwéene these distincte actions the people may make no seuerall prayers nor any priuate motions of their heartes secretely to God all onely because of the publike assemblie then present were to binde the peoples conscience too too strictly without any prohibition of the Lorde yea rather hauing all these examples as a warrant in such cases to the contrarie where neither the publike prayers nor the publike hearing of the worde nor the publike assemblies nor any mans seuerall or publike edification is disturbed any wayes or hindred These thrée points being thus farre forth and not otherwise to be graunted vnto our Brethren let vs now procéede to the other matters that they finde fault withall Wherin say they there is great abuse in our Churches For as though it were not inough to keepe out preaching by long prescribed formes of prayers these prayers are so pronounced by the Minister that a great number and some not of the worst disposed people thinke it pertayneth not to them to giue eare or consent of minde vnto them Wee speake not heere of such insensible readers whose voyce eyther can not be heard or else can not be vnderstoode whereof there be great numbers nor of the vnfitte place prescribed for the Ministers standing at prayers in the east ende of the house when the simple people shall stand often times 40. or 50. yeardes off in the west ende or of the confusion of voyces whilest all speake at once besides screenes of Roode loftes Organ loftes Idoll cages otherwise called Chauntrie chappelles and high pewes betweene them Which although they doe manifestly hinder edification yet may they not be remoued in many places for defacing the beautie of the materiall houses whereas S. Paule so much esteemeth the building of Gods spirituall house that he commaundeth the glorious gifts of the holy Ghost to cease in the congregation when they doe not help to edification But we speake of this that a great multitude thinke they haue well serued God if they haue beene present at coÌ„mon prayers or any part of them as they were woont to thinke in Poperie although they be neuer so vainely occupied in the Church some in walking some in talking in gathering of money not onely for the poore but for other contributions c. And they that thinke they do best are occupied in their priuate prayers or in reading of bookes while their minister pronounceth publike prayers Our Brethren doe here sharpely chalenge the Churche of Englande for many great abuses by reason of our diuine seruice and publ prayers Howbeit thankes be to God first and in generall for all these great abuses here reckoned vp we may safely affirme that there is no not one of them which can iustly and directly be ascribed to the order in the communion booke for the forme of publik prayer prescribed but may wel inough be helped and redressed both the Eccl. state of gouernement and the appointed order of the diuine seruice remaining still in force anie thing here founde fault with to the contrarie notwithstanding They pretende first that we keepe out preaching by long prescribed formes of prayer For the auowing of prescribing formes of prayer
aforesayde made altogether vnprofitable to them But they are so say they to a great number I graunt to a great number what may not be made vnprofitable both prayers priuate and publike sacramentes preaching and all Howbeit they are not directly and of themselues made vnprofitable vnto them but by the parties owne default and abuses of them I confesse none knoweth the right vse of publike prayer but they that are taught by the worde of God And may we not so say likewise of priuate prayer Tell them this that suffer not the worde of GOD to be taught among them but to haue the people in the diuine seruice to heare and to pray they wotte not what We are thankes be to God as careful that Gods word should be syncerely and plainely taught as that publike prayer should be made And therefore we ioyne these together both where preaching is where preaching is not that yet the word of God should be taught withall whensoeuer we assemble to make our publ prayers that we may not onely speake to God but may heare God also speaking in his worde to vs and teaching vs. Hereupon our Brethren séeming to wish vs well exhort vs saying let vs therefore establish publike preaching and publike prayers will followe of necessitie This séemeth to be a charitable motion of our Brethren but sée how sclenderly it is grounded vpon charitie For where they exhort vs to establish publike preaching as though alreadie it were not established among vs but suppressed or altogether neglected what can they say of vs if preaching be established among vs more vncharitable and more sclaunderous Haue not their selues before confessed that wee haue had reste and peace this 25. or 26. yeares with the the free preaching of the Gospell Pag. â—8 And in their preface that the true holy faith concerning the substaunce of religion is of vs publikely maintained And that in our profession and preaching we haue hissed out the hereticall opinion of the papistes that the sacramentes conferre grace of the worke wrought c. pag. 62. And if they woulde not confesse these things woulde not all the worlde cry out shame on them in a matter so apparaÌ„t that the very publike aduersaries of vs crie out against vs for nothing more than that publike preaching is among vs established in-deede not so publike that euery publicane nor euerye pharisee neither may be established a publique preacher but good reason hee shoulde be tried and authorized thereunto before he take vpon him publique preaching And so perhaps may a number be suppressed or rather by their factiousnes busiosity represse theÌ„selues are their own causers that they be not permitted But yet is publike preaching so far foorth established that not only all that are lawfully called thoght sit thogh they haue but the meaner gift of preaching are allowed but also the meanest of all if hee be otherwise aunswerable to his calling is assigned publikely to read both the worde of God and the preaching of it For what are else the homelies and other sermons though written by other and publikely read by him authorized thereunto but a publike preaching alsoof Gods worde and when publike preaching is al these wayes established yea euen where a learned preacher is not nor can bee alwayes present canne our Brethren rightly affirme that publike preaching is not established But say they Let vs establish publike preaching and publique prayers will follow of necessity And God be praysed so they followe And that also argueth that we haue established publike preaching For if the prayer followe on the preaching and teaching as the Disciples desired Christe to teache them howe to pray Luke 11. verse 1. And we haue true and Godly publike prayer which followeth of necessity on true and godly publike preaching It is a good argument from the effectes to the causes that the word of God is truely and Godly taught and preached publikely amongst vs and that the publike preaching of it is established So that while they cannot deny but that hee haue established among vs the effectes which are by their owne saying publike prayers will they or nill they they must needes yeelde that wee haue established already the thing that they exhort vs to establish Sith publike preaching must of necessitie go before if publike prayers doe of necessity follow But say they if we continue to vpholde formall prayers that preaching bee neglected it will come to passe that neither shall be regarded Heere our Brethren turne all againe to formall prayers and what are these formall prayers are they not publike prayers wherof they spake before or else howe speake they to the purpose and may they not be formall and publike too what woulde they haue them vnformall and deformed or doe they meane they be but pro forma tantum If they doe so they offer not onely great iniury vnto those publike praiers but also vnto many good men that with harty deuotion in true faith humility doe publikelie powre them foorth with their Minister vnto God And what if some abuse them vsing them only for an outwarde formalitie without inward affection Doe not they as ill that thus openly contemne them albeit their selues set out and that in much like form other formall prayers too yea some of them the very same formal praiers that our publike formal praiers are except here and there in very déede pro forma tantum a word or phrase or sentence a litle transformed And should their publike formall prayers too only because they are formal be thus formally flouted and reiected or must we receiue and vphold their formall praiers may we not continue to vphold ours And here by the way if we continue to vpholde them then wee haue them Which confirmeth that I said before that then haue wee much more also and doe vpholde and establish the publike preaching which their selues say is the antecedent and cause of them Yea but if we continue to vphold them say they that preaching be neglected and should we not vphold theÌ„ because preaching may be or is neglected I thinke we haue cause rather to vpholde them and to fasten better hold on them that preaching may not be neglected but vpholden For if publ prayer follow publike preaching yea now then go before preaching We hope also it wil often ioin with it and will alwaies helpe to vphold establish it And that so long as Aaron and Hur doe continue to vphold or to holde vp Moses handes the true Israelites that fight with Gods word shal preuail and vphold themselues against Amalek al the enimies of Gods church What haue our brethren forgotteÌ„ this that they granted vnto before pag. 55. to be the best means to vphold and encrease preaching Especially coÌ„sidering the greatnes of the haruest and fewnes of the laborers by praying earnestly the Lord of the haruest in this gret necessity of ours to thrust
but to praye that all ordinarye formes of prayer shoulde bee altogether expelled that preaching may occupy all the time and place thereof Wee will not neither dare wee praye that ours or any other ordinary formes of praier shoulde in all places be in steede of preaching but that preaching shoulde rather be more often than it is and that in all places if it would please God that all places mighte be so furnished If not yet in as many places as may be But to wish all ordinarye formes of prayer to be in all places or in any place wholly displaced to place preaching God forbid it should so be or we should so with it Surely in my opinion and vnder correction this is eyther a very greate ouershot in our brethren or else it sauoureth of some woorse purpose than I would gladly surmise our brethren went about Although they not onely héerein go about to ouerthrowe all the ordinary formes of prayer that are already with vs established by all the estats and highest authority of the Church of Englande or any other that wée can make if there be any defect herein but also their own ordinary forms both that in Scotlande and that of Geneua and that of Middleborough and that which now last of all they haue renewed in London and to the which their selues haue prefixed this title A booke of the forme of cōmon prayers administration of the sacraments c. agreable to Gods word and to the vse of the reformed Churches All this booke and these their owne ordinary formes of prayers are héere prayed for by these our brethren the Learned Discoursers to be as wel as ours extinguished Yea they make no exception of the Lords owne Prayer which also is a prescribed ordinary forme of prayer But against this prayer of theirs which we pray and hope God will neither graunt nor heare we haue already at large sufficiently séene good euidence and warrant for ordinary formes of prayer in Gods Church The second thing that we haue to obserue is this that althoughe wee make it the dutie of the Pastor to pray in the name of the whole congregation yet do we not so meane but that the whole congregation with one heart and with one voice may praise God with singing of Psalmes all at once For this custome hath continued in the Church from the beginning that the congregation haue praysed God with Psalmes singing altogether If the whole cōgregation with one hart with one voice may praise God with singing of Psalms al at once or altogether then may the whole congregation with one heart with one voice al at once or altogether make their prayers to God For wheron do the Psalmes consist but euen of those parts that S. Paule 1. Tim. 2. v. 1. speaketh of to witt Deprecatiōs petitions intercessions thankesgiuinings All which if they may of all the whole congregation al at once or altogether be sung why maye they not as well of them be saide as sung if they be said distinctly and without confusion Singing I grant doth wel where it may be had where they haue tunable voices and sufficient skill to keepe their notes in tune and order But is singing more fit for prayer than is saying I am glad to heare our Brethren to fauour singing of prayers But can they not do but they must ouer-do all the whole Congregation can not sing so wel all at once or altogether or perhaps manye of them not at all except they shoulde sing a blacke sanctus But they may all at once a great deale more easily say those prayers or some psalmes that they cannot sing not onely if they can reade but if they can follow the Minister that saith the same before them And yet they be not put either to the singing or saying of all or of halfe a quarter but of some fewe and short and easy and those that they are acquainted well withall which if they can sing it is well and a good hearing But looke what they can sing that I thinke they can as easily say and as orderly too if they be so disposed But how do our brethren proue they should thus sing altogether For say they this custome hath continued in the Church from the beginning Yea and is this then a good plea with our brethren of such a custome as hath continued from the beginning Then I thinke they will bethinke them-selues a little better for the continuing superiority of one priest or Elder aboue his fellowe priests or Elders Which also hath continued in the Church from the beginning as we haue at large before declared And haue we not séene this custome also that the whole Congregatiō as wel saying as singing and that oftner saying than singing made altogether at once as with one heart so with one voice their prayers and thankesgiuings vnto God Of which continuance we haue séene the custome both in the olde testament and in the newe euen from the begining As for that our Bre make it the duty of the pastor to pray in the name of the whole congregation we deny it not that this is his duety but this debarreth not but that the whole Congregation also may now and then ioyne with the pastor with one heart and with one voyce and so well as sing so likewise may they pray altogether at once if not in their owne names but in the name of Iesus Christ yet in their owne voices and for their own selues as wel as the minister also to pray for them and in their names Which debarre of the whole congregation so to do more than debarring them of singing is too nice and precise a Scruple in our brethren without warrant either of commandement or of custome continued in the Church from the beginning for the same And these three partes of a pastors duety to preache to Minister the sacraments and to pray are so necessarily required of him in the worde of God as no man may rightly execute the office of a pastor but he that performeth all these eche one in their due time And to this part of praier may be referred the blessing of Mariages not of necessity but of ancient vse of the Church To all these three partes of a Pastors duty we assent in this manner For the first that it is his duty to preach either distinguishing of the māner of the preaching or the necessity of the duety as we haue before declared And likewise for the other two wee graunt them as necessary as our brethren doe require them and as partes of his duety Howbeit as our Brethren here at length do confesse not alwayes either these two and much lesse all these three to bee necessarily executed and performed all at once but each one in their due time So that although preaching in the sense as our Brethren vnderstand distinct from teaching want vpon any necessary or conuenient
that wée shoulde make it a matter of the substance of religion yet he driueth it to such a naturall comelinesse and with so greate and vrgent reasons for Ecclesiasticall order sake that hée maketh the comely order thereof and of suche other thinges as he there handleth for speaking in their tournes and courses to be no little aedification to the assemblie And therefore well sayth Caluine on this sentence Let all thinges be done decently and in order the conclusion is more generall he meaneth than that which was before in exhorting them to séeke after prophecie which not onely comprehendeth in briefe the whole state but also the singular partes yea rather it is a rule whereunto it behooueth vs to driue all thinges that appertayne to externall policie Because hee disputed scatteringlye of rites or ceremonies hee therefore heere woulde collecte all into a briefe summe to witte that a comelinesse shoulde be kept and confusion should be auoyded Which sentence sheweth that hee woulde not binde the consciences to the former preceptes as thinges of them-selues necessarie but so farre foorth as they shoulde serue to comelinesse and to peace Heereuppon as I haue sayde wee gather a perpetuall doctrine to what ende the policie of the Churche shoulde bee directed The Lorde hath lefte in our libertie externall rites or ceremonies therefore least wee shoulde thinke his worshippe to bee included in them Notwithstanding hee hath not in the meane season permitted vnto vs a varying and vnbrideled licence but hee hath encompassed rounde about that I may so terme them lattisses or crosse barres eyther else hath he indeed so moderated the libertie which he gaue that at lēgth we may by his worde esteeme what is right This place therfore rightly waighed will shewe the difference betweene the tyrannicall edictes of the Pope which presse the conscience with a cruell bondage and the godly lawes of the Church in which discipline and order is conteyned Besides that hereupon we may reddily gather that these later are not to be holdē for humane traditions sith that they are founded in this generall cōmandement and haue a cleare allowance from the mouth of Christe himselfe Thus notablie sayth Caluine on this sentence And is not this sentence then worthy that we should haue it alwayes in our mouthes whensoeuer we haue occasion to vrge or talke of ceremonies Or doth not this comlinesse and order stretch it selfe also to dification But if we nowe vnderstande it thus to saue our Brethrens credite that the one of these doth comprehende the other our Brethren must giue vs leaue with all to remember those that vrge these thinges which hauing alwayes in their mouthes that sentence of S. Paule 1. Cor. 14.40 Let all thinges be done decently and according to an order doe not so little remember as our Brethren charge them but remember well that the Apostle in that long Chapter laboureth whether altogether or no let that goe to driue all thinges to aedification aedification being conteyned in decencie and order and order and decencie conteyned in aedification And yet we may not simplie graunt to this disiunctiue part of this our brethrens sentence that S. Paule laboured to driue all thinges to aedification or else to driue them out of the Church for S. Paule went not about to driue any of those good giftes of God which in that long chapter hée speaketh of out of the Church of God though they were by some among them then abused and not driuen to aedification comelinesse and order but laboureth to reteine them in their right vse for the time that GOD would haue them vsed And therefore this example also is not so well alleaged of our Brethren in saying as he sayth of him that hath the gifte of tongues being of it selfe an excellent and comely gifte of the holie Ghost being vsed orderly of one or two by course with an interpreter might doe much good in the Church but if there be none interpreter sayth he iet him holde his peace in the congregation Heere is indeede mention made of holding his peace till he had an interpreter but not of driuing this gifte out of the Church And therefore Caluine with more moderation sayth hereon ver 27. he nowe describeth the order and setteth downe the manner If they like to speake with tongues let two onely speake or if not so yet let there not be more then three at the most And withall let there be present an interpreter There is no vse of tongues without an interpreter let them therefore surcease for the time But we must note that hee commaundeth it not but only permitteth it For the Church may want the tongs without any incommoditie saue in respect that they are helpes to prophecie as at this day are the Hebrue and the Greeke tongue but Paule graunteth it least he should seeme to driue away any grace of the spirit from the assemblie of the faithfull Although this also might seeme lesse agreeable vnto reason when as before he sayde that the tongues were conuenient for the vnfaithfull in respect that they were a signe I aunswere howsoeuer a miracle may properly be set forth for the vnfaithfuls sake notwithstanding it followeth not but that in some respectes it perteyneth also to the faithfull If ye vnderstande it that an vnknowen tongue is a signe to the vnfaithfull according as the wordes doe sound of Esay the reason that Paule here prescribeth is different For hee so admitteth the tongues that the interpretation adioyned leaue nothing obscure He correcteth therefore the Corinthians vice with an excellent temperature while he reiecteth not anie gifte of God whatsoeuer that all his benefites among the faithfull may appeare but hee setteth downe a manner least that ambition should creepe into the place of Gods glorie least the gifte that is of lesse moment should hinder those that are the chiefe giftes and he addeth a sawce or seasoning of it least it should become a meere ostentation voyde of fruite Héere then is no commandement of driuing this gift out of the Church no although the Corinthians did abuse it But if nowe this ceasing for the time of this gifte and other like giftes for the abusing of them were the driuing them out of the Church when they tended not to aedification what shall we say of those ceremonies that S. Paule there speaketh of and of those functions and offices not such as they imagine but of whome eyther for the abuse succéeding or the néedelesse vse nowe long since of continuing them both the giftes and the offices or manner of them haue ceased in the Church so many hundreth yeares And beeing thus cleane worne out though not driuen out of the Church haue our Brethren such a warrant and authoritie that they can bring in yea and with contention driue in those ceremonies offices and gifts into the Church againe and to driue out other comely and orderly ceremonies offices and giftes nowe in vse
in such virulent and treacherous manner as doe the aduersaries of the Gospell which her Maiestie defendeth and setteth foorth and wherein chiefely consisteth this her happines bâ—t in an other way-warde and not contented sorte as maintayning such a disordred corrupt and deformed state of the gouernement and discipline of Christs Church As though her reigne suppressed the reigne of Christ and the syncere aduauncing of his kingdome which in the Lordes prayer we desire If her Maiestie did thus what happinesse were there or rather what vnhappinesse were there not in her reigne But now when such as worthily are accounted to be the most learned professours of the Gospell in other Nations and suche as so hardly can brooke womens gouernment smackering too much of the frenche humor as we haue shewed shall notwithstanding giue this honorable testimony of her Maiesty and of her reigne And I hope they do it no more for flatterie than they néede for feare but euen for the truth sake it selfe for except they would suppresse it they can in conscience say no lesse shall now her Maiesties owne subiectes and those Protestantes too that féele the benefite whereat other reioyce so muche for the hearing thereof shall not they confesse as much as doth a straunger What a great ingratitude should this be Howbeit Danaeus confesseth not so much but wée finde much more the experience and benefite of this her most happie reigne God make vs with like thankfulnesse to acknowledge it For certainly if we shall consider al circumstances we shal not choose at leastwise in our consciences though we would not with our mouthes but confesse as much as doth Danaeus that the whole compasse of the worlde hath seene nothing at any time that is more happie or more to bee wished for than is her reigne or gouernement Neither the gouernement vnder the Quéene of Saba or of Gods people vnder Deborah neither yet vnder the most excellent men Dauid Salomon Asa Iehosaphat Iosias or Ezechias no not in Christendome vnder Constantine the greate or the great Charles though their reignes did in some thinges excell her Maiesties reigne yet all thinges pondered especially those kinde of good thinges wherein true happinesse most consisteth Danaeus spake heere a great word but we may well vpholde it for a truthe that the whole circle of the worlde sawe nothing at anie time more happie or blessed and a thing more to bee wished for if men might haue their wishes than is the reigne or gouernement of her Maiestie The Lorde I say againe and againe make vs thankefull to him chiefely and after him to her for the same and vouchsafe to continue and encrease this her most happie and wished reigne still among vs to his further glorie to our aunswerable thankefulnesse and to the refuge succour and comforte of other kingdomes where his Churche also is dispersed and yet by the seducinges and oppressions of Antichriste haue not atteyned to this happinesse and wished state for all their Kinges that wée in Englande vnder our Queene Elizabeth his most happie hand-mayde and our most gratious Soueraigne haue all the time of her reigne and yet God be magnified therefore doe enioye And still shall a straunger say these spéeches and our selues burie them in dumbe silence or if we speake thereof denie it or depraue it This is much to our shame to the great commendation of Danaeus if happily he had staied euen here so concluded vp this question For what could he or anie haue sayde better that coulde more fully confirme the supreme gouernement of a woman to bee lawefull in the Churche of Christe than this so manifest example and present instance of Gods so happily blessing her Maiesties supreme gouernment ouer vs his people But what shall wee foade our selues with all these goodly spéeches when the matter for all this is still impugned For to what purpose doth Danaeus driue all these great prayses of her Maiesties reigne To confirme and establish a womans gouernement Or not rather in the end euen as our Bretheren do but with a more cunning compasse to vndermine it And yet our Brethren as we haue heard cast foorth now then very fayre spéeches of her Maiestie of her happie reigne of her lawfull gouernmeÌ„t also But when it commeth to the very point they not only refuse to obey her Maiesties lawes and gouernmeÌ„t but they so cry out vpon the same as a most deformed corrupt state of gods Church that all their praysings are nothing comparable to their dispraysinges What a strange kinde of dealing is this in so high matters and with such great and noble personages It is an old saying Non est bonum ludere cum sanctis And shall wee dally thus in the chiefest matters of estate with Princes What could haue béen more auouched for confirmation of a womans lawfull gouernement then this so high recommending to all the worlde her Maiesties gouernement Solemnely pronouncing Verily for Elizabeth the Queene of Englande that nowe most happily raigneth the circuite of the worlde hath seene nothing at any time more happie or blessed and more to be wished for then is here reigne If here Danaeus haue not flattered as he had no cause but spoken as indéede we finde it the verie trueth what then can he afterwarde or all the circuite of the worlde alleage against this so excellent a president of Gods approbation for womens supreme gouernement In very déede nothing can be rightly opposed that shall euer be able to ouerturne this instance And verily if Danaeus shall nowe alleage any thing against the lawefulnesse of a womans supreme gouernment ouer Gods people he shall but contrarie and werie himselfe in vaine as we sawe howe Caenalis did And in the ende we shall sée likewise how Danaeus fayre and softly driues the matter not only to the same but to a farre worse pitche though in better spéeches and with more learning For Danaeus hauing gone thus farre dare not nowe say that the gouernement of women is a naughtie vnhonest or monstrous thing which terme Caluine vsed for then all the worlde would haue straightway séene it and cryed out vpon it as a grosse and manifest contradiction But he so fetcheth it about by little and little vnder hande that in the end it comes all to one passe as if had flat and plaine denied it And first here as he hath so highly commended her Maiesties raigne so will he not séeme to discommend but to giue at least some sober commendation to those that will admitte no such gouernment Notwithstanding sayth he those people seeme to haue wisely looked vnto their profite which haue taken heede vnto or prouided by their lawes and by a right or lawe publike least that women should rule among them and ouer them and should haue the chiefe right and gouernement If we conferre the sexe of the woman with the mans because that vnto manie offices which the
time as being orderly enstructed in the mysteries of the fayth they were able to declare the confession of the fayth before the B. and the people Those infantes therefore which were initiated by baptisme because they had not made confession of the faith before the church at the end of their Childhood or in the entry of their springalship were again presented of their Parents were examined of the Bishoppe according to the forme of a Catechisme which they had then certaine and common But to the end that this action which otherwise ought worthily to haue bin graue and holy shoulde haue the more reuerence and dignitie the ceremony also of the imposition of handes was adhibited Thus was the childe his faith being approued dismissed with a solemne blessing The ancients do often make mention of this maner Pope Leo saith if any returne from Heretikes let him not be baptised againe but for that which wanted vnto him let the vertue of the spirite bee conferred vnto him by the Bishops imposition of hands Here our aduersaries wil cry that it may be rightly called a sacrament wherein the holy ghost is conferred But Leo him-selfe otherwhere expoundeth what hee meaneth by these words He that is baprised sayth he among heretikes let him not be rebaptized but by the inuocation of the holy Ghoste let him by imposition of handes be confirmed because he receiued only the forme of baptisme without the sanctification And Hierome against the Luciferians mentioneth it Albeit I deny not that Hierome was somewhat ouershot therein that he saith it was the Apostles obseruation notwithstanding he is moste farre from the toyes of these men And he mitigateth the selfe same thing when hee addeth that this blessing was giuen to the only Bishops rather for the honor of their priesthoode than of the necessity of the Lawe Such an imposition of handes therefore which may bee done simply in the place of blessing I doe commend and woulde that it were restored at this day into his pure vse But the late age hauing almost blotted out the matter haue placed for a sacrament of God I knowe not what feigned confirmation c. Sithe therefore Caluine him-selfe thus farre foorthe acknowledgeth this to bée the auncient order of confirmation in the Church and commending the same wisheth that it were restored and euen as hee wished we haue restored it and abolished all the Popish superstitions and errors that succéeded how intemperately doe our brethren here say that it ought to haue no place in the Church of Christ But what reasons more than Caluine had haue our Brethren vtterly to displace it And as for confirmation say they it ought therefore to be shut out and haue no place in the Church of God as well because it displaced catechizing and brought in steede thereof vaine toyes and childishe ceremonyes to the great hurt of the Church as for that also it derogateth muche from the dignity of Baptizme the Sacrament of the Lorde and is extoled aboue it beeing a deuise of man and is pretended to be a sign to certifie the Children of the fauour and gratious goodnesse of God towardes them falsely grounded vpon the example of the Apostles Whereas the ministration of baptism is permitted to euery hedgepreest Minister and Deacon The confirmation that we do vse as it bringeth no vaine toyes nor childish ceremonies into the Church of God nor is vsed to the great hurt or to any hurt of the Church at all so is it so farre from displacing Catechizing that as we haue shewed out of Caluine and other it was both vsed with catechizing in the ancient Churches and with vs it is one of the principall means for the maintenance of it And therfore if there were no other reason for the holding of it but euen this so long as it maintaines no euil besides sith this good at the leaste commeth by it that our children are the rather enduced to be catechized it ought not to bee displaced and shut out of the church of God since Catechizing is not onely not displaced but so greatly furthered by it And wheras our brethren say also it derogateth much from the dignity of Baptisme the sacrament of the Lord and is extolled aboue it being a deuice of man If they meane the popish sacrament of confirmation that is another matter they impugne one thing wee maintaine another For we neither account confirmation to be any sacrament at all nor extoll it aboue nor yet make it equal vnto baptisme But vse it onely as a good conuenient ceremony order or rite helping more and more to the confirming of them that are baptized in the profession of their faith which they make before the B. being now more strengthened confirmed therein by his approbation in solemne laying of his hands vpon them and and praying together with the Church that God woulde confirm them And where they say it is pretended to be a sign to certify the children of the fauor gratious goodnes of God towards them falsly grounded vpon the example of thapostles We say not cōfirmation is a sign thogh the imposition of hands be a signe If they mean by these wordes a signe that we pretēd such a sign as sacramēts be that are appointed of God to be visible signs of some inuisible grace we make in confirmatiō no such sign And yet we deny not but the B. imposition of hands is a signe is giuen euen to certify the fauor and gratious goodnesse of God towards them But will our Brethren thrust this signe also of Imposition of handes cleane out of the Church of God Or if it be a signe that hath béene and is and may be well reteined wil they deny it-may certify the parties vpon whome the hands are layd of Gods fauour and gratious goodnesse towards them What error or superstition is in this except it were made such a signe hereof as we vse to call a Sacrament But say they it is falsely grounded on the example of the Apostles If the Apostles did vse the imposition of handes vppon them that were baptized to confirme them and vse with prayer for them that they might receiue greater grace of God in the confirmation of their faith besides the extraordinary graces than of working miracles the gift of tongs and we vse the imposition of handes without any of the popish or any other ceremonies nor tye it to this or to that or to any grace to be necessarily giuen thereby nor make any precise necessity at all thereof but vse it onely as an ancient reuerende and conuenient order for the foresaide reasons and in such manner as Caluine him-selfe prayeth and wisheth that it were restored why may it not be truely sayde that the vse thereof if there bée any good vse of it at all is grounded vppon the example of the Apostles although they commanded it not to be vsed as we haue heard Kemnitius
the liuing because though the bodies only be there lodged as in a house yet their soules sléeps not but are liuing The Germanes call it Gottes acker of ager dei the aker or field of God And we terme it the Churchyearde as the measure of yearth pertaining to the Church deriued of the old worde kyrke-gerth yet vsed in the North as the yearth that is dedicated vnto the Lord not vnaptly fetched from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what place fitter all superstition being disclaimed than is this ground if not of the Churche yet of this Churchyeard for our burials But as our Brethr. finde fault with this distinction of places so they finde fault with this distinctioÌ„ of our maner of burying the dead that we burie some with more pompe as singing ringing c. some with lesse If our Brethren take pompe in the better sense would they haue all persons buried with like pompe Or if in the worst sense would they haue no pompe nor solemnitie vsed at al at any persons burial but what this pompe should be except that they mention only singing ringing I can not certainly tel For they suppresse the residue with an c. but that singing or ringing is vtterly or then vnlawfull or any to be buried with more solemnitie than other according to the decencie of their state calling me thinks our Brethr. herein should not be so hard to condemne the distinction of that also as in it selfe meerely superstitious We read in the old Testament of great distinction about the buriall of the dead euen of the holy Patriarkes Who were all buried in such solemne place maner as Abraham buried his wife Gen. 23. And was himselfe buried Gen. 25 and as Isaac was buried and Rachel Iacobs wife Gen. 35. and as Iacob Ioseph Gen. 50. and diuerse others that were buried more solemnly than other were Neither was the greater pompe of their funerall estéemed of the holy fathers before the coÌ„ming of christ a superstitious but a decent an honorable thing Neither was it any such figure of Christes more honorable buriall as Zegedinus thinketh that it should cease after the buriall of Christ and that we should now be buried all alike no it rather argueth as Selnecserus therein thinketh much better in my opinion that a Christian man according to his higher estate or to the excellencie of his life in his calling may haue without superstition a more honorable buriall And as it appeareth how Stephen was buried Act. 8. with greater mourning than were the common sort of Christians in those daies As for the offence which our Brethren take with burying towards the East I thinke it not a matter so worthy as to haue bin once noted in their Learned Disc. Indéede it is a common order among Christians so to burie the dead as wel to differ from Turkes Iewes as also making no necessitie of the matter nor matter of religion to be the more signe that they haue the better hope of the resurrection in laying the corps of the dead Christians in such maner as though they respected the reddier lifting vp of them selues when they shall all be raysed to life againe to beholde the coÌ„ming of our Sauiour Christe which to vs warde asâ—ended in the Easte Not to tie him to descende here or there or that they doubted but that whersoeuer they be howsoeuer they lie or shal be coÌ„sumed he will at the glorious appearance of his coÌ„ming gather theÌ„ all vnto him as he saith Luc. 13.29 Then shall many come from the East from the West froÌ„ the North and from the South shal sit at the table in the kingdome of God And I take that our auncestors in these west parts in so laying the dead had this especiall respect If any did it superstitiously or made any matter of religion in so doing I excuse him not and thinke so it be done without offence or contempt of the common order that they may vse it otherwise without anie daunger or impediment for any thing I know to the contrarie As for the other things meÌ„tioned here by our Brethr. as they were proper to the aduersaries of the Gospell so God be praised they are remooued Neither doth our prescribed forme of Buriall allow them or giue any the least occasion to any of all those heresies errors or superstitions But now to auoide all occasion oâ— heresies errors and superstitions what forme of buriall would our Brethren haue Forsooth they say It is thought good to the best right reformed churches to bury their dead reuerently without any ceremonies of praying or preaching at them Here is a short manner indéede of burying the dead and agréeth herein with the booke of the Forme of Common prayer which our Brethren haue of late set out Wherein vpon the title of buriall they say The corps is reuerently to be brought to the graue accompanied with the neighbours in comely manner without any further ceremonie And this is all that they say there of the forme of buriall But if this be the forme of the best and right reformed Churches what shall we then say to goe no further than euen to the Church of Geneua it selfe to the booke called The forme of prayers and ministration of the sacramentes c. vsed in the English congregation at Geneua and approued by the famous and godly learned man Iohn Caluine Which booke on the title of buriall pag. 88. sayth on this wise The corps is reuerently brought to the graue accompanied with the congregation without any further ceremonies which being buried the minister goeth to the Churche if it be not farre off and maketh some comfortable exhortation to the people touching death and resurrection Here is yet a Sermon to be preached at least wise some comfortable exhortation to be made by the Minister at the buriall of the dead though not at the very place for neither doe we so tie it to the place of buriall The dead may be buried in the Church-yeard or any other place assigned thereunto and the sermon be in the Churche and neuerthelesse be well saide to be at the buriall because it is made for that especiall purpose and for that commonlye the congregation is not dismissed all in a doombe and silent action but that some wordes of consolation are vttered by the Minister ere they depart Bucer in his Epitome Ecel Argentinae cap. 27. saith on this wise We teach concerning those whom the Lord in the confession of his name hath receaued to himselfe out of this life that they are withal feare of God and honestly to be committed to the earth and there the people out of the worde of God to be admonished of the heauie iudgement of God against sinne and also of the redemption of Christe who hath redeemed vs from death and of the aeternall life which he hath purchased to all his faithfull After which men are to be exhorted
not doe their duety But those men ought first to haue made demonstration that their seniors haue this power whereof in present Paul speaketh Which thing when as by no argumēt it appeareth and neuerthelesse they deliuer to Sathan whome they will they do alike as if any would attempt to cleanse the lepers to rayse the dead to worke such other myraclous worke For because that in the olde time suche thinges were commonlye doone in the primitiue Church Thus agayne Gualter and on these graces and giftes of of God grounding this Ecclesiasticall Seniory not of the Worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gouernmentes but on the former worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers betokening such power as is myraculous which although some Seniors in the Church than had it yet he alleageth the examples heereof that such onely exercised the same in Ecclesiasticall matters as were Ministers of the Word But howsoeuer these Seniours were or what power soeuer they had he maketh them and their power not to bée perpetuall but abiding a while onely for the state of that time and so to haue ceased after that the publike state of Christendome was setled and gouerned by such princes and Magistrates as openly professed Christianity and that from thence foorth the Churches were not tyed to such Seniors but that wee after thus many ages of Christian princes be frée from them So that where our Brethren say they will not nowe set foorth the pastors authority in common Gouernment with the Elders If there bée no néede of such Elders to ioyne in commons with him in his gouernment then as the other authority was proper to him-selfe so may this authority for power of gouernment in the Church for any thing héere to the contrary bee as proper also to him-selfe as the other For if these graces and giftes whereof the Apostle 1. Cor. 12.28 speaketh were such distinct offices as our brethren say can not be but in distinct officers without confusion of thē then eyther these giftes pertaine not to the Pastors so well as to these Elders as here our Brethren say they doe or else if the Pastors haue authority in them than haue not Elders to deale with them except wee shoulde inferre this confession that they woulde haue vs shunne But nowe our brethren giuing this authority in common with the Elders procéede to the limittation of the same and say This authority of regiment we haue declared that it ought not to bee a Lordly ruling neither ouer their flocke nor yet ouer their fellow-seruants and bret and least of all that they ought to haue dominion Lordship ouer the faith of the Church Dominion and Lordship ouer the faith of the Church we graunt none hath but almighty God and Iesus Christe only that is both God and Man As for the other authority which they cal Lordly ruling ouer their flocke or ouer their fellowe-seruauntes and Brethren as they referre vs to that they haue declared so I referre them to that we haue declared And among other I hope I haue sufficiently declared what manner of ruling they may haue both ouer their flocke and ouer their fellow-seruaunts and brethren both by the worde of God by the practise of the Primitiue Church and by the approbation of diuerse the best learned protestants in the reformed Churches of our age But how this authoritie of Gouernment which here they giue in common to the pastors with the Elders shall be parted among them is not yet determined For albeit our Brethren acknowledge that the Pastors haue rule and authority herein yet the forme of prayers in the English congregation at Geneua doth deny it and say Pag. 43. Because the charge of the Worde of God is of greater importaunce than that any man is able to dispence therewith and S. Paul exhorteth to esteem them as Ministers of Christe and disposers of Gods mysteries not Lordes or rulers as Peter saith ouer the flocke therefore the Pastors or Ministers cheef office standeth in preaching the word of God and Ministring the sacraments So that in consultations iudgements elections and other politicall affayres his counsell rather then authority taketh place So that by this rule he is so far from al lordly ruling that he hath no rule nor authority at all in Common with the Elders in these matters But of the twaine our Brethren here say better that hee hath authority vnderstanding it for power of gouernment in the Church But say our Brethren In all these the man of sinne hath exalted him selfe contrary to the worde of God so that hee woulde bee heade of all the Church Bishop of all Bishops and haue authority to make newe articles of Fayth Whose intollerable presumption as wee haue long since banished out of this land so wee wish that no steppes of suche Pride and arrogancy might be left beyond him namely that no elder or Minister of the Church shoulde challenge vnto him-selfe or accept it if it were offered vnto him any other authority than that is allowed by the spirite of God but cheefely to be ware that he vsurpe no authoritie which is forbidden by the word of God For wherefore doe we detest the Pope and his vsurped supremacy but because he arrogateth the same vnto him-selfe not onely without the warrant of Gods word but also cleane contrary to the same All this section we confesse with our Brethren and gladly subscribe vnto it saue that we wish it not as though it were onely to be done and is not done but we trust it is perfourmed already If it bee not let our Brethren prooue the contrary Nowe if the reasons and authorities that haue banished the Pope doe serue to condemne all other vsurped authority that is practized in the Church why shoulde not all such authority be banished as well as the Pope And good reason too that all other vsurped authority that is practized in the Churche shoulde bee as well banished as the Pope But doe our brethren meane by these spéeches of all other vsurped authoritie that is practized in the Church that there is any such practised in the Church meaning the church of England For these words are vttered so couertly that we might seeme in granting the consequence that such shoulde be banished to graunt withall that there is some such in the church of England remaining and practised yet among vs. But we deny that there is any such to our knowledge or by the Lawes approoued in this Realme And if there bée any steppes thereof I doubt they will rather bee founde in the trake of our Brethren themselues sooner than in any part of that authoritie which is allowed to our prelates We can alleage against the Pope and rightly that which S. Iohn baptist did aunswere to his Disciples No man can take vnto him-selfe any thing except it be giuen him from heauen Iohn 3.27 And that saying of the Apostle to the Hebrewes
the sight of so great witnesses God the Father Christ and the elect Angels he calleth these elect for the difference of the reprobate he should doo anie of those things that pertaine to the office of a Bishoppe of priuate affections But that he should doo all things lawfully and orderlie to the glorie of God and to the edification of the Church according to the praescribed Canons preferring none to any thing for priuate causes And speaking of the diuerse readings of this sentence he saith al these readings although they differ in wordes yet they offer the same sentence that is to wit a Bishop according to the Canons praescribed of Paule shoulde doo and iudge al things esteeming more the verity of the cause than the condition of the person Which thing verilie is in common commended to all Iudges Exod. 18. Wherein saith Beza he is sayd of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to giue preiudicate iudgement that accounteth anie man as excel-cellent and choise But a Iudge ought in iudging to laie downe all these opinions as he that sitteth not to iudge of the persons but of the cause c. For a Iudge ought to weigh the rights of the pleaders as it were in a ballance so that he should incline to neither parte Otherwise it will not be a right iudgement But a Iudges authoritie in all such iudgements iâ— the chiefest on the bench whosoeuer sit with him as assistant neither doth he howsoeuer he communicate with other in councell deliberation ioyne anie with him in the authoritie of iudgement the Bishop therefore béeing such a Iudge in these matters pertaining to the Ecclesiastical regimeÌ„t and gouernance of the Church we finde by searching of the Scripture that a Bishop hath authoritie by himselfe separate from other cleane contrarie to our Brethrens saying Neither hath the Bishoppe this authoritie onely concerning their liues and conuersation But for their verie entrie and admittance also into the ministerie al the authoritie of being ordained was to passe by whom so euer they were elected by his onelie ordeining of them as appeareth further verse 23. Laie handes lightlie on no man And although Beza heere doe abridge this his authoritie in ordaining Ministers and saie Laie handes c. that is admit not euerie one lightlie to haue anie Ecclesiasticall function to wit so much as in thee is For neither all the authoritie laie in Timothie alone but by election made of the suffâ—agies or voices or the whole Church as we haue sayd Act. 14. d. 23. and appeareth by the elelection of Matthias and of the Deacons And then afterward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishoppe in the name of the Presbiterie did by the imposition of handes consecrate vnto the Lorde the elected partie as is abouesayde 4. d 14. But al this ouer nice mincing serueth not the turne for in the elections which Beza héere citeth for example of like manner there is great difference In the example of Matthias Act. 1. his election was by lot and not by voices nor anie laying on of hands is there mencioned In the Deacons Act. 6. the multitude chose them and the Apostles not anie of the other Elders laide their handes on them And as for the example Act. 14. whereof although we haue seene som what alreadie yet so often as our brethren leade vs to this place which is one of their principall sanctuaries to which they runne it shall not be amisse so often to shew that they claime a wrong priuiledge And first that it was done by the peoples voices holding vp their handes as a testification of their consentes vnto them which the wordes of the text doe not inforce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but ordeining by the hande vnto them Priests or Elders by euerie Church although Erasmus interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum creassent per suffragia and when they had created by voices Elders vnto them whom Caluine followeth saying The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to discerne by holding vp the handes as is wont to be done in solemnities or assemblies of the people And Beza followeth him saying This word sprang of the custome of the Grecians which gaue their voices with their hands held out Wherevpon sprang that decree noted of Cicero for Lucius Flaccus they stretched out their hands And diuerse others most excellent learned among our Brethren and vs followe that translation and albeit our Geneua translation saith And when they had ordeined them Elders by election but adding this note in the margine The word signifieth to elect by putting vp of hands which declareth that Ministers were not made without the consent of the people yet with the good leaue and reuerence of all these singular learned men bee it spoken not onelie no necessitie driueth them to this interpretation but I sée not though I woulde bée right gladde to learne howe it can stande with the sense and reason of the Lert For first the text maketh there no mencion at all of their election wherof we doubt not but that they were not made without the consent of the people But the question is who did make create or ordaine them Whether the people together with Paul and Barnabas or Paul and Barnabas onelie But it is most euident that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred onely to Paule and Barnabas and therefore whatsoeuer the people did in voicâ— or hands in the election the handes onely of Paule and Barnabas were in the creating and ordaining of them And although that the Heathen Grecians had such an vse that when a lawe or decree was to bee approued of the people they gaue their consent therunto in their great assemblies by holding vp their hands yet to take the word here in such a prophane sense me thinkes Caluine aunsweres himselfe sufficientlie Notwithstanding the Ecclesiasticall writers vse the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another sense that is to wit in a solemne custome of ordaining which in the Scriptures is called the laying on of hands Moreouer by this forme of speaking is excellentlie expressed the lawfull manner in creating Pastors Paule and Barnabas are sayd to choose the Elders Doe they this alone by their priuate office Yea tather they permit the matter to the voices of them all Therefore in the Pastors that were to bee created there was a free election of the people But that nothing should be done tumultuouslie Paule and Barnabas as it were moderators had the gouernment Thus ought the decree of the Councell of Laodecia to bee vnderstoode which forbiddeth the election to be permitted to the people Thus writeth Caluine Wherein he driueth all to the election But the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth by his owne interpretation and by the Ecclesicall custome in the Scripture the ordination by laying on of handes Aâ— for the election was another matter which then in parte pertayned to the people
And yet therein Paule and Barnabas had a seuerall higher authoritie by themselues than anie other had ioyntly with them As for the decree in the Councell of Laodicia which was holden about the yéere of our Lord 360. the words and meaning are plaine Chap. 13. That it must not be permitted vnto the people to make election of them that were to be promoted vnto Priesthood What tumultes they had found therein I remit to the Ecclesiasticall histories So that we cannot as Caluine doth vnderstand the words of the Councell so as that they onelie take awaie the moderation of the voices from the people for that they neuer had so much as to bee moderators of their owne voices But the Councels meaning is most apparant that the people should no longer haue anie voices at all to elect the pastor And therefore that auncient Councell in making this decree declareth that they tooke not the peoples election to be anie necessarie and materiall part of creating ordaining or consecrating of a Pastor But whatsoeuer authoritie our Brethren would renue vnto the people concerning election What is that to the ordaining of him The election maketh him but ordinable or capable to be ordained As for that example which Beza addeth Act. 4. mencioneth indéede Imposition of hands of the presbiterie or eldership Which word if we shoulde heere vnderstand for a number of Elders that laide their hands on him which Caluine saith we néede not do and we haue shewed the contrarie yet neither followeth it of necessitie that they were anie Elders that dealt in the gouernment of the Church and not in the word as Beza himself confesseth neither that this imposition of hands on him was at his first creating minister of the word or pastor but on some other occasion and therefore saith Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Prophesie that is to prophesie or in prophesie as Rom. 4. b. 11. or by prophesie that is the holie Ghost by the mouth of the Prophets so commending as is aboue sayde Chap. 1. d. 18. howbeit because mencion is made of the gifte bestowed vpon him I prefer the former interpretation For it is more probable when as he had alreadie an excellent gift of prophesie that hee was chosen for a while to wit vntill he were of the Lorde called to some other place for he was an Euangelist Which laying on of hands out of doubt did confirme the grace of God in him as 2. Tim. 1. b. 6. But of Prophets what was their function hath often bene declared of vs. Of the presbiterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the order of the Priestes or Elders In the which name it is probable that the companie is signified of all them which laboured in the word in the Church of Ephesus as Act. 20. d. 27. and f. 28. For sometimes these names of Bishops and Priests yea and of Deacons also are generall See Phil. 1. a. 1. a certaine fellowe translateth it the Senate as in another place for the Church hee sayde the common weale Thus writeth Beza of the imposition of hands and of the presbiterie both counting the name Senate too prophane a name of the presbiterie and ascribing the imposition of handes to those onelie that were labourers in the word and that Timothie was a minister of the word before this imposition of their hands But if now we shall vnderstand that in this place 1. Tim. 4.14 by laying on of hands vpon Timothie was also meant the ordaining or creating of him a minister of the word as Saint Paule meaneth it in his precept to Timothie 1 Tim. 5.22 and as Caluine taketh it let vs sée againe what Caluine saith thereon He saith that grace was giuen vnto him by prophesie How To wit because as we sayde before the holy Ghost by Oracle appointed Timothie that hee shoulde bee chosen into the order of pastours For he was not chosen onelie by the iudgement of man as is wont to be done but the calling of the spirite went before He saith it was giuen him with the imposition of handes Wherein hee signifieth that together with the ministery he was also indued with necessary gifts It was vsuall and solemne to the Apostles to ordaine Ministers by the imposition of handes And veriâ—y of this custome and of the originall and signification thereof I haue touched somewhat before and the residue may be gathered out of my Institution The Presbiterie they which thinke this worde is collectiue put for the Colledge of the Priests or Elders doe in my iudgement thinke well Notwithstanding all thinges weighed I graunt that the other sense dooth not ill agree â—hereto that it should be the name of the office c. And because Beza referreth the expounding of this place to the 2. Tim. 1.6 on these wordes VVherefore I warne thee that thou stirre vp the gifte of God which is in thee by the imposition of my handes Let vs sée againe withall what Caluine saith thereon There is no doubt but that Timothie was wished for with the common desire of the Church and not elected by the priuate will of Paule alone But it is not absurde that Paule shoulde ascribe the election priuatlie to himselfe whereof hee was the chiefest author Although here he rather treateth of the ordeining of him than of the electing that is of the solemne custome of his being instituted Moreouer it dooth not cleerelie appeare whether that when any was to be consecrated all were wont to lay their hande vpon his head or one onelie in the place and name of all My coniecture rather inclineth vnto this that there was one onelie which layde his handes vpon him Howbeit it may bee doubted whether this present imposition of handes bee referred to his ordaining because at that time the graces of the spirite whereof Saint Paule treateth to the Romanes Chap. 12. and 1. Corin. 13 were conferred by imposition of handes vnto many also which were not instituted Pastors But I easilie gather of the former Epistle that Paule treateth heere of the Pastors office For this place agreeth with that Neglect not the grace which is giuen to thee with the imposition of the handes of the Presbiterie Whereby it appeareth that the handes of the Presbiterie in the ordaining and consecrating a pastor might bee well inough not the handes of many but of one alone that had principall authoritie aboue the other in that action And as Paule testifâ—eth thus of his owne manner of ordaining Timothie so hee procéedeth in his precept to Timothie 1. Tim. 5.23 Laie handes lightlie on no man Whereon sayth Caluine There is no doubt but that hee woulde put awaie enuie from Timothie and meete with many complaintes that oftentimes arise against the godly seruauntes of Christe which refuse to obey the ambitious praiers of anie whosoeuer For some accuse them of roughnesse some of enuie some crie out that they bee cruell
consented vpon to be done And it is one thing to doe or how to doe the things that are consented vpon to bée done and another thing to consent that such things should be done For the Churches regiment in these matters consisteth most in the consent as heere is sayde to authorize them to bee done and the Bishoppes or the Pastors regiment in the authoritie of dooing or executing of them But for the consent of them to be done what is this that they call here a consent of his householde seruants Is it requisite that expresse consent be had of all those that are Christs householde seruants that is to saie of euerie particular person in the Church What if it séeme otherwise to some one or few that will giue no consent thereto but dissent Doth this cut off the Churches regiment No. For our Brethren to proue that all thinges must be done with the Churches consent alleadge this sentence If two of you consent vpon earth vpon anie matter whatsoeuer yee shall aske it shall be graunted you of my Father which is in heauen And must this consent then of the regiment of the Church be contracted to anie two of the householde seruants though the most part of all the other that bee no lesse seruants and faithfull seruants of the Lordes household doe dissent from them But wherefore doe our Brethren alleage this sentence to this matter To confirme their regiment in the Church being in comparison but two to two thousand that haue consented to the orders of the Churches regiment now established and they dissent from our consent herein Indéede were it matter of faith in doctrine and substance of religion or anie thing alreadie prescribed not onely the consent of two and the dissent of one is better than the consent of all the rest in errour as wee alleadge Gerson and Panormitane against the Papists when they boast of consent and Councels against the manifest truth of Gods word but when wee all therein agrée with full consent against all the errours and superstitions of the Papists and yet in some matters of Ceremonies of their owne nature indifferent and of those pointes in the Churches regiment that concerne comelinesse order and edification some seruants of the householde dissent from other some whether is it better that many and almost all and the most experient and that in matters of regiment and counted as learned as anie of the other and the chiefest also in authoritie yea the Prince also hauing the supreame authoritie and that in the publyke regiment of Ecclesiasticall matters shoulde giue place to two or three or to a few persons dissenting or that these fewe shoulde leaue their dissention giue place and consent to the greater and better parte of the companie And will God graunt the requests consented vppon by two or thrée and not their requestes consented vppon by so manye thousandes when they are also gathered in the name of Christe as not onelie the people are in our publik praiers but also all the estates of the whole realme and chiefe partes of the Church of England all which haue often bene assembled and giuen alredy their consent to the establishment of this forme of the Churches regiment that we haue And therefore this promise of our Sauiour Christ if it may be drawen to matters of publike Ecclesiasticall regiment doth more and more confirme vs in our forme established that God approues it and was in the middest of them that consented on it and is still in the middest of our assemblies gathered in his name when we direct our actions according therevnto And now seeing that our Sauiour Christ hath neither authorized nor promised to blesse anie other forme of regiment than that which consisteth of the consent and gathering together of his seruants in his name we holde vs content with this simplicitie and therefore we are bolde to saie that God hath promised to blesse and as we haue found the experience if we haue grace in thankfulnesse to acknowledge his manifolde blessings hath diuerse wayes alredie blessed our forme of regiment which with such consent and gathering together of his seruants in his name is established And our brethren haue not to be ouerbolde but rather to feare bethinke thēselues how they gather themselues in consent and consort against this authorized form of regiment least their gathering together bréed a banding in factions of themselues to dissipate the vnitie of the Church to make scismes amongest vs. And nowe where our Brethren conclude this Section saying And therefore wee are bolde to saie that the authoritie of a pastor in publike regiment or discipline separate from others is nothing at all I will be bolde also to saie thus much that it is nothing at all against our pastors authoritie in publik regiment or discipline For as they haue described it he hath none such giuen him nor exerciseth anie such by anie authoritie in this Realme established that is separate from others that is to saie as before our Brethren haue expounded their meaning a Monarchiall authoritie or sole absolute gouernment But that is referred peculiarlie to our Sauior Christ onelie 1. Tim. 6. v. 7. Iude. 4. Otherwise if they meane not such authoritie I dare be bold again to saie thus much that not onlie this exception of Christs Monarchical or sole absolute authoritie is alleaged here in vaine is nothing at all vnto the abridging of the Bishop or Pastors authoritie but that also in manner and matter afore rehearsed a Bishoppe or Pastor hath a greate authoritie separated by himselfe as the foresayde examples and preceptes to Timothie haue declared Let vs then see what is his authoritie ioyned with others first who are so ioyned in Commission with him that without their consent hee can doo nothing We saie therefore that the authoritie of Christ is lefte vnto his whole Church and so to euerie Church that none maye chalenge Episcopall or Metropoliticall authoritie as it is with vs at this day ouer other without great tyrannie and manifest iniurie That the Pastor or the Bishop can doo nothing by his authoritie in the gouernment of the Church without the consent of others ioyned in commission with him for euerie particular act that he must doo our brethren haue not yet proued Yea wee haue shewed the cleane contrarie both in making Ministers and in admitting hearing iudging and determining of their caused by their owne authoritie without anie ioyned in commission with them Not that they did all thinges alone but vsed the counsell and consent of others and perhaps of the whole Churches but that they were not ioyned in cōmission with them nor were their equals in the authoritie of those doings Neither is this conclusion better than the antecedent We saie therfore that the authoritie of Christ is left vnto his whole Church and so to euerie Church c. For my parte I dare not bee thus bolde to affirme
Elders How the auncient Fathers that haue expounded this Epistle Chrysost Oecumenius Theodoret Theophilact and Ambrose haue interpreted this place especially because Caluin Beza Danaeus alleage Ambrose for these Elders How Beza further alleageth Cyprian with a full examination of Cyprian for them How Snecanus likewise alleageth Cyprian Tertullian with parsel of Tertullian for them besides the examining of Clemens Alex Irenaeus Iustinus Martyr Ignatius Policarpus How Danaeus alleageth the Ecclesiasticall histories cheefely Socrates with his allegations out of Augustine Basil Dionisius Ierome and the canon Lawe with the examination of the ecclesiasticall histories the Fathers and the canons for these Elders and of the cause of these so learned mens mistaking in all these searchings for them making all not only nothing for them but cleane against them nor being euer able to prooue not one such consistory no not one such Elder Howe Danaeus with Beza and Caluine return back again to search the Scriptures better for them Rom. 12.1 Corinthians 12. Ephes 4. Act. 20.1 Peter 5. And of Caluines and Danaeus contradictions Of Danaeus return again to the Ecclesiasticall history in Sozomen in which speeding as il as before if not worse for any practise that he would find he comes again to the scripture searching for these Elders Acts. 15. Acts. 21. Philip. 4 1. Tim. 3.1 Pet. 3.1 Corinth 14. Iac. 5. And so home again to that wherwith our bret began the inquiry for them at Act. 14. Lastly of the second point of moderating these Elders authority by propounding all their actions to the people to confirm them And of the popular state our Bret. fear But not auoiding of horrible confusion And of the example they seek to auoid it by in the manner of Saint Pauls excommunication of theincestuous Corinthian AND first say our Brethren let vs examine whether this authoritie be so diffused ouer the whole Churche that the hearing trying and determining of all matters pertayneth to the whole multitude or to some speciall choosen persons amonge them meete for that purpose COme they now in almost at the last casts saying and first let vs examine whether this authoritie be so diffused ouer the whole Church c. What meane our Brethren hereby That the first shall be last and the last shall be first Should they not haue examined this before They sayde in the former page 82. that the authoritie of Christ is left vnto his whole Church And also before that page 81. That regiment which he hath left vnto his Church is a consent of his householde seruants And that our sauiour Christ hath neither authorized nor promised to blesse anie other forme of regiment than that which consisteth of the consent and gathering together of his seruantes in his name What else can any of the seruantes of the housholde of Christ suppose when they heare of this but that where-so-euer they be diffused they must gather themselues together either the whole church vniuersally or euery whole Church particularly and giue their consent thereunto or else the matter whatsoeuer is not authorized by the authoritie that Christ hath left vnto his Church And that he hath blessed none other forme of regiment And must it nowe be called in question and examined whether this authoritie be so diffused ouer the whole Church that the hearing trying and determining of all matters perteyneth to the whole multitude And why not if the former sayinges bée true Do our Brethren begin now to call this a diffused authoritie Diffused commeth néere confused And I Thinke shortly they will finde it confused too And as they nowe beginne to encline to some speciall chosen persons amongst them meete for that purpose so by little and little they will peraduenture come downe at length to some authoritie of gouernement euen of one Pastor afore other in one congregation and perhaps in one Diocesse also which is the thing that they nowe so peremptorilie denie Let our Brethren nowe therefore in their good moode procéede The authoritie â—s the power of our Lorde Iesus Christ graunted vnto the Church Our Brethren sayde in the page before that the authoritie of Christe is left vnto his whole Church here yet they say more circumspectly the authoritie is the power of our Lorde Iesus Christ. Not that Christe hath left his authoritie vnto the Churche but that the authoritie which hee hath left vnto his Church is not so the Churches but that it still remaineth his authoritie Nor that he hath left that his autoritie to his whole Church as they sayde before but as they say here it is graunted vnto the Church Which may well stande if any parte or persons of the Church haue it although the whole Church haue it not But say they because the iudgement of the multitude is confuse whereas God is not the author of confusion but of order and that we finde in the worde of God certaine officers appointed for gouernment we are bold to affirme that that charge belongeth vnto those that are such Here our Brethren in this Learned discoursing of the matter hauâ— now at length found out not diffusion but plaine confusion in the iudgement of the multitude So that we may now I hope with our Bretherens good leaue dismisse in peace the gathering together of the housholde seruantes nor enquire after their consentes but for the consent only of certaine officers appointed for gouernment And here our Brethr. say they are bold to affirme that that charge belongeth vnto those that are such This boldnes of our Breth is here yet the more coÌ„mendable that they feare not to repell the peoples consent and iudgement for feare of confusion Whereas God is not the author of confusion but of order But it had béene better in my simple iudgement not at all to haue sette the multitude a-gogge as hauing an interest of consent and authoritie to heare trie and determine all matters onely to bridle the Pastors and the Bishops authoritie than nowe hauing brought them in to thrust theÌ„ out Turpius eijcitur quaÌ„ non admittitur hospes Will the multitude hearing that Christ hath giuen his authoritie to his whole Church and so to euerie Church indifferently that that regiment which he hath left vnto his Church is a consent of his housholde seruauntes and that he hath neither authorized nor promised to blesse any other forme of regiment than that which consisteth of the consent and gathering together of his seruantes if they thinke themselues to be any part of his whole church or of anie particular Churches and seruauntes of his housholde suffer themselues after they are gathered together to vse their authoritie and to giue their coÌ„sent to be this mocked in the end be told it pertayneth not to the whole multitude but to some special chosen persons amoÌ„gst theÌ„ because the iudgement of the multitude is confuse and God is not the author of
but horrible confusion And yet can they giue their consent to choose suche persons without horrible or any confusion And how is it sayd to be their authoritie in such matters wherof they thēselues cannot performe the hearing determining without horrible confusion And is the authoritie then not the Gouernors but the peoples authoritie And the Gouernors do but represent the people whom they gouerne And are chosen onely as the peoples or the whole congregations debities or executioners to do that for them that they can not performe thēselues without horrible confusion And is this the peoples only remedy to repose such confidence in other that they cōmit all their authoritie vnto the authoritie of these Gouernours And may not these committies themselues vpon such confidence committed vnto them committe as horrible confusions and bréede as foule dissensious and disorders as may the people themselues Are not all these pointes besides a number mo and perhaps more horrible that experience would teach vs confused and intricate And hereto also say our Breth may be referred that which is said of election of Pastors that the Apostles Paule and Barnabas did ordeine by election of the congregatiō Elders vnto many Churches Act. 14.23 because the name of Elders is cōmon both to Pastors Gouernors and is vsed in the scripture to cōprehend both at once as it appeareth manifestly by S. Paule 1. Tim. 5.17 Those Elders that gouerne well are woorthie of double honour especially those that labour in the worde and doctrine Of which testimonie we learne these three thinges first that there be Elders in the Church which meddle not with teaching but are occupied altogether in gouerning Secondly that the Elders which labour in teaching otherwise called Pastors are ioyned also in gouernment with them which teach not And thirdly that the name of Elder comprehendeth both sortes of Elders And especially in the place before alleaged for election there is great reason to lead vs to thinke that the Elders for gouernment are as well vnderstoode as the other for doctrine because it is written in the same place that after they had ordeyned them Elders in euerie congregation by election as hauing set the Churches in perfect order which could not be except they had established discipline as well as doctrine they committed them to the Lorde in whom they beleeued To confirme that which our Brethren haue so boldly affirmed that there ought to be in euerie Churche a Consistorie or Segnorie of Elders or Gouernors which ought to haue the hearing examination and determining of all matters pertayning to discipline and gouernement of that congregation they alleage here againe the example of the scripture Act. 14.23 which they haue before twise or thrise alleaged and is sufficiently aunswered vnto But their proofe for the election of these Consistorie gouernours standeth vpon no certaine grounde by our Brethrens own confession For they say not hereto also must be referred that which is saide of election of Pastors c. but hereto also may be referred c. So that this example relying at the most but on coniecture of probabilitie can make no sounde plea of argument that so it must be alleaged Neuerthelesse vpon good hope to proue it our Brethren will assay to bestow an argument on it And if they reason at all thus they reason The name of Elders is common to both to Pastors and Gouernors and is vsed to comprehende both at once But Paule and Barnabas did ordaine by election of the congregation Elders vnto many Churches Therefore by these Elders that Paule and Barnabas did ordaine vnto many Churches is comprehended Pastors and Gouernours both at once This conclusion in sensu coniuncto may be graunted For what doth this conclusion let but that these Elders were Pastors and Gouernors too both at once being Gouernors in that they were Pastors If they mean it of distinct persons and offices then if the maior of this argument meane that the name of Elders is so common to both that is to say to Pastors and gouernors as distinct persons that it is vsed alwaies to comprehend both at once I denie the Maior The scripture is most manifest to the contrarie and their selues also Otherwise graunting the Maior that it is so vsed nowe and then to shewe that it is so vsed in this place heere cited by our Brethren in their Minor howe will they prooue it Which if they doe not where is the argument But what néede we séeke further confutation of their Minor than their owne Learned discourse heereon Haue not their selues alleaged this example for Pastors Page 33. treating there onely of the Pastors proper dutie and ioyning this place Act. 14.23 vnto the conciliation of these 1. Pet. 5. and Tit. 1.5 Yea what other are their owne wordes here present Do they not say And hereto also may be referred that which is sayde of election of Pastors And whereas the text sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they restrayne here the woorde Presbyters Priestes or Elders vnto the Pastors So that by their owne exposition they doe but hale and draw this place to proue such gouernors as are not Pastors I speak not this that I vtterly denie there were any such Elders in the Apostles times as were chiefly gouernours little dealing with the publike ministerie of the worde in such places as they wanted Magistrates that were Christians but that these Gouernours as wee haue séene at large out of Gualter vpon 1. Cor. 12. and out of Gellius Snecanus on 1. Cor. 6. were rather as Magistrats among thē in those times which persons hauing receaued of the spirite of God the gifte of gouernement the name of Elders I graunt accordeth also well vnto them And so both in the olde Testament and in the newe the Ciuill gouernors are called Elders But these were not Eccl. Elders And that this place Act. 14.23 is to be referred to no other Elders then Pastors the testimonie also of Caluine euen where he acknowledgeth that there were such Elders as medled not with the ministerie of the worde doth manifestly herein cōfute our Breth When they had created Elders Hereupon sayth Caluine it appeareth that it sufficeth not for men to haue been once indued with the doctrin of godlines to hold a summe of the faith except they make continuall encreasementes Therefore Christ not only sent the Apostles that should spread abroad the Gospel but also he commanded that Pastors should be ordeyned that the preaching of the Gospel should be perpetuall and in daily vse This order set of Christ do Paule and Barnabas obserue when they assigne Pastors to euery Church least that after their departure the doctrine should cease and become silent Whereupon this place teacheth that the Churche can not want the ordinarie ministerie neither can they bee accounted Christians before God saue those that willingly are disciples all the race of their life I
name of Presbyter Preest or Elder vnderstand in any place such Elders as our Brethren pretend we shall héere more afterward But Caluine alleageth Ambrose and so doth Beza and Daneus for these Elders gouerning the Ecclesiasticall Discipline and not medling with teaching of the worde Caluine hauing alleaged as we haue heard on this testimony 1. Tim. 5.17 that we might gather there was such Elders sayth Ambrose complaineth that this manner was wornâ— out of vse through the slouthfulnesse or rather the pride of the Doctors while they onely woulde excell But what is this vnto this place 1. Timothy 5.17 Vpon the which Ambrose hath only these words The Elders that rule well c. The good and faithfull dispensers or stewardes are not onely to be iudged worthy of high honor but also of earthly that they might not be made sad for want of maintenaunce but rather that they might reioyce of their faith and Doctrine For if hee bee not humbled with neede hee will become more earnest and authority will encrease in him when hee seeth him-selfe euen in the present time to enioy the fruyte of his labour Not so that hee shoulde abounde but so that hee shoulde not want And this is all that Ambrose there saith heereon Manifestly acknowledginge in this sentence but one kinde or function of Elders to bée spoken of and those to bée Dispensers of the VVorde And as for other kinde of Elders not Dispensers nor medlers vvith teachinge at all hee medleth not at all in this place with them True it is that on this first verse of the fift Chapter Rebuke not an Elder but exhort him as a Father c. Hée sayth before For the honorablenesse of age hee that is the greater in yeares is to bee prouoked to do well with gentlenesse that hee may take the admonition the more easilie For hee that is warned may bee afrayde leaste hee shoulde afterwarde be rebuked which is vnseemely for a senior For verily among all nations old age is honourable whereuppon also the synagog and afterward the church had Seniors without whose counsel nothing was done in the Church Which thing by what negligence it grewe out of vse I can-not tell except perhaps by the slouthe of the Doctors or rather by their pride while they alone woulde seeme to bee somewhat Thus sayth Ambrose but whether they had no partes at all in medling with the Worde because they laboured not altogether therein as the Doctors did or what their office was if they had any peculier office or onely so reuerenced for their age that their onely counsell was asked or whether they ioined in authority and gouernment in common with the Pastorall and teaching Elders or when they came into the Church or how they began or whether it were but onely a continuaunce or imitation of the Iewes order in the Synagogue or there were any commaundement of them eyther from the Lorde or from the Apostles or whether there were any such in the Apostles times or whether they were in euery congregation or but in some principall and greate Churches or howe long they continued in euery or any Church where they were or when they ceased or grewe out of vse whether al at once or by litle and little none of all these thinges which were very materiall to our consideration of them wee can learne on these wordes of Ambrose But it séemeth sith they were gone so long before S. Abrose time that he confesseth he did not knowe howe they were cleane worne out of vse Whether it were likely or no that they were thought conuenient to remayne it is apparaunt they were not counted so necessary as were the offices of Bishops of Pastors and Teachers and of Deacons For if they had so estéemed of them they would haue continued in the Church as well as the other at leaste wise in some places neither negligence nor slouth nor pride eyther of Doctors or of any other nor of all the Church coulde haue euer so cleane and that so long time before S. Ambrose and so many hundred yeres since haue abolished them But if this yet satisfie not our Brethren for Ambroses Iudgement vpon these other Elders that were not Labourers in the Worde and Doctrine because hée sayth they were such Gouernours as that nothing was done in the Church without them Albeit that also may be lmitted in the vnderstanding of such consent or assistaunce as wherein the Deacons were euer ready at hande atttendaunt on the Bishoppes and Pastors yet why might it not then if wée will not vnderstande it neither of those temporary ciuill officers that were at that time as Magistrates among them such as Brentius Gualter Snecanus and other doe say that then they had bee well ynough vnderstoode euen for suche Elders who though they were not the Bishop or the Especiall Doctours that our Brethren distinguish from Pastors which Doctors laboured moste in the Worde and Doctrine though they ioyned exhortation and application to ther Doctrine as did the Pastors yet these other not so much labouring in that manner sithe there was nothing doone in the Church without them except our Brethren will count teaching nothing it argueth if they dealt more or lesse in all thinges that were to be done in the Church that they were not cleane excluded from all teaching But whatsoeuer office those Elders had that Saint Ambrose saith was growne out of vse it is plaine impossible that he beeing him-selfe an Arch-bishop and approuing so farre foorth as we haue heard the superior separate authoritie of euery Bishop one in a City and reckoning them to succeede in the Apostles places shoulde withall conceiue that they had euer any such office of ioint-authority in all thinges yea in excommunication with the Bishop as our Brethren ascribe vnto them but the contrary thereof we shall see after God willing further in the practise of S. Ambrose him-selfe In the meane time because this Testimonie out of Ambrose doth not yet sufficiently describe vnto vs what kinne officers these were for if by the slouth or by the Pride of the Doctors these Elders decayed then be like they had some kinde of teaching yet leaâ—â—e our Brethren hauing no better testimony than these vncertaine wordes of Ambrose shoulde vnder pretence of reuiuing these olde Elders deade and buried long agoe obtrude vnto vs some newe yong Elders missebegotten and fathered in these olde Elders names let vs nowe sée further what other Elder Fathers for these Elder Gouernours that medle not with teaching and yet ioyne in common Gouernment with the Pastors our Brethren alleage also besides Saint Ambrose Beza that sayde in his confession of the christian faith Cap. 5. de eccl artic 32. But that the Elders were chosen by suffrages or at least by the approouing of the whole company as it openly ynough appeareth out of Ambrose complaining that certaine men transferred this righte vnto themselues addeth héereunto and out of
confession of their trespasse before a Deacon also that hee laying his hande vpon them for their repentance they may come vnto the Lorde with the peace which the Martyrs in their letters giuen vnto vs haue desired The other part of the people that is fallen nourish ye thē with your presence and refresh them with your comforte that they fall not away from the faith and mercie of the Lorde c. In the next Epistle writing again to the Elders and Deacons hauing receaued letters from them of the same matter he sayth I haue receaued your letters most deere Brethren in the which yee haue written that your wholsome counsell vnto our Brethren is not wanting that setting aside this rash haste making they should giue vnto God a religious pacience that when by the mercie of God we shall come together we may treate of all kindes according to the Ecclesiasticall discipline Especially when as it is written Remember from whence thou hast fallen and repent But he repenteth that is meeke and patient to the commaundements of God and obedient to the Priestes of God and winneth the Lorde with his seruiceablenes and workers Howbeit because you haue signified that certaine are immoderate and doe vrge hastely to receaue the communion and you haue desired a forme to be giuen of me vnto you for this matter knowe ye that I haue fully written for this matter in the last letters that I wrote vnto you And so telleth them as before how they should lay their handes on them and absolue them In the next Epistle writing yet further vnto them on this matter he sayth But I haue read also the letters of all the Confessors which they would haue made knowen by me to al my colleagues and the peace that they haue giuen to come vnto them of which matters so that a reason be apparant before vs what they haue done after the fault committed which thing sithe it tendeth to the counsel and sentence of vs all I dare not iudge it before hande and claime to me onely a matter common And therefore let them stande on the Epistles which I last made an example wherof I haue also sent alreadie to my colleagues he meaneth by this worde Colleagues not the Elders of his Colledge for he wrote to thē but other his fellowe Bishops who haue written that that which wee haue decreed liketh them c. Here with some thinges he will not medle alone but with his Colleagues And yet this decrée he made alone and in his absence as appeareth by the two former Epistles In the 22. Epistle writing to the Elders and Deacons he sayth Least any thing should be hiddē from your conscience most deere Brethren what is written to me I haue sent you a copie of eyther Epistle and I beleeue that which I haue written again to you misliketh you not But this also I ought by my letters to declare vnto you that vppon vrgent cause I sent letters to the Clergie being in the citie and because I should write by Clerkes albeit I know that many of ours are absent and as for those fewe which are there do scarce suffice vnto the daily ministerie of the worke it was necessarie to constitute some newe which shoulde bee sent wit yee therefore that I haue made Saturus a reader and Optatus the Confessor a Sub-deacon Whom we had made a good while since by the last cōmon Clergie Counsell When on Easter day we gaue once and twice the reading or the lesson eyther vnto Saturus or to Optatus With the Priestes or Elders Doctors and Readers we constituted a Doctor of the hearers by the name of Doctors he meaneth the Catechisers as wee shewed of Pantenus Clemens Origene c. examining whether all thinges agreed vnto them that ought to bee in those that are appointed for the Clergie I haue therefore done no new thing in your absence but that which began long a-go by the common counsell of vs all is promoted or aduaunced further necesitie vrging it Thus again doth he in his absēce promote to higher orders in the Clergie as néede required those whom before by their Counsell he had begunne to choose into the Clergie But still for these Priestes or Elders they were in the nūber of the Clergie such as we haue before shewed being Pastors whom he placeth before the Doctors or Catechisers In the 24. Epistle allowing in his absence a portion of his own stipende to helpe the poore persecuted amongest them hee calleth Rogatian compresbyterum his fellowe Elder Not that he had like authoritie to him as Bishop but that he was of the same Priesthoode or Eldership of the worde and Sacraments that Cyprian was And the next Epistle he directeth vnto nine other Bishops whome hée calleth Coepiscopis his fellowe Bishops item Compresbyteris Diaconis in metallo constitutis martyribus c. and also to his fellowe Elders and to the Deacons placed in the mines the Martyrs of God the Father Almightie and of Iesus Christ the Lorde God our Sauiour c. And thus calling the one companie his fellowe Bishops being none of them Bishop of Carthage where he only was the B. though absent yet was not Carthage being so great a citie destitute of Pastors and calling the other sort Compresbyteros and placing these Elders betwéene Bishops Deacons and withal distinguishing them from both of these and giuing them the terme that S. Peter doth of Compresbyter fellow Elder which S. Peter ascribeth to the Pastors it is most manifest that he meaneth only by those Elders suche as were ministers of the word and Sacraments but not Bishops In the next and last booke of his Epistles he speaketh little of them and writeth seldome to them In the 4. Epistle writing to two Elders that had beene constant in persecution he citeth vnto thē as part of their dutie this sentence of Christ Mat. 28. Goe and teach all Nations baptizing them in the name of the father and of the sonne and of the holy Ghoste teaching them to obserue whatsoeuer I haue commanded you c. when ye shall shew forth these precepts you haue kept the diuine and heauenly commandements To conclude the last of all his Epistles is not the least to cōfirme this matter what was the dignitie and office of these Elders that were assistantes to the B. in such great Cathedrall Churches such famous Cities as was Carthage Cyprian to the Elders and to the Deacons to all the people his most deere and best beloued Brethren greeting Most dere Brethr. I haue to signifie vnto you that which I haue thought appertayneth to the common reioysing and to the greatest glory of our church For knowe ye being admonished instructed by the diuine fauour that the Elder Numidicus is to be enrolled in the number of the Elders of Carthage and that he sit in the clergie being famous with
the most cleare light of his confession and aduanced with the honour both of vertue and faith who by his exhortation hath sent before him a plentifull number of Martyrs with stones fire Which ioyfully behâ—lde his wife that cleued to his side wheÌ„ as together with other she was burned He himselfe being halfe burned and ouerwhelmed with stones lefte for dead While that afterwardes his daughter with a carefull seruice of godlines seeketh the corps of her father where he being founde almost dead refreshed and drawen out from his companions whom he had sent before him remained against his will But this as wee see was the cause of his remayning that the Lorde would ioyne him vnto our Clergie and woulde adorne gloriosis Sacerdotibus with his glorious Sacred Priests the abundance of our Elders being desolate And verily he shall be promoted as time shall permitte vnto a more worshipfull place of his religion when through the Lordes protection we shall come in presence In the meane season let this be done that is declared that we may receiue this gift of God with thankes giuing hoping that by the mercie of the Lord such ornaments shall be also furnished that renuing the strength of his Church he wil make our so meeke and humble consistories to flourish in honour Whereby we plainlie see not onely the Bishoppes authoritie ouer the consistorie of the Elders in making this Elder Numidicus an Elder in the cleargie and consistorie of Carthage but also that he was a Preacher exhorter of the people And that Cyprian vseth the name of Presbyter and Sacerdos indifferently as betokning one and the same office for the which we in English wanting a proper name for Sacerdos vse the contraction of the other better and lesse offensiue terme Presbyter calling them Priestes signifying héere Elders ministring the woorde and Sacramentes And of other sortes whom Cyprian calleth Presbyteros Priestes or Elders assistent to the Bishop in the gouernement of the Eccles. discipline I finde no mention nor inkling of them in all the Epistles of Saint Cyprian Neither cite I him in those editions that the Papistes haue of late corrupted him And therefore I maruell not a little that such an excellent man as Beza is God be praysed for his gifts in him was so ouershot to cite these Epistles of Cyprian for a Consistory or Colledge of such Elders gouerned by a Bishop which together with him should haue the spirituall iurisdiction and the gouernment of Eccl. discipline that were not ministers of the worde and Sacraments As for that which Gellius Snecanus citeth also out of Cyprians Epistles Epist. 2. lib. 1. there is no mention there at all of any other of the Clergie then onely of Bishops or of such Priestes as hee calleth Sacerdotes Pastores Which Epistle being written to Cornelius Bishop of Rome by Cyprian and a great number of other Bishops of Aphrica ioyned in counsell with him he vseth there this terme Colleagues meaning other Bishops that were of his owne function But if sayth he there shall bee any of the Colleagues which when persecution vrgeth them thinketh the peace should not be giuen to our brothers and sisters let him in the day of iudgement render a reason to the Lorde eyther of his importune censure or of his inhumaine roughnes Is this any thing to any gouerning Elder in the Church that is not a minister of the worde and Sacramentes As for any other Colleagues eyther of those that hee wrote of or wrote vnto or that wrote with him in this or anie other Epistle I finde none Nor our Brethren can shew any such Elders as they vrge vnto vs in all these Epistles or any other worke of Cyprian But because Gellius Snecanus adioyneth also the testimonie of Tertullian in his Apologie against the Gentiles cap. 39. which wee haue likewise alreadie séene for the manner and forme of the primitiue Churche in their publike prayers neuerthelesse to the fuller serch of these Elders which our Brethren would haue let vs againe consider what Tertullian sayth especially he going not onely immediately before Cyprian about the yeare of our Lorde 200. but being in such estimation with Cyprian that he alwayes called him his Maister I will nowe my selfe sayth Tertullian set foorth the affayres of the Christian faction that I which haue refuted the euill thinges may shewe the good We are a bodie of the conscience of religion and of the truth of discipline and of the couenant of hope We come together into an assembly and congregation that praying vnto God as though by prayers wee strined for workes this force is acceptable vnto God We pray also for the Emperours for their ministers and powers for the state of the worlde for the quietnes of their affayres and for the prolonging of their ende We are gathered together to the reciting of the diuine scriptures if so be that the qualitie of the present time doe compell vs to giue fore-warning or to reknowledge it Certainely we feede our faith with the holy speeches we erecte our hope we fixe our confidence Neuerthelesse we thicken or encrease the discipline of the maisters or of the praecepts by prouocations or inculcations At the same place are also exhortations chasticements the diuine correction for the iudgement is giuen with great waight as among them that are sure that God beholdes them And it is the chiefest foreiudgeing of the iudgement to come if any man do so trespasse that he be banished from the communicating of prayer and of the assemblie and of all the holy partaking The Praesidents or Gouernours are all of them approoued Seniors hauing obteyned this honour not with price but with testimonie What is there here in any of these wordes to prooue that these Elders which as hee termeth it praesidebant did gouerne the congregations medlâ—d not with teaching Or rather doth he not ascribe teaching to theÌ„ When 〈◊〉 saith Wee are a corps of the conscience of religion of truth of discipline and of the couenant of hope When he saith their comming together was for praiers and for recording the Scriptures When hauing added how they fed their faith with the word of God erecting their hope and fixing their confidence they ioyne this withall that neuerthelesse they do increase the discipline of the maisters by their inculcations or often calling vpon them Or if we should conster these wordes Disciplinam praeceptorum for the discipline not of the maisters but of the precepts so that we take it not that they did increase the discipline of mens commandements And doth he not also ioyne exhortations together with castigations of the diuine censure By all which and much more we may well gather out of this place that these Praesidents or gouernours of these congregations were not such as medled not with teaching For if the Elders not teaching were gouerned as Beza said in their Colleges and corporaâ—ions
the tong as the Pastors other like the hands as the Deacons other like the feete as those that attend vpon the baser ministeries of the Church as are the doore keepers It goeth hard belike with our Breth for the proofe of these Elders when such obscure coniectures out of the Fathers must vnderprop them And here is alleaged a sentence out of Basil which notwithstanding Danaeus dare not auouch to make any cléere or plain assertion for these Elders But he saith that Basil seemeth and that obscurely to reuoke all the perpetuall orders of the Ecclesiasticall ministerie in the Church vnto 4. kindes whereof he maketh these Seniors or Elders to bee the first and compareth thē vnto the eles Indéede this is well added to saie he séemeth obscurelie for if we shall bring Basils sentence to the light there is not one word that maketh for these Seniors Basil vpon the 33 or as we better accoūt it with the Hebrues the 34. Psalme verse 15. The eies of the Lord are vppon the righteous and his eares on their crie hath these words Euen as the Saintes are the bodie of Christ and in part members and God hath placed these in the Church as eies those as eares other as hauing a proportiō of the hands other of the feete so also the holy spirituall vertues or powers occupied about the holie place some of them are called the eies to whom the care of vs is committed so the eares which receiue our praiers and refer or bring them to God But now this our vertue or power contemplatiue and helping of our praiers he called the eles and the eares The eies therfore of the Lord are vpon the righteous and his eares on their praiers because all the action of the righteous is fit to be holden and considered of God And to conclude euerie woorde sith nothing is of him spoken idlely standeth fruitfull very profitable Therefore he saith here that the righteous is continually both seene and heard Thus saith Basill And is there any word here that may so much as but obscurely seeme to infer these our brethrens Gouerning elders not medling with teaching to be any of those that hee calleth the vertue or power contēplatiue which he resembleth in the mysticall bodie of Christ vnto the eies And who then are these which hee compareth to the eares if as Daneus saith he compareth the Pastors to the tongue which he doth not nor maketh there any application at all either of the tongue or of the handes or of the feete but onely of the eies and eares And likeneth the eies to those vnto whome the care of vs is committed And the eares to those which receiue our praiers and referre or bring them vnto God Wherby as it is plaine that by the eares he meaneth the Ministers which make the publike praiers vnto God for vs So what letteth but by the eyes to whome he ascribeth the spirituall and contemplatiue power of gouernment and placeth them first and before the eares wée may well for anie thing here to the contrarie vnderstand the Bishoppes Whose verie name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokening an ouerseer is answerable to the contemplatiue vertue of the eie and his office is in spirituall contemplation more then these not teaching Seniors whose gouernment they make to consist onlie in externall discipline and in the correction of manners As for the hands that he should meane the Deacons is further applied than Basil went For hee resteth his application onelie on these two members the eies the eares saying But now our vertue contemplatiue and helping of praiers he called the eies and that the eies of the Lord are ouer the righteous and his eares vnto their praiers because all the action of the righteous is meete that it should of God be beholden and considered So that in the end he driueth all vnto Gods beholding and considering the action of the righteous man séeming to meane the minister of God that directeth all his spirituall and contemplatiue power of seeing that is of taking care of vs of hearing that is of offering praiers to God for vs. And as for anie resēblance of the tongue he mencioneth not at all But sith the praiers namelie publike not onely procéede from the heart but are vttered with the tong the tongue also fitting well therto he concludeth saying And finallie euery word sith nothing is idlely spokē of him remaineth fruitfull very profitable And therefore he saith here the righteous man is both seene and heard continually And can Danaeus or any other man be his eies neuer so good sée in this sentence that Basil meant there were 4. perpetual cōtinuing orders of the Ecclesiastical ministery in the Church whereof these Seniors not teaching are likened to the eies and haue the first place euen aboue the Pastors He had néed haue better eies than I haue that should sée this And yet I thanke God I can sée thus much that if Danaeus had but turned ouer the former leafe and looked vpon the 11. verse that in the Psalme goeth a little before wee other may easilie sée this that Basil in plaine words ascribeth to the teachers of the word and not vnto anie not teaching Seniors the eie ouersight of the Churches discipline saying Heare my children heare me I will teach you the feare of the Lord. This is as the voice of a most louing maister or teacher and of one that euen by the Fathers bowels allureth them to discipline For the Scholler also is the sonne of the spirituall maister For whosoeuer receiueth of any the forme of godlinesse he verily is as it were fashioned of him and brought forth into the light euen as a woman with childe that beareth the infants fashioned in her wombe So Paul when all the Church of the Galathians did fall from their first discipline beeing sotted with a certaine drousinesse and astonishment of the mind hee taking them againe reforming and instructing Christ in thē calleth them his sonnes And because after his griefe he erected them being fallen and reduced them vnto the dutie of their faith he therefore minded also to trauell for their heauines that were fallen a waie My children saith he of whom I trauell againe till Christ be fashioned in you Come therfore my children heare me What then hath our spiritual Father for to teach vs I wil teach you saith he the feare of the Lord. This sentence loe of Basil euen in the same treatise is a greate deale cléerer and without all obscuritie sheweth that he tooke those whom he afterward calleth the eies to be these that the ouersight care of discipline belongeth vnto declaring withal that these are such spiritual Fathers as to whom the teaching of the feate of God the instructing exhorting reducing Gods people vnto the true faith from all error wickednes doth pertaine not to Elders that medled not with teaching And to shew this yet more plaine
in Basil His booke De Institutione Monachorum translated by Ruffinus an Elder also of Aquilegia but withal a teacher of the word liuing in Hieromes time dooth sufficientlie declare Where Cap. 16. and treating of a gouernor of the Church he maketh the Monke for he procéedeth dialogue wise to aske this question Monachus What ought hee to thinke of himselfe which is a gouernor And what manner of man ought he to be towards them whom he commandeth and gouerneth Basilius Verilie before God euen as the minister of Christ the stewarde of the ministeries or rather the mysteries of God fearing least that besides the will of God or besides that which is euidently commanded in the holie Scriptures he either speak any thing or coÌ„mand any thing or bee found as a false witnes of Christ or a sacrilegious person or a bringer in of anie thing that is strange froÌ„ the doctrine of God yea or leuing out or going beyoÌ„d any of those things that are acceptable vnto God But to the brethren he ought to be as it were a nurse that cherisheth her litle ones And he must be ready according to the will of God according as is expedient for euery one to coÌ„municate with them not onely the Gospell but his life also Being mindfull of the commandement of the Lord and our God saying I giue you a new commandement that ye loue together as I haue loued you No man hath a greater loue than this that hee should giue his life for his friends Wherby it appeareth that Basil acknowledgeth no other Eccl. gouernors of the Church but such Elders as were ministers of the worde Sacraments And this also be saith of those that were the correcters or their breca 17. Mo. How shal we O Father reproue ameÌ„d him that offeÌ„deth Ba. As it is written the Lord speaking it If thy broâ—her shal sinne against thee go and reproue him betweene thee and him alone If he shall heare thee thou hast won thy brother But if he will not heare thee take with thee another or two that in the mouth of two or three witnesses euerie word may stand But if so hebe will not heare them tell the Church And if he wil not heare the Church let him be to thee as an Ethnike or publicane If perhaps this rebuking which is made of many may fall out vnto him for his health And as the Apostle sayd reproue beseech comfort in all patience and doctrine And againe if anie man obey not the worde note him by an Epistle and keepe not fellowship with him Without doubt he meaneth for the participation of the table Thus writeth Basil of his dutie especially to whome the reprouing of faultes doth belong that he should not onlie be a priuate admonisher but such a publike reprouer also as occasion requireth and that with doctrine as Saint Paule prescribeth to a Pastor And if our Brethren will vnderstâ—â—â— these wordes Dic Ecclesia tell the Church to be the onelie of Elders then let those Elders be such reprouers as heere Basil applyeth the Apostles sentence vnto that they teach doctrine with their reprehensions So that if they bee not with all teachers of doctrine they cannot be the Churches officers for publike Ecclesiasticall reprehension And as we sée Basils iudgement sufficiently by these his writings so for his owne estate and his life set out by Gregorie Nazianzen that was also an Elder vnder Basil is apparant in Gregories Monodia who hauing before declared the parentage the youth the studie of Basil at length he commeth to this Eldership and sayth Illum verò dei dispensatio peâ— Sacerdotij gradus illustrem ac notum oâ—nibus fecit ac inter Presbyteros constituit non c. As for him the dispensation of GOD made him famous and knowen by the degrees of the sacred Priesthoode and placed him among the Elders howbeit not by and by and besides order but by little and little proceeding and beeing promoted by degrees and courses In which wordes he manifestlie sheweth that to heâ— preferred from one degree to another till he come to a gouerning Presbyter Priest or Elder was not to come to bée one that medled not with teaching but to bee Sacerdos to wit a Minister of the sacred worde of God and of his Sacramentes For sayth Gregorie I praise not them that without order are by and by promoted in the Church I rather commend the Mariners custome For they make not their gouernour at the first dash and on a sodaine but first they exercise and trie him by all the offices of a Seaman They will before see howe hee can rowe and then placing him in the fore-parte of the shippe to knowe and perfectlie to learne the windes acquainting himselfe cunninglie to shunne the cliffes and rockes Last of all hauing bene exercised in all the offices they place him in the hinder parte of the shippe and giue him the stearne in his hande and make him gouernour Likewise also in the discipline of warre first hee is made a souldier then a wiffler to set them in their rankes and lastly he is made a Captaine The same is the manner both of the Phisition and of the Painter the one that before hee make his profession hee haue conned manie rules and haue seene and had in handling manye diseases the other to know how to mixe and temper his coulours before and then to drawe his lines and last of all to giue perfect figures vnto his coullors But we see which is a ridiculous matter or rather a lamentable how a Bishop is made with tumult and confusion hee speaketh of that time when the Bishops were choosen by the election and voyces of the people as the Ecclesâ—â—â—â—icall Histories are full of such tuâ—â—â—ts coâ—â—â—â—â—ous neyther in order nor directly but by viciousnes and crafte not hee that is worthie but he that is mightier For he is not promoted that is exercised before but he that is ignorant and rude of the Churches affayres in so much that he commeth fresh from the seculer life as the Giantes at Thebes for as the Poetes feigne when Cadmus at Thebes in Boeocia had sowed the teeth of Dragons suddenly there sprange vp Giantes armed downe to the nauell and so making battell one with an other were slaine the same daye And euen so we make Prelates of one dayes breede And wee hauing not learned what they be doe beleeue that they be wise men which were fortified before with no degree with no vertue with no eloquence hauing susteyned no trauayle for righteousnesse nor any thing at all for the Churche For hee which onely meditateth diuine matters and subdueth his bodie to the spirite that hereafter he may be fitte for a place in heauen is gladly content to holde a lowe and inferiour place among men But he that is ignoraunt and without learning beeing puffed vp and loftie is aduaunced aboue his betters nor is mooued with the
him Then beganne hee to powre out his meere toyes and to declayme against euery one You woulde haue sayde hee had beene Longinus the Critike or one that giues his iudgement against euery body and a Censor or Master Controller of the Romayne eloquence to note whome it liked him Et de Senatu doctorum excludere And to exclude him out of the Senate of the Doctors or of the Learned men This fellowe is wel monied hee is better liked in his dinners c. Héere at length wée are come to the Worde Senate which Danaeus aymeth at in saying But the assembly of Ecclesiasticall Gouernours that is of them that are placed ouer euery Church is called the senate of the church Hieronimus ad Rusticum But as Hierome speaketh all this sentence in deriding the contemptuous and scornefull inuectiues of the rich and prowde disdainers of all other bee they neuer so learned men and therefore that we might the more fully perceiue his meaning I haue set downe his Wordes thus at large so what can bée gathered hereupon that hee alluded to any Ecclesiastical senate of that time Especially vnderstanding the same for such an Ecclesiastical senate as were gouernors of the church and not teachers of it Erasmus in his scholies comming to these wordes De senatu Doctorum applieth them to an allusion of the Senate of Rome saying For this also was lawful for the Romayne censors or Lorde controllers of the Romayne manners to expel out of the senate as Portius Cato remooued out of the senate Titus Flamminius Iunius Brutus remooued Lucius Antonius and others remooued other as Valerius Maximus recordeth li. 2. cap. de Censoria nota So that by these termes de Senatu doctorum excludere Hierome meant that this Grunnius tooke vppon him like a Censor or Lorde controller to exclude such and such as hee pleased out of the senate that is out of the number of all those that are accounted Learned men And is not this nowe a proper proofe to inferre that in Heiromes time in euery or in any congregation or churche there was a senate of Learned men and yet not teachers If Danaeus will néedes apply it to the state of a senate then present in the Churche yet where is héere become this Ecclesiasticall senate that hee woulde prooue was then by these wordes If hée say that it is included in this worde doctorum what shall wee call these Learned men or Doctors if they were Senatus doctorum a senate of Doctors What Doctors were they if they medled not with teaching Were they such as the common saying decideth doctor a docendo sicut mons a mouendo and will our Brethren allow such Doctors rather than they will not prooue an Ecclesiasticall senate of gouerning and not teaching If he say that by these wordes he meaneth a senate of learned men but not actiuely of Doctors or teachers but passiuely of such as are taught or learned Doth not Hierome here deride those that being their selues vnlearned will in teaching their schollers inueighe against all other that bee learned And if he make here this arrogant asse a teacher of schollers doth he not much more allowe the Learned themselues to be Teachers I dare not precisely say of so darke and generall wordes what Ieromes meaning was but me thinkes the wordes Senatus Doctorum sound rather for a Senate of Teachers than for a Senate of those that were not teachers But what is this vnto our Elders he speaketh there as we haue seene also of Clearkes and of a number of them coÌ„mending the life of them to be lawdable and willeth him so to liue that he may deserue to bee made a Clearke and if that God lending him life either the people or the Bishop of the City chose him into the clergie that he shoulde then liue as a Clearke shoulde doe and that he shoulde followe the better sort of them but what then were these Clearkes if perhaps they were this Ecclesiastical Senate But so soone as euer hee had spoken of these Clearkes if Rusticus shoulde be made one of them doth he not straight wayes say leape not out by and by to bee a writer and bee caried away with a light madnesse bee long time learning that thou teachest And also in the same Epistle he saide before Haec dico c. I say these thinges that if thou be tickled with the desire to bee of the Cleargy that thou shouldest learne that which thou mightest bee able to teache and mightest offer vnto Christe the reasonable offering Bee not a man of armes before thou haste beene a yong souldior be not a Maister before thou haste bin a scholler So that it appeareth this Cleargy were teachers at least wise their profession was not separate from teaching though all among were not a like able yea the very Readers in the Cleargy cheefely had a kind of teaching euen in reading As for the Elders in the Cleargy Gouerning Elders were much more Teachers For he would not haue Rusticus when he shoulde nowe become one of Cleargy such a Teacher as shoulde finde fault with other and be culpable himselfe of the same faultes specially in learning nor to be like Gruninus a M. Controller corrector displacer of learned men being him-selfe vnlearned So that I can see none so fitte that we may resemble these Gouerning Seniors vnto that are not Teachers and yet are Censors or Controllers for Caluine also giueth that tearme Censors as we haue heard vnto them as vnto these Elders that our Brethren plead for For as they take not vpon them to be Teachers so they had not neede being their selues vnlearned At leaste wise for the moste part it would so fall out that this Seniory in euery parish could not be of Learned men and yet must they bee the Censors and controllers of the Learned men and that not onely for manners but to sée that the Learned teachers teache no false doctrine Which in many Parishes woulde be Sâ—t Mineruâ—â— Aâ—d so the hoggish and rich Grimus must gruntle and play thâ—se partes that Hierome dâ—scribeth against the learned teacher teache his teacher beeing him-selfe no teacher But doth Ierome like of this I think not yet this would often times a fal out if our Bret. seniory were brought in who wold play Grunnius part more liuely then he that were as Ierom saith heere bene nummatus plus placebat in prandiiâ— a well monied man fitter to please vs with good chere than with good doctrin doctrine which fault our Breth finde nowe in some vnlearned pastors among vs and call them vnpreaching Preestes and Prelates and yet it shoulde then be common in these gouerning and not teaching controlling and vnlearned seniors among them And so it shoulde bee not senatum doctorum as Hierom sayth but Senatum indoctorum as our brethren and we too soone shoulde â—â—â—de it If it were not farre worse as it followeth afterwarde in Hierome against these
Ambrose and the other allegations of Beza out of Cyprian and a number of other Fathers and histories for the search of these Elders Which not yet finding I haue returned to the Scripture to search what places anie other of our Bre namelie Beza Caluine and Danaeus which chieflie write vpon this matter haue alleaged And not yet finding anie sufficient proofe of theÌ„ till some other of our Brethren shall bring better proofe or proue these places better I am now come againe where we began to the 14. of the Acts verse 23. because our Bre. here will further yet againe reuiew the same And especiallie in the place before alleaged for election there is great reason to leade vs to thinke that the Elders for gouernment are as well vnderstood as the other for doctrine because it is written in the same place That after they had ordained them Elders in euerie congregation by election as hauing set the Churches in perfect order which coulde not bee except they had established discipline so well as doctrine they committed them to the Lord in whom they beleeued This great reason is nothing but our Brethrens ouer great presupposall that except there were such Elders ordained there were no perfecte order set nor discipline established in the churches Which great reason lieth all on the great and common fallation Peâ—itio principij reasoning on that as on a great and graunted principle which is a greate and principall question They might wel haue set the churches in perfect order haue established discipline in them without ordaining anie Consistorie or Segnorie of such Elders or gouernours as meddle not with teaching For what would it haue hurt the perfection of order establishment of discipline in the churches if all the Elders that they ordained had bene teachers to as Caluine sayth they were Albeit Saint Luke in that place mencioneth not of anie perfection of orders or of discipline established at all But onelie sayth the text in this 23. verse here mencioned And ordaining with the handes Elders vnto them Church by Church making praiers with fastings they commended them vnto the Lord on whome they beleeued Did Saint Paule in all the Churches where hee went preaching yea though some of them were famous Churches and in some of them he laie long as at Corinth set the churches in perfect order and established discipline in them as well as doctrine How then doth he write unto the Corinthians of so many things that as it plainlie appeareth by his reprouing teaching and ordering of them wer not before set in such order nor established No nor yet all things as concerning the perfection of order and establishment of discipline were contained in his Epistles afterwards written vnto them but that he saith he would â—et an order of other things at his comming to them 1. Cor. 11.34 which we expound not with the aduersaries of the Gospel for matter of doctrine but for order and discipline And therefore it is not so great a reason as shoulde leade our Brethren to thinke that Paule and Barnabas tarrying so small a while in euerie place that then they went vnto did set such perfect orders and establish discipline in those meaner churches But since our Br. here doe vrge this place no further than that there is great reason to leade vs so to thinke and we sée also some reason to leade vs to thinke the contrarie whether theers or ours bee greater yea whether theirs bee anie great or small and whether Caluine himselfe be not of force to ouer-rule this so slender a reason of theirs saying Not of some among them but of all of them I interprete Elders in this place to bee those to whome the office of teaching was inioyned Which interpretation if it be true then whether by anie reason they could be such Elders as were gouernours onelie and not teachers I referre to the readers yea to our Brethrens owne indifferent iudgement and proceede to their second point of moderating these Elders The second point for moderation of the Elders authoritie in such sort that their sentence may be the sentence of the Church is this that wheÌ„ the Consistorie hath trauailed in examining of causes pertayning to Ecclesiasticall discipline and agreed what iudgement ought to passe vppon the matters they propounde it to the whole multitude that it maye bee confirmed by their consent This second point draweth somewhat neerer to a moderation of the Elders authoritie than the former did But how agreeth this with the former moderation of them For before although they should be elected and chosen by the consent of the whole congregation yet the whole church was to repose such confidence in them that they coÌ„mit vnto them their authoritie not onely in hearing and examining but also in determining of all matters pertaining to discipline and gouernment in that congregation If therefore these Elders shall haue authoritie to doe all this how is it here sayd that when the consistorie hath trauailed in examining of causes pertaining to Ecclesiasticall discipline and agreed what iudgement ought to passe vpon the matters they propounde it to the whole multitude that it may be confirmed by their coÌ„sent If the whole multitude haue before hand committed vnto them their authoritie to determine all matters why shoulde they bee brought to the whole multitude backe againe to haue that confirmed that before was determined and that by their owne authoritie was committed vnto these Elders to determine And what authoritie haue they reserued and lefte vnto themselues herein to confirme by their consent after these committies haue determined the matter For what if the whole multitude shall dissent Haue they all or some or the greater part of them a negatiue voice to dash all that these Elders haue before determined And how is not this then a plaine Popular state when in all matters none excepted not onely pertaining to discipline but also to gouernment the chiefe last authoritie consisteth in the coÌ„firmatioÌ„ no not yet of the prince but of the whole multitude We feared before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dominion of a few persons in this Seniorie And therefore our Brethren to moderate reduce them ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the gouernment of the best men which our brethren call men of godlinesse and wisedome they haue now so moderated the matter that they haue brought all ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the popular regiment not onelie of the common people but of the whole multitude And all vnder pretence that the Bishops before did some things more than they should separated from other by themselues in the Ecclesiastical discipline And now they haue so excluded this separate gouernment of the Bishops that withall they haue cleane cut off the Monarchie and supreme gouernment of the Prince and all yea of these Seniors determination and all and giuen all matters pertaining to the discipline and gouernment of
euerie particular congregation to the assemblie of the common people yea to the finall consent and confirmation of the whole multitude of the congregation It is much to debase the authoritie and gouernment of these matters to the popular state But I feare verie much a worse estate and more horriblie confused For why may we not here again feare as horrible confusion in the whole multitudes dissent or confirmation of that which these Seniors haue determined as our Brethren before feared it in hearing and determining such matters But to put vs out of this feare and to confirme this confirmation of the whole multitude that the people can confirme this themselues without anie horrible confusion our brethren alleage vs an example Whereof Saint Paule speaketh touching the execution of excommunication because the fact was manifest VVhen you are gathered together with my spirite in the name of our Lord Iesus Christ and with the power of our Lord Iesus Christ to deliuer such a one vnto Sathan Although this example is but of one matter wheras the question is of al matters for so sayd our Brethren before that there ought to be in euerie Church a Consistorie or Segnorie of Elders or gouernours which ought to haue the hearing examination and determining of al matters pertaining to discipline and gouernment of that congregation and so this example touching the execution of excommunication reacheth not home yet is this example so little to the present purpose that it is rather cleane contrarie Which example if it should directlie proâ—e that which our Br. affirmed for so their wordes would séeme to inferre saying Whereof S. Paule speaketh touching the execution of excommunication they should proue this that when the Consistory hath trauailed in examining of causes pertaining to Ecclesiastical discipline agreed what iudgemeÌ„t ought to passe vpon the matters they propound it to the whole multitude that it may be confirmed by their consent So that this example of some matter at the least heard examined and determined by the Consistory by them propounded to the whole multitude to be confirmed by their consent might drawe neerer to their purpose But can they shew vs anie such example whereof Saint Paul speaketh As for this touching the execution of excommunication Who did execute the same and excommunicate this incestuous person Did not S. Paule himselfe by the power of our Lord Iesus Christ giuen vnto him What doe they make Saint Paule an Elder not teaching And did he it not first alone At leastwise without anie Consistorie of the church of Corinth ioyned with him As he himselfe saith ver 3. For I verilie being absent in bodie but present in spirit haue alreadie iudged as present him that hath so done this thing In which words he plainly declareth that he had passed the sentence of excoÌ„munication vpon him before he wrote to theÌ„ therof Neither doth it appeare that anie of their CoÌ„sistorie ioyned with him in pronouncing that his iudgement on him Yea he saith that although he was in bodie absent from them yet because hee was in spirit as present with them his iudgement should stand as effectual as though he had ben bodily present at the denouncing of his sentence And who were these that he writeth thus vnto what he had done Was it to a Consistorie among the Corinthians to make relation vnto them of his doing and then they to take vpon them the hearing examining determining of the matter and then to propouÌ„d it to the whole multitude This had bene yet somewhat néerer to our Brethrens moderation But here is no such order Paule first doth the déede and that imediatlie both in his absence and vnwitting to them of his proceeding Which done he writeth not thereof to anie Consistorie or Segnorie of Elders or Gouernours ouer them nor in anie place of either of his Epistles to them he maketh anie mencion or inkling of anie such among them nor yet Saint Luke that mencioneth Act. 18. verse 11. how he tarried a yéere and a halfe teaching the word of God and planting a Church among them But he writeth of this matter as of the residue to them to whom he writeth the whole Epistle indefinitlie to the Church of God beeing at Corinthus sanctified in Christ Iesu called Saintes with all that cal vpon the name of our Lord Iesu Christ in all places both their Lord and ours 1. Cor. 1.2 So that hee writeth to the wholde multitude But did he write vnto them thereof to haue his dooing so confirmed by their consent that if they woulde not haue consented to this his manner of excommunicating the person before hand by himselfe alone but that he shoulde first haue made them priuie thereto or euer he proceeded so farre that then vppon this their dissenting though not for the person matter yet for the manner of his proceeding his iudgement should haue ben frustrate reuersed No but his signification thereof vnto them was rather to commaund theÌ„ to obey his sentence and to put the same in execution as our Brethren saie well herein touching the execution of excommunication for when they were gathered together as Saint Paule had and that some Pastor or Minister among them did before the whole multitude pronounce this sentence which Saint Paule had giuen forth against the incestuous person they al approued it so confirmed S. Paules former sentence of excommunication But our Breth adde this parenthesis because the fact was manifest wherefore they adde this they doe not shew But the more manifest the fact was the lesse neede had the Apostle to haue proceeded so far if in a manifest fact an Ecclesiasticall iudge may not proceeâ—e separatlie his selfe to the sentence of excoÌ„munication without the consent of a Segnory of that Congregation But although the fact heere was manifest yet the wickednesse of the fact was not manifest inough vnto them At leastwise not this manner of the punishment for it vntill Saint Paule did thus reproue them of it and thus proceede against it But had it ben neuer so manifest what doth that giue him authoritie to deale so farre therin separatly by himselfe without and before anie authoritie of theirs ioyned with him but onely to make them afterward to put that in execution that he had before ouerruled iudicially concluded vpoÌ„ Since therfore this was a good excommunication that all they coulde not reverse this sentence as otherwise passed than it ought to haue bene because they ioyned not in the doing of it but onelie in the obedience of putting the same in execution as he commanded them and withall since this was not written as an information to any Senate Consistorie or Segnorie of Seniors or of gouerning Elders among them but written as a charge to the whole multitude What is this for the proofe of anie such Elders Either else to inferre that no excommunication in a manifest or not manifest fact can
be pronounced by a Bishop or by a Pastor except a Consistorie of that Congregation shall first trauaile in examining the cause and then determine and agree what iudgement ought to passe vpon the matter then also propound it before the whole multitude that it may bee confirmed by their consent and last of all the Bishop Pastor or Minister to denouÌ„câ— it For this is the discipline that our Brethren would drawe out hereon But who may not see that this is to drawe this example cleane contrarie If they would directly gather aught herevpon they should gather that in manifest facts and crimes the Bishop or Pastor though in his absence may iudge determine pronounce the sentence of excommunication and by the authoritie of our Lord Iesus Christ committed vnto him may command the whole multitude Church or Congregation or anie Consistorie of them if they haue anie to gather theâ—selues together with his spirit and charge them in the name of our Lorde Iesus Christ that they fulfill obey and execute his sentence in deliuering such an excommunicated person â—0 Sathan that is exclude him from the fellowship and communion of the faithfull by separating themselues from his company him from theirs but this would cleane dash all the imagined authoritie of their gouerning Segnorie if they should become such executioners onelie vnto the sentence of the Bishop or Pastor and that in his absence also he being the iudge and determiner of the matter But what is this anie more than al the residue for the proofe of any such Ecclesiastical Elders in the Church of Corinth as were Gouernours onely and not Teachers Of the which point so much vrged and sought for we haue hetherto séene not one testimonie nor example But our Br. will now and God before go to higher more important proues heereof The argument of the 12 Booke THE 12. Booke proceedeth further to our learned Brethr. proues of their third Tetrarches whome they call Gouernours Whether their institution be grounded on Christe whereunto they alleadg as their Capitall place the wordes of Christ Matth. 18. ver 17. Tell the Church Whether Christ in the name of Church meant simplie a Congregation of the faithful people or a Senate of gouerning Elders And namelie whether he alluded to the Iewes Sanedrim or Synaedrion How the auncient Fathers haue expounded those wordes The expositions of the Protestant writers especially Caluins with the examinatioÌ„ of Caluines reasons laboring to proue that Christ in those words did renue and translate to his church the Iewes Sanedrim Whervpon is laide forth a full view of the Iewes estate out of Bertram Sigonius and Chytraeus for all their sorts of gouerning Elders Senates especially their Sanedrim After which followe these our Learned Brethrens proues of this translation and of the Elders mencioned in the new TestameÌ„t Moreouer for the authoritie of these Elders our Brethrens proceeding Matth. 18. to the 18. verse for the power of the spirituall keies Whether they appertaine to these gouerning Elders that are not Ministers of the word Brentius interpretation of those words how farre they reach and how farre the Ecclesiasticall Excommunication is requisite and of the ciuill excoÌ„munication of Caluines exposition of those words Aretitius concerning the parties that may excommunicate Wigandus and Matheus Index for the vse of the keyes in the Iewes Church The practise of excommunication in the Apostles times The practise in the primitiue church shewed foorth by Tertullian Eusebius c. The testimonies of the auncient Fathers Cyprian Ierome Augustine Chrisostome c. The iudgements of the Protestants namelie Kemnitius Melancthon Aretius Beza Snecanus chieflie Danaeus examining his proues reasons for the Presbyterie that may excommunicate Our Bre. conclusion concerning discipline The weighing againe at our Brethrens request of Saint Paules excommunicating the incestuous person 1. Cor. 5. Of the Popish excommunication Of Excommunication for waightie or light offences Of the offences excommunicable Of our Brethrens answere to our obiection that this Presbitery is not mencioned in Saint Paules excommunicating Hymenaeus Alexander Philetus and the Corinthian How farre the Congregation may deale in this power Whether the Minister haue anie singular power heerein And lastlie of our Brethrens glimpses as they call them inueighing against the excommunications and iurisdiction in our Church NOw therefore to proue that there ought to bee a Consistorie of Elders in euerie Church for gouerning of the same it is manifest by the commandement of our Sauiour Christe touching him that despiseth priuate admonition If hee heare not them tell the Congregation if he heare not the Congregation let him be vnto thee as an Heathen and Publicane Verily I saie vnto you whatsoeuer you shall binde vpon earth shall be bound in heauen In which saying of our Sauiour Christe this word Congregation is not so largelie taken as in other places for the whole multitude but for the chosen assemblie of Elders OUR Brethren heere woulde proue their Consistorie of ruling Seniors out of Christs wordes Matth. 18. v. 17. which if they shall be able to proue God forbid but we shoulde bee as readie to yeeld And if they cannot proue it I woulde wish our Brethren to take good heede howe they waxe so bolde not to feare to writhe Christes owne wordes Which least wee also might mistake let vs set them downe more fullie than our Bre. doe Math. 18.15 But if thy brother shall sinne against thee goe and rebuke him betweene thee and him alone If he shall heare thee thou shalt winne thy brother But if he shall not heare thee take yet with thee one or two that in the mouth of two or three witnesses euerie word may stande But if he shall neglect them tell the Church but if so be also he shall neglect the Church let him be to thee as an Ethnicke or a Publicane Verely I say vnto you whatsoeuer ye shall binde vpon earth shal be bounde in heauen and whatsoeuer ye shall lose vpon earth shal be losed in heauen Againe I say vnto you if two of you shal consent vpon earth of all things whatsoeuer they shall aske it shal be done vnto them of my Father which is in heauen For where two or three are gathered together in my name there am I in the middest of them Héere first the grounde of the matter vpon which Christ spake these words that our Bretheren cite is priuate offence And therefore first he willeth as our Bretheren say well therein priuate admonition to be made Which if it shall be neglected then that the partie offended reprooue the offender before the witnesse of one or two besides themselues And then it followeth if he shall not heare them inferring that they shoulde also admonish him that then he shoulde tell the Church or Congregation Héere say our Brethren This worde Congregation is not so largely taken as in other places for the whole multitude but for the chosen
then corrupted and peruerted notwithstanding Christe dooth worthelie praise the Order such as it was in times past deliuered of the Fathers But when as a little after he erected a Churche taking away the corruption hee restored the pure vse of excommunicating But there is no doubt but the manner of discipline which flourished vnder the kingdome of Christe succeeded in the place of the olde discipline and verelie when as the prophane Gentiles also helde a shaddowed custome of excommunication it appeereth this was euen of God engrafted from the beginning in the mindes of men that if there were anie impure and defiled they shoulde bee put backe from the sacred thinges It hadde bene a foule thing therefore and a shamefull for the people of GOD to haue bene altogether voyde of that discipline whereof some steppe remained among the Gentiles But that which was kept vnder the Lawe Christe hath passed ouer vnto vs because the reason or manner is common vnto vs with the auncient Fathers For neither was it the counsell of Christe to sende his Disciples to the Synagogue which when as in her bosome she gladly nourished filthie flatteries shee excommunicated the true and simple worshippers of God whereof wee haue example in that man that was blinde from his natiuitie Iohn 9. f. 34. But hee warned that the order shoulde be holden in his Church which long agoe was holilie instituted vnder the Law If anie either stubbornelie refuse the former admonitions or by going on in his former vices doo shew himselfe to contemne them when as with witnesses brought hee hath bene warned the seconde time Christe commaundeth him to bee called to the iudgement of the Churche that is vnto the Sessions of the Seniours there to bee more greeuouslie admonished as it were by publike authoritie that if hee reuerence the Church hee may submit himselfe and obey Thus sayth Caluine for the proofe of this Segniorie to bée authorized instituted and commaunded in these woordes of â—ur Sauiour Christe Tell the Churche Whole interpretation Beza Stephanus in his newe Glosse alleadging also these reasons of Caluine besides Danaeus and diners other of our Brethren since haue followed and more at large vrged But because Caluine beganne this interpretation as I take it and all their Discourses chiefely stande on these his Reasons and Assertions therefore I haue so fullie and wholly sette him downe And if wée shall finde that this his Interpretation and these his Reasons prooue not this matter wée must crane the same pardon that their selues yeelde to Beza and to other our Reuerend and and Learned Brethren when they also in their interpretations dissent from Caluine or Caluine from other godlie auncient and approoued Fathers Otherwise of all the excellent Interpreters of our Age I professe the honour of Caluine with the chiefest bringing sound proofe and reason of his Sentence Let vs nowe therefore a while consider howe he prooueth this interpretation of the worde Church to be héere necessarilie vnderstoode for a Consistorie of these Seours And first he confesseth that the former place 1. Corinthians 5. concerning The excommunication of the incestuous Corinthian A place which our Brethren applyed to this Consistorie was spoken of Saint Paule to the whole assemblie and multitude of the people and not to anie chosen number of them So that that place is in this place cléere acquited from this Consistories excommunication But if Christe hadde héere before as Caluine sayeth sette downe an order that excommunication shoulde bee made by a Consistorie or Session of such Elders as Caluine héere pleadeth for howe can wee thinke that Paule woulde haue dealt heerein with the whole multitude of the people and not with a certaine number chosen out of them for the gouernance of such matters And therefore this is one good steppe to prooue that héere Christe sette downe no such order But Caluine woulde driue this but to a probable Argument That because Saint Paule referreth it to the whole number and not to anie chosen number therefore it is likelie that Christe also heere should so referre it But Caluine thinketh not this Argument of anie force And whie Forsoothe because then as yet there was no Churche that did professe Christe nor anie such manner ordeined And lesse reason as I thinke to gather it on this place that this name Church shoulde héere signifie a Segniorie or a certaine number chosen out of the Churche when there was yet no such order in the Churche And yet there was a Church of Christe euen when Christe spake these thinges But the Corinthians and diuerse other Churches afterwâ—rdâ— did both openlie professe the name of Christe and had Orders also among them If therefore this order of Discipline for the Gouernment of Seniours had bene héere of Christe founded and ordeyned Saint Paule woulde neuer haue broken it at leaste if he had thought it necessarie Except wée shoulde excuse him by ignorance but that haddâ— béene too grosse an excuse in him if this hadde béene héere ordeyned and that so necessarie as our Bretheren and Caluine â—oâ— pretend the same to be Bucer writing upon these wordes Tell the Church alleadgeth the samâ— reason that Caluine héere doth that There was no such order in the Church when Christ spake these wordes But what Doth he gather thereupon that Christ had an allusion to the Seniors of the Iewes No such thing Moreouer that saith he Tell the Church let no man vnderstande it thus as though it were of Christ commaunded to accuse him in the publike Sermon of them that come together to heare the word of God that shall haue despised two admonitions and then to haue him there openly reprehended of the preacher for when Christ taught these thinges there was no such face of the Church Furthermore the power of binding and losing is not giuen except to them that come together in the name of Christ and that in a certaine order and those going before whome the holy Ghost hath ordeined in the Church the Pastours and the Bishops Whereupon Paule woulde namely also haue those to exercise this power that are gathered together in the name of our Lorde Iesus Christ and his spirite present with them 1. Corinthians 5. Now our meetings together are yet too impure and truely there is a small number of them that haue wholly giuen themselues to Christ. Neither is it lawfull by reason of the publike peace to expell from the assemblies of the Church those that are not tried Wherfore in the publike assemblies of the church as for the most part at this day the matter goeth excommunication can not publikely bee exercised except where the Lorde hath bestowed such grace that the greater part of the whole people with the Magistrate shoulde bee conuerted vnto Christe with a full heart Where that is not graunted it is necessarie that they which haue receaued Christe more fully reduce this most holy and most healthfull institution of Christe among
themselues and whosoâ—uer of their familiars or neighboures or by other meanes they haue ioyned to them which haue giuen their name to Christe that diligentlie and freelie they admonishe them And when anie shall proudly contemne their admonitions they shoulde declare the contemners of the admonition vnto the Churche which they haue among themselues either of the companie of their neighbourhoode or otherwise of familiarity or to conclude by reason of kinred or family Which Church if they shall continue to contemne shall declare the matter to the common Ministers of the whole Church that they also in the name of the whol church may warne theÌ„ And if they shal go on to contemne the word of the Lord they shal also excommunicate them or else the selfe same Church in which they are peculiarly known and familier shall then not admit them to the holy communion vntill the Lord shall restore vnto vs a iust policy in the Church and a true censure But howsoeuer all thinges are yet mixed together and perturbed notwithstanding if the Ministers of the Worde will with a good fidelity imploy themselues in their office they shall easilie restore the moste part of the Christian Censure without any disturbance or cutting in sunder of the Church which a faythfull Minister of Christe will by no meanes bring in who knoweth that to him all power is giuen in the Church to aedification not to destruction and that it is more appertaining to his office from euery place to gather them togither vnto the kingdome of God yea the blinde the deafe the weak than to driue them out of it Of the true moderation of the ecclesiasticall censure S. Augustine wrot many thinges against the Donatistes But the cheefest place of this matter is in his thirde booke against the Epistle of Permenian Wherein this man of God moste prudently gaue charge of the correction and excommunication of the euill persons that seeme to be in the Church This place cheefelie at this time were of vs with singuler deligence to bee reade and throughly weighed Thus writeth also Bucer on thiâ— matter where he complayneth most of the lacke of this Discipline and where hee somewhat agréeth with Caluine in alleaging this reason That when Christ spake those words there was no face of a Church that professed his name And yet doth he so litle gather hereupon this vnnecessary consequence that Christe alluded to any Seniory among the Iewes to be reuiued among the Christians when they shoulde haue Discipline in the Church that hee acknowledgeth by the name of the Church nothing else but as the name importeth the whole congregation Neither yet that the whole congregation shoulde excommunicate otherwise than not to permitte the man to receiue the Communion but the common Ministers of the church onely to denounce the excommunication And leaste we shoulde vnderstand thereby any Seniorie not teaching the worde he declareth withall that they be the onely Ministers of the Worde and that to them and to their office the exercise of the power of binding and losing is â—omâ—itted though the power in generall by the churches But Caluin sayth that in the name of the Church the Lord did speak as though it were of the vsuall and receiued manner if he so did then he spake of the present state either of the true Church among those few that professed his name or of the Iewes Synagoue But Caluin saith after that it was not the counsell of Christ to send his disciples to the Synagogue But to allude vnto the old order of the church and not to the present order had not beene to speake according to the vsuall and receiued manner why shoulde we not therefore rather thinkâ— that Christ spake of such order as should be afterward vsed in the Church among the Christians eyther for such states and times as the church was in or to continue then of such order as eyther in the olde time had bene or at that present was in the Synagogue among the Iewes But now if wee should graunt to Caluine and to our Brethren that Christe alluded in these wordes vnto the assembly of Elders that was among the Iewes is this ynough also to inferre that the Law or rule that Christe prescribeth must stretch to the establishment and continuance of the same order or to the erection and Institution of a like order as that was whereunto in these wordes he alluded if this be a good argument let vs see the force of it euen in the present example whereof Caluin himselfe giueth an instance There is no doubt saith he but that Christe alludeth vnto the order of the church euen as also in other places he fitteth his speach vnto the knowne custome when hee biddeth that the gift which we will offer shoulde bee left at the Altar Math. 5. d. 23. There is no doubt but that hee woulde teach vs out of the present and legall forme of the worship of God that wee can not orderly pray nor offer any thing to God so long as we are at strife with our Brethren These words are indéede apparant to be an allusion of these tearmes Altar gift and offering to the present and legall forme nor can be vnderstoode otherwise as the word church may whith is more properly vsed among vs christians than euer it was among the Iewes Whereas the wordes Altar gift and offering were more proper to the Iewes than vnto vs. But doth it followe that because Christe in setting downe this rule of reconciliation alludeth for the plainer vnderstanding of the people to such speeches of Altar gift and offering as were then more vsually receiued and knowne among theÌ„ that therefore he ment withal to establish and cary away in his rule the same maner of Gods worship at an Alter by a gift and offering as was then vsed receiued known among them If it do not in this present instance that Caluine himselfe bringeth in as it is most clear it doth not can Caluine then or any of our learned Br. or al the world infer that if Christ did allude in the term of Church to an Eldershippe or consistory among the Iewes in prescribing his rule of Reconciliation or excommunication that therefore hee continued or renued or constituted the same or the like order among the Christians Or if he looked vpon their Discipline that therefore he ordeined the like to continue for euer did Christe establish euery thing that he onelie speak of or but looked vpon But saith Caluine It should haue bene absurd to haue propounded the iudgement to the church which as yet was no church Although this againe be not altogether so that there was no church yet what if ther had bin none theÌ„ had Christ in these wordes no further respect but to the present time if he had not how shall any perpetual rule be grounded hereon And if he respected a perpetuall order of his church why shoulde we rather vnderstande it
matter so much vrged and of such importance this had bene requisit that we had heard Christes wordes not their gathering only of Christes meaning for our euidence And yet if we should admit this meaning and all we are neuer the néerer for anie such Consistorie Senate or Segniotie of Elders as our Br. pretend Well might we set vp if not rather ill might we set vp a Iewish Sanedrin and Presbyterie of Princes Priestes in euerie parish to rule the whole estate thereof as a little kingdome in it selfe to the alteration and ouerthrowe of the whole state of the Realme but for these gouerning and not teaching Elders that our Brethr. would bring in héere is neither word nor meaning that they are able to inferre on Christes sentence But our Brethren conceauing that they haue now at least wonne thus much that our Sauiour Christe by this word Ecclesia meaneth a Consistorie or assemblie of Elders they chéerefullie procéede to their authoritie say Whose authoritie he doth ratifie with such power that whatsoeuer is bound or loosed by them on earth in the feare of God and with hartie praier the Lord will bring it to passe yea he himselfe wil be in the middest of them as president of their Councell to direct their consultations to the glorie of God and to the profite of his owne Church Concerning that which our Brethren adde héere out of the 19. 20. verses of Matth. 18. the consent of two or three gathered together in praier or counsell to haue their petitions graunted and Christe himselfe to be in the middest of them as President of their counsell so farre as they do it in the feare of God and in the name of Christ this is so little to be restrained to a Consistorie of Elders that it stretcheth not onelie to all Prouinciall and generall Councels so assembled but to al Congregations gathered to publike praier or to the hearing of Gods word yea to anie particular housholde or persons though they be no greater number than there is mencioned to encourage and confirme them in their faith to God and in their mutuall loue and vnitie one to another As for the authoritie that Christ ratifieth with such power that whatsoeuer is bounde or loosed by them on earth c. meaning this Consistorie of the church the Lord wil bring it to passe we cōfesse cōcerning the Church of the which before he spake that Christe there gaue such power vnto his Church but our question nowe is not whether the power be giuen to the Church as to whom the exercise of this power is committed Whether to the whole Churches assemblie or Congregation or to a Segniorie of the Church gouerning discipline and yet not medling with teaching the word of God or to those to whom the Ministerie of the worde is committed And albeit that neither the Magistrate nor the Senate of Gouernors if there be anie nor yet the whole assemblie of the Congregation are debarred from all kinde of excommunicating yet to speake of excommunication in his proper sense it is the act of him that is a Minister of the word Brentius writing at large on this place not onelie acknowledgeth a kinde of excommunication made by the Magistrate but also affirmeth this speach of Christe Tell the Church to be indéede a good rule but not necessarie for euer and for all Churches Haec Regula c. saith hee This Rule which Christe in this place deliuereth being rightlie vnderstoode and vsed is healthfull to the Churche and bringeth much profite but beeing ill vnderstoode and naughtilie vsed hath brought much hurt to the Common-weale hath diuers times troubled the gouernment of the Church and of the Policie When as the Bishops of Rome with their vnreasonable and naughtie excommunications haue nowe and then stirred vp the children against the parents haue cast out Emperors and Kings out of their Empires and in these dayes also because the Anabaptistes see not in our Churches the like gouernment according to the letter as is heere described they thinke that the true Church is not among vs. Wherefore we must doo our diligence that wee may vnderstande this rule aright and vse the same lawfully according to the manner thereof First wheras Christe saith in this Rule Tell the Church hee speaketh not of such an assemblie of Christians which consisteth of a great multitude of people and of a ciuile Magistracie and wherein the ciuile Magistrate is not onelie a member of the Church but also the Gouernour and Ordeiner of the Ecclesiasticall matters For in such an assemblie it can not bee brought to passe that that which is said Tell the Church can be kept according to the letter without confusion For what a confusion and perturbation of things were that if a man publikelie in the Ecclesiasticall assemblie wherein now and then some thousands of men doo come together should make an out-crie of iniurie offered him of his neighbor and desire that after his neighbour hauing bene twice warned woulde not repent him witnesse may be heard and if he will not obey the voices of the whole assemblie that he should be excommunicated What place would there be in so diuerse willes of men in such a companie of the multitude either vnto honest Councells or vnto right Iudgementes and what either measure or ende woulde there be of brawlings But God as S. Paule saith is not the Authour of confusion but of peace Héere Brentius draweth néere to our Bretheren also in this poynt that it is not meant of euerie great assemblie of the people But what now doth he conclude héereupon that it was spoken of an Ecclesiastical Senate or Consistorie in their names It followeth Moreouer when in the Ecclesiasticall assemblie there is a ciuile Magistrate the office of this ciuile Magistrate is to punish wicked deedes according to their Lawes that by the seueritie of his administration hee remooue offences out of the way Such as sometimes was the administration of the Kinges in the Church of Israel of Dauid Salomon Iosaphat Ezechias and of other godly Kings That therefore Christe saith Tell the Church is not bee vnderstoode of a great assemblie of the Church wherein there is a ciuil Magistrate and one that for his vocation laboureth to defend the publike honestie of life but is to bee vnderstoode of a small assemblie whereof the Magistrate is not a member wherein the Magistrate either hath no function or else is holden as though he were a priuate person such an assemblie as was the companie of Christe For fewe accompanied Christe in his Ministery among the Iewes and among these few there was no publike Magistrate Among such therefore being fewe the rule may be holden according to the letter For it appeareth that Christ was moued to the prescribing of this rule on that occasiō that although they were fewe that followed Christ yet now then there arose euen among them
so great brawles for matter of most small importance that one of them odiouslie accused another before the ciuill either Iewish or Ethnicke Magistrate to the great offence of the Gospell As also it hapned afterward among the Corinthians of whome Paule writeth saying Dooth anie of you hauing busines with another susteine to be iudged vnder the vnrighteous and not rather vnder the Saints Christe therefore reprooueth his contentious companions and prescribeth vnto them such a rule which may bee kept onelie in priuate assemblies and among priuate men That is to wit that thou shouldest not by by accuse him that hath sinned against thee before the Magistrate especiallie the Magistrate being a straunger of thy religion but thou shouldest first of all admonish him priuatelie Then if being so admonished he proceede to doo thee iniurie thou shouldest take vnto thee 2. or 3. freends that they may admonish him of his iniurie and exhort him to repentance last of all if he will not yet so leaue of his dooing iniurie thou shouldest tel it vnto the whole assemblie and desire that the assemblie would interpose their authoritie It is manifest therefore that Christe in this rule maketh not a generall lawe for the Church of all times and for that assemblie which also consisteth of a great multitude of men and whereof the ciuill Magistrate is a part and the Gouernor but onely for the little Church of his owne time and for the assemblie of a fewe men and those priuate For otherwise also hee gaue some preceptes that were temporarie and not perpetuall such as those are Goe ye not into the high waies of the Gentiles enter ye not into the Citie of the Samaritanes And Possesse ye not golde nor siluer c. Moreouer whē this rule is said If thy brother shal offende against thee c. it is not to be vnderstood of euery kind of sinne for it can not be vnderstood of grosse and hainous mischiefes such as are these homicide adulterie and other of that kinde For in these a threefolde admonition hath not place but it is necessarie that these mischeuous deeds for publike example sake according to the calling of euerie assemblie so soone as euer they are found out should be punished Neither should space of sinning be giuen to the wicked doer vntill a triple admonition may be made For what discipline were that if that any shoulde haue slayne a man that he shoulde not be punished before with excommunication till that after the first admonition he had killed another And another after the second and another after the thirde And so mought an Homicide kill 4. men or euer he shoulde be holden for an Ethnicke or a publicane Neither did saint Paul him selfe admonish the Corinthian whore-monger but commaunded him streightway so soone as euer it was knowne to be cast out of the company of the faythfull This rule therefore is not to bee vnderstoode of euery kinde of sinne but only of ciuil controuersies which priuate men haue among themselues What then doth this rule pertaine nothing at all to the present assembly of the Christians which consisteth as well of a publike magistrate as of priuate subiectes verily it pertaineth much vnto vs. But for the manner thereof and for the condition of these times For if thou haste against another a ciuill action or controuersy it is an vncurteous and hard part that thou shouldest straightwayes hale him into the publike Iudgements but charity requireth that if the cause be such that thou mayest not pardon thy neighbour without Iudgement first of all admonish him thou thy selfe or else some other friend in thy name of the iniury that hee goe not still on to doe the same but that after his measure he make amendes for it But if so bee nothing bee obteyned thou shouldest take vnto thee two or three freendes whereby thou mightest seeke all meanes that he may leaue off from dooing thee iniury Last of all if so be thou shalt not yet profite any thing what ought to be done Is the cause to bee brought to the whole Church of that place Heere certesse the letter can not be obserued which is spoken in this place Tell the Church For what a confusion and disturbaunce of the orders were this but the cause is to be deferred vnto those certain Iudges which out of the whole body of the Church are lawfully chosen into the Magistracy whose sentence also is to be expected So that there is no necessity that wee shoulde constitute a newe Eccl. Senate but vse that which before was appoynted in the policy But what of the wicked deedes that are more hainous In these the order of this rule can-not bee obserued whether the church bee onely priuate men or haue a Magistrate But that so soone as euer they shall be set downe and found out they must bee punished eyther with Excommunication or casting out of the city or congregation or else with some other punishment according to their ordinary Lawes For this altogether is sought for that offences might bee taken out of the way But with what penalty or with what punishment they shoulde bee taken away that must bee iudged by the publike Lawes and ordinaunces Thou wilt say therefore sith that there is in these times a politike Magistrate in the Church is there nowe no place of Excommunication verily there is as well of publike as of priuate For the publike excommunication is that penalty of the Magistrate wherewith the wicked person is openly defaced in the mouthes of men and is cast out of the City or is cast into the prison and for some space of time is fed with Breade and Water And such an Excommunication also may bee done in the Church when as if any by publike and lawfull iudgement is condemned of a wicked fact and at the Magistrates commaundement is cast out of the Church and is forbidden that he shall haunt any publike banquets neither that he be admitted to honest or worshipfull offices c. It is priuate when the Minister of the Church doth priuately admonish the sinner that he receiue not the Lordes supper except he repent c. Thus grauely and with great iudgement and waighty reasons writeth Brentius of these wordes Neither making this rule to bee generall or perpetuall otherwise then in these sences and cases and in the matters of worldly and ciuill contentions to be iudged and punished if no priuate meanes will serue not by constituting any Ecclesiasticall senate of Seniors in euery congregation but by the ordinary ciuill Magistrate As for the Censure of Excommunication though in such a sort the punishments of the Prince may be called an excommunication yet if it be an exclusion from the Sacramentes it is properly the Act of the Minister and that good not onely though it be publike but priuate also As he sayth further on these words Verily I say vnto you whatsoeuer yee
receaued c. And afterward comming to the Ministers he saith the Ministers of excommunication were the Priestes and the churche approuing it Deut. 27. the Leuites shall pronounce and say vnto all the men of Israel with a high voyce accursed is the man that maketh a graâ—en and â— moultâ—n Image the abhomination of the Lorde the worke of the artificers and setteth it in a secrete place And all the people shall aunswere Amen In the seconde booke of Esdras chap. 13. Eliasis the preest separateth the straungers from Israell And likewise for the other Key of losing The key absoluing is a power ordeyned of God and committed to the Preestes and Prophetes of pronouncing to sinners beeing penitent the remission of sinnes for the Womans and Abrahams seede and the sonne of Dauid that is for the Messias c. The author and the Ministers are these Eyther God him-selfe immediatly hath denounced the forgiuenesse of sinnes as Genesis 3. When hee setteth foorthe the promise of the VVomans seede hee doth nothing else buâ— thaâ—â—ee mought absolue Adam and Eue from their sinne c. Or else by the Patriarkes So Genesis 30. God sayth â—o Abimelech of Abraham c. Or else by the Prophetes The seconde of Kings 12. Nathan said to Dauid the Lord hath translated thy sinne c. or else by the Preesâ—â— which offering sacrificeâ— expiatory for the people for their sinns afterward blessed them which what was it â—â—so 〈◊〉 a denunciation of the forgiuenes of their sinnes Leui. 4.5.6 9. Leuit. 19. And the Priest shall pray for him and for his sinne and it shall bee forgiuen him and his sinne remitted and Num. 6. Speake to Aaron to his sonnes thus shall ye blesse the children of Israel say vnto themâ— the Lord blesse thee and keepe thee the Lord shew his face vnto thee and haue mercie vpon thee This waâ— the state of Excommunication and absolution in the old Testament denounced by the â—outh of the Minister of the worde For to whom the Absoluing belonged the Excommunicating belonged also The steps whereof sayth Aretius are in the newe Testament Ioh. 9.12 16. For although that Discipline was administred then of wicked men notwithstanding it is for an argument of the antiquitie And in the olde time the Institution was honest and profitable This corruption Christe corrected when he drewe backe this Discipline to his Church Math. 16.18 Ioh. 20. The Apostles also vsed it laudably as it is 1. Cor. 5.1 Tim. 5. Whereby also it appeareth that 〈◊〉 the wicked Iewes vsed it in Christes time Christe reducing into his church the olde Instituâ—ion of God for Excommunicating and absoluing he committed this spirituall censure to such onely as were spirituall Ministers of the Worde Howsoeuer the other that were not Ministers did allowe and approoue the same And this sentence Math. 18. Being ouer ruled by the other before Math. 16. 〈◊〉 Iohn 20. comming after and put in practise by these examples 1. Cor. 5. And 1 Tim. 5. â—here S. Paul being a Minister of the Worde pronounceth the sentence and the Iudgement If the vse of the other Apostles bee to be leueled by these examples it is cleare that in the Apostles times though the Church 〈◊〉 thereunto the action was 〈◊〉 by such onely as were Ministers of the Worde of God What the practise was of Excommunication in the Primitiue church succéeding the Apostles partly appeareth by that we hâ—â—e cited out of Tertullian saying There are also exhortations chasticementes and the Diuine censure For iudgement is there giuen with great wâ—ight as among those which are certayne that God beholdeth them And it is the cheefe fore-iudgement of the iudgment to come if any shall so offend If any be banished from the communicating of prayer and of the meeting together and of all the holy partaking euery of the approoued Elders haue the Gouernment Here is Excommunication mentioned and the Gouernment to appertayne to euery of the approoued Elders But in adding withall the publique prayers and Exhortations that he â—nneâ—eth to the gouernmeÌ„t of these Elders it is apparant that he meant none other but such as were Ministers of the Worde Which we haue also shewed yet more playâ—â— in his booke De Coronae militis where after he hath spoken of Baptisme receiued Sub antistitis vnder the Bishops and Prelates speaking of the Lordes supper he sayth Nec de aliorum manu quam Praesidentium sumimus Neyther receiue we it at the handes of any other than of the gouernors So that he maketh these Seniors and Gouernours to bee all one with the prelates and Ministers of the Worde and sacraments Eusebius lib. 5. cap. 24. telleth howe Victor Bishop of Rome Excommunicated the Churches of the East For keeping their manner of celebrating Easter day Wherein although he greatly abused this power of binding yet if he had rightly with discretion vsed it within his boundes Irenaeus nor any other did reprooue him but only for his rash ouer-reaching himselfe in the same For sayth Eusebius Irenaeus also writing with the other Bishops of Fraunce ouer whome hee had the gouernment for he was Archbishop of Lions Anno Domini 169. doth in-deede confirme it that the Mystery of the Lordes resurrection shoulde bee celebrated on the sunday Notwithstanding hee reprooueth Victor that hee did not well to cut off from the Vnity of the body so many and so great Churches of God that kept the custome deliuered to them of the auncient time And to shew this better that when he vsed this power better he was not misliked for the vse thereof Eusebius sayth afterward in the last chap. of the fift booke But howe can they lay a slaunder vnto Victor concerning this sith they knewe that Victor expelled from the communion of the Church Theodorus the tanner which was the prince Father of this their impiety which durst first at Rome auouche that Christ was but onely a man For if Victor as they say did so beleeue how did he cast out of the Church Theodorus the inuentor of this blasphemy So that Eusebius approueth this doing of Victor for his Excommunication of this heretike I heere passe ouer all the Canons and decrees mentioned in the councelles in the names of the Apostles and of diuers auncient Bishops because their credite may be called in question though diuers of them mentioning the Excommunications made onelie by Bishops and sacerdotall preestes be no doubt of great antiquity Onely I note that which Eusebius recordeth of the Emperor Philip. Of this man saith he It is reported vnto vs that he was a Christian. And on Easter day to wit euen in the Vigilles when he woulde haue beene present amongest them and communicated in the mysteries hee was of the Bishop of the place not suffered before he had confessed his sinnes and stoode among the penitent persons Neither by any meanes coulde hee haue leaue to receiue the mysteries
except that before he had by repentance purged him-selfe of those manifolde faultes that were reported of him It is sayde therefore that hee gladly receiued that which was appoynted to them by the Proestos or Bishoppe approouing that hee had a godly feare and a Fayth of Religion moste full of workes The like wee reade of the moste Noble Emperour Theodosius in the Ecclesiasticall Historie of Theodoretus Lib. 5. Cap. 17 Where hauing declared in the former Chapter howe Theodosius had in his fury caused his Souldiers to make a Massacre of 7000. people in the City of Thessalonica for the reuenge of an insurrection there made wherein some of the Emperours Iustices were stoned to death hee sheweth how the Emperour afterwarde beeing come to Millaine when hee woulde haue entred into the Churche after his wonted manner Ambrose forbad him laying the heighnousnesse of his fault before him and willing him to depart and submit him-selfe to this bonde of Excommunication that hee inflicted on him With these wordes sayth Theodoretus the Emperour being moued who being brought vp in the holy doctrine knewe what were the offices of the Sacerdotall preestes what were the offices of the Emperours hee returned with sighes and teares into the Court c. For the which fact although perhappes somewhat more rough than needed vnto so penitent a Prince not onely Ambrose but also Theodosius is of all writers highly commended Generally whatsoeuer Heretikes or other malefactors in any of the generall or prouinciall Councilles bee condemned by the Censure of Excommunication it was done by such Bishops Preestes or Elders as were Ministers of the Worde of God Neither doe any of the Fathers ascribe the denuntiation of this spirituall Censure in the proper sence thereof to any other than to a Bishop or to a minister of the Worde We haue seene in Cyprian howe although hee promised that hee would doe nothing in receiuing those that were fallen from the fayth into the lapse of Idolatry and so became abstenti that is Excommunicated to bee admitted on their repentaunce to the communion and peace of the church without the consent of his College of Elders which as withall wee haue founde were all ministers of the Word and Sacraments Which Iunius him-selfe in his Booke called Ecclesiasticus Capitulo 3 treating on these Seniors confesseth to be Corpus Collegium sacerdotum A body or corporation and College of Sacerdotall Preestes Yea in that case although hee promiseth not to receyue them without the consent also of the Deacons and of the people yet the action of Excommunication and absoluing of them hee still maketh it proper tohim selfe being the Bishop and to such onely as were ministers of the Worde Hierome vpon that saying of Christe to Peter Math. 16 I will giue thee the Keyes of the kingdome of Heauen and whatsoeuer c. This place sayth hee the Bishops and the Preestes not vnderstanding take vpon them some-what of the Pharisées pride to thinke that eyther they may condemne the innocent or loose the offenders When as with God not the sentence of the sacerdotall Preestes but the life of the guilty is sought out Wee reade in Leuiticus of the Lepers where they are bidden to shewe them selues to the Preestes And if they haue the Leprie then of the sacerdotall Preestes they are made vncleane Not that the sacerdotall preestes make them Lepers and vncleane but that they haue the knowledge of him that is a Leper and of him that is not a Leper And that they may discerne who is cleane or who is vncleane In such sorte therefore as the sacerdotall Preeste maketh the Leper clean or vncleane so here also eyther the Bishop and the preeste or Elder bindeth or looseth not those that are eyther innocent or offenders but according to his office when hee shall haue hearde the diuersities of the sinnes he knoweth who is to bee bound or who is to be loosed Saint Augustine being complained vnto that Auxilius being a young Bishop had made such a rash Excommunication as Hierome here spake of writeth vnto him in this manner Augustine to his moste dearely beloued Lorde and worshipfull or reuerend brother and fellow sacerdotall Preeste Auxilius Our renowned Sonne Classicianus hath greeuously by Letters complayned vnto mee that he hath susteined of your holinesse the iniury of accursing Declaring that he came to the church accompanied with the appearaunce of a fewe persons conuenient for his power and dealt with you that you shoulde not against his health or safety fauour them who by periuring themselues on the Gospell sought ayde for violating of their fayth euen in the house of fayth Whome notwithstanding considering what ill they had done he saith that they were not taken thence by violence but went out of their owne accorde And heereupon your honour is so offended with him that by the making of your Ecclesiasticall actes hee with all his house is striken with the sentence of the Curse Which Letters I hauing read beeing not a little mooued with thoughtes tossing me with great vexation of heart I coulde not hide it from your louingnesse that if you haue your opinion of this matter tried out by sure reasons or testimonies of the Scriptures you woulde vouchsafe also to teach vs how the childe may rightly be accursed for the Fathers sinne or the wife for the Husbandes or the seruaunt for the Lordes or anie in the house also not yet borne if it shoulde be borne in the same time that the whole house is bound with the curse so that it coulde not in the daunger of death be helped by the washing of regeneration For this is not a corporall punishment wherewith we reade that some dispisers of God were slayne together with all theirs which were not partakers of the same vngodlinesse Then in-deede to the terror of the liuing the mortall bodies were slayne which at sometime veâ—ily should haue died But the spirituall punishment whereby that iâ— done which is written VVhatsoeuer thinges thou shalt binde in earth shall bee bound also in Heauen bindeth the soules Of whome it is written The soule of the Father is mine and the soule of the Sonne is mine The soule that shall sinne the same shall dye You haue peraduenture hearde that some sacerdotall preestes of greate name haue accursed some body with their house But if perhaps they were demaunded they might bee found not able to render a reason of the same As for me If any body should demaund of me whether it were well done I finde not what I shold answere him I neuer durst do this thing when I haue bin mooued most greeuously about the wicked deedes of some moste cruelly committed against the Church But if the Lord haue reuealed to you how it may iustly be done I despise neuer a whit your yong age rudimeÌ„ts or but yong beginnings of the Eccl. honor Beholde I am at hand I an old man of my yong
may be lesse blemished the society of men also lesse ill reported This other power in the primitiue church was more necessary when the Ethnike magistrates gouerned the cities For there when by the ciuil iudgement punishment should haue bin giuen vpon the blasphemers on others openly violating the commandements of God the church necessarily executed iudgment on the corrupted meÌ„bers without seditioÌ„ that is without bodily force Excluding the wicked with the only word yet receiuing them again if they were conuerted But now after that they also which are the magistrates haue embraced the name of Christ it is beâ—ter more meet for the coÌ„mon profit to bring them vnder the ciuil punishment that manifestly lead a wicked life Especially when as the magistrate by name is charged that he taketh away the authors of offences to th end that the name of god be lesse il spokeÌ„ of Thus also the offices remain distinct that by the churches power secret manifest sins be reproued by the only word of God but they that suffer not theÌ„selues to be ruled by the doctrine may be punished by the ciuile Iurisdiction Verelie this were a mâ—â—t beautifull harmonie of the two powers if it were kept but in this extreame confusion of all things and heedlesnesse of Princes there is not so much as hope of ordeining this harmonie This onelie thing remaineth that the King of Kinges come and purge his Church for euer from all offences Thus complaineth Melancthon and distinguisheth of these powers But he would so little haue the Eccl. iurisdiction of excommunication to be vsed by gouerning Seniors that were not teachers that he woulde either haue them teachers or else their iurisdiction to be but ciuile and the meere punishment of the Christian Magistrate Aretius in his Common-place thereon saith Excommunication is an exclusion of some bodie that professeth our Religion out of the coÌ„panie of the faithfull in holie and prophane matters beeing made in the name and power of Christe by the ordinarie Ministers of the Churche the residue of the Church consenting and being made for the cause of amending the sinner and of deliuering the Church from the contagion of the sinne And afterwarde proouing the parts of this definition coÌ„ming to the 5. part By whom it ought to be administred he saith We aunswere out of the definition By the ordinarie Ministers the residue of the Church consenting We would haue the Ministers ordinarie because except their vocation bee lawfull the discipline of the manners shall be frustrate For Christe hath deliuered the same to the Apostles and for that cause to their lawfull successors and therefore they labour heere in vaine whom the lawfull succession doth remooue And furthermore that the discipline be administred of the Ministers as Ministers that is that they vse the same by Ministerie or seruice not by Empire or rule In which matter how greatlie in Poperie they offended is not here to the purpose to declare We adde The residue of the Church consenting least the Minister would exercise dominion of his own wil. Christe Mat. 18. biddeth Tell the Church not the Ministerie onelie And Paule would not the incestuous man to be excluded by his authoritie alone but the Church of Corinth being gathered together 1. Cor. 5. Cyprian declareth it to the people if anie were to be receaued doing the same no doubt in those that were to be excommunicated Epist. 16. li. 3. You being present and iudging all shall be excommunicated So in another place for those that were falne hee entreateth the people that the peace might be giuen them Tertul. Apolog. cap. 39. saith Euerie of the approoued Seniors doo gouerne hauing gotten a iust honour not with money but with testimonie for no matter of God consisteth on price c. Héere Aretius maketh excommunication to bee necessarilie made by â—he ordinarie Ministers And that we might know whâ— these are he addeth that Christie deliuered it to the Apostles and to the successors of the Apostles And therefore those that labour heere to haue other Ministers than Teachers labour in vaine because they are remooued from the lawfull succession and their discipline is all frustrate This being set set downe for the Minister where he addeth the residue of the Churches consent and thereto applieth this testimonie of Christe Mat. 18. Tell the Church not the Minister onelie he maketh no especiall Senate of ecclesiast Seniors but putteth altogether in this general name the residue of the church Neither giueth he them herein a ioynt Ministerie with the Ministers that the excommunication should be made by all the residue but that it should be done by their consent So that if our Br. fearing coÌ„fusion in the peoples consent would haue a Segniorie to represent them and to whom their consent should be compromitted yet beyonde consent they haue nothing to doo more than the residue of the Church and people haue whom as they say they represent except they will be Comministers of the word and successors of the Apostles And this dooth the verie example 1. Cor. 5. héere also alleadged excellentlie we ll declare Wher Paul was the Minister and the Iudg and the People gaue their coÌ„sent to his Iudgement Howbeit if they had not consented that had not defeated the vertue and power of S. Paules Censure as we haue alreadie at large séene And likewise the dealing of Cyprian in receauing of them that were excommunicated The words of Cyprian in this alleadged 16. epist. li. 3. writing to the people in his absence from them are these That you doo mourne bewaile the falls of our brethren of my selfe withall I know it and doo bewaile it and I suffer and feele that which the blessed Apostle saith VVho is weakened faith he and I am not weakned who is offended and I am not burned And againe he put in his Epistle saying If one member suffer the other members also suffer with it and if one member reioyce the other members also reioyce wish it I haue compassion therefore mourne together with our brethren that haue falne and ouerthrowen themselues in the trouble of persecution and trayling with them part of our bowels they haue with their wouÌ„ds brought vnto vs sharp greef To whom God by his diuine mercy is able to giue remedy While notwithstanding they should not think that any should be done hastily vnaduisedly out of hand least if the peace should be vsurped rashly the ofâ—ence of Gods indignation should more greeuously be prouoked The blessed martyrs haue written letters to vs concerning some beseeching that their desires maybe examined when as we shal begin to returne to the church peace beeing before of the Lorde giuen to vs all All their desires were examined you being present and Iudges Thus writeth Cyprian not that the persons were Excommunicated they being the Iudges of their Excommunication but as they were ipso facto Excommunicated
ver 5. c. Commaunded all the iudgements or questions of the Lawe of the commandement of the ceremonies c. to be referred to the Leuites and Preestes Leaste any might except that Moses constitution dealt on sacrifices not on iudgements Secondly from the punishment of King Saule sacrificing against the commaundement of God 1. Sam. 15. And of king Ozias striken with lepry because hee vsurped the preestes office 2. Patal 26 verse 16 c. The extraordinary examples of Melchisedech Samuel and Heli are not to be drawne into vse contrary to the Lawe Thirdly from the office vse of the Preestes and Leuites denouncing the blessinges to the keepers of Gods commaundementes and the cursings to the not keepers Deut. 27 28 Fourthly from the speciall power and ministery of binding and loosing which Christe committed not to the ciuill Magistrate but to the Ministers of the worde in the newe Testament Math. 16. Who also commaunded significantly that they that are not obedient shoulde be shewed to the Church that is to the Presbytery not to the Magistrate Math 18. So that euen here where he expoundeth the Church for a Presbytery Yet he maketh this Presbytery to be onely of those that are the Ministers of the Word Fiftly out of Paule 1. Cor. 5. ver 4 12 Which so farre as pertaineth to the present businesse of all other moste euidently teacheth by two arguments that the presbytery was different from the iudgement of thinges that pertaine to the vse of this life First from the order of the time For that the vse of comming together and of iudging was recâ—yued in the Corinthian Church before the Epistle of Paule was written it is apparant out of his owne words You being gathered â—ogether in the name of the Lord. Againe Do ye not iudge of those things that are within But speaking afterward chap. 6. of priuate controuersies hee saith Appoint you arbiters Not ye haue appoinâ—ed in the preterperfect tense Moreouer of the diuersitie of the spiritual things and ciuile controuersies for when he forbiddeth them to go to the Magistrate in those things that pertein to this life how would he haue granted it in spiritual things That assemblie was a singular ornament of the Church but this iudgement of corporal things is turned to a reproch vnto the Corinthians Insomuch that he adiudgeth each one of the basest to be meere inough thereunto Besides that â— Cor. 10 refelling the slanders of the aduersaries for the seueritie of his former Epistle for his rebuking the fornicator he distinguisheth the Ministery of the word and the reuengement with carnall weapons against the disobedient Thus dooth he stil continue in proouing this Segniorie to be meere spirituall their authoritie wholie to consist in the Ministerie of the worde Sixtlie out of 1. Tim. 5.19 20. whereupon it manifestlie appeereth that euen then there was an order alreadie appointed at Ephesus ouer which Timothie was the Gouernor But that these 2. ver the 19. and the 20. Against an Elder receaue no accusation except in the mouth of 2. or 3. witnesses and them that sinne reprooue openlie that the other may feare are spoken of such Elders as are pastorall Elders we haue at large before prooued eueÌ„ by the confession of Caluin Beza therfore this place not onlie maketh nothing for not teaching Elders but also prooueth a manifest standing appointed superioritie in the Apostles times among the pastoral Elders as we haue seene Seuenthlie vnto these approcheth the vse of the Apostolicall Church which coÌ„tinued many yeres sound without the help of Kings Princes Yea in the more purer Primitiue Church vnder the ChristiaÌ„ Emperoâ—s the vse of the keies remained apperteining to the Ministers of the word and Elders of the Church distinct from the ciuile Magistrate Heere Snecanus telleth not howe the Church flourished without the helpe of Christian Princes which he shewed before was one of the Anabaptists chiefe arguments but that the vse of the keyes was not helped by them but perteined onelie to the Ministers of the word not to Elders not teachers To coÌ„clude the thinges aforesaid are coÌ„firmed by the distinct properties of their gouernmeÌ„t For the ciuil Magistrate punisheth crimes with external punishmeÌ„ts onlie as with fines of monie imprisonmeÌ„ts c Insomuch that oftentimes it punisheth also the verie poenitent by reason of their ciuile transgressions not correcting in the mean ewhile the impoenitent which do not publikely disturb the peace It stoppeth indeed now and then an euil that it creepe not further abroad but the euil lurking within it helpeth not But the discipline eccl executeth her power against sinners by the word of God alone and by the instrument of the voice and acknowledgeth none among the citizens and members of Christ but those that repent them And is so farre off from compelling anie against their will that it accepteth the repentaunce of none vnlesse it be voluntarie And indeuoreth chieflie in this that offences might be remoued the repentance of minde performed before God and those that are fallen to be reconciled vnto their neighbor to the Church Finallie that the holie things may not be polluted being cast to dogs swine This double limitation is reciprocallie to be obserued for as it is not lawfull for them that attend on the Church in spirituall things to arrogate any thing to themselues of the ciuil power so also is it not lawful for the ciuil Magistrate to passe his bounds The Magistrate is indeed the keeper of either table and ordeined of God the chiefest member of Christ. Howbeit the administration of things in those matters that directlie respect the conscience do not therfore perteine vnto him For it belongeth to God to prescribe in the church how the coÌ„sciences should conuert themselues by repentance it belongeth not to the Magistrate to whoÌ„ it belongeth to teach to administer the sacraments it is their parts also to take notice and to iudge by the word of them that are the despisers of the doctrine and of the sacrament so farre as perteineth to the coÌ„trouersie of the law or right although the execution of the fact in politike matters do apperteine to the ciuil Magistrate What can bâ— plainer spoken than this to prooue that these Seniors either must not deal with this spiritual discipline of excom or they must be such Presbyters Priests or Elders as be Ministers of the word and sacraments Danaeus in his Christian Introduction 3. part in his treatise De potestate Ecclesiae cap. 48. concerning the author of the power of the keies saith on this wise Moreouer this thing it self is able to establish ratifie this power of the Church against the slanders of al men as though this power were a certeine tyrannie besides the word of God vsurped of the Pastors of the Church In which words he plainlie maketh this power to belong by the institution of God to the
a double commendation For Christ saith that the Ministers of the Gospel are as it were the porters of the Kingdome of heauen because they beare the keyes thereof Secondlie he addeth that they are indued with a power of binding and loosing that is effectuall in heauen The similitude of the keyes is aptlie fitted vnto the office of teaching This againe manifestlie prooueth that the exercise of this power belongeth onelie to those that are Teachers of the word To conclude saith Danaeus Paule himself that vsed this power both in binding and also in loosing 1. Cor. 5. 2. Cor. 2. 1. Tim. 1. vers 20. vsed the same by his owne right in respect hee was an Apostle not by a right graunted him from Peter or by delegation of this power made to him of Peter Gal. 2. vers 8. Therefore it appertained to Paule as much as to Peter But if as much to Paule then as much to other Apostles also yea and vnto their successors that is vnto euerie of the Churches to the Pastors of them sith that Paule calleth himselfe the least among the Apostles 1. Cor. 15. vers 8. 9. Wherefore we must doubt no whit but that this power was giuen of God vnto the Churche and not vnto Peter alone and also that it was equallie giuen to euerie of the Pastors Churches that they may haue keep sound obedient to the word of God the flocke of the Lord committed vnto them This reason is againe a good argument that the exercise of this power belongeth onelie to the Ministers of the worde not onelie from the example of Paule in the places héere cited and of the other Apostles but also of their right and interest therein and that in respect they were Apostles and to the successors of the Apostles in respect of their succeeding therein in teaching the doctrine that they planted But those that are no teachers are no successors of the Apostles therefore the exercise of this power belongs not to them And if Paule so well as Peter and euerie one of the Apostles had this power in their owne rights and Pastors likewise in their owne rights and their rightes and offices be seuered from those in the Churches that be not Pastors nor Teachers then had Paule and Peter and euerie of the Apostles and in succession from them euerie Pastour and Teacher a power and right herein by him selfe separate from all other in the Churches And to this accordeth the testimonie of S. August which Daneus héere citeth Erogatâ— rem me posuit Dominus c. God hath set me to be a layer foorth not an exactor notwithstanding where we may where place is giuen I cease not where we know we reprehend we rebuke we accurse we excommunicate and notwithstanding we amende them not Why so Because He that planteth nor he that watereth is anie thing but God that giueth the increase Who is this that he ascribeth this accursing and excommunicating vnto Is it to anie that are not Teachers Is it not to them that he saith doe also reprehend and rebuke and plant and water And is not that by preaching or teaching the word And if Danaeus had set downe the sentence more ful the words that â—o before would haue declared it Behold saith Aug. I say vnto you behold I crie vnto you I cleere my selfe God hath set me to be a layer forth c. And the words also following immediatelie after I that now speake that now admonish what need is there but that God heare me for you that is in your hearts Brieflie I say and I commend it vnto you and I terrifie the faithfull and I aedifie you Thus dooth he still ioyne teaching and preaching with his accursing and excommunicating And euen there he so threatneth them that kept concubines besides their wiues that he maketh the sinner to say O holie Bishop thou hast made my concubine an harlot Did I say so saith Augustine the Apostle crieth it out I haue incurred the blame c. Thus dooth S. Augustine threaten them with his excommunicating but he teacheth and reprooueth them withall As for such as are not as he was a Teacher open reprehender of sinns he ascribeth not the action of excommunication to them Moreouer in 52. chap. saith Danaeus Therefore as the King being sick obeyeth as he is a man the Phisitions although they be his subiects as he that saileth obeieth the Mariners because he hath not the gouernment ouer the Sea nor ouer the diseases so dooth he also obey the Pastors because the highest Magistrate Politike hath not anie law ouer the heauens Wherefore in this power to be exercised the Pastors and Prelates of the Church haue also ouer the chiefe Magistrate a right power in respect that they arethe faithful Ministers of God Dispensors Pastors of the whole Church Hie. 1. v. 10. What can be plainer spoken than this that this right and power to excommunicate belongeth to none that be no Teachers The examples that he alleadgeth of Nathan reproouing Dauid Iohn Baptist reprouing Herode Fabian repelling Philip Ambrose excommunicating Theodosius we haue either séene before or they are apparant that they al confirme the Censure of the Minister onelie of Gods word And in the 53. chap. Fourthlie saith Danaeus it is the office of the Bishops and Prelates of the Church to intend vnto the worde of God to remooue the offences of the Church to seeke the lost sheepe to gather the dispearsed For thus doo Ezech. 34.37 and Zach. 11. ver 16. describe the office of Pastors In the 54. cha he treateth again of purpose By whoÌ„ this power of the keyes in the Church ought to be exercised And he moueth the question whether by all the People or by the whole Colledge of the Presbyterie And after he hath set down their opinions that would haue it exercised of all the people he saith But we say teach thus out of the worde of God and the discipline of the auncient Church first that in euerie Church there ought to be chosen an Ecclesiastical Senate whicâ— is named by the consent of all the people This by the way agréeth not with that which Danaeus affirmed before in the 10. chap. that the second kind of Presbyters Priests or Elders was wont to be ordeined in euerie greater Citie onlie wherin there was a large and populous Church and a great number of the faithfull And here he speaketh of euerie Church Except we shal reconcile Danaeus thus that there he speaketh of Elders not Teachers and héere of such as are al Teachers of the word But that Senate saith Danaeus ought chieflie to consist of Pastors or Bishops and Presbyters or those that we call Super-vigilants as before also we haue declared This Senate Paule calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 4. ver 14. We before haue called it the College of the Presbytery or the CoÌ„sist
alreadie méetlie well to examine what the presbyters were which Cypian mencioneth and we haue still found them Ministers of the worde and Sacraments In none of his bookes of Epistles anie 12. Epistle toucheth this matter I graunt that in reconciling of Heretikes and those that were falne to Idolatrie he vsed to take the aduise of his priests of his Deacons of his Clergie and of all the people But this prooueth not that he neuer restored anie otherwise When he confesseth that not onelie a priest but a Deacon also may in necessitie restore the baptised peniteÌ„t to the churches peace But whomsoeuer Cyprian adioyned to him in anie solemne reconciliation he reserueth the power and authoritie of loosing to himselfe As for the first Councill of Antioch which was elder than those of Carthage before cited in the 23. chapter it is thus decréed It is not lawful for a Bishop to make vnto himself another successor although death approch vpon him But if anie such thing should be done the same constitution to be voyde But let the Ecclesiasticall lawe bee kept which is on this wise that a Bishop ought not to be made otherwise than with a Synode and Iudgement of Bishops who after the death of him that is departed haue power to promote him that shall be worthie What is here to abbridge the authoritie of a Bishop that he cannot excommunicate any offender without the consent and ioynt action with him of a Segniorie Where if Danaeus had but looked to the verâ—â— next chapter he should haue found another manner of matter where the Councill saith in the wordes following concerning the authoritie of him that is maâ—e Bishop Those things that perteine vnto the Church must be kept with all carefulnes and with a good conscience and faith that is in God who considereth and iudgeth all thinges Which are also to bee dispensed by the iudgement and power of the Bishop to whom the people is committed and the soules that are gethered together in the Church But to come néerer to the present purpose for excommunication The 4. chapter saith If anie Bishop being condemned of a Synode or a Priest or Deacon of his owne B. shall presume to meddle in anie thing concerning Priesthood or the holie Ministerie it shall not be lawfull for him anie more to haue hope of restitution neither anie place of satisfaction but al that communicate with him to be thrust out of the Church especiallie if they obstinatelie communicate with him after they haue knowen the sentence pronounced against him What can bee plainer spoken than this that the Bishop himselfe may excommunicate And in the 5. chapter If anie Priest or Deacon contemning his B. shal separate himselfe from the Church and priuatelie by himself gathering the people together shall dare to erect an Altare or Communion Table And albeit his B. exhorting him and once and twice reuoking him he shall remaine disobedient let this man by all meanes bee condemned nor let him hope at anie time to obteine helpe or to receaue his owne honour And if so bee hee shall persist to disturbe and sollicite the Church let him bee repressed by the outwarde powers as a seditious person And in the 6. chap. If anie man be excommunicated of his owne Bishop he ought not to be receaued of others before he be first reconciled to his Bishop c. And in the 12. chapter If anie Elder or Deacon of his owne Bishop or if anie Bishop of a Synode shall perhaps be condemned c Thus dooth this Councill also which Danaeus citeth prooue that vpon iust occassions a Bishop himselfe may excommunicate not onelie such among the people but also among the Pastorall Elders as bee notorious offenders Nowe when Danaeus hath thus farre procéeded on the parties that should exercise this power of the keyes giuen to the Church he coÌ„meth at length chap. 55. to this sentence of Christ Mat. 18. v. 17. Tel the Church Where traueling to comfort them that hold this word Church to be simplie meant for the People he pleadeth that it is meant for the Prelates of the Church And at length he coÌ„meth to this conclusion with this saying of Ambrose in librâ— dâ— dignitate Sacerdotali cap. 3. That which perteineth vnto all ought to bee done of all True it is howbeit according to the diuerse vocation of euery one in â—he Church of God By reason whereof the people are not equall to the ecclesiasticall Prelates So also Chrysostome lib. 3. de Sacerdot beyonde the middest of the booke Baptisme is giuen vnto the Church I aske therefore to whom perteineth the administration thereof and to haue the power of baptising Dooth it pertaine to euerie one of the people No but to the Pastors alone And yet this gift is giuen to the whole Church as also iâ— the power of the keyes But euen as when Baptisme and the holie Supper of the Lord is administred in the Church the force of Baptisme of the Supper is expounded to the people who all of them seeing it the seale is added to the healthfull promises of God and so the people is confirmed in their faith and each one of the people is taught and aedified To conclude when these thinges are done the Church out of the holie Supper and out of Baptisme feeleth receaueth the fruite which it ought to receaue euen so when hypocrites and wicked ones are cast out of the Church or when that the poenitent are receaued the same is done the whole people and each one of them withall perceiuing it consenting to it the authoritie of Gods word is ratified the reformation of manners in the Church established and the puritie of doctrine is conserued Which when it is done the Church and euerie one of the Church receaueth the fruite that they ought to receaue out of that power of the keyes that is graunted to the Church By this reason therefore these things the Supper of the Lord and Baptisme and the power of the keyes are of God giuen to the whole Church the administration whereof notwithstanding apperteineth not vnto euerie one but vnto them onelie that are lawfullie called in the Churche to doo these thinges Thus haue we séene at large the iudgements and reasons pro contrà of all these excellent men for these Elders and for their authoritie in this ecclesiasticall Censure Let vs now returne vnto the learned Discourse of our Brethren Therefore in euerie Church there ought to bee a Consistorie of Elders or Gouernors which with the Pastor may take charge of ecclesiasticall discipline and good order to be obserued in the Church to the punishment of vice and the aduauncement of true vertue These if they gouerne wel as Saint Paule doth testifie are worthie of double honor both that honour that is due to godlie men and that which is due to good Gouernors The premisses that our Brethren haue
thereof saying so that euery ignorant contemptible person is not to be allowed vnto this office is for the truth of the matter a good part of a good conclusion but no whit for any part of the matter in question For we defend not that euery or any ignorant contemptible person vnderstanding contemptible as they héere do farre opposite to men of good estimation good credite and good reputation in vertue of life or that want all or any of these qualities ought to be allowed vnto this office As for the other part of this consequence but as godly wise and worshipfull as may conueniently be found in the congregation may not thinke themselues too good to minister vnto Christ in his members and in the name of the Church This is too farre concluded not but that they should be godly and wise but that it is neyther necessarie nor expedient that as worshipfull as may conueniently be found should be made Deacons neyther Sainct Peter Actes 6. nor Sainct Paule 1. Tim. 3. among all the qualities of Deacons that they mention recken vp worshipfull I déeme not but that there are many worshipfull and as we tearme them right worshipfull to both wise and godly yet were it not fit they should be made Deacons For although they say as godly wise and worshipfull as may conueniently be found yet there is no conueniencie in it to séeke out persons of such worship for this Ecclesiasticall office And what meane they héereby to haue as worshipfull persons as conueniently may be found to be made their Deacons would they promote our Gentlemen Esquiers and Knightes for these we call worshipfull vnto this office But as worshipfull men as they would haue to be made Deacons they must be vnder those presbyters priests or Elders that they call gouernors And what persons should these gouerning priests or Elders be that are no teachers but onely gouernors what should they be as godly wise and honorable as may conueniently be found when those that must be made the Deacons vnder them must be so worshipfull But our Brethren sayd not so much of these gouerning Elders but pag. 84. where they described what persons they ought to be they said First that the Elders be elected and chosen by consent of the whole congregation men of godlynes and wisedome in whome the whole Church reposeth c. Héere for these gouernors qualities is but godlines and wisedome mentioned But they will heere haue the Deacons to be both godly wise and worshipfull and in déede in most congregations there are some worshipfull so that for worshipfull in most congregations we neede not want Deacons But of honorable there is not such store among vs and yet say they in the same pag. 84. There ought to be in euery Church a Consistorie or Seniorie of Elders or gouernors which ought to haue the hearing examining and determining of all matters perteining to discipline and gouernment of that congregation So that those Seniors in the congregation beeing perhaps neâ—ther honorable nor worshipfull yet must they be the gouernors and the worshipful being made the Deacons must be gouerned vnder them But in conclusion be they worshipfull or be they honorable Deacons gouernors and all must be vnder the Pastors and the Pastors must be all equall with the Bishops and euery one of them a Bishop too and this should be the promotion of the worshipfull Deacons to be made their gouerning Seniors and thinke themselues well promoted too And why not should they thinke theÌ„selues to be too good to minister vnto Christ in his members and in the name of the Church No in déede there ought not any to thinke themselues too good to minister vnto Christ were it in a meane officer were it but as Dauid said to be a dorekeeper in the house of the Lord. Howbeit considering that God hath vouchsafed to call them either to a higher or to an other ciuill Ministerie vnder Christ or to such vocations as that withall they can not or it is not so fitte they should intend to the attendance of such contributions and distributions of money their calling and worshipfull estate is not to be embased héereunto Albeit peraduenture some would the gladlyer dispense a while with their worship to be come with all their hearts such Deacons as to haue the collecting distributing and dispensing of the Church goodes in their fingering Of which worshipfull Deacons I am afrayd that there be already some somewhere too many and somewhat too busie in these deuises The election also of our Collectors they say is too prophane for so holy an office And why then do they so prophanely liken it thereunto only bicause in this part thereof concerning collecting and distributing money there is some likenes not considering the difference in the other parts but making them no parts at all of this office as to be trials and preparatiues vnto the Pastorship which S. Paule requireth euen in the testimony that they cite 1. Tim. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they that haue ministred or Deaconed it well get vnto themselues a good degree which as we haue séene is also vnderstood for the degree of the pastorall Elder though Caluine expound it only for greater honor As for the grauitie reuerence and religiousnesse wherewith the Deacons were ordeyned of the Apostles was good and goodly We also vse prayer and imposition of hands at the ordeyning of them with grauity reuerence and religiousnesse which religiousnesse and imposition of hands argueth more and more holy vses of this office tending to religion it selfe than the only collecting or distributing of worldly goodes reacheth vnto And therfore we conclude thus farre with these our Brethren that for these and such like causes although the ordinary Collectors haue some resemblance with the Deaconship of the Church yet we can not in all poynts allow them for Deacons Thus farre we agrée saue that in this resemblance they presume too farre to enter comparison with our Deacons But in that which followeth we flatly dissent when as they say whose office truly consisteth only in the ministration vnto the poore as we haue shewed in that they be Deacons This indéede they haue sayde in effect before but shewed it they haue not by any one necessary proofe testimonie or example thereof and thereon I put me againe to the indifferent readers verduit Neither must they thinke héere to carry away the matter thus by anouching it for the more persuasiue credite of the reader with this asseueration truly for it is not truly sayd of them but verie vntruly be it spoken with their reuerence that the Deacons office consisteth only in ministration vnto the poore in that they be Deacons for besides the manifest examples not only of Philip in whome they finde a shift that he preached not in that he was a Deacon but in that he was an Euangelist which shift serueth them
what shoulde we thinke nowe if any other were made a newe by the Queenes Maiesty if at least they would graunt her thus much authoritie that thee might make such caeremoniâ—â—â— constitutions as shoulde not be against them but with the consent of these Pastors and Elders nowe woulde this howe and these newe Constitutions be firme and vnuiolable Yea if it shoulde please the Pastors that shall come after these to giue their consent also vnto them And so wee must runne on in infinitum while the worlde lasteth continuall chaunging or at leaste continuall dependaunce on the Pastors and Elders consent or else all former constitutions are cut cleane off For if those that our Brethren shall now consent vnto be good against those that shall be Pastors to come hereafter then may these caeremoniall constitutions which haue beene made by her Maiestie heretofore with the consent of her Learned Pastors and Elders that were them good and strong against these our Brethren that pretend to be the Learned Pastors and Elders nowe And why cannot her Maiestie do as much nowe as she could then And can she not maintayne those nowe that so lawfully she coulde and did make them And what hath shee made since or of late but that wherein shee had and hath the consent of the Learned pastors and Elders of the Church And if our Brethren doe not consent vnto her Maiestie and to the other Learned pastors and Elders of the realm consenting This no doubt caÌ„not be but a greef vnto her Maiesty to all vs with consent herein to her auth that anie true louing subiects vnto her deare Br. vnto shold thus dissent both from her and vs. Notwithstanding this is no sufficient debarre against her Maiestie but that she had and hath full authoritie vnder God with consent both of other ciuill Christian Magistrates vnder her and with the consent of the cheefe and moste part of the Learned pastors and Elders of the Churches whereof they haue the seuerall charges Ecclesiasticall and shee God contiue it the Ciuill generall and supreme Gouernment ouer all them and in all causes aswell ecclesiasticall as politicall to make lawfull ceremoniall constitutions wherby the Church both may and must be gouerned What our Brethren meane by these tearmes that they knit vp this section withall whereby the Church must be gouerned in meere Ecclesiasticall matters is somwhat a doubtful and captioâ—s speech But if they meane by meere Ecclesiasticall matters such matters as they speak of before that is to say time place and forme of preaching and praying and administring the Sacramentes I see no reason to thâ— contrarie if it were lawful for Constantine other godly auncient Princes too designe both time place and forme of proceeding vnto the generall Counselles and moste famous assemblies of Bishops and Pastors in their Dominions though the Bishops and Pastors did not first giue their consent hereto but afterward obeyed it and so consented when the Emperoures had before designed it but that with as good reason the Princes hauing the consent and that before-hande of all or the moste part of those Bishops and Pastors they may lawfully with their consent appoint both times and places and formes also euen of preaching and praying and administring the Sacramentes Yea many of the sanctions that the Emperours haue made and the making of them is good and authenticall are of matters a great deale more meere Ecclesiasticall as we shal be ready God willing to shewe a greate number of them if our Brethren shall desire to sée them As for the reason that our Brethren heere include in this Parenthesis of whome as in some respect he is a feeling member This is but a weake reason to debarre the authoritie of the Ciuil Christian Magistrate in making caeremoniall Constitutions For though in some respect the Prince is but a feeling member as they terme him yet is hee vnder Christ in some respect the principall member and reprâ—senting in some respect a farre higher estate then any or than all the Pastors doâ—else let them denie with the Papistes that the Prince is next vnder Christe the supreme gouernor in Ecclesiasticall and temporall matters which they cannot say of any or al their Pastors If they shal recommend the pastor in this respect that he representeth Christe in his Eâ—clesiasticall Ministerie which the Prince though he also do in his ciuilâ— Ministerie yet in that respect is the inferiour notwithstanding in that some respect of the Princes supreme gouernment both Bishops and pastors and all as Chrysostome saith are vnder the Prince And what then when men shall reade this will they thinke of these high and lostie speeches that our Brethren heere make the Christian Soueraigne prince a feeling member of the pastors and Elders If they had sayd thus that the Christian prince is a feeling member of the Church not meaning as the Papists do by the Church only the Pastorâ— but the whole corporation of it or actiuely to feele and sounde the Pastors by gouerning of them then had their meaning béene plaine and good but their argument had béene neuer the better But that the Prince is made as a part subiected to them a member of the Pastors and Elders is too farre to aduaunce themselues aboue the Prince aboue the church and all For if the Prince be a member of the Pastors and Elders then much more all those are so that are vnder the Prince And if in ioyning here the Pastors and Elders they meane by these Elders their Eccl. gouernors that are not teachers then in saying Pastors Elders of whom the ciuill christian Magistrate is a member they bring the Prince vnder those Gouernors also and they being 2. seuerall functions we shall haue 2. heads like a spread-eagle whereof all the people are the body and the ciuill Christian Magistrate is in some respect but a feeling member But what respect he can be a member to them both that let them expound it in I haue but little feeling of it And yet is this also as darkely spoken as the other is presumptuous to call the Prince their feeling member For though it be somewhat that in the worde feeling they giue him life and sense at least yet whether they compare the Prince vnto the hande wherein the sense of feeling is most sensible or to anie other inferiour part or member that must also be referred to their further exposition In the meane season these spéeches being so offensiue to any that haue any feeling in them I maruell that they which cry out so much of the titles of Lord and Archbishop doe vnder pretence of these titles Pastors and Elders thus exalt them selues and in respecte of themselues thus debase the high authoritie of the ciuill Christian Magistrate that they make him their feeling member But to confirme this they proceede saying It is out of all controuersie that before there were any Christian
Magistrates for we will not speake of Sergius Paulus Proconsull of Cyprus because he was but a Liefetenant of the Romane Emperour this authoritie was proper vnto the Synode If Donatistes Anabaptistes or Papistes had repeted this reason I would lesse haue marueiled For this argument is the common refuge of all these three most pernitious Heretikes and enemies to the authoritie of the ciuill Christian Magistrate When the Emperours made lawes against the Donatistes and they vsed this reason against the Emperours Saint Augustine aunswereth them thus Non inuenitur c. There is not founde an example in the Euangelicall and Apostolicall writinges that any thing was craued of the Kinges of the earth for the Church against the enemies of the Church who denieth that it is not founde But as yet that prophecie was not fulfilled And nowe ye kinges vnderstande and bee yee learned that iudge the earth serue the Lorde in feare For as yet that was fulfilled which is sayde a little before in the same psalme Wherefore did the Gentiles fret and the people imagine vaine thinges The Kinges of the earth and the Princes came together in one against the Lorde and against his Christe or his annointed Neuerthelesse if the factes forepassed in the propheticall bookes were figures of thinges to come in that King which is called Nabuchodonozor eyther of the times was figured both that which the Church had vnder the Apostles and that it nowe hath In the time therefore of the Apostles and martyrs that was fulfilled which was figured when the King whome wee haue mentioned did compell the Godly and the iust to worship Images and commaunded them that refused to bee casâ— into the flambes But now is that fulfilled which a little after was figured in the same King when as hee beeing conuerted to honour the true God decreed in his kingdome that whosoeuer blasphemed the God of Sydrak Misak and Abednago shoulde suffer due punishmentes The former time therefore of that King did signify the former times of the infidell Kings which the Christians suffered for the wicked But the later time of that king did signify the times of the later Kinges that are nowe faythfull which the wicked suffer for the Christians Thus sayth S. Augustine against the Donatistes that vsed this argument against the Lawes and decrees of the Emperors that in the Apostles times there were no Christian Princes that Christ appointed not Princes but Preachers to meddle in matters of Religion and at this day the Papistes and Anabaptistes furbish ouer a fresh the same arguments and will our Brethren nowe gather vp once again the off-scourings of these their rotten reasons to furnish their Learned Discourse of their Pastors and Elders in their assemblies and Synodes against the lawfull authoritie in Ecclesiasticall matters of the ciuil Christian Magistrate But wee haue scene this reason before sufficiently confuted by Gellius Snecanus a principall fauorite of our Brethren to whose further confutations I remit them Who confuteth also this exception of Paulus Sergius which namely heere our Brethren put backe and will not admitte But their reason is ouer weake Because hee was but a liefetenant of the Romayne Emperour For if he were the Emperors Lifetenant he represented to them where he was liefetenant the cheef authoritie of the Emperour himselfe euen as much as Pilato Festus or Felix did in Iurie And if the people did obey him before hee was a Christian did his Christianitie among those people that were conuerâ—ed likewise ouer whome he still gouerned diminish his authoritie but what meane they heereby doe they reiect all argumentes for proofe of the authoritie of the ciuill Christian Magistrate if they bee not as meere Monarkes as was the Emperor what an aduantage were this giuen to the Anabaptists and what a number of Snecanus examples were hereby defeated And yet doth not this argument holde that because this authoritie was proper to the Synode before there were any Christian Magistrates and â—o the Synode then decreed all such caeremonial constitutions without yea agaynst the consent of the ciuill magistrate because as they say there were not then any Christian Magistrates that yet it so remayneth still proper to the Synode to decree all such caeremonial constitutions without yea against the Ciuill Magistrate being now become a Christian Magistrate But they can-not doe so nowe the state of the Prince being the principall partie ouer them and agreeing in faith with them as they could do them or rather could do them otherwise So that all the case is cleane altered by this so great an alteration And nowe if they will not haue the ciuill Christian Magistrate to decree any such caeremonial constitutions without and against the Pastors consent is it meete the Pastors shoulde on the other side decree any such constitutions without and against the consent of the ciuil Christian Magistrate what an arrogancie were this in them and what an iniurie offered to the ciuil Christian Magistrate But as they can shewe no such Caeremoniall Constitution in force among vs made by our gracious souereigne against or without the consent of sufficient store of our Learned Bishops and Pastors so they can shewe none made by our Learned Bishops and Pastors whereby the Church of England must bee gouerned without the consent of our moste Christian soueraigne and cheefe Magistrate No God forbid that euer we should contend with so godly a Prince And would God our Brethren would not so farre presume herein hauing such a blessed Prince of her Maiestie as they and wee haue to contend thus to get vnto them selues the only or cheefe authoritie to call Synodes to decree caeremoniall constitutions to prescribe lawes to frame modilles and to lay plot-fourmes of Ecclesiasticall regiment and Christian Discipline to set foorth newe bookes of Common Prayer of the diuine seruice and administring Sacraments of ordeining Ministers of making new maners of marying of Excommunicating the offenders by new gouernors of burying the dead without all accustomed orders of altering parishes of deposing B. of making al Past. to be equall of bringing in new officers of disposing al the Clergies liuings yea of limitting the authority of the ciuil Christian magistrate and commending al these things vnto the subiects in the title of Learned Discourses and faithfull ministers and to do all this and many thinges mo besides those that yet wee see not so plainly opened both without and against the consent and authoritie of their moste dread and Christian Soueraigne yea verilie to her greate greefe and no small daunger both of her royall estate and person But as though all were cleare and safe our Brethren still go on against the ciuil Christian Magistrates authoritie saying Which authoritie we knowe to bee graunted to the Church by our Sauiour Christe practized by his Apostles continued by their successors three hundred yeres before there was any Chrisâ—ian Emperors
that the Apostles desired not such thinges of the kinges of the earth they consider not that then it was another time and that all things are to be done in their times For what Emperour did then beleeue in Christ that might serue him in making lawes for pietie against impietie where as yet that propheticall saying was fulfilled why did the Gentiles frette and the people imagine vaine thinges the kinges of the eartâ— stoode vppe and the Princes came together against the Lorde and against his Christ. But as yet that was not done â—hich in the same Psalme is sayde a little after and now yee kiâ—ges vnderstande bee yee wise that iudge the earth serue the Lorde with feare and reioyce vnto him with trembling Howe then doe kinges serue the Lorde with feare but in forbidding with a religious seueritie and in punishing those thinges that are doone contrarie to the commaundementes of the Lorde For hee serueth otherwise for that he is a man and otherwise for that hee is a king For that he is a man he serueth in liuing faythfully But for that he is also a king he serueth in enacting with a conuenient vigor lawes that commaunde iust thinges and forbid the contrarie Euen as Ezechias serued in destroying the groaues and temples of the Idolles and those high places that were builded contrarie to the commaundements of God Euen as Iosias serued he also dooing the same things Euen as the king of the Niniuits serued in compelling the whole Citie to pacifie God Euen as Darius serued in giuing it vnto Daniel into his power to breake the Idoll and in casting his enemies to the Lyons Euen as Nabuchodonozer serued of whom wee haue alreadi spoken in forbidding by a terrible lawe all that were placed in his kingdome from blaspheming God In this therfore kings do serue the Lord so farre forth as they be kinges when they do those things to serue him that none but kinges can doe Sith kinges therefore did not as yet serue the L. in the Apostles times but as yet did imagine vaine thinges against God and against his Christ that all the foretellings of the Prophets should be fulfilled impieties could not then indeede be forbidden by lawes but rather be exercised For so was the order of the times rowled about that both the Iewes killed the preachers of Christe thinking they did a dutie to God as Christ foretold and the Gentiles fretted against Christ and the Martyrs patience ouercame them all But when thaâ— began to bee fulfilled which was written and all the kinges of the earth shall worship him and all Nations shall serue him what man that is sober in his wit can say to kinges Haue not you care in your kingdome of whom the Church of your Lord is holden or is oppugned It perteineth not in your kingdome vnto you who will bee eyther religious or sacrilegious vnto whom it cannot be sayde it pertayneth not vnto you in your kingdome who will be shamefast who will be vnshamefast For when free choyse is giuen of God vnto a man why shoulde adulteries bee punished by lawes and sacrileges be suffered Is it a lighter matter for the soule not to keepe her fayth to God than for a woman not to keepe her faith to her husbande Thus doth Augustine proue that this authoritie of the Christian Magistrates and Monarkes in making constitutions lawes for Eccl. matters as wel as for temporall though it were not accomplished in the Apostles time yet it was prefigured prophecied and promised that it should be afterward fulfilled and in conuenient time it was performed Therefore it remayneth that it be shewed by them that defend that this absolute authoritie is in the ciuill Magistrate by what spirite or reuelation or scripture if there be any that we knowe not for wee would be glad to learne how this authoritie was translated from the Church in which it was once lawfully vested vnto the ciuill Christian Magistrate I knowe none of vs that defendeth that an absolute authoritie is in the ciuill Magistrate And therefore it remayneth not in vs to shewe any thing for that which we defende not If wee defende it let them name the man and shewe the place and let the partie defende himselfe as he can And I would learne of them also by what spirite or reuelation or scripture if there be any that wee knowe not they can so vntruelie burden their so gratious Soueraigne to take vpon her an absolute authoritie Or to sclaunder vs their Brethren that we defend that this absolute authoritie is in the ciuill Magistrate They say they would be glad to learne how this authoritie was translated from the Church in which it was lawfully vested vnto the ciuill Christian Magistrate And can they proue then that the Church was euer lawfully vested with this absolute authoritie For my part I am of contrarie opinion nor euer yet learned for all the Papists harpe much vpon some what the like string that the Churche of God euer had or tooke vpon her any absolute authoritie in any Eccl. matters whatsoeuer and much lesse do I learne that it was translated from the Church vnto the ciuill Christian Magistrates Howbeit I trust they will giue vs leaue to learne thus much as euen Beza himselfe out of the worde of God shall teach vs to be a lawefull authoritie and a needefull of the ciuill Christian Magistrate ioyned with the Synode in these matters Beza in the 5. Chapter of his christian confession in the 15. article afore cited for the Princes calling the generall councels or synodes for making the Presidents or Gouernors of the same first he alleâ—geth some obiections to the contrarie that the Princes gouernment is different from the Ministers of the word And that it is for many causes a most perilous thing to throwe the councels vnder the authoritie of Princes For that thereby the ambition of them that would gratifie Princes is so kindled and on the contrarie the simplicitie of many terrified with the vnwonted presence of the Princes not to speak of that which would God were not true that there haue alwayes bene but fewe Princes that haue bin indued with so much both learning and godlinesse as is necessarily required for the moderating of such actions or that thinke they ought seriously to consider of these matters When as rather by a certaine calamitie of the world as it were fatall they vse to be intentiue either to euery bodie or to hearken rather to the euill than to the good Notwithstanding all these obiections to the contrarie Beza sayth but it seemeth not verie difficult to aunswere these arguments First I iudge that heede must be taken that wee so discerne not the Princes of this worlde from the ministers of the worde that wee shoulde also separate them as though they were prophane Which was the first stâ—ppe whereby the
papisticall tyrannie mounted vppe into this toppe from whence it can nowe scarsely be throwen downe But when as no man can denie that Princes ought principally to care that the ministerie of the worde shoulde proceede on his course without offence vnto whome I pray you should it rather appertaine in the greatest tempestes which oftentimes are stirred vp of the Ministers them-selues to call the Churches together and to ouersee that in their assemblie all thinges be done well and orderly and that euen with their presence to confâ—rme the good and terrifie the euill But there were no politique Magistrates that gouerned the assemblie of the Apostles and of the first Churches I graunt it For whom would they haue called Neither doe I thinke that the Church dependeth on their edictes or authoritie but this I say that me thinketh he deserueth worse of the Church that would depriue the Church of the helpe of the present Magistrates so often as it is graunted of God For I confesse that indeede the office of the ciuill Magistrates is one thing and of the Ministers another if yee regarde that that is the proper office of euerie one of them But I saye that this is a commune office of them both that they should studie for the Churches peace and indeede so that they so often as it pleased God to furnishe the Churches with this benefite that they may haue a godly Magistrate should be the chiefest keepers of good order and that these out of the pure worde of God should freely and holily as it were the mouth of the Lorde of which the godlie Magistrate asketh counsell should constitute all thinges whereunto the Princes should afterwarde so subscribe that they shoulde also by their authoritie confirme among their people that which shall be ordeined out of the worde of God and that they commaund it to be straitly obserued If anie require examples whereby it may be confirmed I will aunswere it seemeth to mee that Dauid Salomon Ezechias Iosias did not otherwise with the Elders of the Churche of Israell And it clearely appeareth that all those that were the faythfull auncientes euen euerie one of them did not thinke otherwise concerning the gouerning of the boundes of the ciuill power and of the Ecclesiasticall ministerie I thinke therefore it must bee looked vnto not that the presence of godly Princes bee excluded but bee circumscribed in their boundes that heere they shoulde remember they must doe farre otherwise than if they sate in their throne eyther in hearing ciuill controuersies or in enacting lawes When as they be in the synode not that they should raigne but that they shoulde serue Not that they shoulde enacte lawes but the same beeing expounded out of the worde of God by the mouth of his ministers they should sette them forth to be obserued both of themselues and others But if so be any shall say it is danger least any entrie by this meanes should be made open to ambitious wits I answere that is true indeed As it appeareth by those foule flattering synodall acclamations such as were fitter for the Theaters playes than for a synode but I answere besides that it cannot be that all discommodities can bee prouided for experience it selfe doth shew that an entrie is opened to farre greater offences by the Princes absence than by his presence For what will not ambitious light and rash men dare to doe of which sort too manie haue alwayes beene founde among the ministers themselues except that they bee kept in awe in their ofâ—ice with some reuerence of the Magistrate beeing present so often as that is graunted of the Lorde And how truely this is sayde of me appeareth not onely out of the Actes of the Seleucian and Lampsacen Synodes and that hâ—uokons synode of Ephesus but also out of the Actes of the first Nicenesynode it selfe Briefely therefore to conclude if a general synode were to be gathered together sith that neither all the Churches do now obey one Prince nor the greatest part of Princes be it spoken by their leaue seeme fitte ynough to gouerne all this action in so great controuersies discords also of mindes neyther yet in the multitude of Presidentes anie thing could be freely inough and quietly ordeyned it should seeme necessarie that all they which are chiefe Gouernours or Princes or Magistrats of free Cities setting aside all ambition on eyther partie shoulde by a common consent in the feare of the Lorde determine of the number of those that should be the collocutors and also of the time and place of the synode and chiefely also of him that should be the Moderator thereof yea and of all the fourme of the action on those conditions that both be agreeable to the word of God are most fit for restoring the concord of the Churches This is the authoritie that Beza alloweth to the ciuill Christian Magistrates and Princes concerning Synodes Wherein although he speake indéede some what too contâ—meliouslie of Christian Princes and of the godly auncient Councels and restrayne too much on the other side the Princes authoritie beyond his examples yet for our partes what hath there euer béene established by anie Nationall Synode in this Realme wherein her Maiestie hath taken furder authoritie for Eccl. constitution although the matters were but meere ceremonial than is here set downe and circumscribed by Beza If our Brethren will but graunt thus much to the Prince then as her Maiestie may make lawes to confirme those thinges that in this order haue with vs bin decreed determined and to coÌ„mand that they be straitly obserued so would I for my poore skill be glad to learne by what spiritie reuelation or scripture if there be any that I knowe not both this authoritie of the Prince as well before the synode is called as ioyntly with the synode assembled and afterward in confirming the synodes acts also the synodes authoritie it selfe and the decrees that they haue in this maner and in these matters alreadie decided determined and concluded may be still by our Brethr. being but priuate Ministers of the same Nationall Church called againe into new question cancelled contemned condemned written against and that without any authoritie either of the Prince or synode of that Nation How our Brethr. can warrant this I would be glad to knowe for my learning and it would satisfie manie mo if our Brethren shal be able to shewe it But they harping on an other string crie vpon vs to shewe that the Prince hath an absolute authoritie and to this purpose they proceede saying Therefore vntill this may be shewed by sufficient warrant of Gods holy word we hold that the Synode of eueâ—y Prouince hath authoritie to decree concerning ceremoniall orders of the Church whereof some may be general to all coÌ„gregatioÌ„s some particular to certaine Churches If our Brethren stanâ— vpon our shewing by sufficient warrant of Gods holy
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
vniformely in all those diuerse places where such persons be But againe if they shall consider this better what certaine order can here be set downe that shal be meete for the diuersities of these persons when they still by the grace of God are growing vp and ware dayly and hourely of riper age and riper and alwayes going forwarde and comming on to Christe as to the goale and marke set before them What And shall then these Ouerseers and Elders make the orders most fitte to the Pastors doe nothing else but still come together and daily and hourely change their orders Or shall these persons weare their coate still of one assize Or if some come on forwarder than othersome so that they can not kéepe a iumpe and meete proportion to euerie one shall we haue no certaine orders at all for feare these Ouerseers and Elders should misse in some Sée what a childishe reason if I may be so bolde to returne the terme this is of our Brethren that tell vs of childish bables to take away all vniformitie of ceremoniall constitutions and all for the difference of some diuerse persons And yet wee denie not but that as there are diuersities of persons there may well bee diuerse and seuerall orders appointed for them howebeit to be kept vniformely by those diuerse degrées of persons for whome they are made For we doe not in such manner as our Bretheren vntruely reporte of vs feede olde men and sucking infantes all with one kinde of meate nor cloath all ages in a roabe of one assyze but such and such ceremonies are appointed to such and such degrées of persons and not all to all alike although some of those ceremonies be of that nature that they may as well stretch to all as some one kinde of meate may bee fedde on euen of olde men and of young also as well as of sucking infantes and of sucking infantes as well as of olde and young men May not all the people in a parish come to some one Church in some one place at some one time appoynted and there all of them knéeling on their knées at least so manie as bée able saye altogether some one appoynted forme of prayer or confession or thankesgiuing may they not all at least as manie as canne sing together some one certaine number of Psalmes or hymnes May not all infantes by some one publike forme prescribed thereof be Baptized alike And some one like publique forme be appointed for all the communicantes to receaue the Lordes supper after one manner May not one forme of marrying bee appointed to bee vsed through out all the whole Lande and Realme of Englande If there can bee no one ceremoniall lawe or constitution made of these thinges howe haue our Brethren abused vs that haue sette out a booke of common prayer wherein manie of these some one ordinaunces béeing all of them indéed but ceremoniall constitutions and decrees are sette downe and prescribed to be in generally and vniformally vsed of all the Churches in the Realme so farre as their authoritie stretcheth to prescribe them For if they prescribe them not why doe they set them out if they regarde not who vse them and who vse them not I sée not therefore but that euen by their owne example and much better hauing vtter warraunt some ceremoniall constitutions may bee well decreed for an ordinarie publique and generall order to bee vniformely kept of all Churches a like in a whole Realme so farre as other necessitie or some particular occasion doth restrayne them The same doctrine although not the same partes of doctrine is to be euerie where but ceremonies euen as they bee ceremonies doe admitte varietie as time persons and occasions serue to bee diuerse Yea Christian libertie in them sometimes is necessarie to bee testified because there are manie so simple that they knowe not the difference betweene those thinges that are necessarie in the Churche and those that are not of necessitie There bee that thinke a Crosse or Foont as they call it is as necessarie in Baptisme as water and that kneeling at the Communion is more necessarie than preaching of the Lordes deathe that a surplusse in Common prayer is more necessarie than a deuoute mynde and great occasions offered to the ignoraunt so to thinke when they see them that preache moste diligentlie praye moste feruentlie and minister the Sacramentes most reuerentlie according to Christes institution to bee displaced of all ministerie for a Crosse or a Foont or a Surplusse or some suche other tryfle There is great difference betweene Doctrine and Ceremonies but if our Bretherens former reasons shoulde holde to respect the diuersities of the people they might alter the vnitie of the doctryne too But the same partes of doctrine they saye are not to bee euerie where This is spoken somewhat too obscurely For the doctrine and all the partes thereof are indéede to be euerie where though I graunt not all to be taught euerie where to the same persons at the same time and so may the vse of the same ceremonies also vpon occasion be altered or left off But ceremonies they say euen as they be ceremonies doe admitte varietie This I graunt likewise and yet againe euen as they bee ceremonies they as well admitte vniformitie and in some cases especially may much better admitte vniformitie euen as they bee ceremonies than varietie and much néerer is it to the nature of any ordinaunce and decree bee it ceremoniall or otherwise to admitte vniformitie than varietie For else it could bee no certaine decree When as the varietie which it admitteth commeth vnto them in that respect as extraordinarie times persons and occasions serue to bee diuerse or as necessitie it selfe that hath no lawe enforceth the breaking of the ceremonies all which is but accidentall to them and no preiudice to the ordinarie and generall vse of the same ceremonies vniformitie Yea say they Christian libertie in them sometimes is necessarie to be testified because there are many so simple that they knowe not the difference betweene those thinges that are necessarie in the Church and those that are not necessarie This we graunt likewise that sometimes in ceremonies the christian libertie is necessary to be testified Yea rather at all times the christian libertie is to be testified And when wâ—â— vse ceremonies most vniformally then is the best vse withall of this restification of the christian libertie And therefore it yet followeth not that vpon such testification made we must neuer kéepe any one order or vniformitie of any ceremonie at all And yet besides we graunt this also euen for the testification of the Christian libertie by omitting sometimes or altering some ceremonie or some part thereof and euen for this cause also that our Brethren here alleage Yea although there were not many so simple that they knowe not the difference betweene those thinges that are necessarie in
the Church those that are not of necessitie yet because this error might growe in them if the vniformitie of all ceremonies were vrged too precisely Howbeit all this hindereth not but that for the ordinarie and generall vse the vniformitie of them may still remayne specially being so vsed that testification at all times or often may be made against all absolute necessities and all superstitions or any other abuses of them Which indéede is the more néedefull because this errour of simple necessitie is not alwayes onely of simple persons but euen of learned men As we reade of S. Peter how stiffely for a while he helde the necessitie of the Iewish ceremonies after their date was out And how the multitude euen of the faithfull Iewes were so affected stil vnto them that S. Paule was faine for that time to yéelde to the conformitie of them And this is not the smallest errour among the most learned of the Papistes at this day Yea by their leaue also I thinke these our Learned discoursers doe chiefely stumble at the like stone Not only about the Iewes Iudicialles but for their Sanedrin and these consistorie Elders if there were euer any such as they pretende but can prooue none and for some partes of discipline and ceremonies too vrging these thinges as necessarie that are not necessarie Might not a man be so bolde for all these things as to send home these spéeches to the authors of them Yea Christian libertie in them sometimes is necessarie to be testified because there are many so simple that they know not the difference betweene those thinges that are necessarie in the Church and those that are not of necessitie when as we sée so notable learned men euen in their Learned Discourses so foulely ouershoot themselues in not considering throughly of this difference betweene thinges necessarie in the Church and not of necessitie But to come now to the particular ceremonies wherin our Brethren would haue this varietie admitted There bee say they that thinke a Crosse or Font as they call it is as necessarie in Baptisme as water For my part I haue not heard of any such that thinke so nor I euer read of any the grossest Papist that so writeth They rather erre on the other side in standing too much on the necessitie of water when they make 〈◊〉 the necessitie euen of saluation I graunt they put too great a confidence in the signe of the Crosse and many haue done and doe abuse it with foule superstition and Idolatrie But yet all this debarreth not but that there was in the primitiue Church before those abuses came and since those abuses God be praysed haue béene remoued from among vs there may likewise remayne some good vse therof being only vsed as a signe or token without any opinion of vertue in the same For we doe not detest the signe it selfe as did Iulian the Apostata though wee honor it not as Iulian vpbrayded falsely to the Christians that they did As for the font for so we call it in-deede and may well ynough with out any suspition of the terme in my opinion is the fittest of any ordinarie place for the baptizing of our infantes Nowe if these caeremonies doe admit varietie as times persons and occasions serue to be diuerse then are they not of them-selues meere superstitious nor yet vtterly to bee left off no though they haue beene as hath the signe of the Crosse shamefully abused but these caeremonies being so vsed as they are nowe ordeined to be vsed and that with libertie of exception against the abuses and testification of the right vse of them they may be vsed still euen by our Brethrens confession well ynough so that wee will graunt them that they may admit varietie and we are content to graunt it if they woulde in-deede as heere in worde they say but admit it sometimes and leaue of the signe of the Crosse in Baptisme nowe and then onelie to remoue the errour of necessitie from the simple so that they leaue it not of in contempt nor vsually or that the infant sometimes as times persons and occasions serue to be diuerse be not baptized in the font but in a basyn so they do not vpon this permission of varietie sometimes in the end growe from some-times to all times and make a necessitie on the contrarie that it must not bee baptized in the font and the signe of the Crosse must not be vsed at all because both the font and the Crosse haue beene abused If they woulde not as some doe encroch vpon this liberty of varietie but vse it with discretion when diuersitie onely of time 〈◊〉 persons and occasion serued there is none of our Brethren that might incurre displeasure much lesse displacing by so doing And that kneeling say they at the Communion is more necessary than preaching of the Lordes death If kneeling at prayer and thankesgiuing be a good caeremony it may be well appointed to be vsed also at the Communion when besides our recording of the Lordes death we pray vnto him that wee may receiue those his heauenly mysteries worthily and giue him thankes both for the same his precious death and for the institution of this memoriall thereof and al the other his benefits whervpon the name of Eucharist or thanksgiuing is one of the proper names of this Sacrament But to say that some thinke kneeling at the communion is more necessarie than preaching of the Lordes death is hardly and doubtfully spoken If they meane by preaching that which Christ sayth so often as yee shall do these ye shall shewe foorth the Lordes death I graunt in that sense preaching is simply necessarie and so farre more necessarie than is kneeling which is but necessarie conditionally and that not in the proper sense of necessitie but of conueniencie But if they meane by preaching the frée Discourse by the Pastor at large and at his voluntarie treating on the Lordes death besides the ordinarie fourme in the booke prescribed then is not preaching at the Communion for any necessitie thereof any more necessarie than is kneeling and in some respect not so necessarie neither in that an order thereof may bee easilier appointed to the Communicants and obserued of them than a Sermon at the ministration of the Communion to be alwayes so preached by the Pastor As for kneeling is indéede but an outwarde ceremonie nor anie thing comparable to preaching in the dignitie of the action howbeit it is a reuerent externall action and so beeing easie for the most part of all the communicantes to be perfourmed it may well admitte a ceremoniall constitution and decree for the publike and vniforme obseruation of the same Whereupon me thinketh Caluine also writeth very well euen among those his testimonies that I last cited but I there passed it ouer and reserued his obseruation of kneeling with his other particular examples for this place
Who sayth hereon Lib. 4. Instit. cap. 10. sect 29. in these wordes Of the former kind that is to say of those ceremoniall constitutions that are for comelines Paule hath examples as that no prophane banquetes be mixed together with the holy supper of the Lord. That women except they couer their heads come not forth into a publike place and many other thinges are had in 〈◊〉 vse That wee pray kneeling and bare headed that wee administer the Sacramentes of the Lorde not vncleanely but with some dignitie that in burying the dead wee giue thereto a certaine honestie and such other thinges as pertayne thereto In the other kinde that is to say for order there are houres designed to the publike prayers to the sermons and to the mysticall actions In the sermons themselues there is quiet and silence and places appoynted thereunto the tunes or singing together of the hymnes and daies prefixed for celebrating of the L. supper that which Paule forbiddeth that women teach not in the Church and if there be any such like thinges But chiefely those that conserue discipline as the Catechizing the Eccl. Censures excommunication fastes the thinges that may be referred to that cataloge Thus may we referre all the Eccl. constitutions which we receaue for good and wholesome vnto two heads for the one sort of them haue respect to rites and ceremonies the other to discipline and peace Howebeit because here is daunger least of the one parte the false Bishops shoulde snatch a pretence hereupon to excuse their wicked and tyrannicall lawes he speaketh of those Popish Bishops whome he before described and on the other part least there should be anie too much fearefull which being warned by the former euils would leaue no place at all to lawes bee they neuer so holy it is a thing woorth the labour here to testifie that to conclude I doe allowe those humane constitutions which are founded on the authoritie of God and which are taken out of the scripture and so are wholly diuine Let the example be in the kneeling which is made while the solemne praiers are had The question is whether it be an humane tradition that is lawefull for euerie one to refuse or neglect I saye it is suche an humane tradition as that with all it is a diuine tradition It is of God in respect it is a part of that comelinesse the care and conseruation whereof is commended vnto vs by the Apostle But it is of man in respect that it designeth out in specialtie that which generally was ordeined rather than expounded By this one example wee may esteeme what wee ought to thinke of this whole kinde to witte because the Lorde hath faythfully comprehended with his holie eyes and clearely declared both the whole summe of true righteousnesse and all the partes of the worship of his godhead and whatsoeuer was necessarie to saluation in these he onely is our Master that must be heard but because in externall Discipline and Ceremonies he would not particularly prescribe what we should followe neither iudged he one forme to be conuenient for all ages of the worlde we must here flee vnto the generall rules that he gaue that what thinges so euer the necessitie of the Churche shal require to be commaunded for order and comelinesse may be driuen to them Thus among other these ceremoniall constitutions writeth Caluine of kneeling at the times of solemne prayers which are then most requisite while wee are participating the heauenly mysteries of the Lordes supper And therefore kneeling though it be not necessarie with any simple necessitie in it selfe yet as it is a reuerent and diuine ceremonie it is necessarie as conuenient at the times of solemne prayer and thankesgiuing and of consequence at the communion both for order and comelinesse of the bodies gesture and for testification and edification also of the mindes deuotion But least a surplusse here should be left out that a surplusse say they in common prayer is more necessarie than a deuoute minde I do not thinke that any man is or euer was of that opinion For were he neuer so blinde a Papist yet till he chiefely stoode on his blinde deuotion And I appeale euen to our Brethrens consciences whether they thinke indéede as I beleeue they doe not that any man is of that minde But what shall the reader and and all the people thinke of this that the surplusse being here one of the ceremonies brought in for instance to admitte varietie as times persons and occasions serue to bee diuerse and so of consequence may well be vsed yea and by the correlation of this rule should be vsed ordinarily though it admitte sometimes such occasion of leauing it off And this also is become one of the desires in this Learned Discourse of all the faithfull ministers that seeke the reformation of the Church of Englande that the surplusse may be accounted but as a ceremonie that admitteth such varietie And yet we sée there are many amongst them so deuoted against a surplusse that rather than they will weare it at any time they will forsake all the ministerie and make great sturre and trouble about it notwithstanding the iudgement of all the reuerende and learned men that haue testified as euen heere their selues also are faine to doe the indifference of it and of the vse thereof But our Brethren not thinking of this contradiction betwéene their owne writing and their doing but thinking if at least wise they so thinke indeed that there be but what number they tell not that thinke these ceremonies are more necessarie than they be let vs nowe see what reason moueth our Brethren to thinke that there be such as do thinke so And great occasion say they offered to the ignorant so to thinke when they see them that preach most diligently praye most feruently and minister the Sacraments most reuerently according to Christes institution to bee displaced of all ministerie for a crosse or a font or a surplusse or some such other trifle Euery thing here that misliketh our Brethr. is but a trifle with them And thus they pretende vnto the world that they be displaced but for trifles But what soeuer these are is all the communion booke and publike prescribed forme of diuine seruice but a trifle too And is the ciuill Christian Magistrates authoritie and so the Queenes Maiesties supreme gouernement in all Ecclesiasticall causes so well as temporall and of consequence in all these and other causes in controuersie betweene vs but a trifle with our Brethren too and is all the superior authoritie of the Bishops all the controuersies about Discipline and the Ecclesiasticall Regiment of their tetrarchie for Doctors Pastors Gouernors and Deacons offices which they contende for and all the other particular matters in question both in this Learned Discourse and in all their other treatises which they still set foorth nothing but trifles For these
at Cabellinum especially in the Counsell that he held at Mentz where the Counsell craueth his ayde and confirmation of such Articles as they had agréed vpon so that he iudge them worthy to be confirmed beséeching him to cause that to be amended that is found to be worthy of amendment Which Counsell also giueth God thanks that he had giuen vnto his Church a Gouernour godly and deuout in his seruice who in his time opening the fountaine of godly wisedome doth continually feede the sheepe of Christ with holy foode instructeth them with diuine knowledge c. And in his Edicts set out not only to the Layty but to the Cleargy he writeth thus Charles by the grace of God King and Gouernour of the Kingdome of Fraunce c. Wherefore I thought good to moue you O yee Pastors of Christes Churches ye leaders of his flocke and cleere lights of the world that ye would trauaile with vigilant care and diligent admonition to guide Gods people through the Pastures of eternall life c. Therefore they are with earnest zeale to be admonished and exhorted yea to be compelled to keepe themselues in a sure faith reasonable continuance within and vnder the rules of the Fathers In the which worke and trauell wit ye right well that our industrie shall workâ— with you For the which cause we haue also addressed vnto you our messengers which by our authoritie shall with you amend and correct those things that are to be amended and therefore we haue also added such Canonicall constitutions as to vs were thought to be most necessarie Let none iudge this to be presumption that we take vpon vs to amend that which is amisse to cut off that which is superfluous For we reade in the bookes of the Kings how the holy King Iosias trauelled in going about the circuits of his Kingdome correcting and admonishing his people to reduce the whole Kingdome vnto the true religion and seruice of God I speake not this to make my selfe equall to him in holinesse but bycause we ought alwayes to follow the examples of the holy Kings and so much as we can we are bound of necessitie to bring the people to follow a vertuous life to the prayse and glory of our Lord Iesus Christ. And so he entreth into his rules exhortatioÌ„s to the B. and Priests how they should guide their Diocesses and Churches both by reading and preaching and the Bishops to sende foorth the Priests to preach It belongeth saith he vnto your office O ye Pastors guides of Gods churches to sende foorth through out your Dioceses Priests to preach vnto the people and to see that they preach rightly and honestly that ye do not suffer new things that are not canonicall but forged of their owne minde not according to the holy scriptures to be preached vnto the people yea you your own selues preach the things that are true and honest and that lead vnto euerlasting life And instruct ye other that they doe the same c. Yea Alcuinus in his preface of his treatise on the trinitie which he being his Chaplaine dedicated vnto this French king being then also made Emperour maketh the Prince to haue so farre authoritie aboue all other ciuill persons in Ecclesiast matters that he calleth him also a Preacher and sayth that he hath as it were a priestly office in these thinges And least sayth he I should seeme not to helpe and further your preaching of the faith I haue directed and dedicated vnto you this booke thinking no gift so conuenient and worthy to be presented vnto you seeing that all knowe this most plainely that the Prince of the people ought of necessitie to know all things and to preach the things that please God Neither doth it pertaine to any man to know better or mo things than it doth to an Emperour whose doctrin ought to profite all the subiects c. All the faithfull haue great cause to reioyce of your godlines seeing that you haue a Priestly power as it is meete so to be in the preaching of Gods worde a perfect knowledge in the Catholike faith and a most holy deuotion to mens saluation This authoritie and interest euen in the chiefest Eccl. matters doth that famous Alcuinus a countriman of our owne acknowledge vnto the Christian Prince And the like doth this Emperours sonne Lewes take vppon him and it was yéelded vnto him both in the Councell that he called at Aquisgraue in Germanie and afterwarde in Italy at Ticinum where hee giuing in charge to the Bishops and Councel to consult among other matters concerning the conuersation of the Bishops the Priestes and other Eccl. persons of their doctrine and preaching to the people of writing out of bookes c. He concludeth I am very much desirous to knowe and couet to reforme them according to Gods will and your holy aduise in such sort that neither I bee founde reproueable in the sight of God neither you nor the people incurre the wrathfull indignation of God for these things How this may be searched found out brought to perfection that I committe to be treated on by you and so to be declared vnto me The lesser matters which in generall touch all but that touch some in speciall and neede reformation I will that yee make enquirie also of them and make relation thereof vnto me Whereby we sée that these Princeâ— had the chiefe authoritie in those Councelles and both made Ecclesiasticall lawes them selues with the Bishops aduise and counsell and also all the Bishops decrées and determinations depended on the Princes ratifying This then was the order and not that onely which our Brethren here say we read to be obserued by the Christian Kings of France And euen as much do we read to be obserued by the Christian kings of Spayne by whose authoritie the first second third Councell at Brachara were called and many pointes for doctrine and discipline disposed After whom Richaredus commaunded a Councel to be assembled and holden at Toledo where the king sitting among the Bishops deâ—lareth vnto them how he called them together that he might by the common consultation in the Synode repayre and make a newe forme of Eccl. discipline which had bin long time hindred by Arianisme The which impedimeÌ„t sayth he it hath pleased God to put away by my meanes whereupon he exhorteth them to giue God thankes for his so doing and admonisheth them before they enter into the consultation to fast and pray to God that he would vouchsafe to open vnto them a true order of discipline And so after a thrée dayes fast appointed vnto them the Synode beginning to enter into consultation the king commeth in with his Queene and nobles and sitteth amongest them and causeth the confession of his faith which he had written and subscribed with his and the Quéenes hands to be publikely reade before them
same Guthrune and Allfred had before made but belike not till then sette foorth which lawes were these Before all thinges they enact that one God onely should be honorably and holily worshipped dispising and renouncing all the barbarous worship And then because they certainely knewe that many would not be kept in the boundes of their dutie nor obey the Eccl. discipline without them they prouided humane lawes to be written out and they sette forth the lawes pertayning to Christe in common together with the lawes pertayning to the king that by these the rashnes of them might be restrayned that would not obey the commandements of the Bishop This therefore did they first decree That the peace of the Church within her walles and that the tranquillitie which is deliuered by the hande of the king should be kept godly and inuiolably And so they procéede against them that forsake the Christian fayth Against eccl persons that robbe the Churches that fight or periure themselues or commit fornication c. And against incest If anie being condemned desire to confesse himselfe to the Priest that all doo-earnestly and diligently promote all the lawes of God c. For payment of tithes for the money â—hat then was payde to Rome called the Peter pence for the Church lightes for the plowe almes or as I take it almes giuen by the rate of their plow lande and if any Dane denied or suppressed the diuine rightes or duties Of them that doe their businesses on the Lordes daye of fastinges And iudiciall swearinges on the festiuall dayes and against witches Of those that are entred into orders and are deceaued of their goods Next of these are the lawes of Ethelstane I Ethelstane the king by the prudent Counsell of the Arch-bishop Vlfhelme and of other my Bishoppes doe verie straightly charge and commaunde all the Gouernours that are in my dominion by the holie diuine powers of God and of all the Saintes and for my loue that I beare to them that before all other thinges they paye the iust and due tenthes or tythes of that that is mine owne in proper as well of liuing beastes as of the yearely profites comming of the earth which thing besides mee euerie one of my Bishops Senators and Gouernors shall do c. After Athelstane followeth Edmunde In the solemne feast of Easter king Edmunde did celebrate at London a great assembly as well of the Ecclesiasticall persons as of the Laye in the which were present Oda and the Arch-bishop Wolstane and many other Bishops to consult about the health of their soules and all them that they had care of First they that haue entred into holy orders and of whom the people of God ought to require the example of vertue to followe the same they shall leade their life chastly as the reason of their order shall suffer be they men or women which thing if they shall not doe they shall be punished according to the rules of their orders that is to witte they shall forfeit all their earthly possessions so long as they liue and beeing dead they shall not be buried with holy buriall except that they amended their manners Euery Christian shall religiously pay their tythes and the first fruites of their seedes and the money that is due for the plowe almes He that payeth it not let him be accursed Euerie Bishop at his owne charges shal repaire the house of God and may admonish the king that the other Churches may be decently adorned which is a very necessary matter Whosoeuer forswere themselues or make any barbarous sacrifices except they repent and amend their minde the sooner they shall for euer be debarred of all the diuine seruices I Edmund the King to all that are in my Dominion and power yong and olde doe clearely signify that I haue earnestly inquired of the moste skilfull of my kingdome in the assembly as wel of the Ecclesiasticall as lay persons by what meanes Christendome might be moste aduaunced and it seemed best vnto vs all that we should nourish loue and mutuall good will amongst vs through out all our Dominions for we are all wearie of these continuall fightinges And therefore we ordeyne in this manner And so hee procéedeth to Lawes for these matters After this follow the Lawes of Edgar The Lawes which Edgar the King decreed in the great Senate God to loue and him-selfe to preserue and to benefite all his Lordship or Dominion And so hee also procéedeth to the making of Lawes Eccl. Of the rightes immunities and tithes of the Church Of the manner of their tything to them that haue a place of buriall in the Church Of the times when the tythes of all sortes are due to payde of the Penie to Rome out of euery house Of the Feast dayes and fastings And then he commeth to humaine and politike Lawes Thus did all these Saxon Kinges with the aduice of their Bishops Cleargy make as well Ecclesiasticall Lawes as temporall with the aduice of the Lordes and other their officers temporall And this they did their selues and by their owne authoritie and not onely allowed of that which the Bishops and Cleargie before had decreed All which I alleage not to allowe of all those their Ecclesiasticall decrees for many of the thinges especially in the Kings following were full of superstition and error as by Gods permission the blindnesse of the time then was but I note them onely for the point in question of the Princes authoritie not onely in making Ciuill Lawes for Ecclesiasticall matters but in making Lawes of Ecclesiasticall matters and so in making Ecclesiasticall Lawes themselues And thus it continued heere in Englande till the Danes got the Kingdome Neither did Canutus the Dane take vpon him any whit lesse the dealing in Ecclesiasticall matters than the Saxon Kings had done but rather sheweth it more liuely than all the other as appeareth in the collection of his Lawes as well Ecclesiasticall as temporall The decree that Canutus King of the English men of the Danes and of the Norwayes to the loue of God to his own ornament and to the profit of his people enacted at Winchester on the feast of Mid wintertide or the natiuitie of Christe First that all men shall through out all ages honourablie and aboue all other thinges worship one God And holde religiously the onely Christian religion and loue the king Canutus with all fidelitie and obseruaunce Let vs maintain the temple of God with Godly continuall peace let vs all often frequent it both for the health of our soules and for the encrease and profite of other things for the onely peace of Christ comprehendeth all the Churches and therefore it is meete that all Christians holde the Church in greate worship and honour For the peace of God ought to bee desired and retayned aboue other thinges And next after that the kings peace ought to bee
kept It behooueth therefore that the peace of the Church of God within the walles therof and the tranquilitie deliuered by the hande of the Christian king bee euer cheefely kept firme and inuiolated If any therefore shall violate any of these two Gods Churches and the kinges peace forfetting his Lands he shall be put to death except the king shall pardon his offence c. And if the Churches peace bee broken without man-slaughter let the punishment followe according to the manner of the offence c. It greatly behooueth all Christian men moste religiously to maintayne in peace the holinesse the orders and the places consecrated vnto God and to giue to euerye order his owne dignitie For let euery one knowe at leaste hee that will or may knowe that it is a matter of greate waight and moment which the Preeste must doe â—or the health of the people if so bee hee shall studye to please GOD aright Greate is the sanctifying and more is the sanctifying or consecrating with the which in consecratinge baptisme and the Sacrament of thankes-giuing the Deuill is driuen away Yea the Angelles keepe the holye mysteries and depending on the Diuine prouidence assist the preest so often as he serueth God aright Which thing they do at all times when as the preeste doth humblie from his heart beseeche Christe and begge of him those thinges that are necessarie for the peoples life these men therefore for the fear of God for the dignitie of their order are to bee discerned from other men If therefore anye man shall accuse of any crime a Preeste liuing according to some certayne rule of Religion and if hee witte himselfe to bee cleane thereof let him say Masse if hee dare and with his once receyuing of the sacrament of thankes-giuing hee alone shall dash all the slaunder But if hee shall bee accused by three then receiuing the Communion if so be hee dare and taking with him two other of his owne order hee shall wipe away the suspition of the supposed crime If any man shall accuse with some speciall sclaunder of crime a Deacon liuing after some certayne forme of â—eligion the Deacon shall purge himselfe of the crime by taking two other with him of his own order But if hee haue beene accused thrise he shall purge him selfe with sixe other men of his owne order c. Wee also doe bidde or pray and doe teache all the Ministers of GOD and especially the preestes that they obey GOD and loue cleannesse and auoyde the wrath of GOD and flee from the lake of Hell fire c. Moreouer wee teache and wee pray and in Gods name wee commaunde that no manne can contract mariage with in the sixt decree of kindred neyther yet mary the Widowe of his coosine that was within sixe degrees vnto him neyther that hee mary any that was of kinne to his Wife that hee had before neyther that any Christian mary his Gossippe nor any that is deuorced To conclude hee that hath any care to keepe Gods Lawe and will study to haue his soule saued froÌ„ hell fire let him shunne harlots and keepe him to his onelie wife ioyned vnto him in lawfull mariage and haue no more so long as his wife liueth Let euery man pay vnto God yeerely his rightes and his iust duties orderly let him pay the almes of his plowing the fift day after Easter The tenth of his Cattell at Whitsontide and the tenth of his fruites at Alhollow-tide But if so be that any wil not pay their tenthes in manner as we haue afore-sayd concerning the acre that is tythe-able then let the kinges officer the Bishoppe and the Lorde of the soyle and the seruing preeste of the Churche come together and whether hee will or no deliuer the tenth part to the Churche whereunto it is due and leaue the ninth to him as for the other eyght partes the Lorde of the soyle shall haue the one moytie of them and the Bishoppe of the diocesse shall haue the other be he the Kings man or any Noble mans And in this order he proceedeth to a great number of other Ecclesiasticall matterâ— mingling as in these a great deale I graunt of foul chaffe but good and badde one with anâ—ther all shewe his authoritie in Ecclesiasticall matters But when hee commeth to the nineteenth and so forwarde because the Laws are of better matters I will craue the readers patience further in setting them downe also And let euery Christian man doe all those thinges that are profitable to his saluation Let him applie him-selfe with all his thought and care to the Christian fayth and Religion and whosoeuer will conceiue in his soule and minde those things that are nâ—â—essarie for his saluation as indeede it ought to bee the desire of all men let him prepare his minde to receiue the Sacrament of thankesgiuing at leaste thrise a yeare And if hee will hope to finde fauour let him well bestowe all his wordes and deedes and dispose them orderly let him keepe his othe and fayth giuen moste religiously And let euerie man to the vttermost of his abilitie driue away from the boundes of our Dominion all vnrighteousnesse and hereafter earnestly follow the righteousnes of God both in wordes and deeds and so at the length we shall all bountifully obtain the mercie of God Besides this let vs our selues put that in execution that we commaunde other Let vs alwayes bee of a firme and faythfull minde to God Let vs vpholde his honour with all our forces and abilities and obey his will For what soeuer wee shall doe towardes the Lorde beeing mooued with that faythfulnesse that is ioyned with vertue and our office that shall be to our great aduantage For in this thing God the cheefe ruler and Lorde of all will bee exceeding faythfull vnto vs it standeth vs therefore cheefely vpon that they which are Lordes behaue themselues rightly to their vassailes And wee earnestly admonishe all Christian men that inwardly withall their heart they loue God that religiously they holde the right Christian fayth and that gladly they obey their Diuine Doctors that moste diligently they search the Lawes and Doctrine of God and that they searche for it often and much for their owne commoditie And wee admonish that euery Christian man doe so throughlie learne that at the leaste hee doe well knowe the right Fayth and can say the Lordes Prayer and the Articles of his beleefe For by the one all Christian men doe call vpon God and by the other they professe a right fayth Christe him-selfe did first set foorth the Lordes prayer and taught the same vnto his Disciples Which diuine prayer consisteth of seuen petitions the which whosoeuer shall vtter not faynedlie but from his heart hee conferreth with God him-selfe of all thinges that are necessarie either for the life present or to come But by what meanes can any man heartily pray vnto
and aduise of them that be learned in those matters Neither any good reason nor any ordinaunce of God plaine or not playne in the Scriptures willeth any person taking such aduise leaste of all willeth the Prince on that aduise giuen or taken to thinke that because hee shoulde do nothing without their aduise that he can do nothing without their authority Neither is there any reason or ordinaunce of God in the Scriptures that any which are but aduisers to the prince shoulde fall from aduising him so to incroche vpon him And if I were worthy to aduise princes I would aduise them to take good aduisement howe they aduised themselues by such aduisers and as I am thus aduised mee thinketh it reason And if all princes by heathen wise mens iudgements are so rulers that they are seruantes of the Lawes and of the common wealth why shoulde it bee accounted for any dishonour vnto princes to bee obedient to the Lawes of God their Father and to serue to the commoditie of the Church their Mother It is a greater honour to bee the Sonne of God and the Childe of the Church than to bee a Monarke of all the earth All princes I graunt are such seruauntes of the common wealth not onely by Heathen wise mens iudgementes hut also by all Christian wise mens iudgements too that neuerthelesse their supreme authority in gouerning of the common wealth is not one whit diminished by that seruice And as for their seruice to the Lawes which Lawes either they haue made them selues or were made Lawes before they were made rulers serueth I graunt also to the maintenaunce of those Lawes and to the punishment of the impugners of them howbeit this hindreth not but that princes haue another ruling and not seruing seruice or as wee may well terme it a seruing rule and gouernment besides the conseruing of the Lawes euen to make Lawes as our Brethren haue before confessed And as Saint Augustine excellently well doth say in his 48. epistle ad Vincentium And in his 50. Epistle ad Bonifacium as we haue séene at large before And in his fift Booke De ciuit Dei cap. 24. Hee reckoneth this seruice among the princes cheefest vertues hee sayth that they make their power which they haue to bee a seruaunt vnto the Maiestie of God moste largely to spreade abroad his seruice And of this seruice as Eusebius reporteth in the seconde Booke of Constantines life doth Constantine glory saying I reclaymed mankinde beeing instructed by my seruice or ministery to the religion of the holye Lawe and I caused that the moste blessed fayth shoulde more and more growe vnder a better ruler For I woulde not be vnthankfull especially to neglect my principall seruice which is the thankes that I owe euen of duetie Sith therefore the princes seruice is so high and principall a seruice stretching to the making of Eccl. Lawes and to all these matters which seruice as Saint Augustine sayth Epistola 50. None can doe but princes This seruice is no debarre but rather an aduauncement and prerogatiue of the princes supreme authority in these matters Wee doe not therefore accounte it anie dishonour vnto princes to bee obedient to the Lawes of GOD the Father and serue to the commoditie of the Church their Mother It is rather the greatest honour that in this Worlde and in their royall estate they canne attaine vnto Neyther can any of their subiects Clergie or other compare with them in the supreme degree of that authoritie that onelye Christian princes haue heerein But rather our Brethren woulde abase this authoritie with telling princes they must account no dishonour to obeye the lawes of GOD their Father and serue to the commoditie of the Churche their Mother what lawes of God the Father haue they as yet alleaged either for this matter or for any of their tetrarches that inferre anye of these new Lawes which they all without and besides the authoritie of a prince woulde presse both vpon the prince and vs Or what one thing that beeing better considered serueth to the commoditie of the Churche their and our Mother but rather to the greate disquieting of her in the calme harbour God bee thanked heere in Englande and to the discrediting of her name to all other Churches and peoples rounde about vs and to the great hazarde of her estate amongst vs And is this the way to serue her commoditie If not rather to serue their owne turnes and humors both to the great dishonour of God our father and to the no little damage of the Church our mother besides the dishonour and disobedience of our so gratious Prince with the trouble and endaungering of all the whole Realme But let our Brethren take good héede that they abuse not Princes thus vnder these high titles of God their Father and of the Churche their mother for euen with these termes did the Papistes deceaue Princes and all the world When they sought their owne honour or profite then they alwayes pretended the honouring of God their father and seruing the commoditie of the Church their mother in whose names as Gods and the Churches deputies they tooke on them selues to be honored and their owne commoditie serued both of all Princes and of all people as much if not much more than eyther their father or their mother It is a greater honor say they to be the sonne of God and the child of the Church than to be a Monarke of all the earth And so it is indeede who denieth it and this is also as one of the papists blearing the eyes of princes But any man woman or child neuer so pore or priuate may by the grace of God be so well ynough though he haue no publike auth at all But can not a man be a Monarch though not of al the earth but in his owne dominions be also the Sonne of God and child of the Church and yet with all in his owne Dominions be the supreme gouernor ouer all persons in all matters and causes eccl so wel as temporall Of this honourable subiection to God and his Church Esay prophesieth Chapter 49.23 Kings shall be thy nourssing Fathers and Queenes shall bee thy Nourses They shall worship thee with their faces towards the earth and licke the dust of thy feete and thou shalt knowe that I am the Lorde The Prophet meaneth that Kinges and Queenes shall be so carefull for the preseruation of the Churche that they shall thinke no seruice too base for them so they maye profite the Churche of Christe withall Vnto this honorable subiection the holie ghost exhorteth Princes in the second Psalme after that they haue tried that they preuayle nothing in striuing against the kingdome of Christe Bee nowe therefore wise O yee Kinges bee learned that iudge the earth serue the Lorde with feare and reioyce to him with trembling declaring that it is a ioyfull
seruice to bee obedient to Christe yea to serue God is indeede to reigne And especially it is to bee noted where S. Paule commaundeth prayers and supplications to be made for the conuersion of Kinges vnto the knowledge of the truth and their owne saluation that hee alleageth this reason That wee may lead a quiet peaceable life in al godlinesse and honestie vnder their protection A godlie honest life we may liue vnder enemies of the church and persecutors but a peaceable and quiet life in all godlinesse and honestie onely vnder a Christian prince This thing therefore the Church most humbly desireth of the prince for this end the Church continually prayeth to God for the prince in this respect the Church most obediently submitteth her selfe vnto the prince as a childe to his Nursse that both Prince and people may honor God in this life and after this life reign with Christ euerlastingly We shall nowe haue after these reasons some testimonies of the scripture alleaged but if we shall still holde vs to the point in controuersie whether the Christian prince hath authoritie with the aduise and counsell of his learned clergy to make and set foorth ecclesiasticall decrees and lawes for all persons in his dominion to obserue not one of all these three testimonies here cited out of the scripture do gain-say it yea rather euery one of them doth confirme it The Papistes also alleage this Testimonie of Esay for the superiority of the pope and of the Church ouer all Christian princes and will our Brethren abuse it likewise for their newe clergies authority but who may not see that euen in the resemblaÌ„ces of these metaphors a great authoritie not vnder but ouer the Church is giuen here of God to Christian princes yea eueÌ„ as much in the new testament as was in the olde but by our Brethrens drift they shoulde haue lesse See what an interpretation they make of this prophecye as though the Prophets meaning were altogether to abase the authoritie of Christian princes and not rather cleane contrarie to exalt and extoll it though withall in some respects it be inferiour For except he had called Kinges and Queenes Fathers and Mothers by what neerer title could the Prophet haue called them than Kings to be the nourishing Fathers and Queenes to be the nourishing Mothers of the Church Ioseph was but a nourishing Father vnto Christ and yet sayth the text as well of him as of the Virgine Marie his naturall Mother Luke 2. verse 51. that hee was Subiect vnto them So honorable is the title of a nourishing Father and comprehendeth in it such authoritie Not but that the Princes againe in respect that the Church is the spouse and wife of Christe do humble them selues as Children vnto her And so as they acknowledge God to be their Heauenlie Father they reacknowledge her to bee their mysticall Mother Which not onely they but euerie Ecclesiasticall person also must doe as well and as farre foorth as they though in some other respects the pastors are again spirituall Fathers euen as well to the Princes as to any other of Gods people And so are both the partes of this Prophecie ioyned together that the Princes superioritie is declared in the former part of the sentence Kinges shall bee thy nursing Fathers and Queenes shall bee thy Nurses that neuerthelesse in the other respect they againe bee the Churches Children and therefore it is added They shall worship thee with their Faces towardes the earth and licke the dust of thy feeete But both these partes of prophesy are againe referred to a thirde that followeth And thou shalt knowe that I am the Lorde for they shall not bee ashamed that waite for me As though he sayde to the Church Doe not thou ascribe this vnto thy self but vnto mee by whom and for whom it is done neyther let the Princes bee ashamed as though they did abase them-selues in doing this to thee for they doe it to thee not for thee but for me for whome they waite and haue respect vnto therefore this reciprocall obedience neither of thee to them nor of them to thee for mee shall be anie shame or dishonor either vnto thee or vnto them nor any abasing of their Soueraigne authoritie ouer thee for they shall not bee ashamed that wayte for mee Which last wordes of the sentence our Brethren cleane cut off and leaue out And thus doth Caluine him-selfe expounde the wordes For they shall not be ashamed c. I take this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a particle causall for it is a continuing speeche which of some is ill cut off and by this argument hee prooueth it to bee equitie that Princes shoulde cheerefully addict them-selues to the Empire of God nor bâ— agreeued to humble themselues before the Church because God doth not suffer them to bee shamed that put their trust in him But hee ioyneth his trueth with our health as though hee should say this shall be an amiable and pleasant subiection c. So that this is no diminishing nor abasing of the Princes authoritie and therefore Caluine also called them before vpon the first words And Kinges shall bee thy noursing Fathers Patrons and Tutors Whereupon sayth hee it is to bee noted that a certayne singular matter is heere required of Princes besides the vulgar profession of the fayth because authoritie and power is of God giuen vnto them that they shoulde defend and procure the glorie of God This in-deede pertayneth vnto all but Kinges howe much greater their power is so much the more ought they to employ them-selues and more studiouslie to haue care thereof And this is the reason why Dauid by name calleth on them exhorteth them to be wise and serue â—he Lorde and kisse the Sonne Heereupon it appeareth howe madde their dotages are which affirme that Kinges can-not bee Christian except they renounce that office For these thinges were fulfilled vnder Christe when as by thâ— preaching of the Gospell Kinges beeing conuerted vnto GOD they atteyned vnto this moste noble degree of dignity wherewith all kinde of Dominions and principalities are excelled that they shoulde bee the noursing Fathers and Tutors of the Church The papistes doe vnderstande that Kinges are noursing Fathers of the Churche none otherwise then that they haue left vnto their sacrificing preestes and Monkes moste large reuenewes wealthie possessions and wide demaynes by which they are fedde fatte as Hogges in a Stye But this education tendeth to a farre other matter then to glutte such vnsatiable gulfes For neyther treateth hee heere of enritching their houses that vnder a false pretext vaunt them-selues to bee the Churches Ministers which was nothing else but to corrupt the Church of God and to destroy it with deadly poyson but of taking away superstitions of remoouing all wicked and naughty worship of promooting the kingdome of Christe of conseruing the purity of Doctrine of
aunswere our prayers ought to tend heereunto that they being gouerned by the spirite of God may begin to be the Ministers vnto vs of those good things of which before they did depriue vs. And therfore it behooueth vs not onely to pray for those that alredy are worthy but we must pray to god that of ill he would make thē good For we must alwaies hold this principle that magistrats are appointed of God aswell for the custody of religion as of tranquility publike honesty euen no otherwise than the earth is ordeyned to bring forth norishing fruits As therefore when we pray for our daily bread we beseech god that with his blessing he would make the earth fruitful so in those former benefits we must looke to the ordinary meane which by his prouidence he hath appointed c. Moreouer here are Princes on the otherside and whosoeuer are Magistrats admonished of their office For it is not enough if that they represse all iniuries by rendering to euery one his right nourish peace except that they promoat religion study to cōpose mens maners with an honest discipline For Dauid doth not in vaine exhort them to kisse the sōne nor Esay in vaine denoūceth that they shal be the norishing fathers of the Church Therfore they haue not to flatter thēselues if they shal neglect to giue thēselues to be helpers to plant the worship of god Thus doth Caluin vpon this place aduaunce and recommend vnto vs the great most necessary authority of Princes in Religion not alleage it to their restraint as doe our bretheren cleane contrary to all the Godly interpreters of this place A godly and honest life say they wee may liue vnder enimies of the Church and persecutors Very hardly say I and very fewe except the mightyer power and grace of God preserue them Howbeit our bretheren héere doe but as they did before Pag. 9. where they saide the Church of God was perfect in all her regiment before there was any Christian Prince yea the Church of God may stande and doth stand at this day in most blessed estate where the ciuill Magistrates are not the greatest fauourers And was it not enough and to much for them in the beginning of their learned discourse to haue put backe the treatise of the Princes authoritie tyll all their Clergie haue all their authorities first alotted out to euery one of them and to put back the Princes with such a contumelie but that now also whē they should come to the place that they promised to reserue for them instéede of commending their authority in Eccl. matters thus still to abase it especially this greatest benefite among all other far aboue them all that vnder God chiefely floweth vnto vs from godly religious Princes I graunt it springeth not from them as from the onely or principall founteynes for God himselfe his grace that floweth vnto vs from him is the chiefe fountaine that cannot be stopped where he vouchsafeth to infuse it and his worde is euen a fountaine of life in the preaching teaching reading meditating beléeuing obeying y◠same sourging flowing into all godlines and honestie in this life to life euerlasting Which though in the elect of God cannot by any Princes power be dryed vp or vtterle stopped but that the water course thereof will breake foorth with great force violence though not of bodily resistance but of spirituall power operation yet notwithstanding as it pleaseth God to vse the labor in the word of his Eccl. Ministers for the planting watring of his Church so hath he ordeined godly Princes where he of his great mercy raiseth them vp to be the chiefe Gouernors directors to ouersée the cundit pipes of these spirituall waters to be conueyed into all the offices of the Lords house into all the partes of their dominions to run orderly in their currents to remoue all the stops to clense all the corruptions as néed is to repaire amend all the pipes or els the effects of godlines honesty shal be greatly hindered be spilt or run another waye and dishonesty vngodlines ouerflowe This therfore if wee shall respect the generall course of these effects in the Church throughout the whole states of Realmes Dominions rather than some rare particular persons is not so well spokē as it should be of our Bre. that a godly honest life we may liue vnder enemies of the Church persecutors For the enemies persecutors except god miraculously do turne it otherwise to his glory his elects confirmation are the greatest hinderers ouerthrowers both of honesty of all Godlines In which woord godlines especially when the Apostle addeth in al godlines not onely godlines of life as the Papists confesse which is but all one with honestie but as we haue shewed out of Caluine the godlines of religion or true worship of God is most especially comprehēded as Beza also wery wel doth note theron This saith he is a most noble place not onely against the anabaptists all other fanatical or mad-spirited persons that think the Magistrate is to be taken away but also against that most cruell charity or brotherhood of loue of the Academikes which of late haue crept in yeeld not to Magistrates a right against the disturbers of true Religion when as mention is here expresly made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the iust lawful worship of which onely before other things it behoueth the godly Magistrates to be the mainteyners setters forth Yea so far foorth that so often as there should be any necessity eyther to forgoe religion or ciuil peace what Princes soeuer would not prefer that before this they should wittingly aduisedly bind thēselues with a most grieuous offence c. Thus againe doth Beza on this sentence commend the authority of the Christian Prince a great deale further here than do our bre and yet I denie not this is somwhat that they will yet graunt thus much that we may liue a peaceable quiet life in all godlines and honesty onely vnder a christian Prince For so can we not do vnder enemies persecutors for they wil suffer none to liue a quiet and godly life that are the professors of true religion but to the vttermost of their power destroy them or disturbe their peace and quietnes And how then will our bre iustifie their former saying Pag. 9 the Church of God may stand and doth stand at this day in most blessed estate where the ciuill Magistrates are not the greatest fauorers Is that a blessed and most blessed estate when they that professe godlines honesty cannot liue a peaceable nor quiet life doth not the Church of God stand in a great deale far more blessed estate where they may leade a peaceable and quiet life in all godlines and honesty and
persons being Protestants being faithfull Ministers being learned discoursers would God they would better bethinke themselues It is beyond my learning and a great scruple it is in many mens consciences that think our Br. haue set their conscience on the tenters much charged it rather then any whit discharged it do not according to their dutie therein nor that this their doing is any true or good way of reformatioÌ„ but if ought were amisse to make it much worse if not to marre it quite and to giue licence vnto such a way as would or might bring all things to an vtter deformation and confusion And here it followeth prettely at the hard heeles that might set the matter well forward And to mooue them say they that haue authoritie to put it in practise and to seeke by all lawfull and ordinary meanes that it may take place that it may please God to giue it good successe What meane they here by these perilous spéeches And is this also a part of conscience dutie and the true way of reformation to mooue them that haue authoritie to put it in practise Who are these that haue authoritie whom our Br. would by this their writing moue to put in practise this forme of reformation Would they haue any that haue authoritie in the Realme committed vnto them by and vnder the Queenes most excellent maiestie to attempt this without her maiesties authoritie therevnto whom they called before our most gracious soueraigne when they made their last protestation No wee hope there is none that in her maiesties dominions hath any authoritie committed vnto him will be moued by this writing or by any other writing or solliciting of our Bretheren to put this forme in practise without â—e haue her maiesties authoritie so to doe she hauing now God be praysed long continue it the supreme authoritie of these matters Neither should they that haue but inferiour authoritie to her maiestie yea all the Magistrates in the Realmes of her dominions holding all the authoritie that they haue immediatly or mediatly from her Maiestie and her Maiestie immediatly from God seeke any lawfull and ordinary meanes but vnlawfull and beyond extraordinarie if they should practise that this may take place without her authoritie thereunto especially it being with all the direct ouerthrowe of her chiefe authoritie They doe well to say that they would haue them do it by lawfull and ordinarie meanes wherein our Bretheren differ from the Papists that seeke vijs modis by all meanes to put in practise their desperate resolutions Which as God defeateth and our Bretheren detest so what lawfull and ordinary meanes can they imagine to put this their forme in practise agaynst her Maiesties will that may stand with her supreme authoritie And therefore in my opinion this is very ill done and daungerously spoken of our Br. to cast foorth such suspitious words as to moue them that haue authoritie so to abuse it or as though they would or should be mooued to this practise And for my parte I protest that I like all this whole learned discourse the worse that in the ende and conclusion of all it should come to this drift which verely is not pleasing vnto God nor God will euer I dare warrant it giue it good successe if the winde begin once to blow in at that doore which God forbid that euer we should see that tyme. But what is the tyme that here they speake off At this tyme to be imbraced It should seeme to be at the time of the Parliament as may appeare by the last part of their protestation saying We protest before the liuing God c. and the whole assemblie of all estates of this Realme I meruell much at this practise of our Bretheren that they are so eager in their pursuite to haue their platformes put in practise that they see not how they crosse in this doing their owne writings They are still at euery Parliament offering vp their little bookes for I forbeare to call them Libels to auoyde offence of the reformations that they call vpon vnto the high and most honourable Court of Parliament Wherein although if wee should lay together and conferre all their bookes and formes of reformation that they haue offred vp vnto the Parliaments wee should finde great varieties and some contrarieties among them yet let them agree or disagrée in other things how they shall what doe they meane herein by putting them vnto the Parliament Would they haue these controuersies to bee disputed vpon and determined by the Parliament That is cleane contrary to the chiefe materiall poynts of the very bookes themselues that they offer vp vnto the Parliament For except they will make all the Burgesses in the nether house and all the Lords in the higher house to bee Ecclesiasticall persons and either Doctors and Pastors whom also they make all Bishoppes teachers and Preachers of the word and Sacraments at least wise such Presbyters Priestes or Elders not teaching whom they call Gouernours if they shall be present as any parts and members or necessarie regents of the assemblie and not only as spectatores or auditores tantum if they shall remayne still as lay ciuill or politicke persons so that they can not by their owne Canons haue any voyces at least not determine any thing in Eccl. matters especially so great and important matters as they make them And what would they haue the Parliament then to doe in these things Nay whaâ— will they suffer them to doe Yea what would the Parliament doe when they should finde that in the very bookes offred vnto them of these matters they are prohibited to deale in these matters Yea how can they deale in these matters and allow these Pastors to come in and take them vp for their labour saying vnto them yea my Lords and Maisters dare ye take vpon you or are ye able to deale in these matters or so much as to knowe them For who should be able to know what order comelinesse and aedification requireth according to Gods word but they that bee teachers and preachers of the same vnto all others For it is absurd that they should bee taught by such in these small things as ought to learne the trueth of them in all matters pag. 117. and much more absurd that they should be taught by such in greater matters Yea they ought to learne the truth of them in all matters If the Parliament once heare this thunder cracke conticuere omnes intemtique ora tenebunt If some one among them perhaps doe replie and say If they will not suffer vs to haue any thing to doe in debating and determining of these matters why then a Gods name doe they put them vp to vs or what would they haue vs to do in them except they will giue vs some authoritie of them But they are so farre from giuing vs any such authoritie that they
could haue so neglected For who were these godly fathers And how long haue they neglected this forme of our Brethren if at least they euer knewe or heard or dreamed of this or any such forme like to this Verily euen all the godly fathers that haue beene in any age from the time of Christes being here on the earth euen downe till our time are these our godly Fathers And this is no smal preiudice to these sonnes that woulde nowe thrust these thinges vpon vs and accuse all our godly Fathers in neglecting their duetie rather than they woulde leaue their contradiction against eyther vs their Brethren or against their prince and Magistrates or against their and our godly Fathers of any ages passed heeretofore that they might leaue behinde them as a perpetuall publike testimoniall to their and our children and to all posterity an example of their contradictions and contentions And thus with this good report of our godly Fathers and with this good publike testimoniall to the posterity of the age present and with this carefull example for our children to bee nourished vp in his contradiction and to deliuer it as their inheritaunce to their children and childrens children while the worlde continueth after them they breake off and ende all this Learned Discourse and with this charitable affection and quiet mind to vs and to our forme of Ecclesiasticall gouernment established they conclude yet a greate deale better with a finall wish and as it were a prayer to God Wherein so farre as the same tendeth to the glorie of God to the more manifest reuealing of his trueth heerein to the acknowledgement of our sinnes and imperfections to the humble and heartie begging of his mercie grace consolation and vnitie of his holy spirite not to the confirming of the forme that they haue here prescribed nor to the defacing of the forme of Eccl. gouernment alreadie in this his Church established we ioyntly say with them and craue of them also to repete their owne wordes and to say with vs and all of vs altogether with heart and voice The Lorde graunt for Christes sake that wee beeing all of vs so farre from anie perfection in this moâ—tall life but rather as the holie Apostle sayth 6. Hebr. being ledde forwardes towardes that according to the commaundement of our Master Iesus Christ we may be perfect as our heauenly father is perfect God may open all our eyes to see the same and not be blinded in our owne conceits and bend our harts earnestly to labour to attaine thereunto by all such godly and lawefull meanes as is aunswerable to our vocations And in the meane time so farre as wee haue attayned to be thankefull to God for the same and vnder him to all them whome hee hath made the instrumentes whereby wee haue attayned thereunto And not to bee weariâ— thereof and seeke innouations but with all constant alacritie of going forwarde both in synceritie of true religion and in sanctification of our liues and in due obedience to our most gratious Soueraigne and vnder her Maiestie to all our Ecclesiast ouerseers and ciuill Magistrates and to all the godly lawes Eccl. or politicall of this our Church and Realme of Englande that we may proceede all by one rule that we may be all like affectioned to seeke the glorie of God and the peace of his Church and to builde vp the ruines of his temple and not to hinder the building by controlling or defacing the builders thereof by vnnecessarie contradictions and by deuising of newe platformes but that with one heart and with one voice we may prayse the father of our Lorde Iesus Christe in his holie temple which is the congregation of Saintes in the holy Ghoste and prayse the sonne also which is the same our Lorde and Sauiour Iesus Christ and together with the Father and the sonne praie the holy ghost the comforter to leade vs into all truth and to sanctifie both our soules and bodies with all holinesse and righteousnesse according to the rich and plentifull measure of his grace in this life transitorie and to glorifie vs in his life eternall All which and all those other thinges whatsoeuer his blessed will and heauenly wisedome seeth most requisite for his glory for our saluation and for the ceasing of these contradictions that wee may be all truly vnited vnto him and in him be reunited one to another he of his infinite mercie vouchsafe to graunt To whom thrée persons and one Almightie God the king euerlasting immortall inuisible and God wise onely be all honour and glorie all dominion and power all prayse and thankesgiuing both nowe for euer and for euermore And so vnto this our Brethrens prayer thus a little and I hope without offence augmented I beseech them and all our other Brethren and sisters in Iesus Christe let vs all take withall vppon vs the good Clerkes parte and ioyne in the closure by vnfeynedly pronouncing the Amen Amen good Lorde according to thy good will Amen So be it Faultes escaped Pagina 19 line 17 Read these 158 l. 14 to 163 l. 42 them â—98 l. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 227 l. 26 of 239 l. 11 sacrificer 244 l. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243 l. 2 vnlearned 256 l. 38 is 258 l. 12 imposed 268 l. 11 your 276 in margin antiquitie 277 l 41 praefectum 284 l. 13 likely â—0 l. 31 represse ib. is it 293 l 36 ingendred 305 in marg dele of Ieromes 323 l. 41 returned to 332 in marg not Euangelistes 341 l. 5 it 346 l. 20 dele not 347 l. 16 not 348 l. 3 no long 364 l. 37 greater 368 l. 7 ordaine 378 l. 27 so foorth 389 l. 13 sith 405 l 37◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40â— in marg forbiddeth not ib. l. 39 dele from 419 l. 6 confused 427 l. 29 Theoctistus l. 31 dele Bishop l. 33 twentith 428 l. 36 yea 432 in marg praefatus est 433 l. 27 28 superintendents 441 l. 2 pontifex are yet he 444 l. 6 dele the. 451 marg Math. â—3 454 l. 16 17 If there had beene no primacie there had beene no loue of it for Ignoti nullâ— cupidopunc 457 l. 3 Collegues 467 l. 18 member 473 l. 11 as farre ib. l. 36 that he 505 l. 40 haled 526 l. 22 expell 534 l. 21 suffice 541 l. 36 seale 568 l. 15 as 569 l. 15 that 571 l. 16 or 575 l. 42 principles 610 l. 12 so 611 l. 27. concent 612 l. 24 the. 633 l. 34 wee 665 l. 25 no. 681 l. 32 representeth 694 l. 21 that 703 l. 13 shee 704 l. 10 is not 711 l. 30 Batilidis 721 l. 15 with 726 l. 8 no superiour 728 l. 40 of his 732 l. 2 virilis 740 l. 36 the. 742 l. 5 Alexandra 749 l. 41 powers 759 l. 19 he 784 l. 39 which is 797 l. 28 or 812 l. 32 eâ—conuerso 820 l. 29 with 826 l. 37 dele not 827 l. 6 confusion 829
Bish. to one in some parte the ordinaÌ„ce of God though in some parte the ordinaunce of man Aeriâ—s his impugning the superioâ—ity oâ— Bish. Aerius opinion S Ieromes opinion of the superiorite of Bish. IeromeÌ„s obseruatioÌ„ The obseruation of Ieromes sentence of Bishops originall Ieromes obseruation The Bishop among the Pastors coÌ„pared to Moses among the Elders Fiue things to be obserued out of Ieromes sentence 4. The good and necessary ende and effect therof 5. The approbation of it Augustineâ— rule of generall obseâ—uations Augustine his rule By this couÌ„cel of Aug. this superiority is allowable Bezaes coÌ„clusion against Bi. Some superiority among the Apostles Bezain Phil 1. Bezacâ— wrong conclusion against Bish Sequels of direct and indirect occasions Bâ—zaes mispre supposâ—l We must rather looke to the right end vâ—e of a thing theÌ„ to the wrong occasions and abuse it Thefathers interpretation The auncient Fathers iudgements of the name Bishop Phil. 1.1 Ieronimus in Phil. 1. The name Bishop Phil. .1.1 vnderstoode vnproperly Chysost in Phil. 1. Theodoretus in Phil. .1 Theophilactus in Phil. 1. Ambr. in Phil. The Churches practise The vniuersall practise of the primitiue Church Euseb. lib. 2. cap. 1. Iames B. of IerusaleÌ„ by the testimonie also of Clem. Alex. Ieroms testimonie of Egesippus for Iames to be B. of Ierus Hieron in catalog illustriuÌ„ virorum Clem. Alexander The offices that our Brethren make al one were distinguished and those that they distinguished were al one Pastors teaching in other Churches Howe neere Clem. Alex. that testifieth of Iames his Bishopricke liued to the Apostles Pantanus Eusebius testimonie of Pantaenus D. Euangelists Bishops superioritie Doctors Pastors vnder the B. gouernmeÌ„t Euseb. lib. 2. cap. 16. Hieron in catalog script eccl Policarpus primate of Asia Ignatius Ignatius ad Antiochenos The Pastoral Elders had a Bishop their Gouernor Howe farre the credite of Ignatius Epistles stretcheth Ad Trallianos Practise of Bishops superioritye The Bishop distinguished froÌ„ the Priest Ad Magnesios The Priests reuerenced the Bishop Bishop of Rome Ad Tharsenses Ad Philadelphios Our Priests obeye the B. Papias saint Iohns disciple Bishop The Bishops succeeding the Apostles Egesippus testimonie of the Bishops sinceritie The superitie of Bish. no alteratioÌ„ dissenting from the Lords ordinance Bishops superioritie The Bish. superioritie no defiling of the churche How corruption and disturbance entred about this superioritie Publius and Quadratus Bishops of Athens Dionysius B. of Corinthuâ— in the Apostles daies Philip Bish. of Gortinea his superioritie ouer the Pastors Theophilus Bishop of Anti-chiaâ— Irenaeus the scholer of Polycarpus How long Irenaeuâ— was Priest before he was Bishop The name of Priest Bishop now and then taken indiffâ—rentlie Bishop of Rome The succession of the Bishop of Rome till Ireneus time Ireneus lib. 3. cap. 3. Whom Peter Paul made Bish. of Rome How the Papists wreste this senteÌ„ce of Ieromes Bishop of Roâ—me This superiority no matter of vnwritten necessary doctrine or tradition How farre wherein Irenaeus pleadeth on succession The B. of Romes plea in these dayes CouÌ„terfeit workes in Clements name Pet. and Paule no Bishops of Rome The corruption of the B. of Rome Irenaeus plea of succession broken off How Paule and Peter were founders of the Church of Rome Paules continuance two yeares at Rome Peter not Bishop of Rome The likeliehood of the causes of Peters comming to Roome Christs prophecie of Peters death fulfilled Whom Peter Paul made Bish. of Rome This testimonie of Ireneus was within 80. yeares after Peters deth Clemens Epistles conuinced Eusebius testimonie of Pet. death at Rome Witnesses of Pet. Pau. death at Roome Eusebius his confirmation out of Caius An other confirmatioÌ„ out of Dyonisius Bish. of Corinth The Testimony of Ierome for these 2. witnesses How neere Ireneus was in place and time to the doing of â—hese things Peter not Bishop of Roome How Irenae argumentes proue the superioritie of one Bish. ouer all the other Pastors in that Church Eusebius Ieromes escape in misunderstanding Irenaeus Ireneus own acquittance for our disagreement How much to be giuen to the church of Rome Wherin the might and principalitie of the Churche of Rome consisted The church of Romes principalitie The gouernment of the Church of Rome not equall to euery pastor in the same Many priests or Pastorall Elders in Rome not Bish. there Bishops at the same time in other Churches Controâ—â—rsie about Easter The Bishop of Rome not vniuersall Gouernour of all The Churches not destitute of Pastors in the Bâ— absence CoÌ„trouersy about East Polycrates letter to the B. of Rome Controuersie of Easter The Bishop of Romes authoritie stretched no further then his owne prouince The authoof an Archb. How neere Polycraâ—es waâ— to Saint Polycrates Iohn how precise in anie thing not allowed by the Apostle The Bishop of Romes frowardnes Eusebius lib. 5. cap. 24. Irenaeus reprehension of the B. of Rome Irenaeus reprehension of Victor This gov of necessity or of no necessitie Howsoeuer this B. differed in other orders yet in this of B. superioritie receiued froÌ„ the Apostles they all agreed What they mislike and what they mislike not in Victor This question of gouernment whether of necessity oâ— no. If of necessitie we must needes haue it as these fathers had Feastes and Fastes The vse of feasts fasts Though diuersity may be in diuers states of Churches yet in one state one vniformitie The examples of the Doctors Pastors obedient knowledgâ— to their Bishop Origene Heraclas Origen When how of whom Origen was made priest How other B. honored Oâ—igeâ— Origen Tertullian The succession of the B. of Antioche Tertullian Bishops prerogatiue aboue priests and DeacoÌ„s Puritans Nouatuâ—the author of a sect of Puritans The author of the Puritanisme dissembling that hee would bee Bishop How hee suddainlye started out a new kinde of Bishop How he abused some simple Bish. How manie Priests in Rome besides the B. Ignorant Bishop The Author of this Puritanisme deemeth himselfe to be a Prieste The Bishop worthilye punished for making such Minist A caueat to all B. Magistrates and people in this matter 1 Thess. 5. Three kindes of Bishops The most reuerend Bridges Danaeus in Christ. â— sagog 3. par lib 2. cap 8. The name of Bishop honorable The name of Bishop not to be abolished though it hathe beene abused The name of Bâ—sh aswell of honor as of burthen The name of B. honorable In what sense S. Aug saith it is a name of burthen noâ— of honor Bishop Euangelicall The Bishop Euangelical or bishop of God The equality among al the Pastors maketh not the Magist. Bishops The Bishop of Man Thehumane B. or B. of man and his definitioÌ„ The definition of the B. of the Diuel Our Bish. in England haue no such powerâ— The. B. of mans power The superior authority that Danaeus alloweth to a Bâ— ouer the Pastors The Bishop of mans power The Bish. higher
preach The preaching of a sermon no necessary part of the sacrament The abuses of the Lords supper that S. Paule reproued in the Corinth No probability that S. paul thought preaching at the communion to be so absolutely necessary as our Breth vrge it The vse and practise of the Apostles in the communion Act. 2.42 The Geneua note Caluinus in Act. 2. 1. doctrine 2. the communion or brotherly loue 3. the sacrament 4. prayer Marloratus in Act. 2. Act. 20 â— c 7. 11. The primitiue church The practise of the primitiue Church Iustinus Martyr in defens pro Christ. ad Antoninum Pium. Iustinus Martyr The ministration of the L. supper without a sermon The supper of the Lord ministred with a sermon Iustines words maintaine neither transubstantiation nor consubstantiation Iustinus in dialogo cum Triphone Iudeo impress paris 1565. fol. 42. The occasioÌ„ of mingling water with the wine in the sacram Aretius in probl â—om 2. tit de fract panis The Heluetian order Aretius description of ministring the Lordes supper in the reformed Churches of Heluetia Kneeling at the communion not offensiue The learned disc pag. 60. 61. Bridges Abilitie of expounding Abilitie to expouÌ„d the mysterys of the sacram Vnable ministers not allowed The learned disc pag. 61. Bridges How the elements are dead beggerly Caluinus in Coll. 2. Caluinus in Gal. 4. A generall preaching Aug. tractat in Ioh. 80. The ioining of the word to the elemens Rom. 10. Act. 15. â— Pet. 3. The word preâ—ching at the face comprehendeth the action of all the people The worde abused The wordes that Christ spake in that action were not preaching Oleuianus in Rom. 10.8 * In visua The Papists magicall abuse of the word The worde rightly vsed The sacrameÌ„tall signes hauing the word so vttered by the ministers as it may be vnderstood are not beggerly elementes The life of the sacr liâ—th not in the manner of preching the word Our forms of sacram Baptisme may be ministred with out a sermoÌ„ How clearely the word is set foorth in our form of baptisme How fully the worde all the mystâ—rie of Châ—ists deth and our vnion with him is set foorth in our form of the communion Sacrilege Our Breth intemperate speeches against our formes of minisâ—ting the sacram Caluinus in Epist. 265. No necessitie of preaching at baptisme Caluinus in Gal. 4. â— How the Papistes committed sâ—crilege in the L. supper How sermons are very profitable at the sacrament Caluin in instit cap. 18. sect 34. Four kinds of preaching The diuerse kindes of preaching in the Lords supper The papistes mute actioÌ„s in the Lords supper What is the preaching of the words of Christe Caluines order in the Lordes supper The sacrament ministred according to our forme hath a true consecration The forme that Caluin prescribeth with a fourth kind of preaching Musc. for the M. of the Sacrment that are not preachers The reformed Churches wherin the Minist that are not preachers do minister the sacraments Many can minister the Sacrament that cannot preache Musculus for the pointes requisite in the sacrament VVhat kind of preaching Musculus requireth in the L. Supper The seale the writing ioyned The effect of Musculus argument Ministers forbidden to preach The learned Dis. Pag. 61. Bridges We haue both the seale and the writing ioined in our form of sacrament The learned disc Pag. 61. Bridges What ministers herein wee defend defend not Our brethr accusation lighteth on their own selues Baptizme by Women The force of the sacrament substance therof dependeth not vpoÌ„ the ministers not preaching The learned disc pag. 61. 62. 1. Cor. 13 34 1. Tim. 2.11 Bridges Baptising by women Baptisme in priuate places Womens speaking in the Congregation The Eunuches baptisme Acts. 8. Cornelius Baptisme Acts. 10. The cleare light of the Gospell debarreth not al perticuler necessities of occasion nor diuersityes of circumstances preiudicate the substaÌ„ce or vertue of the sacrament Necessity of baptisme Nâ—cessity of â—â—rcuâ—ncisioÌ„ Necessity of baptism Gellius Snecanus in methodâ— baptis parte 6. The forme baptizing sâ—t down by Snecanus Hellopaeus de sacrameÌ„tis cap. de bapt pag. 120. Cap. 8. pag. 155. Howe farre womens extraordinarie bapâ—â—sme De post facto iâ— iâ—proued CircumstaÌ„ces in baptisme Cap. 8.171 The form of baptizing allowed by Heâ—lopeus Baptism effectuall and formall ynough with out a sermoÌ„ The custom of answering in the childes name The words of consecration What is the word added to the element to make the sacrament in the L. Supper Tâ—e onely words of the Institution doe make consecration Which are woâ—des of the institution Beza for the forme effect of Bapt. Bezaes opinion of holding the infant vnder the water Baptisme true Baptisme witâ—out a â—ermâ—oÌ„ The truth of Bapt. for al the abuses How true lawfull we may better thinke our Bapâ—isme is Bezaes saying confutes our Learned discoursers Our Brethr. more allow of the Papistes ministration of the sacraments than of the Protestants that are not precherâ— Necessitie of Bapt. Baptisme hath more neede to be receaued lesse neede of a sermon to the receiuer of it Whatnecessitie we denie or grant in the sacrament Christes in situation Whâ—t is and is not necessarily conteyned in Christes institution of the sacr The daungerous sequele of our Breth assertion The Popish corruptions Beza in confess Christ. cap. 4. 〈◊〉 35. Our Breth vse the sacr without the pub assemb and times prescribed of the Church Bezaes modestie Bezaes modestie Our Brethr. contradiction Our Breth dangerous positions Our Brethr. absurdities in this assertion The learned Dis. Pag. 62. 63. 1. Cor. 1.17 Bridges Our Brethr. most daungerous conclusion Baptisme banished throughout the most part of Christendome No preacher no sacrament What a state our Breth vnder pretence of making it better would bring vs vnto The duty of a good Curate that is no preacher The inconuenience of our Brethr. rule No preacher no sacrament Our Brethr. extraordinary order till all places caÌ„ be furnished with preachers The daungers flowing from this rule Principall and accessorie Preaching is not the principall thing but accessory to the sacram What is the principall thing in the sacrament Beza in confess cap. 4. art 35. The coÌ„mendation of the sacram Calminus in 1. Cor. 1.17 The separation of the sacr and preaching How the administratioÌ„ of the sacr preaching may be ioyned and separated How our Breth owne positions ouerthâ—owe themselues Act. 16.16 The learned Dis. Pag. 63. 64. Act. 6.4 1. Tim. â— â— 1 Cor. 14.16 1. Cor. 14.40 1. Cor. 14.16 Bridges The Iewes publike prayers A pâ—escribed forme of prayers diuine seruice among the Iewes before Christes coÌ„ming Numb 6.22 c. 1. Chron. 9.33 1. Chron. 16.4 7. The Geneua note 1. Chr. 21.2 The Iewes order in the Apostles time The publike prayers in the Apostles times The Christians order in the Apostles time Col. 4.16 Ephes. 5.19 1. Cor. 14.26 The
Our Breth Gouernors and Pastors and their elections haue no proofe in Gods word Our Breth vnthankfulnesse to the Byshops Princes making lawes Our Breth prescribing lawes to the Prince Our Breth yeelding to the Prince to make lawes for Ecclesiasticall matters The examples of Princes that made such lawes Our Breth restraining of they graunted before to Princes Restraine of Princes making lawes Laws made contrary to the Pastors knowledge Her Maiesties lawfull making laweâ— for Eccl. matters Her Maiesties lawes not made contrarie to the Pastors knowledge Princess lawes in Eccl. matters The Papists vsed the selfe-same reason that our Breeth do against the Princes lawes Her Maiesties lawes against the Papists errors Our Breth dealing against her Maiesties lawes in Ecclesiastical matters On what conditions our brethren will admit her Maiesties supremacie Her Maiesties comfort against these dealings Our Paâ—tors defence of her Maiesties authoritie and lawes against these new Pastors The learned disc pa. 141. Bridges All our Br. graunt of making lawes of Eccl. matters is turned only to ciuill lawes The auncieÌ„t Princes intermedling What intermedling in Eccl. matters our Br. allow to Princes The auncient Princes intermedling The Popes and our Brethrens allowance to Princes Our Breth allowance to Princes for bodily punishments The Popes allowance to Christian Princes The auncient Princes lawes Our Brethren incur bodily punishment by their own grauÌ„t The learned disc pa. 141. 142 Bridges The examples of the auncient Christian Princes authoritie The Princeâ— commaunded the Cleargie to consult and determine on the truth of controversies in doctrine and ceremonies The Emperours dealing The Emperours doingâ— in the Counâ—els Socrates lib. 1. cap. 6. The Empeâ—ours Epistle to the Byshop for the keeping of Easter day The Emperours ownâ— confession of his dealing in the Nicene Counsell The doingâ— of the Emperours deputies iâ— the Counsels The Empâ—rour his selfe appointeth the Byshop of Constantinople The Emperour his selfe disputeth with Heretikes in the Counsell The maner of the Emperours approuing the confession of the true beleeuers The Byshops letters desiring the Emperour to ratify their decrees The Emperour ratiâ—yeth or â—eiecteth all the actes of the Counsell The Emperours Deputies doing in the Counsell The Empresse and the Emperour The Emperour requested to coÌ„maund the Byshop to examin the controuersies and to haue them referred to him as Iudge The Empresse together with the Emperour summoneth the generall Counsell The Emperours presumption of the proceeding in the Counsell The Emperour and Empresse in thâ— Counsell and the cause of their comming thether Iustinian The Emperours dealings Constantinus Pogonatus The Byshop of Romes obedience to the Emperour in the Counsell The Byshop of Romes obedience to the Emperour The Byshop of Romes confession that the Emperour is Christs Vicar in carth c. The Emperour confirmeth the Counsels definition with his total assent The french Kings gouernment of the Ecclesiasticall state Clodoueus in the Counsell at Orleance Guntranus in the Counsell of Matiscone The King had the appointing of the Bishops The Kings decree for annuall Synodes The Kâ—ngs within the Churches discipline The french kings dealings The Counsell refer all their Decrees to the amending of the Prince The Edict of Charles the great to the Bishops and Pastors of Churches The Kings commissioners ioined with the Byshops for the Churches discipline The King taking vpon him the correction of Eccl. maâ—ters is no presumption The Christian Kings ought to follow the examples of the good Kings in the old Testament The princes charge for preaching Alcuinus in praefas lib. de Trinitate Of the princes preaching and priestly power Ludonicus pius his authoritie and dealing in Eccl. matters Ludouicus charge to the Bishop The kinges of spaynes dealinges The examples of the Christian Princes authoritie in the kings of Spayne Richaredus in the CouÌ„cell at Toledo The kinges performing the office of an Apostle The care charge and auth of the Prince for discipline The kinges decree for the peoples confession of their faith at the communion The Spanish kings dealings The dooings of diuerse kinges of Spaine in Councels eccl matter 's The authoritie and dealings of the auncient kinges in this our Britannie Eleutherius acknowlegment of tâ—e kings authoritie in this Realme The Saxon kings dealinges and lawes The lawes of the Saxon kings in eccl matter 's The lawes of king Inas Cap. 1. of the ministers liues Cap. 2. of Infantes Cap. 3. of working on sunday The lawes of the SaxoÌ„ Kings Chap. 4. of the first frutâ— of the seedes Chap. 5. of the Churcheâ— libertie The lawes of Aluredus in eccl matters Act. 15. Aluredes lawes The imposing of pecuniarie mulctes Why a traitors punishment should be capitall King Aluredes owne writing of his sanctions The kings abrogating vnprofitable constitutions The lawes of Edw. the Senior King Alureds collection of the former kings lawes The auth of the other kinges here mentioned The eccl lawes that Aluredus set forth The lawes in eccl mat of Edward the elder of Athelstan king of the east Angles The Princes penall lawes ioyned to the eccl K. Ethel staneslawes 8. and 9. The lawes of Ethelstan in eccl matters The kinges B. Nobles and all the subiectes to pay their iust tithes The lawes of Edmund in eccl matters The Clergies chast life which chastitie was shewed before that it debarred not in B Pastors matrimonie Tythes first fruts almes Reparations of churches Periury and idolatrie The lawes of Edgar in Eccl. â—atters Howe farrâ— these decreeâ— are are not allowable Canutuâ— his Lawes of Eccl mâ—tâ—ers The peace honor of God next after the Princes The Churches orders and digniâ—ies to bee maintained Canutus Lawes for the purgatioÌ„ of a preeste â—ccused The Lawes of Canutus Apurgation of a DeacoÌ„ sclaundered Canuâ—â—â— Lawes for degrees of mariâ—ge Receiuing the Communion thrise a yere Fayth life Duties of Lords to tâ—eir vassâ—iles Obedience to the Teachers Charge to euerie christiaÌ„ to learn â—he L. praier the articles of their beleefe None that hath not learned these things to be admittâ—d to the Communion c. Auoidance of greeuous crimes and repentaunce To flee whoredom The feare of Gods iudgementes The duty of B. Pastors The king tâ—acheth all estates Eccl. and lay The Clergies aduise to the K. This auth of Princes confuteth our Br. restraint therof The Princes doing all by the Clergies aduise debarreth not their supreme authoritie Her Maiestâ—es supremacie The learned disc pa. 142. Bridges The K. follouing of aduise It is no subiection to follow Counsaile How the Counsellers determine how not Vnfaithfull Counsellers The learned disc pa. 143. Bridges The K. dealing by aduise Their examples of the Empire Fraunce Spaine and England cleane against them Their conclusion of reason froÌ„ Counsell aduisement Their reason either against all reason or against themselues The learned disc pa. 143. Bridges Princes seuaunts to the commoÌ„ weale and Lawes This seruice no debasing of their authoritie Aug. in Epist. 48.
plaine and expresse terme we méete in all these persoÌ„s with those that are intituled by the name of Teacher or Doctor on which title our Bretheren take holde And albeit the Text setteth it downe not in the name of Doctor onelie but calleth them Prophets and Teachers or Doctors yet that makes no matter For as speaking of teaching they alleaged prophesie before so héere they take these names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as diuerse names betokening one matter For if they doo not so either they speake contrarie to themselues or nothing to the purpose Contrarie if the Doctors intermeddle in other mens functions distinguished from theirs Nothing if they meane not they were suche Doctors as héere they take vpon them to prooue vnto vs whose office is onelie to teache true doctrine and confute all heresies and false opinions by the word of God concerning all articles and principles of Christian religion without applying their teaching to any particuler state of time of persons or places But it followeth The example or practise of this office is set foorth Acts. 13.1 c. So that their meaning is to prooue all these héere recorded by Saint Luke to be suche and no other sorte of Doctors To which purpose how truelie these examples fitte let vs sée besides the conference of the Scripture howe they contrarie in these examples the Doctors that their selues most estéeme Caluine vpon these words Acts. 31.1 writeth thus What Doctors differ from Prophets at the least-wise in my iudgement I haue expounded on the fourth chapter to the Ephes. 11. And on the twelfe of the former Epistle to the Corinthians 28. In this place these two are synonyms that is diuerse wordes signifiyng all one thing that Luke might signifie there were manie men in that Churche indewed with a singuler grace of the spirite for to teache Truelie I see not how it agreeeth to take prophets for those that excelled in the gifte of foretelling But rather I suppose it is noted that they were excellent interpreters of the Scripture But such did exercise the gifte of teaching and exhorting euen as Paule dooth testifie in the foureteenth of the former to the Corinthians 29. Wee must regarde the drifte of Luke Paule and Barnabas were ministers of the Churche of Antioche from thence God now calleth them to another place Least any should thinke that Churche to be stripped naked of good fitte Ministers that God prouided for others with the damage thereof Luke preuents it and teacheth that there was such plentie that helping the neede of others notwithstanding it had a residue left so much as was inoughe for the vse of it selfe Wherevpon it appeareth how liberallie the grace of God was powred on that Churche from whence Riuers might bee drawne hether and thether So also dooth God enriche certeine Churches aboue others in our time that they might bee Seminaries to spread abroade the doctrine of the Gospell By which iudgement of Caluine it appeareth that those Prophets of whome wee haue spoken 1. Cor. 14. were these Doctors being Interpreters of the Scriptures How-be it not bare interpreters but suche as ioyned the gifte of exhorting with their teaching Gualter saith on the same place Act. 13.1 But they are called Doctors who do publikelie instruct the Churche and doo orderlie applie the holie Scriptures to the institution of all whome at this daye we call either Pastors or Ministers of the worde Therefore there was not at Antioche onelie a Churche but also a Schoole out of which the learned Ministers were sent to other Cities c. Beza also vpon the second verse Act. 13. When as they ministred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is while they exercised their office to wit of teaching of Prophesiyng For a little before he had said they were Doctors Prophets Therefore Chrysostome rightlie interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they were ministring that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they were preaching Wherevpon saithe the Geneua note The worde signifieth to execute a publike charge as the Apostleship was so that heere is shewed that they preached and prophesied While they preached saith Bullenger while they redde holie things interpreted and taught others and while they were occupied with holie thinges For holie things are preaching the reading of the Scripture interpretation doctrine and suche other matters So that by all these learned mens iudgements and by the apparance of the verie text it selfe concerning the example and practise of this office it appeareth how vntrue this is that the office of Doctors is onelie to teache true doctrine and to confute all heresies and false opinions by the worde of God concerning all articles and principles of Christian religion without appliyng their teaching to any particuler state of time of persons or places But to sée this practise better by these perticuler examples let·vs begin with Barnabas which in the text is firste named And whose verie name saithe Saint Luke Acts. 4.36 is the sonne of consolation On which Beza saithe they that are skilfull of the Chaldie deriue it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar which is Sonne and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh that is Soule as though yee would saye he that refresâ—eth the Soule Vatablus saithe Full of consolation that is one moste apte to comfort And trowe yee this Surname giuen him of the Apostles for other-wise his proper name was loses or as some copies haue it Ioseph euen as Christe had giuen surnames to some of the Apostles as Peter signifiyng a Stone and Boanerges signifiyng the sonnes of Thunder was giuen him by them for anye greater cause then for his comfortable and effectuall kinde of Teaching And if it were so can we suppose his Teaching was with-out application and exhortation But let vs not stand vpon coniectures nor on his name but on his dooing Dooth not the text expresselie say Acts. 9.26 When Saule was come to Ierusalem he assaied to ioyne himselfe vnto the Disciples and they were all afeard of him beleeuing not that hee was a disciple but Barnabas tooke him and brought him to the Apostles and declared to them how he had seene the Lord in the waye and that hee had spoken vnto him and howe he had spoken boldlie at Damascus in the name of Iesus Can we conceaue that Barnabas could doo all this or be-it that Paule did declare some parte thereof with-out application of the particuler state of the time of the persons of the places But what say you to this place conteyning the foure verses 22.23.24 and 25. immediatlie precéeding that place that is cited by your selues Act. 11.26 Then tidings of those things to witte that a great number in Antiochia beléeued and turned to the Lorde came to the eares of the Churche which was in Ierusalem And they sent foorth Barnabas that he should goe to Antiochia Who when he was come and had seene the
both openly and throughout euery house By which is manifest that the Pastor must not onely teach al his flocke openly but also he must instruct euery family priuately wheresoeuer he shall see it to be needefull or expedient Which dutie cannot be accōplished by a reading Minister Also in the 26. ver of the same chap. hee commendeth vnto the Elders a generall care of the whole flocke Take heede to your selues saith he and to the whole flocke Which care cannot be well or at all vndertaken except they be diligent to teach both all and euery one of their flocke as neede shall require Which thing also he willeth them once againe to obserue in his example verse 31. saying Therefore watch ye remembring that by the space of three yeares I ceased not night and day exhorting euerie one of you By these testimonies it is euident to see what diligence the holy Ghost requireth of Pastors in teaching both publikely priuately as well generally all their flocke as particulerly euery one of them He therfore that is vnapt to execute this part of a Pastors dutie is altogether vnmeete to whom gouernance of the flocke of God should be committed All this with these thrée sentences of S. Paul as our Breth here say are especially referred to priuate exhortation reprehension cōsolatiō And we grannt this particuler and priuate teaching to be a part of a Pastors dutie and that he which is altogether vnapt to execute this parte of a Pastors dutie is altogether vnmeete to whom gouernance of the flocke of God should be committed But again we say that he which is apt to execute this part of a Pastors dutie and is diligent to teach al and euerie one priuately wheresoeuer he shall see it needefull expedient is not altogether vnmeete to whom the gouernance of the flocke of God should be committed Sith there are many both godly and learned Pastors that can doe do to their habilities execute accomplish these duties yet haue not the gift of publike preaching and therefore for their open actions why may they not the better oftner vse the reading of the prescribed forme of cōmon prayer and other godly and learned homilies in the publike assemblies of the flocke and congregation In temporall affayres no man will committe the least charge that can be to such persons as he knoweth to be altogether vnmeete or vnable to aunswere vnto the charge shall we continue as we haue done hetherto to put thē in trust with the gretest charge that can be the saluatiō of so many thousand soules redeemed with the bloud of Christ whō we knowe certainely to be able to do no part of a Pastors dutie sufficiently God forbid that we should still continue so lightly to esteeme so waightie a matter as though we accoūted the bloud of Christ by which we are sanctified to be prophane and would contumeliously withstand the spirite of God Our Bretheren are all in extremes as though wee allowed the committing this office of Pastorship to those that are altogether vnmeete and to such whom we know certainely to be able to do no part of a Pastors dutie sufficiently which to doe is a great and iust offence But we defend one they impugne another Albeit vnder the quarell against that other they meane to wring out indéede both the one and the other and not only the méere insufficient Pastor but the most sufficient As for vs we onely speake in defence and that but by the way of tolleration for a time of such as are not altogether vnmeete but willing and able to doe some part or the more parte and that sufficiently of a Pastors office though not all or all though not in such sorte as other better learned that can publikely interprete and apply the scriptures to the circumstances of times places persons occasions and in publike preaching haue the gift learnedly and effectually to exhort to comfort to admonish to reprehende the hearers and to confute the gainesayers although they be yet able to doe these thinges better in priuate And in publike they followe the formes set downe and appointed of godly and learned homilies Not but that we heartily wish as well as they that all Pastors could as fréely and learnedly preach as can the best at least better than they nowe can And the godlie Bishoppes and Prelates doe I hope endeuour themselues in their charges to exercise the Pastors thereunto Neither doe we allowe that the Pastorall charge should bee committed vnto anie that in anye respecte is insufficient But if it were before committed vnto them except they be altogether vnmeete and no hope of anie sufficiencie in them we thinke not that by and by they must bée thrust out by head and shoulders But that they may bee permitted to doe what they can doe and be trayned vp with such exercises of learning as whereby they may waxe more able And in the meane time godlie and learned Preachers to trauell the oftner in such places the better to supplie that which wanteth and hereafter not to committe the charge but to such onely as shall bee more sufficient to discharge it And this not onely we like and agrée vnto but I trust yea I knowe in many places so farre as conueniently may be doone it is with all diligence and care alreadie prouided for and may well be doone the Ecclesiasticall gouernement of the Churche of Englande notwithstanding standing a◠it doth But necessitie you will aunswere hath no lawe This necessitie wee haue aunswered before to consist in two pointes In lacke of lyuings and lack of learned men The first we haue shewed ought to be no lette no not of an houre if the other want could so soone be supplied And both must of necessitie be prouided for in time or else wee testifie before God and his holie Angels that they which neglect or withstand this prouision shal be guiltie of the bloud of al thē which perish through the default of teaching in the whole realme This is a good aunswere being vnderstoode in his right sense that here againe we are presupposed to make necessitie hath no law Our Brethrē aunswere hereunto by distinction of the thinges wherein this necessitie doth consist to wite in these 2. points in lacke of liuinges and lacke of learned men Well then our Brethren here graunt when they can thus properly distinguish the same that there is a necessitie in this matter But to the first they aunswere that they haue shewed it ought to be no let no not of an howre Nowe verily then it is a gentle necessitie that so soone can dispatch so great a matter But for the other necessitie of learned men they cōfesse it to be harder saying if the other want could so soone be supplyed If then a longer time must of necessitie be required for the supply of learned men how then
Caluine that as wee haue alwayes soone kindes and that effectuall of preaching the Lordes death at the Ministration of the Lordes supper so though wee haue not alwayes the kinde of preaching which our Br. vrge vnnecessarily as meere necessary and we graunt also to be conuenient and wish it could in euery place bee had yet wanting this maner of Preaching hauing all the other we may boldly and safely auowe that it is a consecration as Cal. calleth it a right administration of the Sacrament as we vse it But say our Brethren And forasmuch as the spirite of God compareth the sacramentes to seales that are added for confirmation of writings we know well that a word or writing may be auaylable without a seale but neuer a seale without a writing Howe can this be rightly alleaged against vs that haue both the seale and the writing ioyned together but rather make for vs against our Brethren For if this confirmation of writinges by the seale added therevnto and this auaileablenesse of the seale ioyned to the writing be of the spirite of God Sith wee haue both of them in the Sacramentes iointly together and vse the seale neuer without that worde or writing that Gods pen-men by the inspiration of his holy spirite did set downe in authentical recorde of writing Howe can our Brethren maintaine their sayings that we sacrilegiousely seperate and pull the writing from the seale or the seal from the writing and giue a dead beggerly and worldly Element or bare seale that is not auaylable but against Christes institution and againste Gods spirite Surely in this and such like slaunders our Brethren do not a little sinne euen against the spirite of God in them and against their owne spirites and knowledges that knowe well ynough and can not bee ignoraunt but that we ioyne alwaies the writing to the seale whensoeuer we deliuer the seal and that in as ample manner as the writing is left written vnto vs. Neither do we deliuer onely the writing with the seale and read the whole writing at the deliuery but read it in such plain clear manner that euery one which receiueth the same may well perceiue the content of the writing the validity of the seale and all the mystery purport and effect of the whole deede Only this no large voluntary Discourse is at euery time of the deliuery made thereupon And is this so necessary also in all déedes written sealed deliuered and withall bréefely and plainly declared in whose name and act and to what vse end it is so passed that ther must be always besides al this a large treatize vttered by the deliuerer to the receiuer or else the deed is not an autenticall deede nor auailable our brethrens fallation is to open a secundum qâ—id ad simpliciter Wee haue not the writing preached at the action in such maner as they wold haue it preached therefore we haue not the writing in this action but the seale without the writing Hereupon our brethren againe conclude Therefore in this behalfe wee haue had great default so long time to commit the administration of the sacramentes to those men who not onely haue bene knowne to be vnable but also haue bene forbidden to preach the worde We do not excuse the default of any that haue admitted any such into the Ministerie that haue bene knowne to be vnable to administer the sacraments Neither defend we any such vnable Ministers or would haue them them to be allowed or tollerated Let such being known a Gods name be orderly remooued and prouided for But we stand now vpon the absolute necessity of this ability that our brethren vrge to be in euery Minister to whom the administration of the sacraments may be committed that he must néedes be withall a Learned Preacher of the Worde Which though we also like off so farre as stretcheth to conueniencie yet we dare not nor can admitte this absolute necessity vnderstanding preaching as is aforesayde But sée héere on whome moste of all our Brethrens accusation of this so great default will light They doe wel before hand to enclude themselues in the number saying in this behalfe wee haue had great default for although they meane nothing lesse in this wee that héere they speake of than to charge them-selues with any part of this default but with a mannerly tearme reach at others yet how will they acquite them-selues héereof For if we haue had great default in this behalfe to commit the administration of the sacramentes to those men that are knowne to bee vnable to preache the worde vnderstanding preaching in that sense that our brethren here do for frée extemporary or premeditate exhortation admonition application c. How do not they incurre the same default except they will denye Doctours or Teachers to bee Ministers of the Word and so by their own confession Ministers also of the Sacraments and yet by their former principles they permit them not to exhort admonish nor apply c. Which things are most necessary vnto preaching namely to that preaching that is vsed at the administration of the Sacramentes If they say these Doctors notwithstanding be not vnable for they can do it though they may not doe it What booteth this shift for if they may not then in all right which is as good as in all might they be vnabled to preache and yet not vnabled to minister the sacraments Either therefore let our Brethren deny that they may minister the sacrameÌ„ts or deny this to be so great a default that a sacrament may be administred without this manner of preaching Or else whether shall wee bee found more faulty that suffer Ministers to administer the sacraments that are vnable to preach at the administration of them wishing not withstanding they were able and helping their vnabily what wee can and prouide as many able as wee may or they which doe vnable many Ministers that are able and say they can doe it but they must not And so both committe a greate default heerein and quite and cleane ouerturne themselues and all their owne principalities on this matter And see againe how this in the nicke commeth in that they adde of our forbidding to preach Doth not this also most of al euen in this point fouch theÌ„selues in not permitting Doctors teachers to exhort apply is not this al one as if they forbad them preaching as for our forbidding it is not so absolute nor so peremptory but either it is because they haue not the gift of publike exhortation and application c. Which if they had and would vse the same as they should accordingly none of vs woulde forbid them And yet may they notwithstanding be Ministers of the Word else how should euen our Brethrens Doctors be Ministers of it Or perhaps they are forbidden because of some defect in the parties life or some other occasion that might make him offensiue
in those publike praiers which the pastor speaketh onelie in all the peoples name the people nowe and then did giue their responses in their courses as if may appeare by that which Ciprian afterward saith But when we stand to praier most dearlie beloued brethren we ought to watch and be intentiue to the praiers with al our heart All worldlie and carnall cogitation must go from vs Neither must the minde thinke then of anie other thing than of that onlie which it praieth Therefore the Preest also giuing foorth a preface before the praier prepareth the breth minds in saying Lift vp your harts whē the people answereth VVe haue them lifted vp vnto the Lord they may be admonished that they ought to thinke on no other thing but on the Lord. So that the people said not only Amen but had other aunsweres also vnto the Minister as may appeare further in the Letanies and Liturges of the auncient Churches And to shewe howe farre the people ioined their voices with the Minister euen long after when the Ministers had gotten a great part of the praiers to their owne pronouncing in Chrysostomes time but yet before the blasphemies Idolatries and superstitions of the Masse began or the praying in a tongue vnknown to the people or in secrete muttering that al the people hard not it is worthy the obseruing to this purpose that which Chrysost. writeth vpon the last vers of the 8. chap. of the ◠epist. of S. Paul to the Cor. Homil. 18. Wherfore shew ye towards them and before the churches the proof of your loue of the reioising that we haue of you Now saith hee receiue ye them euen as indeede ye loue vs Declare ye howe wee not simply nor rashlie do reioyce in you This shall ye do if ye shall shew forth your loue towards them And afterward he maketh his speech more dreadful saying In the sight of the churches for the glory saith hee of the churches for their honor for if ye shal honor thē ye shal honor the churches that sent them For it shall not be only their honor but also their 's that sent them chose them before all it shall be to Gods glorie For when we shall honor them that minister vnto him the glory stretcheth to him For th◠communitie of the churches but this also shal be no smal thing for great is the power of a synode that is of the churches The praier of them loosed Peter from his bondes opened the mouth of Paul Their suffrage or voice not a little beautifieth those that shall attayne to the spirituall principalities And for this cause he that shall giue orders calleth then for the Churches praiers And they giue their sentences and giue their crie thereto Which thing they that are to enter into the Ministerye doe knowe For it is not lawfull to them that are not entred into the ministerie to disclose all thinges But there is that thing wherein the Prieste differeth nothing from him that is vnder him As when the dreadfull mysteries are to be partaked for we are all holden a like worthie to partake them Not as it was in the old law the priest did eate a part the people a part it was not lawful for the people to be partaker of those things wherof the Priest was partaker Howbeit now it is not so but one bodie is brought forth vnto all and one cup. Yea and in the prayers a man shall see that he offereth together with them the full cuppe both for those that are possessed with vncleane spirites and also for those that are the penitentes For the prayers are made in common both of the Priest and of them And all of them say one prayer a prayer full of mercie Againe when we haue shutte out from the Priestes circuites those that can not be partakers of the holy table another prayer is to be made and we all lie vpon the grounde alike and we arise all alike Againe when the peace is to be communicated we salute one another all alike And again euen in the same most dreadfull mysteries the Prieste prayeth for the people and the people prayeth for the Priest For when they say and with thy spirite it is nothing else than this those thinges that are of the Euchariste that is to wit of the giuing of thanks are all of them cōmon For neither he giueth thankes alone but also al the people For hauing before their voyce then they being gathered together that this thing might worthily and iustly be done he beginnes the Euchariste or thankesgiuing And what marueilest thou if the people speake with the Priest Whereas in deede they sound out those holy hymnes in common euen with the verie Cherubines and supernall powers These thinges verily are spoken of vs that all those also which are gouerned might be sober to the end we might learne that we are all one body Onely hauing among vs so much difference as mēbers haue from mēbers And that we should not cast al vpon the Priests but that wee also euen as for a body that is common should thus beare the charge of the vniuersall Church c. By these wordes it manifestly appeareth that the Pastor in the administration of the diuine seruice sayde not all the publike prayers alone though in the name of the whole Church and the rest ioyning in hearte with him in silence to auoide confusion and disorder aunswering him onely with Amen but that they had many responses and manye whole prayers that they prayed all together in common euen in the same manner as he did without any disorder or confusion Thus we sée both that in the whole tenure of all the scripture and in the practise of the primitiue and the auncient Churche succeeding they stoode not thus precisely as neither for the prescription of the forme of publike prayers so neitther for the manner of the vtterance of them but that often they ioyned all their voyces with the minister or followed him or aunswered him with many moe words than with a bare Amen which giueth nothing but as our Brethren confesse a silent consent vnto him which is rather an approbation of his prayers for them than properly any prayers of theirs ioyned with him The thirde thing that I would haue heere further considered in this matter of publike prayer is that our Brethren say it were a great confusion and vncomelinesse for euery man to make his seuerall prayers in the publike assemblies Indeede if euerie man did make his seuerall praiers in the publike assemblies at such times as the publike prayers are openly made by the minister in the name of the whole Churche and did neither openly praye with him nor in silence giue assent vnto him so be they could heare him I confesse it were great confusion and vncomelinesse But if the ministers voyce were so lowe either by nature or infirmitie that in a great assemblie all
were with the whiche his Chilyde that was borne was slayne His conscience misgaue this guiltinesse of his crimes long agoe For this cause hee made sure reckoning that hee shoulde not onelye bee called oute of the Presbyterye but also excommunicated and the Brethren vrging it the Daye of his triall approched in the which before as his cause should be handled if that the persecution had not come before it Which hee taking holde of with a certaine kinde of vowe that hee might escape and saue his condemnation committed and intermixed all these thinges as hee which was to bee cast out of the Church and excluded preuented the iudgement of the preestes by his voluntary departing as though to haue preuented the sentence were to haue escaped the punishment By this inuectiue of Cyprian it is not onely moste apparant that this Elder Nouatus was a Minister of the word and sacraments but that also these consistories or colleges of Elders in such great cities as Rome Carthage that with the Bishops were assistants in the gouernmēt of the Ecclesiasticall Discipline were not of such Elders as medled not with the worde but were of such Presbyters Preestes or Elders as were also called sacerdotes Which in the Epistle before this that Beza next citeth is called of Cyprian the corpse of the Preestes Lib. 3. epist. 13. Where after againe he hath inueighed against this Nouatus whome there hee calleth Nouatian he saith for therefore moste deere Brother the corpse of the Preestes is aboundant coupled together with the glue of mutuall concord and bonde of vnity that if any of our college shall attempt to make an heresie and to rende and waste the flocke of Christe the other shoulde helpe and as profitable and mercifull pastors shoulde gather together into the folde the Lordes sheepe And thus by the occasion of this one Scismaticall Elder wee finde not onely a profitable warning for vs all to take héede of making schisme in the Church vnder pretence of greater purity and innouating newe orders of more seuere Discipline but also which is the point we now relie vpon that these Colleges of Elders whose counselles the Bishops vsed in the Gouernment of the churches discipline were colleges of pastorall Elders But to search it yet further with Beza let vs procéede vnto his next quotation Epist. 14. euen the next Epistle to that we last cited although wée haue partly séene the same already for the superiority of Bishops ouer pastorall Elders Wherein Cyprian writeth to the Elders and Deacons as before The occasion was because they admitted some to the supper of the Lord and to the peace of the Church who had fallen in the time of persecution and had not before their receiuing publikely confessed their offence and declared their vnfeyned repentaunce Whereupon sayth Cyprian I haue long helde my patience most deare Bre. as though our shamefaste silence should gaine quietnes But when the immoderate and cutted presumption of some endeuoreth by their rashnes to disturbe both the honour of the Martyrs and the shamefastnesse of the confessors and the tranquillitie of the whole people I must not holde my peace anie longer least too much silence growe to the daunger both of the people together and of our selues For what daunger of offending the Lord ought we not to feare when as some of the Elders neither mindefull of the Gospell nor of their place neither thinking of the iudgment of the Lorde to come nor of the Bishop that now is placed ouer them claime all to themselues with the contumely and contempt of their gouernor Which thing was neuer done at all vnder our auncestors Yea would to God they claimed not all thinges to them with the ouerthrowe of our Brethrens saluation I can winke at and beare the contumely of our Bishopricke as I haue alwayes winked at it and throughly borne it But there is now no place of winking at it when as our Bretherhood is beguiled by certaine of you who while without the reason of restoring them to saluation are desirous to be plausible they doe rather hinder such as are fallen For that it is a most hainous offence which persecution compelled to be committed euen they also doe knowe that haue committed it when as the Lorde and our iudge hath sayde He that shall confesse me before men I will acknowledge him also before my father which is in heauen But he that shall denie me I will also denie him And againe All sinnes shal be forgiuen to the sonnes of men yea blasphemie but he that shall blaspheme against the holy Ghost shall haue no forgiuenesse but is guiltie of aeternall sinne Againe the blessed Apostle sayde ye can not drinke the cup of the Lorde and the cup of Diuels ye can not communicate at the table of the Lord and at the table of Diuels Hee that concealeth these thinges from our Brethren beguileth the misers as though that they which truely repenting them might satisfie vnto God the father for mercie by their praiers workes shold be seduced that they might perish the more And those that might erect themselues might the more fall For when in lesser sinnes the sinners declare themselues penitent at a iust time and come to the confession of their sinnes according to the order of discipline and by the laying on of the Bishops and the Clergies handes they receaue the right of communicating they are now in the rawe time of the persecution yet continuing the peace of the Church it selfe being not yet restored admitted to the communicating and their name is offered vp and hauing not done their penitence their confession of their sinnes being not yet finished nor the hand either of the Bishop or of the Clergie being as yet layde vpon them the sacrament of thankesgiuing is giuen vnto them When as it is written He that shal eate the bread or drinke the cup of the Lord vnworthily shal be guiltie of the bodie and bloud of the Lorde But now are not they guiltie that knowe not the lawe of the Scripture but they are guiltie that are the Gouernours and doe not declare these thinges vnto their Bretheren that they beeing instructed of their Gouernours might doe all thinges with the feare of God and with the obseruation giuen and prescribed of him Moreouer they cause the blessed Martyrs to be enuied and set at strife the glorious seruauntes of God with the Prieste of God that when as they that are mindefull of our lawe shall haue directed their letters to me and shall haue requested that the desires of euerie one may be examined and the peace to bee giuen when as our mother her selfe shall haue first by the Lordes mercie receiued peace and that the diuine protection shall haue brought you againe vnto the Churche these men taking awaye the honour which the blessed Martyrs which the Confessors keepe vnto vs contemning the lawe and obseruation of the
It behoueth therefore to keepe their precepts euen as the burning fire And let them be such but as for you reuerence ye them as the Lord Iesus Christ because they are the kepers of his place as the bishop is the forme of the Father of al but the Elders of the consistorie of God and ioyning together of the Apostles of Christ for without them it is not the elected church nor the collection of the Saints nor the holie Congregation And again What is the Eldership but a holie institution of a counsellour or confessour of a Bishop What also are the Deacons but followers of Christ ministering to the Bishop as Christ to the Father and working vnto him a cleane vnspottrd work euen as Saint Stephen vnto the most blessed Iames and Timothie Linus vnto Paul and Anacletus and Clement vnto Peter And in the 4. Epipistle to the Philippians Yet I saie to the Bishop and to the Elders in the Lord that who soeuer shall keepe the Passeouer with the Iews or take vp the solemnitie of their feast daies shall be compartner with them that haue killed the Lorde and his Apostles These and such other spéeches of the Presbyteral Elders do declare that whosoeuer in Ignatius name wrote theÌ„ for I dare not so boldly as our Br. doe affirme them to bee his yet in writing thus of the Consistorie of the Elders yea of the Deacons vnder them hee thought them both to meddle with teaching and with the administration of the Sacraments As for the Epistle that is adioyned in the name of Polycarpus the Elders with him it is most manifest howe they ioyned teaching to their gouerning Let the Elders bee simple in all things mercifull conuerting all from errour visiting all the sicke not neglecting the widowes the fatherlesse and the poore but alwaies prouiding good things before the Lorde and before meÌ„ As for anie other that is more suspected stuffe I cite not But be they suspected or be they not as I graunt they are verie auncient so we can finde in none of them such Elders mencioned as our Br. threape vpon vs that there were neither yet in anie ancient autentike Ecclesiasticall historie For as for that Danaeus writing of the office of Elders in Christ. Isagog part 2. cap. 10. citeth saying Lites â—utem dirimere c. But to decide debates and as out of Socrates lib. 7. cap. 37. may be gathered to behaue themselues as Iudges and arbiters I neuer read that it was the function of Elders or parte of their office This proueth nothing at all that the Cleargie of whome Socrates there speaketh were not Ministers of the worde and Sacraments but rather séemeth to inferre that theâ— were and that the Bishop of whome Socrates speaketh woulde not hauâ— them drawe too much awaie from their function to the hearing and determining of such controuersies Albeit Socrates telleth that Siluanus the Bishop did it when as hee sawe the Clarkes to make a gaine by the controuersies of the striuers that from thence forth hee permitted none of the Cleargie to be a Iudge but taking the bils of those that made supplications he preferred one faithfull laie man whom he knewe to fauour that which was â—ight and good to haue the hearing of those matters and so he set free the striuers from contention and controuersie Here the Cleargie that had the dealing in those matters the Bishop by his superior authoritie tooke it froÌ„ theÌ„ appointed it not to the consistorie of Elders but to one laiâ— man But to shew more fullie and plainlie that Socrates alwaies vnderstands by the tearme of Elders onely such as we call Priestes to wit Ministers of the worde and Sacraments Let vs also sée some testimonies out of Socrates because Danaeus citeth him for these Elders And I would gladly search all the testimonies examples generallie if that Caluine Beza Danaeus or anie other author haue ought for the proofe or but probabilitiâ— of these Elders In the 3. Chap. of his first booke he saith And on a certaine time the Presbyters Priests or Elders being present which were vnder him he speaketh of Alexander Bishoppe of Alexandria and the residue of the Cleargie hee treated somewhat more curiouslie and subtillie of the Trinitie and philosophicallie proued that in the Godhead there is the vnitie in the Trinitie But Arius beeing one of the number of the Elders which in that degree were placed vnder Alexander a man not ignorant of the quirkes of Logicke because he suspected that he would afresh bring into the Church the errour of the Affricane Sabellius being kindled with the desire of contention declined to an opinion cleane contrarie to the opinion of that Affricane and affirmed that if the Father begat the sonne he that was begotten had a beginning of his being And that thervpon it is cleere that there was a time when the sonne was not that necessarily it followed that he had his being of nothing When he had concluded with this new kinde of reason and neuer before heard of he stirred vp many of them to seeke after those matters and of a little sparke was kindled a great great flame c. Wherevpon Alexander calling a councell of many Bishops he deposed saith Socrates Arius and the fautors of his opinion from the degree of the Eldership By which it plainly appeareth that these elders were ministers and teachers of the worde And to this not onelie accordeth Ruffinus lib. 10. Eccl. hist. cap. 1. saiâ—ng A certaine Elder at Alexandria named Arius a man more religious in shew and forme than vertue began to set forth certaine wicked points concerning the faith of Christ c. And Theodoretus lib. 1. cap. 2. yet more plainlie In these times saith he Arius which was in the companie and order of the Elders and had the authority of interpreting the diuine Scriptures When he saw the gouernment of the Sacerdotall Priesthood or Bishopricke to be committed to Alexander being impatient of enuie wherewith he was chafed he began to seek occasions of prouokements of discords and striuings And albeit the dignity of the man and his laudable administration brake off the web of all slaunders yet coulde not enuie let him rest The enimie therefore of truth hauing gotten this fellow he moued and stirred vp the waues of the Church and so prouoked him that he durst openly gainsay the Apostolical doctrine of Alexander As for Alexander he auouched the speeches of the diuine Scripture that the sonne is of the same dignitie with the Father and hath the same essence with his begetter But Arius fighting against the truth called him a creation and a worke made Adding those wordes that there was some time when he was not Which things may better be knowen out of the Scriptures themselues These things did he not only in the Churches continually but also in other outward assemblies and meetinges and treating vpon them house by