forme of Ecclesiasticall Gouernment prescribed by the Word of God and perpetuall for all ages FOR as much as the purpose of this treatise is with all modesty and peace to giue cleare euidence to the trueth it was thought fittest for the cause and most profitable for the Christian Reader to set downe vnder certaine heades the seuerall assertions and reasons which are here and there scatteringly inforced by the answere to the Abstract against the seuerall braunches of the holye gouernement which Christ Jesus hath asigned for the ordinarie policie of his Church Amongest which that requireth the firste place which is the grounde of all the rest concerning the certaine forme of gouernement which he hath prescribed for his Church His wordes be these I doe therefore say and offer in the name of the learned to him or other to consider of that it is taken by vs for an vndoubted trueth the contrary whereof by no proofe we doe assure our selues can bee shewed that there are not set downe in perticuler by Scripture or by necessarie collection to be gathered all circumstaunces of pollicie gouernement Discipline and ceremonies necessary and vniformally to bee vsed in euery seuerall Church and that the Christian Magistrates and gouernours are not in the sayd former points wherof somthing is touched in Scripture of necessitie tyed to that precise forme that is there set downe but to the generall Doctrine concerning them to wit that al be done to edifying orderlye comely and such like page 33. And againe asking whether all reformed Churches are disciplinated alike he sayth Nay they neyther are can be nor yet neede so to be seeing it cannot be prooued that any set exact perticuler forme thereof is recommended to vs by the Worde of God pag. 58. And againe pag. 60. To the former assertion he addeth this reason For else how could the Primitiue Church without any prescript word I doe not onely say haue brought in a newe ceremonie but haue altered the Sabboth day by God appoynted at the first and being our Satterday to the first day of the week in the Scripture twise or thrise called the Lordes day and with vs Sunday or yet the time of receiuing the Sacrament of the Eucharist being according to the institution vsually receiued after Supper to haue it receiued as it is in the morning fasting In which assertions there is so little plaine dealing and so much vntruth as of y ◠one side they sauour of subtletie so on the other side they haue very smale taste of sound diuinitie For first when as the Question was of Discipline to be administred as the Lorde commaunded that is of the substantiall forme of Christes gouernement he carieth it to the ceremonies and circumstances of Discipline as if when the Apostle commaundeth to keepe the forme of wholesome doctrine one should aunswere it is not certaine because the circumstances rites times of it are variable Which also casteth a strong sent of the Romishe practize who to make a way to their additions and detractions in the matter of the Sacrament and otherwise flie vnto the circumstances of time number persons and such like Test Rem in annot John 6. verse 58. the which they say the Church may alter and chaunge The second subtletie is that when the state of the question is propoūded as that which is the difference betweene vs the verye poynt of it is so obscurely and doubtfully set down as one can hardly attaine vnto his meaning For when he saith the Magistrates are not in y e sayde former points tyed to the precise forme c. He leaueth it doubtfull whether by points are ment the particular circumstaunces of policy gouernment discipline and ceremonies which if they be he commeth no nearer the questions then thinges variable to thinges certaine and vnchangeable or whether he meaneth the thinges themselues to wit policie gouernment discipline which if he do then he is become an ouerturner of all the assertions of former diuines whatsoeuer For then if the Magistrate think it for order and comelines Ecclesiasticall censure shall be administred by ciuill persons layemen as he speaketh men may be excommunicated before they be summoned in a priuate corner not in the Congregation then the Magistrat may cause the Deacons forme to become the forme of the Bishop and the Biships forme the form of a Deacon Finally then the seuerall members of Christes bodye their formes and specificall differences maye be altered and changed as seemeth good vnto men then Princes maye ordayne Bishops as Bishoppes sometimes annoynt Princes Finally then the soueraigne Magistrates may them selues become Ecclesiasticall officers and Church-ministers which at once vndermineth not onelye the Church-discipline of God which we require to bee exact according to God his worde but also euen the formall destinction of offices censures and matters Ecclesiasticall which all other Churches and euen ours haue established are made arbitrarie and changeable seeing they are not tyed to the precise forme of these things It is palpable darknesse also which hee sayth that all Churches are not disciplinated alike because anye set and exact particuler forme thereof is not commended vnto vs in God his worde Which if he meane of the set forme of ecclesiastical gouernment all reformed churches acknowledge it either haue it or seek it and distinguish it in al their writings from the variable ceremonies or circumstances of the same as appeareth by y e places quoted in the margent if he meane it of circūstances of places times numbers and such like he calleth that to question which none euer made doubt of Nowe besides this confusion in propounding the Question the reasons of the assertion are full of vntrueth First the allegation of y e alteration of y ◠Saboth borowed from y ◠Jesuits annot Apo. 1. 10 sauing y ◠thei haue for shame limitted that which he left at large saying they did it w tout al cōmā-dement of Christ which they read of is not as he setteth downe iustifiable by y e Scriptures namely y ◠they did it without prescript cōmandement frō Christ For seeing the Apostles hauing by God his commaundement kept the Jewes Saboth for the weeke gone afore when the time of the alteration of the ceremony of that particuler day was come did for obseruation of the morall commaundement of celebrating one day in seuen ordaine and keepe the next day for the weeke following calling it and making it the Lordes day as the other was the Lordes Saboth it is manifest that when this cannot be altered without breache of the morall proportion of one in seuen that therein they had direction from Christe according to those words Teaching them to keepe what soeuer I commaund you Mat. 28. 20. If it be asked where in the Gospell this is commanded and prescribed of Christ let him shew the like of those which the Apostle speaketh of 1. Cor. 11 2. cap. 14. 37. Concerning the
¶ A COVNTER-POYSON Modestly written for the time to make aunswere to the obiections and reproches wherewith the aunswerer to the Abstract would disgrace the holy Discipline of CHRIST Luke 19. vers 40. ¶ I tell you if those should holde their peace the stones woulde crye AT LONDON Printed by Robert Walde-graue The Authour to the Reader IT is sayde of Solomon who had no small experience in the course of al things that much reading is wearinesse vnto the flesh but it is most true euen in our owne experience that to deale with the vntamed and vntaught reason of man is a vanity vexation of spirit vnto those who loue the truth For what cunning shiftes and exquisite variety of subtleties haue they to decline the mighty strooke of the word of God And it is no maruaile if we poore dullardes be not only made blunt but almost worne awaye with encountring with such tough ware The onely comfort we haue is that when the diuell disputed yea continued disputing so long with the Son of God him self hee was at the length made to retire with those milde and yet most powrefull wordes The Lord rebuke thee Sathan Which most auncient example as it hath greatly sustayned me in this toyle of this tedious time wherein I haue had occasion to goe bare-foote through this quicke-set hedge of thornes which the aunswerer to the Abstract hath set in our way so it doth not a little grieue me that I am iealous ouer my selfe that I haue not followed in such measure as I ought that moderation which the sonne of God The prince of Angels kept when he encountred with the deuil notwithstanding I deale as I hope with a brother My comfort is that it shall be manifest that in steede of taking occasion where it was not giuen I haue swallowed downe that as sweet which is most loathsome and bitter I haue also stayd my course within the compasse of the first treatise and the daungerous appendix annexed to the same partly because I suppose he wil not abuse so much the Scripture as to wrest the defence of pluralities of Ciuill offices in Ministers of God his word of sole excommunication which is already handled in this treatise by the scripture and partly because the rest will for the most part pertaine properly to the worthye Lawyer who hath begun this controuersie and shall by the grace of God see a good end of the same The Lord bring vs all to be of one minde and hart in the truth A FAITHFVLL BROTHER to the Christian Reader THE FEAREFVL CONDItion in regard of our sinnes of this our age and in this our Noble Countrie may make thee good Christian reader and all who loue the peace of SION the flowrishing estate of this coÌ„monwealth vvith heauie soule and deepe sighes of heart to bevvaile the horrible wickednes of this land euen yet to this day increasing if thou doe but consider that the hard and stonie hearts being continually vvatered vvith the svveete and heauenly devv of Gods most fatherly admonitions forethreatnings from day to day dropping dovvne by his messingers rising earlye is rather hardened then any whit mollified or humbled So that neither the fearfull signes in heauen and other creatures as it were by the breach of nature weeping ouer vs nor the horrible howling and quaking of the earth trembling and fearing vnder vs hath as yet brought forth anye further sorrowe of our sinnes then that being amazed and astonished at the suddaines woondring at the straungenes and for a time while our heartes did beat lightly sorrowing at the fearfulnes thereof we made a shew as though we would haue turned to the Lord but alas we soone became like the children of Israell vvho beeing put in feare with the greate terrour which God shevved in pronouncing the Lawe in mount Syna did promise to heare obey Moses vvho being but fortie daies and fortie nights absent from them and for them vvith the Lord they fel avvay to their owne imaginations Since this hath the Lorde vvith straunge sicknesses at diuers times diuersly visited vs in our bodies yea our very hearts haue bene smitten vvith the fear of foraine practises yet vvho is it that hath rightly ackovvledged the hand of the Lorde Aboue all other thinges this is to be soberly vvaied with the equall ballaunce of an vpright conscience that euen novv on the one side the common enemy to the state and Church of God among vs hath very villanously and traiterously vovved himselfe to put out the happy light of this most peaceable kingdome euen by desperate and slauishe bloud-suckers allured and besotted vvith the fayre and favvning face of a man hayred like a VVoman of these Locustes the Iesuites who haue stinges in their tailes beeing like vnto Scorpions to take away the precious life of our moste gratious Queene ELIZABETH our most dear soueraigne the ioy and peace of all this Land the Lord for his Sonnes â—ake continue her blessed dayes among vs and coÌ„found al their horrible practizes on the other side like as it was in Hierusalem vvhen Titus besieged it vvhat little faith and true loue euen from the tankard-bearer to men of high degree he that seeth any thing must needes behold and tremble But O that I vvere able to povvre oute my very heart and that riuers of vvaters mighte flovv out of mine eyes that I might sufficiently bevvaile the desolation of Sion among vs yea I coulde vvishe that my life though it vvere by a thousand deaths might redeeme the breaches of the Church of God among vs. VVhose hart doth not bleede to thinke that in so peaceable daies so blessed a time vnder so Godly and religious a Princesse euen when the fire of our neighboures most rufull miseries doth flame about our eares yea and that the Lorde hath almoste drawne out his vvrathfull svvord against vs euery man follovveth the pride couetousnesse vvhoredome drunkennesse and lustes of his own heart and no man remembreth Ioseph The barres are filled vvith pleadinges and the streetes are full of the cries of the poore fulnes of meat and contempt is among vs and vvho considereth Yet if this our sin vvere only against men and not against God there migh be some hope But vvhen the mouth of the blasphemous svvearer is not tied vp the handes of the idolatrous generation of Atheiestes prophane persons be not chained VVhen the moste holye and precious vvorde of God is manifestlye contemned the ioyfull and heauenly tydings of saluation so negligently and vngratefully troden vnder foote the true and faithfull messengers pursued atained and diuers wayes afflicted then if the olde worlde for malitious imaginations Sodom and Gomorrha for pride fulnesse of meate and vnmercifulnesse If IerusaleÌ„ for abusing Gods prophets wilfulnes were wofully distroyed vvhat may wee poore careles people look for if we do not repent but as it is almost vniuersally feared speedy ruine vtter desolation O ye shepherds
of Israel be wise and vnderstand kisse the sonne least he be angry seeke the Lorde whilste he may be founde make attonement with him rest yee on God and follow his wayes For the eyes of the Lord behold all the earth to shew him selfe strong with them that are of perfect hart toward him And you ye reuerend fathers which take vpon you to rule the sterne of God his ship to your consciences be it appealed whether you thrust not out of your brethren faithful skilful marriners nourishing the idle vnfit wherby it is come to passe that thousands of soules are like to be drowned Let be appeled vnto your cōsciēces whether this your dealing be not the only cause that this church of England hath suffred such disquietnes and whether you ar not folowers of such as haue bin disturbers of the churches in other countries cōpare I pray you your cause with their cause and your proceding with their proceeding as namely let the practises of the diuines of PERGA in Germany for the maintaining of the errour of consubstantiation and vbiquity of Christe his bodie be compared with your striuing against the wholesome disciplin of Christ they were few as namely about six one bare the cheefest svvay you are not so many as that for your willes all the Churches should be troubled in England they helde the foundation and so doe you they had to doe with their godly brethren and so haue you they shrowded themselues vnder the shadovve of moste famons men as of Luther and Melancthon and so do you euen of moste blessed martyrs and very learned fathers they hauing tried diuers wayes to establish their errors at length deuised a subscription to a book called Liber concordiae thereby to drawe a secrete allovvance of that which openly they could not so vvel set one foote You after many molestations and vexations of your brethren euen to the turning avvay of many good schollers godly affected from the study of diuinity haue at the lēgth contrary to allavv of God and man offered violence to the consciences of your brethren by a forced subscription they first won the magistrat and made him their pretence vvhere their subtilty vvas espied and I pray God it be not layd to your charge for your like dealing pretences the Magistrates vvere hardly dravvne to like of their purpose maner of proceding so am I perswaded that yours cannot long bee couered they pretended vnity and intituled their subscription a Booke of Concord and by that meanes made great discord and dissention you cry out for conformity and good order and nothing lesse is the issue of your proceedings you cry the peace of the Churche and vvho knovveth not that if you vvoulde be humble to God and louing to your brethren and discharge your duetye to her Maiesty but that these stumbling blocks and meanes of dissention might long ago haue bene remooued For vve are assured that as the Magistrates vvith them did somevvhat staye their fury so if her Highnesse of her Godly disposition and accustomed clemencye vvith her honourable Counsellers had not bene some Bridle to your vnvvise indeuors there vvould hardly haue bin ere this time any peace for a faithfull minister But how proceeded they vvhat did they obtaine Euen by feare and authority they forced some to subscribe some they woone by faire vvords to some they granted in secreat limitatiō which after they in open denied some hauing subsci bed aftervvarde vvith great sorrovve and anguishe relented some they remooued from their charges and some they continued vvith long and variable molestation and finallye this vvas the good they brought to passe that the people were distracted many churches vntaught great broiles confusion in many places So I wold to God that euery of those that I may not say vvorse vvere not too too true in you onely let it be appealed vnto your conscience that you suspended and depriued them whom by lavv you ought to haue first resolued or endeuored your selues to haue so don and that by articles interrogatory you vvēt about indeed intangled some of your brethrē vvith that pretence of law which othervvise seemed to be vvanting And vvas this either charitable to your brethren or agreeable to iustice to your aduersary meete in a Bishop to those of his charge that one should be punished before his cause be equally heard And that hee may not haue a copye of the thinges layde to his charge but be driuen vpon an oth to ansvvere sodainly being depriued in a chamber to be sent avvay vvithout anye certayne knovvledge of the causes of his depriuation Let all men iudge hovv this may beseme Christian Bishops and graue fathers But hovv haue you made vnity conformity euen as one vvould open a doore to al horrible cōfusion vprore if by the merciful prouidence of God it had not beene staid and preuented It is high time therefore for you to repent and to shewe your selues as true Elders casting downe your crovvnes before the Lambe It is hard for you to kicke against the prick Remember vvhat is written If the euill seruant shall say in his hart my Master doth deferre his comming and begin to smite his fellowes and to eate and drinke with the drunken that seruants master will come in a day vvhen he looketh not for him giue him his portion vvith hypocrites there shal be vveeping and gnashing of teeth And all ye the inhabitantes of this lande turne yee to the Lord before it bee too late humble your selues before the throne of his mercye let euerye one chaunge his heart and amend his ovvne vvaies that the Lorde may haue pittye vppon vs and our enimies preuaile not againste vs. Pray yee for the peace of this Lande they that loue the Lorde cease not crying till he haue mercy vppon vs And let the remembraunce of our blessed soueraigne be in all your supplications that by the continuaunce of her happy prosperous reigne his glorious Gospell may shine more and more as in the dayes of king Iosias in brightnesse beauty among vs. And let this little treatise bee vnto thee gentle and Christian reader as a light and profitable glasse from day to day to looke in that it may be a meanes to teach thee and stirre thee vp to praye for and to seeke by all lawfull quiet and Godlye meanes the refourmation of some things in our Church For it is not the purpose thereof as God knoweth to minister matter of ciuill contention or that any man shoulde reioyce in the strife of brethren but with as much care as could be tendring the peace of the church to make apparant simply and briefly the truth of godlinesse in the thinges mentioned in this book according to the worde of God And here vve desire all men and you the reuerende Fathers of this land all godly brethren to whom this may come to iudge charitably of this
change of the time in the Lords supper as it is a meere circumstance of time so the alteration hath grounde in the scripture because one and the same time is not alwaies kept Act. 3. 42. Act. 20. 7. 11. c. Neither can that be saide to be according to the institution which being done vpon a particuler cause as all Diuines agree shold not be obserued wher that cause ceaseth Thus his assertions reasons being touched heere followeth a plaine declaration of the truth as to satisfie his request or chalenge Namely that the whole substance of the ordinary gouernment of the church that is to say the vnchaungable lawes of the holy things of Offices callings examinations abdications executiōs of the reason and distinction of euery one of them is prescribed of God in his holy Worde as a perpetuall Lawe vnto his Church And although euery particuler rite order which are variable according to the circumstance be not so particulerly mentioned yet are they by certaine generall rules so limitted and prescribed that no Churche can vse them at their pleasure but ought to frame thē within the boundes set vnto them of God which may appeare by these reasons following First seeing vnder the Law God by the ministery of Moses did precisely this thing for the gouernment of his Church then so that neither Dauid nor Nehemias might alter any thing but by especial reuelation from God by his Prophets it were to make God lesse carefull of his Church vnder the gospel to make the ministery of Moses more excellent then that of Christe vnlesse in like manner he had performed the same For Christe being a King hath prescribed Lawes for his gouernment and as he is a Lorde hath ordained the diuers administrations of his Church and in this respect was faithfull as Moses in all his house Againe seeing the Apostles hauing beene taught of him by the space of forty dayes the thinges which pertaine to his kingdome Act. 1. 3. that is as the Jesuites them selues are compelled to confesse the whole regiment of Christes Church did thereuppon set down such orders for the same 1. Tim. 3. 15 and giue charge that they shoulde be kept vnblameably 1. Tim. 5. 21. otherwise then which neither Timothy nor Titus might perfect that in the gouernment of the Churche which the Apostles had begun and say that they which are spiritual must acknowledge their orders in this behalfe to bee the commaundementes of our Lorde 1. Corin. 14. 37. and will their ordinaunces in this behalfe to bee kept as they deliuered them 1. Cor. 11. 2. and euen in the matter of the maintenaunce of the ministery woulde speake not according to man but according to the Law of God and the ordinance of the Lord 1. Cor. 9. 8. 14. then euery one that is spiritual must acknowledge the former position to bee true Thirdly seeing Christe hath expresly in his Word set downe sufficient ordinary Ministeries of Exhorters Teachers Elders Deacous with their proper gifts and workes of exhorting teaching diligent watching distributing for the administring of the holy things as y e word Prayer Sacraments censures and treasury and hath ordained the Eldership for y ioynt gouernment in euery particuler Congregation with Synodes for matters common to manye Churches it followeth that the former assertion is vndoubtedly true Fourthly seeing the Apostle Paule who receiued this as y ◠rest of y e Gospel by reuelation did vniformally plant y e same gouernmēt in all churches as appeareth by comparing the story of the Actes w t Rom. 12. 1. Cor. 12. 1. Tim. epist to Titus it is manifest they had a forme prescribed thē by Christ to follow euē as Moses did all things according to y ◠pattern shewed him in the moūt Againe seeing it is not in the power of man to alter or change these offices by addition or detraction because they cannot gyue nor take away members to and from Christes bodie but all the gyftes are from one spirite the faculties from one God the administrations from one Lorde and finally all Church Ministeries must be frō heauen and not from earth as Christ sayth the Scribes them selues confesse Then is there in the worde of God such an vnchaungeable rule of gouernment as is before declared Lastly seeing God in altering the outward face of his church vnder the Gospell diuerse from that vnder the law in regarde of y e ceremonies abolished and of things according to the riches and simplicitie of the Gospell inlarged did as well keep the substance of the Churches administration namely in ordayning for Priests Pastors for teaching Leuits or Doctors of y ◠law Teachers for rulers of y ◠Sinagog Churh-gouernors or Elders for their leuitical lokers to y ◠treasury Deacons for their presbytery the eldership As he kept the holy thinges to be administred that is for the lawe and the Prophets together with them y e writings of the new Testament for the Passeouer Circumcision Baptisme the supper of the Lorde for their giftes of God gathering for the Saintes or Church-treasury for their suspension from the Tēple-sacrifices our separation from y ◠Lords supper for their casting out of y ◠Synagogue cutting off from the people our excommunication It is euident that that which God kept for the time of the Gospell he did in perfect wisdom ordayne and prescribe and that which Christ did inrich and inlarge he woulde not haue men cut of and abolish Wherfore if they will still rowle the stone of mans power to alter and chaunge this order of God let them shewe how men can take away that which God hath set in his Church let them shew how that is not perpetual which is grounded vppon those gyftes which serue for the ordinarie necessityes of the church in al times and places yea let them shew how they can more wysely instruct the people with doctrine feede them wirh exhortation rule their soules with spirituall power chastize them with an holy rodde and prouide for their earthlye necessities then the Lorde hath done and still offereth to doe by the worde of knowledge in his Teachers by the worde of wisedome in his Pastors by the continuall watche of his Elders by the spirituall keyes of his kingdome and by his mercifull and liberall prouiding for the needie And if it be a shame to preferre mans wisedome before the wisedome of God at the least let them declare by what authoritye they will compell the Church to refuse the strong arme of God for the weake arme of fleshe and bloude To these reasons maye be added the testimonies of the Fathers as of CYPRIAN IN SERMONE DE BAPTIS CHRIST The Christian religion shall finde that out of this Scripture rules of all doctrine haue spronge and that from hence doth spring and hither doth retourne whatsoeuer the Ecclesiasticall discipline doth
of preaching Ministers if those already which we haue may be suffered freely to execute their office matters may be so ordered till thorough the blessing of God all Churches bee replenished that no man neede to goe aboue fiue myle to heare a sermon and for the administration of the Sacramentes the Church with the consent of the Godly Magistrates may take such order if it shall so please them that euerye Parish may haue the Sacramentes ministred by a preaching Minister and so they maye bee still edified in the holy fayth and not as hee grosely and vngodlye imagineth of the people of God become more sauadge then Painims and wilde Irish The next is worthy of no other answere then is already made But where hee sayth They are not to bee counted dumb and silent who in their Churches doe exhort dehort comfort and in some degree instruct their Parishioners If he meane those dueties as the Apostle vnderstandeth them to be peculier to the man of God 2. Tim. 3 wee graunt he saith true for so they cannot be seperated from the true resoluinge and opening of the Scriptures But if he meane as his words import by comparing with the rashe dealing of suche as take vppon them to preache beeing not inabled thereunto then must wee needes say that that voyce which is lowde ynoughe in the house euen in the mouth of the Misteres of the family who must Open her mouth with wisdome and haue the doctrine of grace in her lippes Is not lowde ynough for the Pastors of Gods church who must lift vp their voyce alowde to shewe Israell their sinnes and Gods people their transgressions and that the riches of the Worde with wisedome to admonish and exhort one another which the Apostle maketh common to all grounded Christians is not competent for the Scribe who shoulde bee prepared for the Kingdome of God and bring out of his storehouse thinges bothe newe and olde that hee may bee a Pastor according to God his heart to feede them with knowledge and vnderstanding Touching the want of liuing in some Parishes for which cause hee sayth The Byshoppes haue ordered some of meane ability If they obserued the rule of the Apostle that at this time Their aboundaunce mighte supply others lacke that also others aboundance might be for their lacke that as it is written hee that gathered much hath nothing ouer and hee that gathered little had not the lesse Then that obiection neede not bee made In his large discourse to salue the sore of the vnpreaching ministry wherein hee laboureth to disprooue the Abstractors assertion who affirmeth that preaching of the Word is the ordinary meanes to worke fayth hee hath many wordes but no reason For as one wel beateÌ„ leaueth him that mastereth him and turneth to some easier match in steede of proouing out of the Scriptures that reading of the word is ordinarily so honoured that it should bee an ordinary instrument to worke fayth hee prooueth by many places of Scripture a cleane other thing namely that the reading of the Worde receiueth some other blessing then that which is extraordinary which euerye one will graunte him For they are no small blessinges that by publique reading priuate exercise of the word men are prepared made fit for the publike ministry and afterwards are continually quickned in al Christian holines and confirmed in the publike doctrine which is al the sence of the places which he alledgeth And it is as if one shold reason Apollo watered y â— Corinthes therfore Paul only did not plant theÌ„ Where he asketh why Moses is read euery Sabboth in the Synagogues we answere to the former ends and more fully with S. Iames that euery sabboth day he might be preached Neither doth he in any sort satiffie that which is obiected out of the Apostle Rom. 10. seeing hee speaketh of such Preachers as are publikely and solemnly sent verse 15 which we hope he will not vnderstande of bare reading and of such as the Prophet Esaie with admiration of the blessing of the Gospel crieth out How beautifull are the feete of those which preach peace of those which preach good thinges As for his obiection Of many thousandes in the tyme of persecution by bare reading conuerted and that we are not to saye that the people where they haue no preaching Minister be saued by myracle It is not worth an answere For besides that the blessing of God is extraordinary by raysing vp the light of the Gospell in so palpable darkenesse which had couered the whole earth in stead of a thousand he can not shew one who by bare reading without the preachinges then vsed in secreat and the open publishing of the truth by the Martyrs at their death or by ordinary preaching going afore as in the dayes of King Edward of blessed memory haue beene truly conuerted vnto the Lorde In the other poynt he is forced to goe against y â— wool For whereas else-where though to an ill ende namely to dazell the eyes of the people that they shoulde not see the plague of an ill ministery he doth worthely commend the running of the Gospell vnder her Maieâ—â—ies happy gouernment yet heere he is fayne to as ill a purpose farre more vnworthely to abase the same as though preaching were so scant as the Lorde knoweth it is very scant and both Country and Citie doe lament the rarenes of it as that men can not haue fayth but by reading onely which is farre otherwise seeing they ought to haue at the least foure sermons euery yeare it is as if complayning of a great dearth one should aske how they liue that starue not As good is his reason out of Angust The scriptures containe all thinges necessarye to saluation therefore men may ordinarily haue faith by bare and naked reading As materiall is his demaund following whether the declaring and publishing of the Worde be not a kinde of declaration and preaching of the Lordes will vnto vs. And that which he sayth afterwardes of Homilyes that although in a strickt signification they be not preaching yet in some sence they are as well as a Sermon penned is vttered forth to the people for so it may be replyed that the insensible creatures preach and publishe God his will and that the sheepehardes preached though not as he sayth in a strikt signification So women and Children may make a declaration of the wil of God and yet not apt to preach as the scripture requireth of euery Minister Further if he had remembred that the Apostle maketh so great a difference between his owne writing preaching as when he writeth to the Romanes he desireth earnestly to preach vnto them also he need not haue maruailed if good men make such seperation between the reading of good writinges of men the liuely preaching of the holye worde of God especially considering he can not be ignoraunt that the one proceedeth onely from the common gyftes
both in assigning of these iust causes of S. Pauls refusall and giuing the Testimony of the Churche to Paul who commēded him to y e grace of God of both which cōcerning Barnabas he keepeth silence Then by how much more right may and ought we to striue with such as haue not only left the work of the Lorde but haue beene annointed with the filthy grease of the vncleane priesthoode and haue receiued the balde marke of the beast and haue in continuall ministry blasphemed the most holy that they should not be taken againe into the fellowship of this worke and seruice of the Gospell Lastly when as the Apostle requireth y ◠all Ministers must haue a good Testimony of those who are without least he fal into the reproch and snare of the caueller 1 Tim. 3. 7. howe cā they auoid this reproch who are to be taunted with their back-sliding with the turning of their coates and with high treasons againste their GOD how are not they in danger of the snare who haue opened a way vnto Sathan and the world how they may deal with them already Nowe vnto this deuine voyce of the Prophets we add the reuerend though humane testimony of auncient time Wherein the sentence of the generall Councel of Carthage alleadged before vs by Cyprian is of most reuerend account Cyprian lib. 1. epist 4. And there be other both many and grienous faultes wherewith Basilides and Marshall are inwrapped such do in vaine go about to occupy the place of a Byshop seeing it is manifest that such men may not gouern the Churche of Christ nor offer vp Sacrifices vnto God Especially when of late both with vs and with all the byshops in the worlde euen Cornelius also our fellow in ministry peaceable and iust and whom the Lord vouchsafed the honour of a Martyr decreed that such men might be admitted to repentance but should notwithstanding be kept from the cleargy or ministery By which also it is manifest y ◠this Counsel was not that prouinciall which concluded rebaptization whereunto Cornelius neuer consented And how Cyprian himselfe mainteineth our reasons may appeare by his discourse in the 7. Epist lib. 1. and his wordes following How dare he challenge vnto him the ministery which he hath betrayed as though it were lawfull after hauing beene at the Alter of the diuell to come vnto the Alter of God And againe Seeing therefore the Lorde threatneth such tormentes and punishmentes in the daye of his wrath to such as obey the Deuill and sacrifice to Idolles howe can hee thinke that he may doe the office of the minister of God which hathe obeied and serued the priests of the deuils or howe doth hee thinke that his hand can be translated to the sacrifice praier of the Lord which was captiue to sacriledge such a crime These may suffice for this point that after we haue mainteined the due honour of God his Embassadors we should also maintain the iust lawfull and holy authority committed vnto them of God Of the authoritie of Ministers of the Worde COncerning the authority of Ministers he speaketh thus Page 53. And heereuppon I woulde bee resolued by the Authour or some other whether hee thinke this indowment of euerye Minister with the execution of all dicsipline admitting but not graunting it to be so by law to be a conuenient pollicy for the vnity quiet of the Churche And whether he him selfe had not rather be vnder the forme now in practize in regard of his owne contentment then vnder the infinite dictatorship of his owne minister or else whether shoulde appellations frō the iudgement of the minister in this respect be allowed of and whether to the byshoppe or to whome and whether the Byshop by this interpretation of lawe shall not retain his authority of executing the Discipline of the Church vpon euery particuler minister and in euery seuerall parish as afore time seeing the authour sayth as well as the Byshop in his diocesse And if he shall what if the Byshop vppon good cause and for abusing of the authority shall suspende the Minister from his iurisdiction of executing Discipline is hee not at the same point he was before what if the Byshop him-selfe dwell in the parish who shall then haue the preheminence and what if the ministers discretion serue him vpon some small or surmised cause to excommunicate some great pear or noble counseller of his parish whose indignation may turne the whole Church to greate mischeefe or to proceede against his Patrone who peraduenture hath a bōd of him to resign And a little after page 54. The author seemeth to me to deuide the discipline of the Church which he would intitle euery Minister vnto into admonition denuntiation and excommunication If by denuntiation he meane the publishing of Excommunication done by him selfe then is it a part thereof If as I rather think he mean the second degree of proceeding vpon faults not publike specified in the 18. of S. Mathew then is this common with the minister vnto all other Christians euen as admonition is being the first degree And where the minister is the party offended and hath not preuayled neither by his admonition in priuate nor his denuntiation before two or three to whome shall hee tell it in the third place where he himself hath the authority to excommunicate and a little after in this respect hee calleth the Ministers priuate and inferiour And againe pag. 59. Yes truely as was touched afore they doe and may execute the discipline of declaring by doctrine according to the Worde of God mens sins to be bound or losed and the censure of rebuking and prouing openly those that doe freeze in the dregges of theire sinnes which are not the leaste partes of discipline which is as much as for auoiding intollerable inconueniences which otherwise would insue as is expedient to bee attributed to euery one c. A little after And if no especiall preeminence might be attributed in matter of execution of discipline to one minister aboue another why is it sayde by S. Paul excommunicating the incestuous Corinthian Absens decreui being absent I decreed seeing they had Ministers of their own and willed the denuntiation afterward to be done openly in the Church And at the time of his absolution Paul being absente saith to whom you forgiue any thing I forgiue also likewise speaking of the Anathematisme of Hymenaeus and Alexander I haue giuen them vp vnto Sathan not naming their owne Minister or any segniory Againe fol. 61. But if hee meane the discipline passiuely I thinke hee and his fellowes haue had some wrong at the cheefe prelates hands a great while If actiuely that euery minister without check might haue the execution of all discipline in his owne Parish I do verily beleeue that this man and others who so earnestly call for they knowe not what If they might not be them selues also Elders auncientes or what you will
shall finde this to be true of Deacons much more of Elders But if this exception were true as it is moste false who can chuse but hee must abhorre the hypocrisy of these men who can deface the ordinance of God which they want which they themselues haue not For their Commissaries and Chauncellors who suspende Excommunicate and administer the discipline of our Church vnder the Byshops what are they who calleth them the Byshop who ordaineth them or annoynteth them his Letters Patentes By whose prayers doe they looke to obtaine comfort in their calling by the byshops blessings without prayer without fasting To what office are they put apart to mingle heauen and earth together matters of God and matters of men to excommunicate take probats of testaments to admonish ecclesiastically commit penance to be Lord ouer y e ministers themselues hauing taken no degrees Thus though their calling bee neither ecclesiastical because they come to no church-election nor haue any such ordination nor ciuil because they be called by y ◠bishop only as he is bishop put a part neither to administer ecclesiastical things only nor things ciuil only but to both and to some which are neither as to giue men spiritually leaue to mary and eat flesh in Lente as though they were made to goe beyonde all good estate of mankinde beyonde y ◠body because they meddle with the soule beyond the soule because they meddle with that which pertaineth vnto it nay somtimes which is hurtful Wherfore althogh this were sufficient to stop his prophane mouth yet that it may appeare that the gray haires of this order are more auncient then the very hoarie head of his Chauncellors and commissaries I will prooue it to be the ordinaunce of GOD out of the Scriptures that there ought to bee an Ecclesiasticall Senate of Pastors Doctors and Elders gouerning onely to haue the administration of Church-matters and that they ought to bee administred Ecclesiastically 1 If the Apostles set downe two sorts of Elders which rule the Church wel and are worthy of double honor the one sort of them only ruling the other labouring also in the Worde and doctrine which are as hath beene proued before the Pastors and Doctors then it is plaine that these raising only must be added vnto them 2 But the first is true by the expresse wordes of the Apostle 1. Tim. 5. 17. 3 Therefore the former assertion is certaine To this place some are wont to obiect that the first sort are such as are occupied in the Word and Sacraments thogh they preach not But this will not serue both because we haue prooued that none are to be admitted to that but they ought to preach and also because those shoulde yet be occupyed in the Worde and therefore comprehended vnder the latter sort Now when they perceiue this will not serue beeing men willing to learne of anye they haue learned of the Jesuites to aunsweare That such Priests specially and Prelates are worthy of duble that is more ample honour that are able to teach and preach and do take paines therein And therefore they make that all for their office are worthy of double honour but specially those which labour diligently and painfully in the Worde But this shift is manifestly discouered by the text First because the Apostle shoulde then haue said thus they which are occupyed in Word and doctrine are worthy of double honor especially those which labour but he doth not make the ministery of word and doctrine common to both but the ministery of gouerning Secondlye the Apostle by these mens goodly deuice shoulde not proceede but should go backwarde in his comparison for he had then sayde more in the firste part when he sayd They which do it well or as he might saye with worthinesse of praise which he that doth must not onely do it with labour paines diligence but also with purity wisdome zeale power soūdnes fitnes many other things besides labour So this sense cleane ouerthroweth the Apostles increase by the worde Especially Thirdly by this meanes the Apostle muste make three sortes of Ministers of the worde such as are occupied in the Word but not well belike their ignoraunt Ministers First they which shoulde haue some honour for their office sake then some that doe it well but not with labour or diligence which must haue double honour though they labour not the last which doe it more then well which must haue more then double honour If this be not to dally with the Lordes word what is Fourthly If the difference were not in thinges wherein they are occupied but in the labour aboue others or the slouthfull labouring of others this difference should be none at all seeing the Apostle in other places giueth watchfulnesse which is more then labour for it is a continuaunce of labour with great regard not onely in preaching but otherwise for their soules health Yea he giueth this very word Copiōtes which labor to all that are ouer them in the Lord and admonish them which they must reuerence and acknowledge Lastly their distinction and interpretation is cleane destitute of conference of Scriptures which are not wont to giue double honor to any but to those which are painfull which labor in their worke but ours haue moste manifest witnes out of other places as shall appeare by the other reasons following 1 If the Apostle Rom. 12. setting downe y ◠ordinary members of Christs Church which differ in their proper action doe set downe the Elder to be ouer the people with diligence and not to be occupied in the ministery of the Worde eyther by exhortation or doctrine but to admonish them and rule them then our assertions must needes be certain 2 But the first is manifest Rom. 12. 6. 7. c. 3 Therefore this hath beene ordained by the Apostles 1 If the Apostle say in the 1. cor 12. that besides the Ministers of y ◠Word God hath set in his Church Gouernours then our Position is true 2 But he sayth God hath set first Apostles Thirdlye Teachers Gouernors c 3 Wherefore our Doctrine is not vncertaine but the liuely trueth of God his Worde Unto these two they doe obiecte that by these Magistrates are meant but that is plainelye confuted by these reasons oute of the Text. First because the Apostle speaketh of them as of Church-Officers and which were then the members of Christes bodye which then theire Magistrates were not Secondlye he speaketh of them as of such giftes as came then newly by preaching of the gospel to the Gentiles and such as they should then with zeale followe after Rom. 12. 6. 1. Cor. 12. 31. Which the Apostles would neyther say nor exhort them to doe concerning the Magistrates office for they neuer were so Annabaptistical as to exhorte theire churches to be zealous to become Magistrates Thirdly the Apostle doth after speake of the Magistrates