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
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
doctrine of the Sacraments with such exhortation to repentance and perticular application to the audience or to the coÌ„municants as to the learned Preacher himselfe shall be thought most conuenient then must either the Doctor being a Minister of the word and so of the Sacraments be such a Preacher also which our Brethren denie or else it must néeds fall out the Doctor being a Minister of the word and so of the Sacraments by our Brethrens last confession that he may administer the Sacraments which in the foresayd sense is not onelie not a Preacher but which cannot be a Preacher by their owne positions so long as hee continueth in the distinct office of a Doctor or teacher so that their selues are indéede further off in this matter than we are As for these sentences of our sauiour Christ and of Saint Paul that here to confirme their sayings they alleadge I meruaile not a little of their vnaduisâ—d handling of them For to begin with these two former in Matthew and Marke concerning Baptisme if our Brethren vrge these words so preciselie that they should inforce alwayes preaching at the verie instant of baptizing they should extort more out of the wordes than either they expresse or inferre Our sauiour Christ indéede biddeth them goe and teach all nations and telleth them also what they shall teach And Marke calleth this teaching preaching So that héere was yet no distinction of the teacher from the preacher Their teaching was preaching and their preaching was teaching Though as they had héerein a special gift so had they also a speciall office of teaching or preaching to all nations but that their teaching or preaching were it all one or distinct was alwaies ioyned together with their baptizing and both done at one time aud so commanded to be ioyntlie done how will our Brethren proue it on these sentences The text rather giues that their preaching should goe before in a seuerall action to those that were of vnderstanding and so to continue preaching or teaching til the vnbeleuing people did beleue then after that preaching to adde the other action of baptizing as a seale to confirme theÌ„ in the former And not that these wordes Goe ye forth and teach all Nations bâ—ptising them c. should be done the one while the other is a doing For although our Brethren translate these words thus to the aduantage Hee that shall beleeue and is baptised c. as though hee were baptized euen at the present instant when he beléeueth which is at the preaching yet is not this indéede so well translated but rather He that shall beleeue and shall be baptized The one action following the other yea many times in seueral both times places without anie preiudice either to the validitie of these actions or to the precept of our sauiour Christ to do them Neither followeth it that by these words we must vnderstaÌ„d both these actioÌ„s to be alwaies done by one the self same persoÌ„ S. Paul coÌ„uerted many by his preaching which became beleeuers as appeareth Actes 18.8 But Crispus the prince of the Synagogue beleeued in the Lorde withall his houshoulde and many of the Corinthians heering it beleeued and were baptized And the Lorde comforting Paule sayde hée had much people in the City So hee continued there a yeare and sixe Moneths and taught the Worde of God among them And yet Saint Paule writing afterwarde vnto them sayth 1. Corinth 1.14 c. I thanke God that I baptized none of you but Crispus and Gaius leaste any shoulde say that I baptized into mine owne name I baptized also the house of Stephanas furthermore knowe I not whether I baptized any other for Christe sent sent me not to baptize but to preache the Gospel Whereby it is moste apparant that hée all that while being there and then the onely preacher and so manye beeing conuerted and baptized and so fewe baptized by him and none might baptize but a Minister of the worde there were other Minister of the worde béeing not Preachers which did baptise them And this among other his notes on these wordes of Paule Christ sent me not to baptize but c. dooth Caluine plainlie confesse saying neither therefore doth Paule make this comparison to detract anie thing from it he speaketh of the vertue of Baptism sed quia paucorum esset docere pluribus autem baptiZare datum foret Deinde cum multi simul doceri possent baptismus auteÌ„ non nisi singulis posset conferri c But when it apperained to fewe men to teache or when as fewe men had the gift of teaching and it was giuen vnto many to baptize Moreouer when as many coulde be taught altogether but baptisme coulde not bee conferred but to euery one in order Paule that excelled in the faculty of teaching pursued the worke that was more necessary vnto him to others he left that which they were more commodiously to perfourme Yea if the Readers shall waigh all the circumstaunces more neerely they shall see there is vnder it a priuy frumpe with the which they are pleasantly nipped which of another mans labour vnder pretence of a ceremony doe hunt after a small glory The Labors of Paul in building that Church were incredible After him came these delicate masters which by the sprinkling of the Water drewe Disciples vnto their sect Paule therefore yeelding them to the Title of the honor testifieth that he is content with the burthen Whereby it is euident that although such euil Ministers abused this order to seeke their own glory yet that this order was vsed euen then among the Godly and faithfull ministers that some were preachers did not baptise except seldome and fewe on especiall occasions and some did baptise that were no preachers yet were well allowed so to doe Beside many other who though they were preachers also did often times baptise yet ioyned they not these two alwayes together in one action and often vsed the helpe of others which at the same time did not preach When Peter at one sermon Act. 2. conuerted so many hee counselled them to bée baptized and saith the text ver 41. They that gladly receiued his worde were baptized and the same day there were added to the Church about 3000. soules Is it likely that Peter did baptise euery one of these and al of them him selfe that day or rather that the other Apostles aud Disciples though they all at the same time preached not did help S. Peter to baptise them Neither is it likely that they were baptized at the present action of the sermon nor in that place where the sermon was as it is thought in mount Sion but that they went vnto some other place in or néere the City more conuenient for baptizing such a multitude And although Philip were himselfe Actes 8. both the preacher and the baptizer yet can wée not conceiue howe he alone shoulde baptize such a
himself to preach nor there be any other preacher present yet the verie forme which the CoÌ„munion booke prescribeth vnto him is so plainly and pithily set downe to expresse all the institution the vse the fruites and the endes thereof with the dutie of the worthy receauers with the danger to the vnworthie so dreadfully terrifying these and so comfortably animating the other and in all pointes so liuely shewing foorth the death and passion of our Sauiour Iesus Christ that no man can iustly say but that as Christ biddeth Do this in remembrance of me we doe the same thing in remembrance of him and as S. Paule expoundeth this remembrance to be the shewing forth of the Lordes death so the Lordes death is shewed foorth both by the action of the minister and with all by the action of the faithfull people And so well shewed foorth that if the onely forme of our Communion booke be of the minister duly obserued and of the participantes religiously considered they shall no doubt though there be no other sermon preached both truly and worthily participate the holy communicating of the Lordes body and his bloud And yet commonly at the receauing of these blessed mysteries if there be no sermon preached there are other both godly and learned homilies appointed to be reade which are sermons also and serue especially for that purpose if the people be negligent in communicating or criminous in life or vnskilful in the vnderstanding of the necessary points belonging to these mysteries to encourage to perswade and to enstructe them Neither yet haue we these as so content herewith but that wee thinke it also very expedient if it may be had that at this action beside the forme prescribed a godly learned preacher were also the shewer foorth of the Lordes death and of the other mysteries conteyned in this sacrament But this so strict necessitie of our Brethren we sée is euidently here confuted and namely that they say by these testimonies it is euident that the administration of the sacramentes ought to be committed to none but vnto such as are preachers of the worde that are able to teach them that they baptize that are able to preach the mysteries of Christes death to them to whome they doe deliuer the outwarde signe thereof But by the way what meane they by these words able to teach speaking of Baptisme and able to preach speaking of the Lorde supper Is the former habilitie to teach an habilitie of the Doctors Who they say cannot exhort nor apply c. which are especiall pointes requisite in a preacher If it be then here is ministring of the sacrament without preaching Except they will say the Doctors can not minister the sacramentes But then againe must they reuoke these wordes on the other side of the leafe pag. 59. It is euident that whom God hath instituted to be minister of the worde him also hee hath made to be minister of the sacramentes These euidencies agrée not well together Especially this other for the preacher expounding this shewing foorth the Lordes death for preaching For by this construction of our Brethren as we haue alreadie séene all the people should be Preachers Where before they saide and that more truely pag. 58. no man may take vpon him any office in the Church but he that is called of God as was Aaron Hebr. 3.4 If they say they meane not here preaching in his proper sense and as it is a function peculiar to the minister of the worde and sacramentes why then doe they bring it in Or for what preaching all this while doe they pleade and alleage these testimonies For such as all the people may doe and must doe as well as they But because in all these spéeches they driue it still to this that he should be able what meane they hereby One that can preach if néede so require but neuerthelesse he alwayes doth not For it followeth not à posse ad esse If they meane so then may the sacrament be administred as with a Sermon so without a Sermon Neither is the preaching a sermon any part of the sacramentes substance nor any accident thereunto of mere necessitie though of the more conueniencie but the remembrance shewing foorth the Lords death is one of the chiefest and the most substantiall parte of this sacrament therefore the remembrance and shewing foorth of the Lordes death and the preaching of a sermon are not all one Yea to come to the abuses that Saint Paule reprehendeth in the Corinthians to whom he wrote these wordes by our Brethren cited For as we haue heard out of Musculus that in these wordes he spake as though hee desired these thinges in them because they did not shewe forth the Lordes death in this mysticall and memoriall supper Nowe although it followe not they had no preaching vnderstanding preaching in his proper sense at the administration of the Lordes supper therefore they had no remembrance or shewing forth of the Lordes death because non sequitur à specie ad genus negatiuè yet this followeth necessarily à genere ad species they had no remembrance nor shewing foorth of the Lordes death at the administration of the Lordes supper therefore they had no preaching thereat And yet had they preaching often at other comminges together whereof Saint Paule treateth afterwarde chap. 12. and 14. But Saint Paule reproouing their abuses and héere reckoning them vppe particulerly that they had dissensions and were not in charitie when thy came together to this action ver 18. that they tooke their own suppers before ver 21. that one came hungry another came dronken ver 21. that they shewed not forth the Lordes death ver 26. that they examined not themselues ver 28. that they discerned not the Lordes body ver 29. that vpon the examination of themselues they iudged not themselues ver 31. that they tarried not one for another ver 33. to conclude and that which summarily he put first of al ver 20. that when they came together into one place they made such a super of it as whereof the Apostle sayth this is not to eaâ—e the Lords supper S. Paule now reckoning vp all these faultes among them at the administration of thâ—s sacrament and this being as our Breth say so necessarie a matter is there any probabilitie but that hee also particularly would haue reproued them for this that they had no sermon preached among them at this action Which in all these corruptions had béene very néedefull and might haue refrayned them from these abuses if their preachers had not also béene corrupted as it likely that they were which suffered among them such foule abuses But if preaching had béene so necessarie at that instant no doubt he would haue touched the neglect of that also especially mentioning the shewing foorth of the Lordes death to be principally required at their eating and drinking in the Lordes supper But the faultes of their
vnto vs it is altogether one with vs and wee with him c. Héere againe he maketh another kinde of preaching which he saith is the Lorde him-selfe in steede of a moste effectuall exhortation to witte the communicating of his body vnto vs. And this preaching againe God be praysed we haue in the Ministration of this sacrament Nowe héereupon hée commeth to the thirde kinde of preaching at this sacrament sayth Sect. 36. From hence is best of al confirmed that which otherwher I said that the right administration of the sacrament is contained i◠the word For what profite soeuer commeth into vs out of the supper requireth the word Whether we are to bee confirmed in fayth or to be exercised in Confession or to bee stirred vp to our duty there is need of preaching Nothing therefore can be done more preposterous in the Lordes supper then if it be turned into a mute or dumb action the which thing was done vnder the tyranny of the Pope For they wold haue all the force of the consecration to hang vppon the sacerdotall Priestes intention as though this appertayned nothing to the people to whome this mystery ought moste of all to haue bene layde open And heereupon was this error bred that they marked not those promises where-with the consecration is made not to bee directed to the elementes them-selues but vnto those that doe receiue them truely Christ speaketh not vnto the breade that it shoulde be made his body but he biddeth his Disciples eate and to them hee promiseth the communicating of his body and his bloude Neither doth Paule teache another order then that together with the breade and the Cuppe the promises shoulde bee offered to the faithfull Thus certainely it is Here it becommeth not vs to immagine any magicall incantation that it might bee enough to haue murmured vp the wordes as though they were hearde of the elementes but wee shoulde vnderstande those wordes to bee a liuely preaching that edifieth the herers that pierseth into their minds that is imprinted and sitteth in their heartes that may bring foorth an efficacie in the fulfilling of that that it promiseth By these reasons it is euident that the reseruing or laying vp of the sacrament which some vrge to be extraordinarily distributed to the sicke is vnprofitable For eyther they shall receiue it without reciting of the institution of Christ or els the Minister shall ioyne together with the signe the true explication of the mystery In silence is an abuse and vice If the promises bee rehearsed and the mistery declared so that those that are to receiue shal receiue it with fruit there is no doubt but that this is a true consecration Thus saith Caluine of this third kind of preaching Now if this be as hee saith a true consecration where the wordes are not muttered to the element but spoken to the Communicants the mystery laid forth before them and the promises recited and that wee must vnderstande those wordes of Christe to be such a liuely edifying and effectuall kinde of preaching all which are so clearely set forth whensoeuer this sacrament is of any Minister with vs celebrated can our brethren say that here wanteth the ministration of preaching the word so much as is necessary and sufficient to make a true consecration of the sacrament True it is that when Caluin comes to the ful conclusion of this treatise he reckons vp a fourth kind of preaching sect 70. Concluding thus So farre as pertaineth to the holy supper it mought thus moste decently be administred if that most often and at the leaste euery weeke it were set forth vnto the Church But the beginning should be made with publike prayers after which a sermon should be had than the Minister the bread wine being set forth on the table shoulde reherce the institution of the supper Then should he declare the promises which are left vnto vs in the same And withal he should excommunicate all those that by the Lordes forbidding are put backe Afterwarde prayer should be made that with what benignity the Lorde hath giuen vnto vs this holy nourishment he woulde also enstruct and frame vs with faith thankfulnes of mind to receiue the same And sith that we be not of our selues he wold of his mercy make vs worthy of such a banquet But here either the psalmes should be song or somewhat read and the faithfull shoulde communicate of this holy foode in such order as is seemely the ministers breaking the breade and deliuering it vnto the people The Lordes supper being done an exhortation shoulde be had for sincere faith c. Thus doth Caluin write of al the order that he wold haue obserued in the administration of the Lords supper Nowbeit he prescribeth it not to any Church but onely saith it mought be thus administred moste decently And although hee mention that a sermon should be had before it and an exhortation after it séeming to make some difference betwéene them yet whether such a sermon or exhortation may be had as if a preacher want may be of the Minister red vnto the people of anothers making that he doth not expresse Nor yet whether the preacher or reader of the same must alwayes be the partie that ministreth the sacrament So heere is also nothing set down but that we already haue in vse his wordes being thus vnderstood except the excommunicating of all those that by the Lordes forbidding are put back Neither doe wee thinke it necessary that either excommunication should be then vsed or that all those should be excommunicated that by the Lords forbidding are put back from this supper For so euery one that is not in charity with his neighbors shold forthwith be excommunicate But sith Caluin so modestly in these things onely telleth what he thinketh mought be a most comely manner of the administratiō preiudicating no other reformed churches let Geneua with good leaue of vs follow this order And let vs in Gods name follow our Communion Booke which me thinkes both conteineth the most and chéefest of all these things and in a farre more decent order for our state Yea the booke of the orders of Geneua maketh the Deacons also ministers of the cup and why not aswell of the Breade and of all both partes as well as of one and yet they wil not permit them to be Preachers Musc. in his cōmon places De coena domini vpon this title by whome the Supper of the L. shold be administred with the like modestly that Caluin saith on this wise I know that this is the custome in some churches that the ministers of the word exercise the place of the prophets doctors in the mean time they leaue the administration of the sacraments to the parish preests curates of the people as they tearm them with the deacons Notwithstanding that custome ought not to preiudicate other churches in which the dispensers of the
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
this place Is there anie sicke among you let him call for the Elders of the Church The third place sayth hee is of the care of those that are sicke in the assemblie or companie of the faithful But hee teacheth that the manner of healing and comforting the sicke ought to be made for the health of the sicke with the fruite also of them that stande about him Concerning the sicke partie hee ought to call for the Elders of the Church that is of his companie or assemblie at this daie wee shoulde cal it Viciniae Seniores aliquâ—s some Seniories or Elders of the neighbourhoode or of the streete or village neere adioyning with some Minister of the Church among whome some Phisition may haue a roome For neither do I here take the Seniors or Elders to be those anoynted onelie and shauen which are sacrificers and Monkes neither also an Ecclesiasticall Senate quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadam whome of a certaine ill zeale some goe about to represent But I take the Seniors of the church to bee graue and godlie men in the whole assemblie Whose godlinesse I knowe or like of whether they be laie men or they bee in the Ministerie or also they bee Phisitions yea or else otherwise To conclude I call the godlie and sound hearted the auncient men For in these is greater experience of thinges greater force of comforting greater affection also of hauing compassion and more sounde counsailes than in young men Thus plainlie and simplie sayth Aretius of these Elders that S. Iames woulde haue the sicke partie to send for his elderlie neighbours friends men of grauitie and experience that can giue the sicke good counsaile As for gouernours of discipline or controllers of manners or an Ecclesiasticall Senate to be sent for and to come to euerie mans house when he lieth sicke and in daunger of death what vse is there of them Whereas of his acquaintance and good neighbours there may bee great vse especiallie of the Pastorall Elders And therefore Hemingius sayth well Accerset Praesbyteros tanquam animae medicos Let him send for the Elders as for the Phisitions of the soule to giue him some spiritual consolation out of the word of God of the which then hee shal haue most néede and to strengthen and confirme his faith and hope in Christ to moue him to repentance to patience and to cal vpon God for the forgiuenesse of sinnes in his life passed to persuade him to a readynesse to forsake the world and this transitorie life and to desire according to Gods will to be dissolued and to be with Christ to cal vpon him while his strength and vnderstanding and memorie serueth him to dispose of his worldlie goods and make his wil and with the assemblie to make the publike praiers to God for him who fitter to doe all these things than the Elders that are Ministers of the word Besides that Caluine maketh this anointing of him with oyle in the name of the Lord to haue béene a temporarie Sacrament saying Verilie I graunt that it was vsed for a Sacrament of the Disciples of Christe for I assent not vnto them that thinke it was a medicine but euen as the veritie of this signe indured not but for a time I saie the signe was likewise temporarie If then this were a Sacrament seruing for that time it séemeth so much the more that those Elders then were teachers since the action of making the praiers ouer him and of the anointing of him with oyle is attributed to those Elders For the publike or solemne praiers especially the ministration of the Sacraments in the Church of Christ doth principallie and as our Brethren themselues saie dooth onelie belong to him that is a teacher and Minister of the worde And that it can bee no better than sacrilege to separate the ministration of preaching of the word froÌ„ the Sacraments c. and that a word or writing may be auaileable without a seale but neuer a seale without a writing page 61. And that where is no Preacher of the word there ought to be no Minister of the Sacraments Furthermore it appertaineth to the dutie to make praiers c. page 6â— Sith therefore these things are here ascribed to the doings of these Elders of the Church that the sicke partie is willed to send for is it not yet more likelie than anie of al these opinions that by these Elders are meant pastoral Elders Otherwise how would not our Br. owne wordes in this learned Discourse beate downe Danaeus saying Therfore in this behalfe we haue had a great default so long time to coÌ„mit the administration of the Sacraments to those men who not onelie haue bene knowen to be vnable but also haue ben forbidden to preach the word page 61. And what other were these Elders by their discription of them but such as medled not with preaching the word nor it pertained at all vnto their office but onely gouernment of discipline controlment of maners And yet sée now when they can finde them no where rather than they should not bee found they will call them to the making of the praiers ouer the sicke and to the ministration of that temporarie Sacrament Yea our Bre. these Learned Discoursers their selues in plaine wordes page 22. ascribe this saying of Iames to the action and office of the Pastors Since therfore what kind of Elders these were mencioned Iam. 5.14 the text expreslie other than by these coniectures nameth not nor it is agréed vppon among these learned men What firme argumeÌ„t can be gathered hereon for the proofe of these gouerning not teaching elders If not rather as we haue séen far more probabilitie euerie way to the clean contrarie that they wer teaching Elders And now séeing that as neither before in the authoritie proofe or place in anie of the acts or exaÌ„ples of the Apostles we find anie euident exaÌ„ple or plaine precept or institutioÌ„ in the church of Christ set forth in the holy Scriptures of these Ecclesiasticall Elders gouerning the discipline controlling the manners of the Church but not medling with teaching nor preaching of the word and doctrine nor ministering of the Sacraments Let vs now returne from them to our Br. learned discourse if they perhaps haue yet anie better proofe after al these for the authorizing and setting vp amongst vs the CoÌ„sistories Segnories of these gouerning not teaching Elders We haue heard how our Br. haue alleaged the 14. of the Acts. ver 23. vpon the which we haue séene Caluines iudgement to the contrarie that the Elders there mencioned were only pastoral Elders We haue heard also their allegation 1. Tim. 5.17 and of the three â—â—ings that they saie wee may learne thereon that the same testimonie inferreth none of all those three things And hereupon because Caluine on the same testimonie citeth Ambrose which is cited also of Beza I haue both examined the place in
but both hinder and ouerthrow their brethrens building yea they contrary and hinder their owne building And most fainâ— would we haue them leaue this straunge manner of building but not vtterly to leaue all manner of building but to ioyne with vs whome they confesse to be their brethren that we build on the rocke also and for al materiall parts and substance of the building they say they agrée with vs. And we builded and builded well before they began or were able to lay a stone or temper morter to this building Thus did not any of these Hammonits Arabies or those of Asshod or Sanballat who being no â—rethren minded not the the building should go foreward at al but cleane to ouerthrow it for al that they pretended building with them And if we might liken any aliens from the common weale of Israel to these our brethren in this dooing Doe not they themselues play the like partes For whereas wée before they came in and troubled vs were building of the Church as well as we coulde they mocke at our building as at a wall that a foxe could destroy Yea and I would wish our brethren take good héed that they may not be iustly charged with some spice of sedition for they may rightly be challenged for contempt of good lawes and procedings though we burden them not like to that accusation of Sanballat For he burdened the Iewes wrongfully and as the Iewes were free in building the temple from those accusations wherwith he fasly charged them of sedition and contempt of good lawes because they had sufficient authority of the Prince so to do in like manner haue we the Princes establishment for this our manner of building which our brethren impugne And therfore they ought to think better héereof least they be iustly charged with that wherwith the Iewes were falsly burdened Whether wee or our brethren imitate those false Prophetes that discouraged the Prince Nehemias from proceeding in his former and lawfull building of the temple we are sory that our brethren should rip it vp they draw so neere that euill practise Vndermining we vse not neither God be praised néede we vse it we go simply and plainely to worke Vndermining is more proper to them that when the walles are builded would cast them downe againe as our brethren by all policies endeauour to ouertourne all the regiment that we haue builded As for theirs which they haue not builded and are but yet laying the plotforme of it we may well stop it but properlie we cannot be saide to vndermine it Reuiling is not our practise would God our brethren vsed it no more then we do reconcilement might be made much the sooner But Leonem ex vnguibus this very Preface doth foretell what we shall expecte in the Learned discourse Some of them indéede haue bene displaced but by their owne demerits and importunity and with griefe to those that haue bene driuen to displace them neither can it be otherwise except we shoulde yéelde vnto them in the matter and authorise them against our selues Their grieuous afflicting we haue already aunswered They are displaced with as much forbearance lenity and as much labouring to winne them as may be Other affliction except vpon great occasions geuen further by them selues they suffer none Neither do we deny some among them although not many to be learned yea in some respects some among them to be godly also Yet neither their learning at leastwise that they haue here shewed is answerable to their vauÌ„t of A learned discourse But their godlines by their leaue in this dealing may be much ameÌ„ded If our brethreÌ„ be so godly learned a ministery where learned they this point of godlinesse not onely to wrest al these examples contrarie to their consciences and the apparant places against vs their brethren to reuile vs as these enemies of the church of God but to hale againste vs these testimonies also of the Prophets that we afflict and plague the Churche with that plague whereby the Priestes may mourne What and would they so faine bring vs in the compasse of such plaguers that they will now â—cknowledge themselues to bee included in the name of Priestes whiche name although néedlesly they shun so much as though it signified a sacriâ—â—cer But indéede if any make the Priests and ministers of the church to â—ourne these doings of our brethren are no small cause thereof and if â—hey impute the cause of the mourning to the lacke of the peoples offeâ—ing who go more about to decrease that little which is employed to the â—riests and Ministers maintenance then our brethren do Although God â—e praised for it we haue not yet bene subiect to that dreadfull spiritual faâ—ine which the Prophet threatned Amos 8.11.12 13. Behold the daies â—ome saith the Lord God that I will send a famine in the land not a famine of â—read nor a thirst for water but of hearing the word of the Lorde And thâ—y shall wander from sea to sea and from the North euen to the East shall they runne to fro to seeke the word of the Lord and shâ—ll not find it In that day sâ—all the farre virgines and the young men perish for thirst This was a feareful threate indéede from the which GOD most gratiously hath preserued vs and hath giuen vs such abundant measure of this spirituall foode of his holie word that I am afraide wee are rather glutted and become so wanton and disdainefull that if we cannot haue it deâ—iuered vnto vs in such manner as our owne lustes desire it and at these and those persons handes onely which is a signe of no great Famine that we may rather feare least for this vnthankefulnesse and all our other abuses of this foode it shaâ—l be taken cleane from vs. And if we haue had any scarsitie in some places by any persons default Let our brethren also take héede here-unto that they haue not much more augmented the cause by these vnnecessarie contentions both driuing away others and making manie to suspect the foode it selfe and by with-drawing themselues through their contempt of the Lawes established from deliuering this foode vnto the people But wee are rather contented to repell these apparant sclanders from our selues than to exasperate our Brethren by laying the same before their owne faces to sée howe here they blemish themselues in séeking thus to deface and discredite vs. But since they say they doe this for the reconciling of vs being Brethren at variance let vs construe it to the best Better are the wounds of a friend then the kisses of a flatterer God graunt that those meanes which they haue here deuised or any other may prooue indéede such a certaine peaceable and reasonable way following that wee may leaue this striuing with our selues and vnite our forces for a couragious setting vpon the common aduersarie Which is that whereas both by bookes
his wrath from vs. Now my sonnes be not deceaued for the Lord hath chosen you to stand before him to serue him and to be his ministers and to burne incense Then the Leuites arose Mahath c. and they gathered their brethren and sanctified themselues and came according to the commandement of the King and by the wordes of the Lord for to clense the house of the Lord and the priests went into the inner partes of the house of the Lorde to clense it c. Here indéede the King refuseth not the Leuites but calleth them vnto him and maketh vnto them this memorable oration and those that otherwise in their offices were his fathers hée calleth his sons in respect of his supreame authoritie ouer them himselfe being but a young man and they againe speake verse 18. And they went in to Ezechiah the king and sayd we haue clensed all the house of the Lord c. but here is nothing wherein they appoint or charge the King but all still of the Kinges commaundementes vnto them Verse 20. And Hezechias the king rose earlie and gathered the Princes of the citie and went vp to the house of the Lord and they brought seauen bullocks c. And he commanded the Preests the sonnes of Aaron to offer them on the altar of the Lord c. Then they brought the hee Goates for the sinne offering before the King c. For the king had commanded for all Israel the burnt offering and the sinne offering And he appointed also the Leuites in the house of the Lord with Cymbals with Violes with Harpes according to the commandement of Dauid and Gad the kings seer c. And Hezechiah commanded to offer the burnt offering vpon the altar c. verse 30. And Hezechias the king and the princes commanded the Leuites to praise the Lord with the words of Dauid and Asaph the seer so they prayed with ioye and they bowed themselues and worshipped And Hezechias spake and said Now yee haue consecrated your selues to the Lord come neere and bring the sacrifices and offerings of praise into the house of the Lord and the congregation brought sacrifices c. Héere the King still commandeth both the Priests and Leuites and the people and they all obeyed But the Leuites are commended vers 34. To be more vpright in hart to sanctifie themselues then were the Priests As for the 30 chapter which our brethren cite after the foresaid first verse wherein the King writeth to all Israel and Iudah It followeth in the second c. And the king and his princes and all the congregation had taken councell in Ierusalem to keepe the passeouer in the second moneth For they could not keepe it at this time bicause there were not priests enough sanctified neither was the people gathered to Ierusalem And the thing pleased the King and all the congregation and they decreed to make proclamation through-out all Israell c. So the Posts went out with letters by commission from the King and his Princes throughoâ—t all Israel with the commandement of the King saying Yee children of Israel turne againe vnto the Lord God of Abraham Isaac c. And at this sacrifice the King praied for the people saying verse 18 c. The good Lord be mercifull towards him that prepareth his whole heart to seeke the Lord God the God of his fathers though he be not clensed according to thepurification of the sanctuarie and the Lord heard Hezekiah and healed the people And verse 22. Hezechiah spakâ— comfortablie to the Leuites that had good knowledge to sing vnto the Lord c. And in the chapter following verse 2. Hezechiah appointed the courses of the Priests and Leuites for the burnt offerings and peace offerings to minister and giue thankes and to praise in the gates of the tentes of the Lord And verse 4. He commanded the people that dwelt in Ierusalem to giue part to the Priests and Leuites that they might be incouraged in the lawe of the Lord. And when the commandement was spred the children of Israell brought aboundance of fruites c. And when Hezekiah and the Princes came and sawe the heapes they blessed the Lord and his people Israel And Hezechiah questioned with the Preists concerning the heapes And Azariah the cheefe preest of the house of Sadoch answered him and said Since the people began to bring offerings we haue eaten and haue beene satisfied and there is left aboundance For the Lord hath blest his people and the aboundance that is left And Hezechiah commanded to prepare chambers in the house of the Lord c. And Iehiel c. were ouerseers by the appointment of Cononiâ—h and Shimer his brother and by the commandement of Hezechiah the king and of Azariah the cheefe of the house of God c. And thus did Hezechiah through-out all Iuda and did well and vprightlie and truelie before the Lord his God Thus haue we séene both in the chapter quoted by our brethren and the chapter going before and the chapter following how the King directed all those Ecclesiasticall matters commanded ordered and gouerned both the Leuites and the Priests But what is anye thing héere to our brethrens purpose Did the Leuites debate anye controuersies with the King and Princes or with the high Priest before the King And the king the princes or the high preest yeeld therein vnto the Leuites Or not rather they yeeld vnto the king and to the princes and to the high preest in those matters If now this be so memorable an example why doo not our brethren if they will be like the Leuites yeeld to hir Maiestie her counsell and hir Bishops Except they will be rather héerein like the king his princes and the high priest then like these Leuites As for the elders in the assemblie and conference Act. 15. They also yeelded vnto the Apostles not the Apostles vnto them Although the Apostles refused not the elders no more doe our Bishops refuse our brethren or anye other ecclesiasticall persons that are lawfullie appointed and called to the conuocations or to anie other ecclesiasticall assemblie or conference Neither do they denie the accepting euen of the people in some manner to be heard to speake But whereto doe our brethren mention héere the people in this debating This is againe cleane contrârie to their ownâ— rules as we shall sée in this learned discourse Would they haue the people also to be debaters or to be Iudges of these controuersies And to ouer-rule the Bishops and cleargie in the determination of them But they haue yet one example more At least saye they let â—â—eir owne opinion that in interpreting the scriptures and deliuerie of doctrine we are equall with them persuade them And héereto they quote this marginall note and Whitegifts booke pag. 389. If the Archbishop that now is dooth graunt this it is the greater signe of his reuerent modestie Neither do anâ—e of our Bishops or any of vs
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
said to bee perfecte in al her Regiment meaning that Regiment which was fittest for the state of her affâ—iction and trauelles then bicause she had such extraordiâ—â—ry helpes But this is no diminishing of that perfection if it may so be called that is requisite to the ordinary regiment of the Church vnder the Supreame Gouernment of Christian princes albeit the offices and giftes of Apostles Euangelists Prophets c. are ceased nor to be expected nor reuoked Nowe then as the proposition admitting there were no christian princes is not true in affirming that the church of God was perfecte in all her regiment before there was any Christian prince vnlesse wee vnderstand that perfection of all her Regiment which was appropriate to her by the extra-ordinary prerogatiue of that particuler age and peculier state thereof not extending it to all her ordinary Regiment that shoulde perpetuallie continue So is this proposition likewise moste vntrue in this other parte that there was not any christian prince then Albeit this also be no good argument there were no christian princes then Or they were not reckoned among the Gouernours of the church then therefore they are not to be reckoned among the gouernours of the Church nowe Neyther this argument The Apostle Rom. 12.1 Cor 12. and Ephes. 4. reckoneth vp onely in the church these 4. Pastors Teachers Gouernours and Deacons as the perpetual offices by whiche the Church of God may according to his worde be directed in all matters which are commonly called Ecclesiastical therefore Christian princes as not mentioned haue not to deale in the regiment of the same Which kinde of argumentes I am the sorier that these our Brethren in the earnestnesse of their zeale should vse bicause as Gellius Snecanus Phrysius noteth from whome our Brethren séeme to take manye thinges in this their Learned discourse all these reasons that our Brethren heere vse are the very plaine reasons of the Anabaptistes against christiaÌ„ Magistrates Whose heresie sith our Brethren do vtterly detest I would haue them vtterly detest in any case not to vse their reasons whichis nothing but to bolden strengthen the Heritikes to breed suspition to theÌ„selues Snecanus de Magistratu pag. 637. alleadgeth the Anabaptistes obiection saying Hucque trahunt quod Ephes. 4. c. And to this they drawe that Ephes. 4. the office of a Magistrate is not to be reckoned vp among the functions of the church Whereunto he aunswereth in the nexte page Quòd autem Ephes. 4. But as for that Ephesians 4. S. Paule doth not mention the office of a Magistrate that is to bee supplyed out of other places to witte Rom. 12. 1. Corinth 12. Whereas Rulings and gouernmentes are reckoned vp among the giftes of the church and kinds of vocations as is aboue declared Otherwise many things ordeyned in the church to edification should be condemned Yea euen as the Apostle Rom. 13. properlie treating of the ciuill Magistrates mentioneth not the Bishops so it is no maruell that Paule heere passeth ouer the meÌ„tion of the Magistrate Namelye when heere hee reckoneth not vp the kinds of al offices but specially and properly the functions onelie of the Ministers of the word Whereby not onely we see that this argument is the very argument of the Anabaptistes and therefore not to be vsed of our Bretheren but also that those places Romaines 12. 1. Cor. 12. cited also by these our Brethren where-as they vnderstande the woordes of the Apostle Rulers and Gouernours onely for their supposed Seniors and thirde sorte of Tetrarks those wordes are as-well to bee vnderstoode of Christian Magistrates Yea if those wordes of Rulers and Gouernours shoulde not bee so vnderstoode to witte for Christian Magistrates many thinges ordeyned in the church to aedification shoulde be condemned those wordes therefore being thus vnderstood both such ordinaunces in the Church ordeined by Christian Magistrats are not to be condemned and Christian Magistrates haue power to ordaine suche things And the argument that our brethren héere vse that thâ—re were nâ— Christian Princes at that time is also conâ—uted But this is handled by Gellius more at large pag. 555. To this purpose saith he serueth the likenesse and conueniencie of the Ciuill Magistrate and the Ecclesiasticall Ministery which fighte not one with the other but from the beginning haue alwayes beene most neerely ioyned together although the proprieties of them both in the Church are distinguished Euen as it is manifest by the example of Moyses and Aâ—ron This order was distinctly obserued in the Church of GOD in the time of godly King Iosaphat 2. Chron. 19. Which thing of all other is most euidentlie declared in the new Testament Mat. 22. Where Christe saith Giue vnto Caesar that that is Caesars and to God that that is Gods Where-upon it is manifest that God is no lesse the authour of the order of Magistracy among the faithfull Rom. 13. then hee is of the order of the Churches offices Ephes. 4. ver 11. These things dotâ— Paule most effectually confirme while Rom. 12. ver 8. and 1. Cor. 12. v. 28. he reckoneth vp Rules and Gouernments among the giftes of the Church and among the offices thereof For the proprietie of the wordes which the holy Ghoste both in the Greeke and in the Latine tongue doth vse not only signifieth especially the censure of the Eldershippe but may be also generally stretched to the Rulings and Gouernements of all offices as it is manifest by the declaration conference of the Scripture For besides the former places Rom. 12. v. 8. 1. Cor. 12. v. 28. The name of gouernment Pro. 11 v. 14. is giuen to counsellours Act. 27. v. 11 and Apocal. 18. v. 17. it is referred vnto Ship-maisters Lyâ—â—wise also the name of Ruling is applied in the firste Epistle to Timoth. the 3. chapter the 4. and 5. verses to the administration and discipline that is domesticall And to these fore-cited places commeth that which Paule Rom. 13. v. 1.4 and Tit. 3. ver 1. doeth expresse in the same wordes as-well in the Greeke as in the Latine tongue the ciuill power and reuengement of the Magistrate against vnrighteous men and malefactors against whome the Lawe is made 1. Tim. 1. v 9.10 and the spirituall power and reuengement giuen of the Lorde to the Apostles for the edification of the church against all contumacie 2. Cor. 10. v. 6.8 and the thirtienth chapter the tenth verse For in both places he vseth these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuating by these selfe same woordes that the distincte proprietie of power and power and reuengement both wherby the Magistrate taketh vengeaunce of the contemner of the Lawes and wherebye the Churche hath yet in a readines reuengement and power against all contumacy is of God and to be reckoned among the offices of the Church Sithe that therefore the ordinaunce of the Ciuill power and of reuengement
Church may be instructed truly and let him meditate that onely that he may make the Churche more learned by his doctrine For he is a Doctor that formeth and bringeth vp the Church in the worde of truthe He that excelleth in the power of exhorting let him looke to this ende that he exhorte effectually But these offices haue a great affinity and also a knitting together betweene them-selues albeit they leaue not be diuerse No man indeed can exhorte but with doctrine neuerthelesse he that teacheth is not straight wayes indued with the gifte of exhorting Now no man either teacheth or exhorteth but he ministreth But as we see also and acknowledge in Gods gifts it is enough to be fitte for the order Ecclesiasticall Thus modestly doth Caluine mitigate the matter euen where he maketh them diuerse offices Not that he which teacheth can not nor may exhorte as our brethren here peremtorily permit him not but that straight waies he is not endued with the gift of exhorâ—ing As who say in time he may be and many are and it is enough if he be fitte for the Eccl order of the ministerie Peter Martyr saith on these wordes He that teacheth in teaching The Apostles gaue a moste fayre example of this precepte when they saide It is not meete that we should leaue the word of God and minister at the Tables For sith they were instituted of the Lorde to teach the world their will was to be done in doctrine Now if this be the fairest example of this precept of Paule concerning teaching Did not the Apostles alwayes intermingle exhortation with their doctrine But let Peter Martyr procéede on these wordes He that exhorteth in exhorting These two are of very neere affinitie between themselues to teach and to exhorte and sometimes both of them are graunted to one man Notwithstanding now and then and for a great part they are deuided For ye may see some that can teach aptlie and clearely set forth most cunning matters and expounde hid thinges manifestlie and yet for all that euen the same men are meruelous colde in exhortations Some there are whose dexterity and forciblenesse is wonderfull in exhortations who notwithstanding to teache are of all other most vnfitte Out of the words of the Apostle to the Corinthians a little before alleadged wee see how the giftes of Prophecie are distinct We haue in the first place He speaketh edification which appertayneth to doctrine Secondly exhortation wherby men are stirred to do good and to shunne euill In the 3. place is added Consolation For it often commeth to passe that some are broken with aduersitie who thereupon may seeme eyther that they wil dispayre or that they will fall away from the truth Wherfore it is necessary that they be helped with consolation this part Paule heere doth not prosecute I suppose bicause hee comprehendeth it vnder exhortation But howe much doctrines and publike exhortations were in vse accustomed in the Church in the auncient time may be gathered of that chapter to the Cor. 14. Yea these were neuer left off no not in the Synagogues of the Iewes so often as the sacred assemblie was Which may be proued of that that when Christ sat among them in the Sinagogue a booke was sent to him to expounde somewhat to the people And when Paule and Barnabas came to Antiochia of Pisidia as is conteyned in the 13. chapter of the Acts and when they came to the Synagogue with other Iewes the ruler of the Sinagogue said vnto them If yee haue the word of consolation for the people saie on Whereby it is apparant that consolation being contayned vnder exhortation and by these examples of the Doctors and the Teachers thus intermingling consolation with their doctrine and teaching that although in some excelling in one of these giftes and not in both yet the ordinary vse was aswell to ioyne exhortation vnto doctrine as doctrin vnto exhortation And this doth Gualter set out yet more plaine In the 3. place saith he he setteth Doctors These he willeth to bee diligent and industrious in teaching to witte that they should instructe the people committed to their trust diligentlie and edifie all in true faith and godlinesse c. To conclude let them apply euery thing vnto their hearers that they may perceaue these things to be spoken vnto them and to appertayne vnto them And so shall they be true Doctors and cutte the woorde of God aright when they shall remember that there is no lesse neede of prudence then of faith if they will performe these thinges In which wordes he maketh not onely the doctrine of true faith but godlinesse prudence and application to the hearers to bee necessaryâ— pointes and no lesse néedefull than the other appertayning to the office of the Doctors In the fowrth place saith he he setteth exhortation vnder doctrine For althoughe these 2. maye seeme to bee ioyned together moste neerely betweene them-selues yet are they diuerse giftes Neither is hee alwayes furnished with both of them that hath the one of them For such there are that haue an excellent perspicuitye and facilitye of Teaching and when they come to Exhortation those men arevery colde especiallye if they light vppon such as are stubborne and such as will aunswere them againe and vpon great personages and on suche as are aduaunced with publike authority Againe yee shall see others who when they can do lesse in teaching if at any time they must dispute of darker matters and yet are they most vehement in exhorting and with a certaine maruelous waight of argumeÌ„ts do pierce euen the most obstinate mindes But howsoeuer things are we ought alwayes to remember that in the Church of God there is neede not onely of meere doctrine but also of exhortations and that for the disposition of the froward flesh which often is woont to looke backe yea and to stay in those thinges which it knoweth to bee holye and wholesome For there is such negligence of men saith Hemingius yea euen in the businesse of their owne saluation that except they bee prodded with the goades of exhortations and chydings the doctrine remayneth vneffectuall Let therefore the Pâ—eachers of the worde in this place be admonished that not only they shoulde thinke it is their office to teach those things that are right but also to applie the doctrin to the hearers Which thing is done when as according to the example of Christ of the Prophetes and of the Apostles those things which they haue taught they do as it were instill them by exhorting stirre vp diuerse motions of affections Let him teache in doctrine exhorte in exhortation saith Bullinger that is to say let him so teach and exhorte as godlinesse perswadeth and becommeth the Christian doctrine to be Of the which also the Apostle Peter saith If any man speak let him speak as the words of God In which wordes he maketh both these actions of teaching and exhorting to
be so in Pastors what reason is heere alleaged whie Doctors on the other side may not be called and be Pastors so well as Pastors Doctors and deale besides the interpretation of the scripture with exhortation admonition consolation application c. so well as Pastors may with teaching and interpreting But when all is done both Caluine Beza standing vpon their puto I thinke so saith Caluine and yet with suche a lowly modestie as ye haue heard and Beza I suppose thus or I thinke not thus and shall we nowe vpon these 2. reuerent Fathers only thinking and supposals be pressed with plaine assertions or rather oppressed with the necessitie and enforcing these thinges vppon vs For here these Learned discoursers come not in as Caluine and Beza with puto opinor I thinke it I suppose it But resolutely they determine the matter saying For the office of Doctors is onely to teach true doctrine and to confute all heresies false opinions by the worde of God concerning all articles and principles of Religion without applying their teaching to any particuler state of time of persons or places This is a verie precise and streight limitation of this supposed old lost and prescribed new founde or rather vpstarted Doctor Neither as I thinke suppose to vse Caluines and Bezaes moderate termes herein can they shewe in the old or newe Testament any such one Doctor that was thus restrayned that hee might vse no application of his doctrine or interpretation to his hearers Doth Saint Paule speake of such interpreters Although he distinguish Interpreter from Prophet yet saith Caluine vpon 1. Cor. 14.29 In disputing the interpreter was in place of a Prophet As I shewed also before in Caluines comparison of Christian Doctors to the Iewes Prophetes And therefore the name of Prophet comprehending alike both Doctors and Pastors by Bezaes owne opinion when S. Paule declareth 1. Cor. 14.3 the vse and ende of prophecying he that prophecieth speaketh to men to edification exhortation and consolation though he distinguish ratione as wee say in consideration ot the diuerse gift or vse thereof betwéene these thinges yet re he ioyneth them altogether in the Prophecie Which prophecie as he said Rom. 12. must be according to the Analogie or proportiō of faith Faith properly in respect of the matter it relieth vpon appertaineth vnto doctrine howbeit not so strictly that it goeth no further then it is heere bounded only to teach true doctrine and to confute all heresies false opinions by the worde 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 as Paul saith here in plain words to all these ends vses to edification exhortation consolation Wherupon saith Caluine to speake to edification is to speake that that conteyneth doctrine fit to edification For I take this for doctrine whereby we be instructed to godlines to faith to the worship feare of God and duties of holines righteousnes because that oftentimes we haue need of proddes or goades other are pressed with afflictions or labor thorough imbecillitie he addeth vnto doctrine exhortation consolatiō And hereunto accordeth Beza himselfe Aedificationē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is those thinges that further men in the knowledge and studie of godlines On which words also saith P. Martyr Aedificationē loquitur hoc maxime c. This most pertaineth to the cōfirmatiō of the faith to the purity of opinions synceritie of religion Ambrose expounding this place said the church to be edified because the dissoluing of questions may be had He speaketh exhortation consolation because generally we exhort men that they be heedfull to their saluation and according to their strength striue thereunto But consolation is when singulerly we exhort thē that they should not be brokē for aduersities nor discourage their mind but haue it erected vnfearefull And either of these things cōmeth to passe by setting before their eyes the profit the damage that will followe And to declare further that Doctors are here vnderstoode by these Prophets Musculus saith But this sentēce I suppose doth enough declare of what kind of Prophet he doth speake to wit of him by whom the Church is taught instructed He saith not he that prophecieth foretelleth things to come for here he speaketh not of foretellings But he that prophecieth speaketh to men edification exhortation consolation But this do the Doctors of the Church who with the word of doctrine exhortatiō and consolation do edifie the people of the L those Prophets therfore that in the Church do teach are more to be made of then if by a miracle they fange or prayed with tonges But marke the brief cleare description of this Propheticall office He that prophecieth saith he speaketh to men edification exhortation consolation The parts therfore of an Eccl. Prophet are to edifie exhort comfort Edification is a Metaphorical word set for doctrine He that teacheth the ignorant rude doth edifie thē to the building of the Lords house Hereunto appertaine all those things that cōcerne faith godlines to be planted in the harts of the elected By the which vpon the foundation that is Christ we are builded into the temple of God as liuing stones c. The 2. part is exhortation in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereby the Prophet diligently exhorteth those that already beleeue professe the religion of Christ that in faith and true godlines they should constantly go forward And as it were by name he calleth on thē euen as those that are wont to be cried vpō who being set on a iourney either stray aside or go forwarde more slowly This part of prophecie is chieflie necessary for them who haue knowen the truth of Christ all godlines but in studie cōuersation of life do not expresse it as it were meete they should This part the Apostle diligently executed Who whē he was at Ephesus for 3. yeares he ceased not day night with teares to admonish and exhort euery one of the faithfull Act. 20. The 3. part is consolation in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to speake louingly to those that trauell are afflicted are sad Such as are the poore the desolate the captiues the distressed especially for Christ And to lay before thē such things whereupon they may receaue consolation be confirmed in the spirite of patience This studie to comfort pertaineth to all Christians especially to Prophets the ministers of gods word The people of Christ gathered together hath ignorant hath sluggish slowe hath afflicted persons The gift of prophecie is therfore giuen to the Church whereby the ignorant should be taught the sluggish admonished the afflicted receaue consolation Bullinger also saith of these Doct. He vnderstandeth prophecie not the foretelling of thinges to come but
saithe Luke the Churches through-out all Iurie and Galilee and Samaria had peace and were aedified and they walked in the feare of GOD and were replenished with the consolation of the Holie-ghoste Wherevpon saithe Caluine Luke signifieth that the presence of Paule was a greeuous prouocation to the enemies of the Gospell For whie did peace so suddenlye shine vnto the Churches by his departure excepte that euen the sighte of him did prouoke the furie of the enemies Neither is this turned to him for a reproch as though he had been as it were a Trumpet for a battell but Luke rather setteth downe this for his commendation that hee draue the enemies to a rage euen with the onelye smell of his approching neere vnto them For so woulde Christe triumphe in him that hee should sprinckle vpon the Churche no lesse molestation then renowne Wherefore by this example we are admonished that they are not streight-wayes to bee condemned whoe doe more enflambe the rage of wicked men then other do Which admonition is not a little profitable For as we are too softe and louing of our owne quietnesse so nowe waxe we angrie with the best and moste excellent seruants of Christe if by their vehemencie wee thinke the euill will-be stirred vppe to hurte vs. But by this meanes wee bee iniurious against the spirite of GOD whose force and breathing hath kindeled all this flambe Thus as we still sée the zealous manner of S. Paules teaching so when afterward Act. 11.25.26 Barnabas being also an other Teacher and exhorter and hauing such an excellent gifte therin as is aforesaid and yet knowing he was in these things especiallie in the vehemencie of exhortation application and persuasion nothing comparable to Paule as appeareth Act. 14.12 Where the Licaonians called Barnabas Iupiter and Paule Mercurie bicause hee was the cheefest speaker yet Barnabas sought out Paule and found him and brought him to Antiochia And they were conuersant with the Churche saithe Luke a whole yeare and taught much people in so muche that the Disciples were the firste called Christians in Antiochia Shall wee now thinke that Barnabas haueing begone so soone to ioine exhortation to his teaching and that Paule being more vehement in exhorting than he they bothe of them left their former trade of teaching and all that whole yeare fell to a newe trade to teach onelie without exhorting admonishing rebuking comforting and with-out applying their teaching to any particuler state of time of persons or places Neither is it any thing likelie neither the texte inferres it neither dooth any learned writer so gather on the texte that I haue yet séene neither dooth it accorde with such a frutefull sequele Their preaching saithe Marlorate was so effectuall and so fruitefull So that their continuance the whole yeare in teaching was in such teaching as was preaching which consisteth much in exhortation admonition application c. and apperteineth to the office of a Pastor Wherevpon saith Gualter Let the Ministers of Churches follow this example And while they persuade perseuerance to other they themselues perseuer constant in their office neither let them glorie in the bare name of a Pastor but let them doo that which becometh true Pastors Least they seeme to be followers and successors of that foolish pastor that is described in Zacharie the eleuenth chapter So that S. Paule practising all that whole yeare at Antiochia the offâ—ce of a Doctor as these our Learned Discoursers saye and this Doctor preaching and shewing an example for Pastors to followe howe is this anye example for suche as muste not meddle with the Pastors office But neither héere nor at anye time else that I can finde Saint Paule euer practised the office of suche a Doctor But looke as he began so without anye alteration for this pointe of ioyning exhortation admonition application to this doctrine he still continued For as I noted before on these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While they were ministring vnto the Lorde that is as Beza and the Geneua Margine noteth while they were preaching and calleth it a publike charge as the Apostleship was and the Apostles were not tyed to suche an office as taught without exhorting or applying so dooth not the Holie-ghoste saye héere Separate me Barnabas and Saule into another office then they were in before but for the worke where vnto I haue called them Which worke was still the same that it was before though doone in other places For Paule changed not héere his office as though he had béene but a Doctor â—ntill nowe and now was made an Apostle for as he continued a Doctor sâ—ill so hee was an Apostle before And looke what manner of Teaching he vsed after he vsed before And as before so he still continued in his teaching Wherevpon saithe Caluine But heere Luke saithe that Paule was ordeined by voices which seemeth not to be agreeable to Paules words Gal. 1.1 Where he denieth that he was called either of men or by men I answer he was created an Apostle and that not by any mens voices long before that hee was sent vnto the Gentles And had alreadie exercised his Apostleship for manie yeares when hee was called to the Gentiles by a new Oracle Wherefore in that respect that hee had God the author of his Apostleship he doth not vnworthilie exclude men Neither doth he now command him to be ordeined of the Church that his calling should depend of the iudgement of man But that decree that was knowne as yet but to a fewe God dooth now set foorth the same by a publike edict and command it to be sealed with a solemne subscription of the Churche The sense therefore of the words is Nowe is the time that Paule must spread the Gospell among the Gentiles and pulling downe the wall Ephes. 2.14 Collect a Churche out of the Gentiles who before were strangers from the kingdome of God For although hetherto God vsed his trauell at Antiochia and in other places this peculiar pointe is added now at length that God would adopt togither the Geneiles into the selfe same inheritance of life with the Iewes Howbeit if he had been created Doctor thus euen from the beginning neither yet then had he beene called by man For when as the Lorde pronounceth that he was called of him what remaineth for the Churche but obedientlie to subscribe thereto For neither is heere the iudgement of man placed betweene as in a doubtfull matter neither haue the voices freedome But we must hold that which I said that Paule and Barnabas are not now at lengthe ordeined in the order of Doctors but an extraordinarie office is enioyned that they should begin to set foorth at large the grace of God in common to the Gentiles And this doo the words sound when it is said separate to the worke for no doubt it signifieth a newe worke and as yet vnaccustomed But how is Barnabas ioyned heere a companion and
thought did S. Paule satisfie their demaund being now appointed to become the Doctor or Teacher of the Gentiles as h◠calleth himselfe 1. Tim. 2.7 And would he ioyne exhortation to his teaching Yea the verie first words of his Sermon are an Exhortation to them to giue him audience verse 16. And although he procéede from th◠16. verse vntill the 26. verse all in doctrine yet hee entereth againe into application and vseth not onelie a moste graue exhortation an◠reprehension but returning to matter of doctrine knits vp all his Sermon with an application and a dreadfull admonition to the dispisers of his doctrine And the next day againe both Paule and Barnabas as they begin with persuasion so afterwarde reprehending the obstinate Iewes and comforting the beléeuing Gentiles they conclude with Doctrine And this order to ioyne and enterlace these things togither was alwaies the manner of Saint Paules teaching being the Doctor and Teacher of the Gentiles And this manner of teaching he constantlie obserueth in all his Epistle◠and willeth other Teachers so to doo For charging Timothie to giue attendance to reading to exhortation to doctrine 1. Tim. 4.13 And willing him to teach and exhorte 1. Tim. 6.2 And bidding him to ordeine Teachers dooth he limite it onlie vnto doctrine No. But saith he 2. Tim. 2. What things thou haste heard of me by manye witnesses commend the same to faithfull men which shall be able also to teache others And what was that All and only doctrine No. But doctrine intermingled with exhortation admonition reprehension consolation perswasion or still some kinde or other application These thinges saith he admonish c. ver 14. and 15. studie to shew thy selfe an approoued workeman before God and one not to be ashamed of cutting a-right the word of truthe 24. Moreouer the seruant of the Lorde must not striue but be gentle towardes all men apt to teach suffring the euill men patiently instructing them with meekenesse that are contrarie minded proouing if at any time God will giue them repentance that they may knowe the truthe Lo here the dutie and office of a Teacher And doth he not herein most plainly insinuate that he should teach them so that with exhortation perswasion application and all gentle meanes he should assay to winne them and doth not this Doctor of the Gentiles to this purpose set out himselfe an example heereof 2. Tim. 3. ver 10. saying But thou hast fully knowen my doctrine maner of liuing purpose faith long suffring loue patience c. 14. but continue thou in the thinges which thou hast learned and art perswaded thereof knowing of whom thou hast learned them and that thou hast knowen the holy scriptures of a childe which are able to make thee wise vnto saluation through the faith which is in Christ Iesus For the whole scripture is giuen by inspiration and is profitable to teach to improue to correct and to instruct in righteousnes that the man of God may be absolute beeing made perfecte vnto all good workes cap. 4. I charge thee therefore before GOD and before the Lorde Iesus Christe which shall iudge the quicke and the dead at his appearing and in his kingdome preach the worde be instant in season and out of season improoue rebuke exhort with all long suffring and doctrine Hetherto alwayes wish teaching doctrine Paule ioyneth exhortation and willeth Timothie to ioyne application of these thinges with doctrine and the like he doeth to Titus Tit. 1.9 Holding-fast the faithfull worde according to doctrine that he may bee able to exhort with wholsome doctrine and improue them that say against it If nowe it be replyed that here he speaketh of a Bishop and Paul was an Apostle and Timothie and Titus Bishops not onely the text maketh them Teachers or Doctors but what office or degrée of the ministerie of the worde soeuer they had S. Paule doth alwayes so ioyne these together that Caluine on 2. Tim. 3.16 saith He setteth doctrine in the first place as in order it goeth before all other For hee should exhort or reprooue to n◠purpose except yee should teach before but because doctrine is colde by it selfe he addeth improouing and correcting c. and on 2. Tim. 4.2 he willes him to be instant in reprouing rebuking exhorting by which wordes hee signifieth that there is neede to driue vs on with manie proddes that we may proceéde in a straight course for if there were that docilitie in vs that ought to be the minister of Christ might drawe vs with his becke onely But nowe no not moderate exhortations I say not sounde counselles do suffice to shake off our sluggishnesse except a greater vehemencie of reprehensions and chydinges doe come thereto VVith all lenitie A very necessarie exception For reprouings euen with the very pushe of them doe fall away and vanish into smoulder except they be strengthned with doctrine For as well exhortations as reprehensions are helpes onely vnto doctrine And therefore without it they are of small force Example whereof are they which excell only in feruencie and eagernesse but they are not defenced with sounde doctrine for they stoutly tyre themselues they make loude cryes and make a turmoyle and that without profit because they build without a foundation I speake of good-men otherwise but too litle learned too much feruent And on Tit. 1.9 But what meaneth he by this according to doctrine To wit such an one as is profitable for the aedification of the Church For whatsoeuer is learned or knowē without any fruite of godlinesse Paule is not woont to account it in the name of doctrine But rather he condemneth for vanitie all speculations that bring no profite although otherwise they be neuer so wittie So to the Rom. the 12. chap. 7. He that teacheth let him doe it in doctrine that is to say let him studie to profite his audience To conclude this is the first point that a Pastor must be furnished with the knowledge of doctrine but the second is that he must reteyne the confession thereof with a firme constancie of minde euen to the vttermost The third that he apply his maner of teaching in edifying nor flie about by subtleties of friuolous curiositie but al-onely seeke the sounde profite of the Church Thus doth Caluine not only in a Bishop Pastor or any Minister of the worde shew how these two Doctrine Application cannot cōueniently be disioyned without the hindrance of edification doctrine is colde and mooues not men without these helpes and yet they helpe not without doctrine but also one of these very places which these our Learned Disc. and other of their minde do chiefly vrge for Doctors Rom. 12.7 Caluine speaking of Pastors applies it to them to their dutie And simply expounde◠it thus he that teacheth let him do it in doctrine that is to say let him studie to profite his hearers As who say let him
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
one place or folde but that he trauelled abroade to enstruct and confirme other Churches Neuerthelesse both in other and in his owne though otherwise for learning he was one of greatest authoritie in his age yet liued he in all Ecclesiasticall obedience vnder his Bishop Demetrius who made him Priest or Elder in that Church and also Doctor or publique teacher in that schoole and before him the famous Pantaenus Clementes Master and after him Origene Clementes Scholler were all vnder Demetrius this Bishoppe of Alexandria And to prooue that this Clement flourished vnder Commodus within 80. yeares after the Apostle Saint Iohn not onely Eusebius testifieth Libr. 6. cap. 11 but Clement him-selfe inferreth it Strom. lib. 1. saying This booke is not for ostentation with scripture gathered together artificially but monumentes the helpe of forgetfulnesse are gathered vnto me for mine olde age Verely an image and shadowe of those manifest and liuely speeches which I was vouchsafed to heare of those blessed men that indeede were of highest price and estimation The one of them was in Greece an Ionian the other in Greece the great or Apulia The one was from Coelesyria the other from Aegypt And other there were from the Easte and one of those an Assyrian the other an Hebrue in Palestine of high pedegree But when I light vpon this last albeit in power he was the first I staied in Aegypt hunting after those thinges that were hidden from me euen as a verie Bee of Sycilia sucking the flowers of the Propheticall and Apostolicall meadowe He ingendreth a certaine syncere and incorrupt knowledge in the mindes of them that hearde him but hee was such an other as indeede kept the true deliuerie of the blessed doctrine euen streight from Peter and Iames and Iohn and Paule and the holy Apostles the sonne receauing them of the Father howbeit fewe sonnes are like their Fathers these haue by the will of God come also to vs who will lay vp those Apostolicall seedes that wee haue receaued ceaued of our ancestors Wherein as this auncient Father declareth his synceritie and diligence in following the Apostles so withall howe neare he was to the Apostles times and so notable a scholler picked out such notable Maisters but the Maister whom in the Doctorship hee succéeded was Pantaenus Of which Pantaenus Eusebius saith Lib. 5. cap. 10. to whome also accordeth Ierome when at that time Pantaenus the most Noble man in all learning had the rule of the Ecclesiasticall Schoole and of the office of a Doctor from whence the custome with them from the old time was deliuered as Ierome also sayth according to an auncient custome in Alexandria were Doctors alwayes from Marke the Euangelist it remayneth yet vntill this day that in the Ecclesiast Schoole there are to be had Doctors of diuine Scriptures or as we cal them Doctors of diuinitie most choise men in science and learning Of this office therefore the man of whom before wee spake was counted a certaine author and a chiefetaine verie famous as one that also among those Philosophers which are called the Stoikes had before that time noblie flourished Whose studie towardes God worde and great loue is reported to be so muche that of the feruencie of faith and deuotion he went to preach the Gospell to all the Nations that are hidden in the vttermost corners of the East that he came to the hether India preaching the woorde of God For there were yet in those dayes manie Euangelistes who according to the imitation of the holy Apostles traueling in diuerse partes of the worlde by the grace of God and the vertue of their minde brought the worde of God and the faith of Christe to euerie of those Nations that knewe it not Whereupon say the Centuriographers It hapned that the Indians moued with the renowne of the Church of Alexandria perhaps with the fame of the same Pantaenus did by certain their legates request of Demetrius the Bishop of that Church that he would sende a Doctor fitte and sounde which might more fully instruct them in the true doctrine of the Gospell and winne other vnto Christe that as yet were rude and ignorant of the Gospell What is doone Pantaenus the moderator of the holy schoole in his Church is before all chosen of Demetrius and appointed vnto that vocation Pantaenus heere dooth not drawe backe nor is terrified with the labours and perilles but foorth-with obeyeth this vocation as it were Gods vocation and fetteth on the iourney although it were long and sharp To become after the Apostles the Euangelist of the Indians Thus are these Doctors and Pastorall Elders chosen ordeyned and appointed by their Bishop which in authoritie of learning was farre inferiour to them but in authoritie and dignitie of place farre their superiour yea although they were Euangelistes yet were they subiect to the Bishops And as this Bishop Demetrios had this superiour gouernement ouer all the Doctors and Preachers in his time which was the 11. Bishop of Alexandria euen so had all before him Who are all sayde to rule and gouerne the Churche notwithstanding there were diuerse notable Doctors and Pastors besides the Bishops in Alexandria and had so continued euen from the very Apostles times yea from S. Marke himselfe which was the first planter of the faith of Christe among them both Paule and Peter being yet liuing Hierome calleth Marke the Doctor of Alexandria and saith that Philo Indaeus had friendship with Peter and for this cause did also set foorth with prayses the Church of Marke the disciple of Peter and his followers at Alexandria Among which prayses of Philo Eusebius saith thus He describeth diligently the degrees of them that exercised the ecclesiast functions which excelled the one the other also the ministers of the Deacons And finally the chiefe and principall honour of the Bishops office And as it was thus euen from the Apostles times in the Churche of Alexandria so likewise was it in manie other places Polycarpus saith Hierome in Catalogo scriptorum Eccl. the disciple of Iohn the Apostle being of him ordayned Bishop of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Princeps which is Ieromes owne woorde the Prince that is the chiefe Prelate or as wee more moderately call it the primate of all Asia For he had many of the Apostles and them that had seene the Lord to be his Maisters and had seene them Eusebius Lib. 3. cap. 36. sayth of Ignatius Moreouer Ignatius notorious in the renowne of fame euen to our times obtayned the Bishoprike of Antiochia by the seconde succession after Peter not that Peter was Bishop there but that Peter beeing there made Euodius the first Bishoppe of Antioche after whome succeeded this Ignatius that calleth him-selfe the Scholler or Disciple of Saint Iohn Which Ignatius going to his Martyrdome writeth thus in his Epistle to the Antiochians Remember the rightlye moste blessed Euodius your Pastor
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
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
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
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
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
are the bishoppes borne that are at this day throughout all the worlde The Church herselfe calleth them Fathers she her selfe begat them and shee her selfe placed them in the seates of their Fathers Therefore thou thinkest not thy self desolate because thou seest not Peter because thou seest not Paule by whome thou art borne a Fatherhood is growne to thee of thine owne Children In steede of thy Fathers are children born vnto thee whome thou shalt make Princes in all landes What can be playner spoken then these sayings of S. Augustine both that the Apostles were also Bishops and that as Cyprian saide bishops are the successors of the Apostles As for that which is héere added of Hieromes former sentence though I haue sufficientlye and at large discussed the same yet sithe this moste reuerende and Learned man also hath somewhat more to say thereto let vs likewise heare it But wee are saith hee to looke into that also that Ierome mighte seeme to be of the minde that this kind of Bishop began then when as Schismes arose vp in the Church Very true euen so saith Hierome and as we haue noted it followeth thereon that this kind of bishop began euen in the Apostles times And what heere can this moste reuerend and learned man or anie other say to denie this conclusion except he will denie Hieromes saying If he will denie it why doth he bring it for him Well what of that there is no remedie he will denie it flat yea he suspects whether Ierome were of that minde But we are saith he to looke into that also that Ierome might seeme to be of that minde that this kind of Bish. began then when as schismes arose vp in the Churches Nay neuer say for shame he might seeme to bee of that minde For if a mans minde may be knowen by his spéech he speaketh it plaine and nameth what kindes of schismes they were when the people saide I hold of Paule I of Apollo I of Cephas So that hee plainely thought it was in the Apostles times Yea and he plainly so auowched in the sentence also before alleaged out of Ierome by this Learned man himself For at Alexandria saith Hierome from the time of Marke the Euangeliste till the time of Heraclea and Dionisius Bishoppes The Elders placed one in a high degree or place chosen by them-selues whome they called the Bishoppe So that this was the plaine mynde of Ierome sithe that diuerse of the Apostles suruiued Saint Marke that the originall of this kinde of Bishoppes beganne in the Apostles daies That this is not so saith he we may gather out of Paule himself who of purpose writing to the Corinthians about the same matter dooth not only passe ouer this remedie but also as fore-seing such a matter doth in the title of the Epistle ioyne vnto himselfe Sosthenes to teache by his example how carefully this Primacy is to bee auoyded in the Assemblies of the Church who as it is euident were not onely the firste in Order next vnto Christe but also highest in degree did execute their ministery in common Heere Ierome is flatlie challenged for an vntruthe And what proofe against Ierome that this is not so Forsooth wee may gather it And is this all it may be gathered Shall we inferre a necessity on a probability Well what may wee gather out of Paule himselfe Bicause hee wrote of purpose against schismes and passeth ouer this remedy Ergo This was neuer vsed at all for any remedie against schismes in the Apostles times Let vs sée the goodnesse of this argument by the like S. Paule wrote of purpose against our naturall corruption whereby we and our infantes are all borne in sinne Against which the sacrament of our regeneration is a remedie But S. Paule passeth ouer the baptizing of Infantes Ergo it was not a remedy in S. Paules time S. Paule also in the same Epistle that he speaketh of schismes writeth of purpose against whoredome whereof diuorse is a remedy but he passeth ouer the remedy of diuorse in the cause of whoredome Ergo there was then in that case no vse at all thereof Saint Paule writeth of purpose against the abuse of the Lords supper with their drunkennesse surfetting and making no difference of it from other meate whereof it is also a remedy to haue onely the elementes of breade and wine and to remoue all other meate at such times as it is ministred but S. Paule passeth ouer the forbidding of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or loue Feasts which were vsed to be made when they came therto Ergo The Lords supper was neuer vsed onely with bread Wine in the Apostles times but alwayes with another supper ioyned thereto On this fashion we might reason of many moe thinges But one for al Saint Paule writing of purpose against the same matter to wit against the Corinthians schismes doth passe ouer this remedy the aequalitye of all pastors in the Church Ergo In S. Paules time the pastors were not all equall If it be replyed But yet these thinges are written of in other places either by S. Paule or by some other so that those remedies notwithstanding remaine entier although they be not there touched And doth not this fully aunswere this most reuerende and Learned man if this superiority among pastors be shewed in other places as in 2. Gal. and in the Epistles to Timothie and Titus c. Yea what if in the self same place the Apostle writing of purpose to the Corinthians aboute the same matter doe sufficiently and plainely gather the superiority among the pastors Doth not S. Paule name himselfe besides Apollo and Cephas on whose names the Corinthians preâ—ended their schismes And were not all these three Elders for all 〈◊〉 were Apostles Were not Paule and Apollo of the same function that was Peter Who as this Learned man by and by his selfe confesseth called himselfe fellow Elder Ergo an Elder And was this S. Paules purpose in writing of purpose against this schisme that where the Corinthians thought too muche of these three Pastors and made schismes about their affections to them that for remedye hereof they should so abase their estimation of them that they shoulde count them but aequall to al other and all other pastors set aside their Apostleship to be aequall and all one in dignitye and authority with them No howsoeuer the order and function of the Apostleship was all one and aequall in all the Apostles and the Elder-shippe among the Elders yet neither as Apostles nor yet as Elders the persons were of like giftes nor of like dignitye and authoritie in all places and respectes among them Which superiour degrées and estimation Saint Paule appproueth and alloweth and neyther to the Corinthians nor anie where else directly nor indirectly dooth improue the same But saith this our reuerend and Learned man that S. Paule fore-seing such a matter
Tit. De gubernatione ecclesiae Sect. 12. Hée descendeth further vnto the particular Titles and degrees which these our brethren especially doe forbidde saying Moreouer sithe that the Kingdome of Christe is gouerned by the worde and spirite of Christe the Monark there are therein two kindes of men that is to witte the setters forth of the worde and the hearers of them who no otherwise than the Fathers and the Sonnes reuerence and worship the one the other And although the spirituall iurisdiction of these setters foorth of the worde of which iurisdiction wee shall speake afterwarde bee all one notwithstandinge the Degrees of dignitie bee not equall and that partly by the Lawe of GOD and partly by the approbation of the Churche For as Christe ascendinge from on high gaue Gyftes to men Apostles Prophetes Euangelistes Doctours and Pastors So gaue hee vnto his Churche power to edification By this power the Church ordeyneth Ministers for her profite that all thinges might bee doone orderly to the encreasing of the bodie of Christ. Hereupon the pure Churche following the times of the Apostles did ordeyne some Patriarches some Bishops some Bishops Coadiutors whō Iustine the Martyr calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom we call Prepositors some Pastors and Catechisers The reformed Churches after the darkenesse driuen awaie which the Pope brought into the Churche are content with fewer degrees least by little little the matter might passe into a tyrannie They haue Bishops Doctors Pastors and Ministers inferiour vnto Pastors whom by a fonde terme they call Chapleyns Among these he that excelleth in the excellencie of giftes in the greatnesse of labours and in the degree of calling is preferred before other in dignitie Not indeed that he should exercise a dominion vpon other but that he should rule other in wisedome and Counsell so be that he shall shewe the reason of his Counsell drawen out of the word of God and out of the lawfull ordinance of the Churche For when Christe onely in his kingdome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from rendring anie account it is fitte that they which be subiectes to him should render a reckoning of their doings Thus reuerently writeth this Reuerende and learned man Hemingius on these titles and difference of dignities in the offices promotions of the pure and primitiue Church succéeding the time of the Apostles and of the reformed Churches in these dayes Vnto whom also accordeth Herbrandus a famous Protestant writer nowe liuing though differing frō vs in the controuersie of the sacrament who in Compendio Theologiae loco de ministerio Vpon this question whether there are or ought to be degrees among the Ministers of the Church Yea sayth he for God himselfe made and ordeined these degrees with different giftes Ephes. 4. Hee gaue some Apostles but some Prophets but some Euangelistes but some Pastors and Doctors to the filling vp of the Sayntes into the woorke of the Ministerie to the building of the body of Christe Also Paule nameth Bishops Priests or Elders and Deacons Moreouer by reason of order for good order or discipline sake and to preserue consent concorde and vnanimitie let some be superiour vnto other Least there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissolute state without gouernement in the Church orders were ordeyned among the ministers by a profitable Counsell As among vs meaning the Germaine reformed Churches are Subdeacons Deacons Pastors Super-intendentes speciall ouer whome doe rule Super-intendentes generall as we vse the names of Bishops and Arch-bishops after the olde and vsuall name Vnto these other chiefe and choise men as wel Ecclesiasticall as Polyticall adioyned do make the chiefe Senate of the Church But this primacie is not of power that for his higher degree a greater authoritie licence and power should be graunted to anie man of decreeing anye thing or of commaunding in the Church or of ordeyning at his pleasure or of determining in the controuersies of Religion for heere as much preuayleth and ought to preuaile the sentence of the lowest as of the highest which resteth on better and firmer testimonies of the holie Scripture and of argumentes brought from thence in what place or degree soeuer any man bee placed But it is a Primacie of order in the residue of the gouernement and polycie of the Church Thus sayth Herebrande of the Germaine Churches But if now for admitting a bishop and distinguishing him from Priest or Elder for allowing Sub-deacons which we do not for hauing Super-intendents speciall and generall and for making this distinction for primacie of power and order in this sense that this power of order is of a standing and continuing degree of dignitie superiour to Elder or Pastor if for these pointes Herebrande and all those reformed Churches in this matter be reiected let vs then come euen to Caluine himselfe who doth yet more reuerently write of these titles and dignities of order where they are not reteyned then these our Brethren do among vs be they neuer so godly vsed For Caluine in his Institutions cap. 8. de Fide sect 51. Hetherto sayth he we haue treated of the order of gouerning the Churche as out of the pure woorde of God it is deliuered vnto vs and of the ministeries as they are ordeyned of Christe Nowe to the ende that all thinges may bee made manifest more clearely and more familiarlye and may also be better fixed in our mindes it shall be profitable to recognize the forme of the auncient Churche in those thinges which shall represent vnto vs before our eyes a certaine Image of the equall diuine Institution For although the Bishops of those times haue sette foorth manie Canons wherein they might seeme to expresse more then were expressed in the holie-scriptures they composed notwithstanding all their whole domesticall administration with such heedefulnesse to that onely leuell of the woorde of God that you may easily see they had in this parte almost nothing varying from Gods worde Yea if anie thing might be wished for in their ordinaunces not-with-standing because they endeuoured with a syncere studie to conserue the institution of the Lorde and swarued not much from the same it shall very much auayle here briefely to collecte what manner of obseruation they had According as we haue declared three kindes of Ministers to be commended vnto vs in the scripture so whatsoeuer Ministers the auncient Church of God had she distinguished thē into three orders For out of the orders of Priests or Elders partly were chosen Pastors Doctors the other part gouerned the censure or controlement of manners and corrections The care of the poore and dispensation of the Almes was cōmitted to the Deacons as for the readers and Acolytes were no names of offices that were certaine But those whō they called Clerkes they acquainted thē with certaine exercises to serue the Church whereby they might better vnderstande whereunto they were appointed and in time might come the more
same Therefore we must either set on a bolde face to denie this auncient originall of it which Caluine dare not doe but in this reuerent maner acknowledgeth and yéeldeth vnto it or else we must néedes graunt that this superioritie of one Priest or Elder ouer the residue to whom more especially this title of Bishop should appertaine is a godly and necessarie order for the Churches gouernement and Apostolicall as approued euen by the Apostles We graunt that bishops since that time haue encroched especially the Popishe Bishops and most of all the Pope But what is that to our Bishops Let our Brethren yéelde theÌ„ that which héere and in manie other places Caluine graunteth that the Bishop should haue a continuing superior dignitie whether the assemblie holde or no that in the assembly of the Priestes or Pastorall Elders he should so be subiect that notwithstanding he should rule all the action and be towardes them as a Dictator or but as Vice-roy or but as a Consull towardes his Senate may rather not so much by many partes for our Bishops take not vpoÌ„ them any such superioritie ouer their Clergie but farre inferiour to all these examples let them either therfore reiect Caluine too or else with what face can they denie this lower more moderate superioritie than Caluine thus commendeth to bee exercised ouer their fellowe Ministers by our Bishops But that we may sée not onely Caluines iudgement for the beginning of these superior dignities in the primitiue Church but also what he will allowe or disallowe in the reformed Bishops of our times both for the remaynder of their Titles of Bishops and of reteyning their superior dignities with the same as he writeth any Epistles to Archb. or Bishops professing the gospell he both calleth them Reuerende Fathers Archb. and Bishops of such and such places and inciteth them to remember the place that they be called vnto And the like titles also vnto such persons vseth Beza himselfe I hope with good conscience and thinking as hee speaketh When Caluine writeth to the Bishop of London Epist. 295. to wit vnto Grindall he not only saluteth him by that name but he acknowledgeth also his superiour authoritie ouer all the Pastors there inhabiting Although saieth he most Renowmed man and Reuerende Lorde you expecte not till I giue you thankes for that duetie of godlinesse which you haue performed vnto the Churche of Christe neuer-the-lesse for that care that you haue vouchsafed to take of our countriemen which inhabite in the chiefest Citie of your Bishoprike that not onely by the benefite of the Queene they might haue libertie giuen them of inuocating God purely but also from hence to call for a Pastor except I should coâ—fesse my selfe bounden vnto you I were to be condemned both of follie and inhumanitie And sithe you haue not disdeyned voluntarilie to request and exhorte me to prouide a fitte Pastor to be chosen for them there is no neede that I should commende them to your trust and protection for whose health I see you are so carefull And verily as ye haue hetherto testified your rare and singuler studie of godlinesse in so liberallie helping them so shall it nowe pertaine to your constancie to maintaine your good deede euen to the end Thus doth Caluine acknowledge the Bishops authoritie and so coÌ„mendeth vnto him Galasius the French Churches Pastor in his Diocesse True it is that in the same Epistle he afterwarde hath these wordes also It greeueth mee greatly that all the Churches of the kingdome are not so composed as all good men would wish or at the beginning they hoped for But an vnweriable indeuour is needefull to ouer-come all stoppes But it is now expedient and verie needefull that the Queene do knowe that you so willingly forgo yea reiect froÌ„ you what soeuer sauoreth of earthly Lordship that you may haue the lawfull authoritie that that God hath giuen to exercise the spirituall office This shal be the true heigth excellencie therof Then shall it hold the highest degree vnder Christ the head if it stretch out the hand vnto lawful Pastors to execute those parts that are enioyned to you In which words if we shall marke theÌ„ wel he still alloweth the B. a superiour authoritie ouer other Pastors whoÌ„ they ordeyne and ioyne assistance vnto them And he yéeldeth in these titles Reuerende Domine â—bseruande Domine the name of Lorde except we translate it Sir still vnto them But for the matter he still acknowledgeth a superiour authoritie to be in them And as he doth this to the Bishop of our countries so to the Bishops in other countries such as professed the Gospell As Epist. 272. he not onely for fashion sake vseth this stile which if it were vnlawefull hee ought not to flatter him withall Iohn Caluine to the illustrious and Reuerende Lord Iames Ithaue Bishop of Vladislauia worthy of me to be reuerenced for his excelleÌ„t vertues but when he comes to the matter he saith This is my reason and matter of writing that the light of the Gospell being nowe risen vp among you sith that God hath opened your eies that you are throughly awakened for I heare that you haue not only tasted the true doctrine of godlines but that you are indued with that knowledge therof that shaketh off all pretext of error and ignorance But you for your prudence are not ignorant how intollerable the prophaning is of the heauenly grace wheÌ„ as of set pupose we stiffle it And although this bright dignitie in the stage of the worlde doth procure an applause or reioysing vnto you notwithstanding you must diligently take heede that the deceitefull flatteries doe not smooth you by the which snares sathan at this day draweth manie into a deadly Labyrinthe So it commeth to passe that they which exercise their cunning to seeke shiftes at length when they see their coulors vanish away they openly oppose themselues against God yea rather they breakefoorth into manifest furie Of this matter there are extant no doubt before your eyes too manie examples While some violently with sword and fire assay to extinguish the heauenly doctrine Other that they may safely lye drowned in their filthes do not onely make much of their slouth but after the fashion of beastes astonish their consciences From this pestiferous infection of the Epicures whosoeuer being in his delightes doth not earnestly and attentiuely take heed to himselfe it can hardly be brought to passe but that he shal waxe prophane casting aside the feare of God hurle himselfe into the same wantonnesse with them What therefore ought you to doe Discordes are hotte among you the one parte desireth the intier worship of God to be restored the other part stifly defendeth the wicked superstitions For you to stande in the middle whom God as it were with his hande reached out calleth to the protection of his cause it is shame and wickednesse Thinke what place you
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
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
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
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
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
sufficient portion by the disposition of Godly wise gouernors for so many learned pastors as are necessary for our Churches If they want any prouision not prouided for by the Laws of the Church and realm now in force no man that I know thinketh it either impossible or not needful to be prouided for But this may be sufficiently prouided for well ynough without the ouerthrow of the Bishops or Archb. superiority ouer his brethren pastors or without the spoyl of theirs or any others liuings and especially without the setting vp of these old pretended but indéede new deuised formes of Ecclesiasticall gouerment There is none excuse therefore to be admitted but that we must endeuor to the vttermoste of our power that euery seuerall congregation church or parish bee prouided of a learned pastor For vnskilful sheepeheards haue bin too long thrust vpon vs to the great dishonor of God and defacing of the Gospel of Christ. Wee haue hitherto taken vpon vs without warrant of Gods worde to allowe such for pastors of mens soules whome no careful owner of cattel woulde make ouerseer of his sheepes bodies Which thing almighty God hath alwayes detested and fignified his misliking by diuers testimonies both of the olde and newe testament Therefore he sayth by the prophet Esay complaining of the vnlearned pastors of Israel which was the onely cause of their affliction and miseries Their watchmen are all blind they haue no knowledge they can-not barke they lye and sleepe and delight in sleeping and these greedy Dogges can neuer haue ynough and these shepheardes cannot vnderstand for they all looke to their owne way euery one for his aduantage and for his owne purpose Come I will bring VVine and wee wil fil our selues with strong drinke and to morrowe shall be as this day and much more aboundant If the prophet had liued in these oure dayes might hee not haue spoken the same more truelye of manye Shires in ENGLAND Wee see therefore that blinde Watche men and ignoraunt dumbe dogges and idle greedie curres and vnlearned Shepheardes that serue for nothing but to fill their owne purses or their paunches by the testimonie of God his spirite are denied to be meete Pastors of the people of God The Prophet Ezechiel also enueigheth at large againste the vnfeeding shepheardes of Israell saying VVoe be vnto the shepheardes of Israell which feede themselues shoulde not the shepheard feede the flocke Yee eate the fatte and you clothe you with the wâ—olle yee kill them that are fedde but yeâ—e de not the Sheepe The weake haue ye not strengthened the sicke haue ye not healed neither haue yee bounde vp the broken nor brought agayne that which was driuen awâ—y neither haue yee sought that which was lost c. throughout the whole chapter When feeding of Gods sheepe is a matter of so great importaunce and consisteth of so many partes which the prophet hath heere described how shoulde wee admitte them whome God reiecteth Which being ignoraunt and vnlearned knowe nothing at all and therefore nothing can doe that appertayneth to this charge or any part thereof vndoubtedly the reteyning of such is a manifest token of the vengeance of God against vs for so hee threatneth by the prophet Zach. his words are these And the Lord saide vnto mee take to thee yeâ— the Instrumentes of a foolish Sephearâ—e For loe I will raise vp a Shephearde in the Lande which shall not looke for the thing that is lost nor seeke the tender lambes nor heale that is hurte nor feede that which standeth vp but hee shall eate the fleshe of the fat and teare their Hooues in peeces O Idoll Shephearde that leaueth the Flocke the Sworde shall bee vppon his arme and vppon his righte eye his arme shall bee cleane dried vp and his right eye shall bee vtterlye darkened Héere first where our Brethren conclude on their former premisses that there is none excuse c. We graunt as before that all vaine excuses are insufficient and that we must doe our endeuour to the vttermost of our power so it bée done without violence or iniury to any man But that euery seuerall congregation Church or Parish must bee prouided of a learned pastor meaning such a learned pastor as shoulde néede no appoynted forme of prayer c is not so necessary Howbeit as learned a man were to be wished and prouided for as maye conuenientlye bee gotten And if Vnskilfull shepheardes haue beene too long thrust vpon vs is there no remedy but we must thrust out the most skilful for the vnskilfuls sake But what doe our Brethren meane by this saying that wee haue hitherto taken vppon vs without warrant of Gods word to allow such for Pastors of mens soules whome no carefull owner of Cattle woulde make ouerseer of his Sheepes bodies And can they warrant this out of Gods worde that we should onely allow such for Pastors of mens soules whome a carefull owner of Cattle woulde make ouerseer of his Sheepes bodies Verilye by this accusation they myghte thrust out a greate manye not onelye vnlearned but also the moste Learned and skilfullest Pastours of mens soules that for any skill at all and perhappes also for anye abilitye of theire bodies no carefull owner of Cattle woulde make ouer-seer of his sheepes bodies But if our Bretheren saie they mean not so though they say so but onlie that we allow such for Pastors of mens soules as are more vnskilfull of the foode of mens soules than are such as for their vnskilfulnesse to ouersee the bodies of his sheepe no owner of cattell would allowe for bodilie shepheards as I hope there be none or not many so vnskilful so if there be anie they are not allowed much lesse thrust vpon vs but rather instructed or punished or remoued at least wise on proofe they are remoueable As for these sentences which our brethren here cite against vnskilfull pastors were not onelie spoken against the wicked and Idolatrous Priests in those Prophets daies but also against their wicked Kings Princes and Magistrates as Caluine obserueth saying on the same 10. verse Esay 56. Moreouer by the name of watchmen hee not onelie vnderstandeth the Prophets vnto whom the function of teaching was inioyned but also the Iudges the Gouernors and Kings who ought to haue administred all things orderlie c The applying therefore of this sentence vnto our state now may inferre a verie dangerous and not subiectlike conclusion and if our brethren will néeds vnderstand it of the onelie Ecclesiastical pastors as that of Ezechiel and of Zacharie yet why should they not rather applie it as Caluine doth that of Zacharie vnto the Popish pastors that resemble these against whoÌ„ the Prophets inueigh Albeit Tremelius and other referre these sayings of Zacharie to the Magistrate also But take it for the Ecclesiasticall pastors If anie of the pastors in these or anie other Prophets daies had diligeÌ„tlie at their due times
assigned vnto them read in their publike Congregations the onelie lawe and the Prophets and administred the Sacraments and rites then appointed though they had not with anie interpretations at large expounded the same nor giuen anie persuasible exhortation to the people yea though they were not of sufficient learning so to doe but were able onelie to shew the briefe and simple meaning of those mysteries yet would not nor could these Prophets haue applied these inuectiues to anie such true and diligent though not learned nor preaching pastors And much lesse can our brethren or anie other direct them against our Christian godlie protestant Ministers of the Gospell though they bee no learned preachers interpreters nor exhorters if they diligentlie reade the onely word of God vnto the people sincerelie administer the Sacraments and where a doubt is in anie principle of our religion can onelie in briefe declare the same though they bée neyther learned otherwise nor able to preach exhort persuade nor apply in publike action So that these sentences of the Prophets are a great deale both too vnaduisedlie and too vncharitablie of our brethren hated and wrested against all those Ministers of the Gospell that are no preachers Howbeit if there be anie such among the Ministers of the Gospell that may be rightlie compared vnto these against whome the Prophets crie wée confesse it is not fit such shoulde bee maintained neyther dooth anie lawe now in force maintaine them neyther thinke I that this which here confidentlie our Brethren by waie of a question doe auowe is true that if the Prophet had liued in these our dayes might hee not haue spoken the same more truelie of manie shieres in England No verilie GOD bée praised for it could he For what manie shieres can our Breth name in England whereof it may bée truelie sayd their watchmen are all blinde and cannot barke c What an harde spéech is this from our Brethren to publish and denounce though thankes bée to GOD not against all shieres yet against manie shieres in Englande But I verilie hope that if it shoulde be tryed it cannot bée verified of anie one shiere in Englande And yet if in anie or manie shieres there bée anie such as wée graunt there bee too manie if there bée anie to still I stande to my tackeling on this point bée they manie or in manie shieres they may bee all well yea better reformed without this newe alteration of our Brethrens Ecclesiasticall gouernment by the Bishoppes and Archbishoppes superiour authoritie ouer them For howsoeuer by abuse negligence or corruption anie such blinde watchmen and ignorant dumbe dogges and idle greedie curres and vnlearned shepheardes that serue for nothing but to fill their paunches may heere and there creepe in yet are none such by the Ecclesiasticall state of gouernment allowed but as they are founde criminous heerein so they are eyther depriued or corrected And as for this sentence of Ezechiel is so directlie spoken against those Pastors that wilfullie suffered all the people to runne into open Idolatrie that except wée shoulde withall burthen all the Realme to bée open Idolaters and the whole Cleargie wilfullie to neglect it and that they are neither willing nor able to speake ought against it although withall wée graunt it comprehende all those that are semblable in ignoraunce negligence couetousnesse and voluptuousnesse without anie regard of GODS people it cannot thus largelie and at randon bée applyed to our whole state neyther against those that are learned painefull and faithfull preachers of which sorte God bee praised and increase them wée are not vnfurnished neyther against those theyr Curates in their absences and vnder them such as although they bée not able to preach yet they teach truelie and diligentlie to theyr abilitie and frame theyr liues according therevnto As for such other as heere are named I thinke it would be ouer harde for our Brethren to finde out such to bee maintained which beeing ignorant and vnlearned knowe nothing at all and therefore nothing can doo that appertayneth to his charge or anie part thereof Neither dooth the sentence alleadged out of Zacharie touch our poore Ministers Who though they bée not so learned that they can with anie edification preach as wée vse the name of Preachers especiallie as our Brethren heere pretend to vnderstand the word yet if they reade and set foorth the worde of God with all their diligence faithfullie they are so acquited from this censure of the Prophet Zacharie that Caluine writing at large vppon the same compareth them onelie to the Popishe Pastors not vnto anie Ministers of the Gospell Now seeing saie our Brethren wee are taught by these wordes of the Lorde God that it is a great and horrible plague to haue the Church of God encombered with such foolish and Idoll shepheardes let vs studie to remoue such plagues from the flocke of Christ whose armes are cleane dried vp that they haue no force and theyr eyes vtterlie darkened that they haue no skill so that they are not able to perfourme those dueties which pertaine to a wise and faithfull shephearde except wee will betraie the sheepe of Christ into the mouthes of rauenous wolues and especiallie into the teeth of that great ramping lion the diuell who neuer ceaseth going about to seeke whome hee maye deuour for his praie For what doo these reading Ministers differ from those Idoll shepheards which God in his vengeance threatneth to send for the ingratitude of the people What we are taught by these wordes of the Lorde God in these foresayde sentences of the Prophets we haue before sufficientlie seene that they touch not anie godlie and diligent Ministers of the worde and Sacraments of Christ although they bée not learned Preachers We grant it is a great and horrible plague to haue the Church of God encumbered with such foolish and Idoll shepheardes as Zacharie describeth and to studie to remooue such plagues from the flocke of Christ whose armes are cleane dried vp that they haue no force and theyr eyes vtterlie darkened that they haue no skill c. It is good councell But to demand héereon What doo these reading Ministers differ from those Idoll shepheardes which GOD in his vengeaunce threatneth to send for the ingratitude of the people Is a question with another demand to bée assoyled What they meane by these reading Ministers For albeit this is most vntrue that those Idoll shepheardes of whome the Prophet speaketh were reading Ministers but rather they are called Idoll shepheardes for that they were not reading Ministers but dumbe and silent Ministers lyke to Idolles that had mouthes and â—pake not Yet if they meane by reading Ministers such among vs as canne dooe nothing else but onelye reade although sometime in the auncient Churche there hathe also beene a greate vse of such reading Ministers whose office was onelie or most especially to reade and great account made thereof
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
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
mighty number of Samaritans at the same instant that hee preached to them but that first by preaching and myracles following he did conuert them and then as hee had leysure afterwarde did baptize them And when Peter Actes 10. had Preached to Cornelius and to all his houshoulde and to all that were assembled with him when he saw howe the holy Ghoste fell on them that heard the worde He sayd Can any man forbid water that these should not be baptized which haue receiued the holy Ghoste as well as wee So he commaunded them to be baptised in the name of the Lorde Uppon which wordes Caluine saith It was not necessarie that Baptisme shoulde be administred by the hande of Peter euen as Paule also 1. Cor. 1.14 testifieth that he baptized fewe at Corinth for other ministers might take vpon them those parts Howe doe not these examples euen of the primitine Church cleane ouerturne our brethrens principles that euery Minister of the Worde and sacramentes that baptizeth must not onely himselfe bee a preacher but that he must also preach at the action of his baptizing or else he breaketh our Sauiour Christes institution although this withall by the way is to bee noted that Baptisme as Caluine and other doe well obserue against the Anabaptistes was not heere first instituted though it bée heere alleaged nor who onelye shoulde baptize nor who shoulde bee baptized as the Anabaptistes doe imagine and hereupon doe vrge principally these two places And saue that wee hope better of our Brethren the compilers of this Learned Diâ—course that they be not of this erronious opinion Otherwise their precize vrging of these wordes mighte strengthen the Anabaptistes to doe the like and bréede suspition on themselues especially in applying these wordes in this sort vnto our state of the â—hurch nowe That by these Testimonies is it euident that the administration of the Sacramentes ought to bee committed to none but vnto such as are preachers of the Worde that are able to teache them that they baptize Howe are our Ministers were they neuer so Learned preachers able so to doe sithe all those whome wee ordinarily baptize are late borne Infantes Are any yea the best learned of our Brethren themselues not considering what they doe but what they are able to dâ— able to teache these Infantes Howe are they able to teache them that are not able to learne of them Except they woulde not haue Baptisme administred vnto Infants vntil they be able to learn that that is taught them in the Sacramentes Which is the playne assertion of the Anabaptistes I trust our Brethren bee not of this opinion for then farewell all our brotherhoode if they goe about vnder colours of Ecclesiasticall gouernment to shove in Anabaptisme among vs. And yet I may say to you this hangeth shrewdlie together conferred with that we heard before Page 9. about the Ciuill Magistrate and Christian princes Where they sayde the Churche of God was perfect in all her regiment before there was any Christian Prince yea the Church of God may stande and doth stande at this day in moste blessed Estate where the Ciuill Magistrates are not the greatest fauourers These were perillous speeches and the very speeches of the Anabaptistes against Christian Magistrates And agayne Pag. 36. our brethren contending for preachers vsed these wordes If there bee no way of saluation but by fayth and none can beleeue but suche as heere the worde of God preached Which are agayne the very assertitions of the Anabaptistes I speake not this as accusing our Brethren nor yet will I excuse their compiler of this Learned Discourse of Ecclesiasticall gouernment whosoeuer hee were or were it as it pretendes the desires of them all Because if they bee not of the Anabaptistes opinion yet these spéeches sauour to stronglye of them Howbeit I had rather ascribe them onely vnto such inconsiderate earnestnesse as to defende their positions care not from whome soeuer they borrowe any thing that may serue their turne than that I thinke they holde or will mayntaine when they shall better aduise them these grosse and daungerous errours besides this danger that these propositions of our brethren Baptism ought to be administred of none but a Preacher that this office pertayns to none els that there must bée a preaching at the ministration of it other like spéeches may cause such a scruple to arise as might call in question euen as the Anabaptistes doe whether the moste and best parte in the Realme yea and perhaps the moste and best of our Brethren their-selues be as yet truely baptized yea or no. But I trust our Brethren will not nor dare say so that it is no true Baptisme if it bee not aâ—ministred by a Preacher that preacheth at the action of the Baptism Neither do our brethreÌ„ so say directly but only that the administration of the Sacramentes ought to be committed but to suche as are preachers of the worde that are able to teach them that they baptise Albeit that to be able is one thing and to be driuen necessarilye to doe the action that they are able to doe is another yet as I sayde before we must take heede of these speeches sithe they bee not able nor all the worlde is able respecting the time of that action to teache them that are not yet able to learne Neither must they be put backe for this inhability Because they haue another and better Charter for them than al the ministers ability of teaching although that were able and capable of learning But if they meane not so as I charitably woulde conster their words to any gentler sense to saue them from this suspition then this ability to teache in respect of the infantes that are baptised is not necessarye in the baptiser in that manner of teaching that is to say publique preaching to bee at that instant put in practise Except onely in respect of the congregation which as they are already taught grounded in that matter so thogh it be conuenient that at the action of baptising any infant the Doctrine of that action and the exhortations thereunto partaining should be set forth so is it not necessary especiallye hauing so plaine godly and learned a form thereof prescribed and vsed accordingly and homelyes also as further occasion may serue prouided and the people already not ignorant of the action that it shoulde be alwayes administred by a Preacher which both shoulde be able and after his ability shoulde preache a sermon on that matter at the action dooing or else the children are not baptised as they ought to be or the people not sufficiently enstructed Nowe as we see this both for our and for the primitiue vse of the administration of baptisme which I hope may suffice those that are not contentious so to come to that our Brethren adioyne hereto of the other sacrament of the Lordes supper Which indeede requireth an earnest
graue admonition and exhortation besides a playne and cleare declaration of the holy mysteries in this sacrament to bee ioyned with the administration of it for the instruction and edification of the receiuers and participants of the same which thing that in euery place where and whensoeuer it might be done and that without any sophistication of false doctrine or any suche clogge or vaâ—iety of ceremonies as might bréede disturbance or offence and that thereby the Lords death might be frutefully shewed foorth vntill his comming there is alreadye as our brethren knowe are not able to sinde fault fault with any thing therein a godly and learned forme of administring the communion prescribed and established besides Godly and learned Homilies in that behalfe prouided to bee publikely and reuerently reade in eueryeneuer so simple and rurall a Congregation to expound the matter andedify the people when ther is no other preaching at the receiuing of the sacrament And yet we wish as well as our brethren doe if it were Gods will that euery place were so furnished that so often as this Sacrament is administred there were a Sermon preached before the receiuing of it but that there ought of nenessitye suche a Preacher to the bee onelie Minister of this Sacrament and then and there to Preacâ— thereon or else it is not at all or not rightly administred that is the point wée stand vpon Our Brethren doe first vrge the instiution and alleage out of Luke 22.19 our sauiour Christes owne words Also instituting his holy Supper hee sayde Doe this in remembraunce of mee Héere is indéede the verye Institution of Christe and a streight commaundement Doe this to witte that that hee there did And also this commaundement stretcheth to the principall ende of the dooing Doe this in remembraunce of mee So that if this which Christe heere did institute be not done or be not done in remembrance of him it is a manifest breache of Christes commandement But can not this bée done that Christe did commanded to be done and be also done in his remembraunce but that the Minister which is the Doer must néedes preache a sermon at the dooing of it yea if we shoulde goe thus exactly to worke can our Brethren prooue that Christe himselfe the cheefe of all Preachers and instructer of this holy Sacrament either at the dooing of the action or immediatly before the doing of it preached vnto the participants any sermon concerning this matter It appeareth rather the contrary both by the conference of the Textes and by the best if not all the Commentaries that we read that hee made no Sermon thereon at or presently before the Instituting and celebrating of it As for that large and moste heauenly sermon which is conteined in the 13.14.15.16 and 17. Chapters of the Gospell by Saint Iohn and the other spéeches mentioned in the other Euangelistes it is euident ynough in the Text that they were spoken after this mysticall Supper and after the grace or Hymme was sayde Although some thinke otherwise of that which Iohn noteth in the former part of the 13 Chapter howe after the Paschall supper was done and that also was done without any preaching albeit not without a shewing foorth what that Paschall Lambe did signify that then Christe arose and washed his Disciples feete Which done and sitting downe agayne hée beganne to shewe them the meaning of his dooing Nothing pertayning to the Mystery of this Sacrament as we haue séene already by our Brethr. collection on the same Pag. 28. Christe nowe on this washing taking occasion to mention who among them was vncleane entreth into the deciphering of Iudas treason which was not yet any part of his newe Sacramentall Supper that hee instituted For hee gaue not that Breade neyther at that time nor in such order nor to such ende nor by such Soppes as the Papistes vsed at their masse masking at liker to a Iudasses sop fit for such as may wel therin be called treachers that woulde presume to sacrifice Christe againe Whereas Christe in his mysticall supper gaue the breade by it self and the Wine by it selfe So that this might wel be that Iudas hauing his sop and possessed with the deuill departing immediately was gone before this holy supper began as also it may appear by Mathew and Marke that this shold be done before he instituted this sacrament Howbeit Luke placeth it otherwise which if as he sayth it were done after then is it yet more euident he had no sermon at all before he instituted this sacrament But be all this before as I haue said yet is heere nothing appertayning to the exposition exhortation or participation of this mystery So then if our brethren will so precisely vrge the wordes of Christe doe this in remembrance of me We may safely gather that if the same thing be done that Christe did that is to say in suche an holy and reuerend manner as Christes example and the holines of these mysteries teach vs those that bee his lawfull ministers of his worde and sacraments doe before theassembly of the faithfull people take the breade and when they haue giuen thankes breake it and giue it vnto the faithfull disposed to receiue it saying take and eaâ—e this is the body of our Lord Iesus Christ which was giuen for you do this in remembrance of him or other such words to this effect as we vse in the administration of the Lords supper saying the body of our Lord Iesus Christe which was giuen for thee preserue thy body and soule into euerlasting life and take and eate this in remembrance that Christe died for thee and feede on him in thy hearte by faith with thankesgiuing And likewise doe and say in the like manner as Christ did and sayde with the Cup to the which also accorde the words in our Communion booke and do all this to the ende and purpose that Christe ordeyned the same shall wee dare to say that if moreouer a sermon be not preached hereupon that nowe this sacrament is not administred as it ought to be haue we not that which both Christe did and that he did bid vs doe and in his remembrance also as he did bid vs No say our Brethren for this remembrance Saint Paule declareth that it ought to be celebrated by preaching of the Lords death yea doth he so and where hath he these wordes so often saith he as you shall eat of this breade and drinke this Cup you shall shewe foorth the Lordes death vntill he come And is here this worde preaching of the Lordes death If it be how chance our Brethren in citing the very wordes of the Text it selfe dare not so traslate it No they did better than so kéeping in the text the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shal shew forth or ye do shew forth or shewe yee forth the Lordes death c. True it is there is a more
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
the word of faith that we prech With the which out of doubt baptisme is also consecrated that it may be able for to cleanse For Christ being the vine with vs with the father beeing the husbandman loued his Churche and gaue himselfe for it Reade the Apostle and see what he adioyneth that he might sanctifie it sayth hee clensing the same with the washing of water in the worde This word of faith auayleth in the Church of God so much that by the same it clenseth the beleeuer the offerer the blesser the dipper yea the infant being so little a one although he be not yet able with the heart to beleeue to righteousnesses and with the mouthe to confesse to saluation This is doone altogether by the worde whereof the Lorde sayth Yee are nowe cleansed for the woorde that I haue spoken vnto you I thought it not amisse to set downe at large the whole sentence not onely for the notablenesse thereof touching other matters but for feare of cauilling least our Brethren might say I left out the word preached here twise named But that we should plainely sée he speaketh heere of preaching it in such sense as although it comprehende the proper action of the preacher yet withall we sée it stretcheth to the publike confession of all Christians And the worde that here most especially he speaketh of that the Disciples were clensed for or through the worde that Christe spake vnto them although this sentence of Christe Io. 15.3 be a part of that notable sermon that he had after his sacramentall supper yet these wordes that he maketh relation vnto supposing they were spoken before the supper were no preaching nor any part of preaching but spoken by Christe vnto Peter when he came to him among the residue to wash his féete as appeareth in the storie hereof Ioh. 13.5 c. After that he powred water into a basyne and beganne to washe the Disciples feete and to wipe them with the towell wherewith he was gyrte then came hee to Simon Peter who sayde to him Lorde doest thou wash my feete Iesus aunswered and sayde vnto him what I doe thou knowest not nowe but thou shalt knowe it hereafter Peter sayde vnto him thou shalt neuer wash my feete Iesus aunswered him if I wash thee not thou shalt haue no part with me Simon Peter sayde vnto him Lorde not my feete onely but also the hande and the head Iesâ—â— sayde vnto him he that is washed needeth not saue to washe his feete but is cleane euerie whitte And yee are cleane but not all Shall we nowe saye heere that Christ made a Sermon Indéede if our Brethren meane the preaching of the worde in this sense that it is preaching though onely it be thus briefely spoken by the Minister to the ende the people may better vnderstande and beleeue the worde in that sense I holde well that in the Lordes supper the worde of God concerning the death of the L. should alwayes be so preached As Oleuianus also sayth on these words Rom. 10.8 This is the worde of faith the which we preach Note a difference between the true word of God which is preached to this end that faith coÌ„uersion may be in the hart the magical word which is pronounced vpon the thinges that it might worke something on the thinges that are set or grafted or else that a power should be ascribed to the syllables Example the gospell of Iohn is the worde that we preach In the beginning was the word sayth Iohn he teacheth to trust in Christ the true God he teacheth that all things are made by him The end is that I should beleeue not that I should driue away tempests The whole Masse is magicall although they recite the Gospell and mutter it vpon the hoast because it is not the worde of faith that is preached If it be not preached that it may be vnderstoode or that vertue be ascribed to the syllables the which resideth in God alone so that it is due to him alone and this is Magicall So they that saye when the woordes are pronounced ouer the breade then it is the bodie it is Magicall Christe pronounced not the woordes ouer the breade but preached his death at the table to his Disciples with the wordes and with the tokens and that they might vnderstande to what ende those tokens were instituted In baptisme the Papistes vse muche Magike Out of the 7. of Mark they say Ephata that is be opened as Christ said vnto the deafe man And by the vertue of wordes they will include the holy Ghost into the water Al these things are not the word of faith that we preach Paul knoweth no other word of faith thaÌ„ preching not murmured Here lighteth the absolution Auss an Boden euen froÌ„ the very bothome or froÌ„ the messengers made vpon the head by the vertue of the words Act. 10. to him giue all the Prophets witnes c. Peter muttreth not wordes vpon the heads of euery one of theÌ„ but preacheth of Christ the promise of the Gospell confirmed by the testimonie of al the Prophets and the holy Ghost fell vpon the hearers Thus sayth Oleuian So that preaching being vnderstood in this generall sense as not only it may signifie such a solemne sermon as Peter there made Act. 10. but also as may comprehende the words of our Sauiour Christ at the table when he instituted his mysticall supper If the worde want his preaching in this maner in our administration of the sacraments then indéed our brethren might haue some cause to say that we maintain the elements of the world dead beggerly elemeÌ„ts yea that although we haue the word it were but a magicall murmuring of it But becommeth it our Breth to bestowe these spéeches vpon the outward signes of the sacraments when they are animated and enriched with the worde of God in such order as Christ instituted theÌ„ and the Apostles practised theÌ„ Is this to separate either the word or preaching of the worde from the sacraments But our Breth only vnderstande by preaching such a further exposition exhortation vpon this matter as the learned Minister shal at his discretion amplifie set foorth the same with all And can our Breth proue that this maner of preaching the word is either any such substantial part of the sacraments or any such inseparable accident therunto that except it also be annexed the life that animateth the elements the treasure that enricheth them which is the promise word of God is separated from them Is not in baptisme the word of God it selfe being not magically murmured but clearely with vnderstanding spoken conceaued with vnderstaÌ„ding beleeuing of the hearer if he haue capacitie to heare and vnderstand and beleeue yea though he haue not as infantes haue not this life riches of the elemeÌ„t vnderstanding the word as it is ioyned with the spirit that animateth
thereby and be counted or called beggerly elementes Is it lawfull for Caluine to say of the Iewes ceremonies that though without or against Christ they were weake and beggerly elements yet hauing the promise adioyned and referred to Christe they were to the fathers not onely healthfull exercises helpes of godlines but also effectuall instruments of grace And are ours being done according to Christs institution with Christ for Christ of lesse force now than theirs then For as for theirs neither circuÌ„cision nor the. Pascall Lambe had alwaies a sermoÌ„ preached at the ministration of theÌ„ And shall we then say that if ours want a sermon at the ministration of them ours are lesse effectual than were their sacraments Indéede we dare burden the Papists with the terme of sacrilege by Gelasius their owne Popes mouth for subtracting the L. cup and burtheÌ„ theÌ„ again so far as all these termes amount vnto for their so transforming of the L. supper that they made no supper of the L. at al therâ—of nor any sacrameÌ„t but a méere sacrilege an Idolatrous sacrifice of their owne making Both wresting the word into an absurd monstrous sense yea into a sense clene contrary to any sacramentall sense taking cleane away the element And so as we haue heard out of Augustine they ouerthrewe the nature of a sacrament For as he sayth adde the worde to the element it is made a sacrament so take the element froÌ„ the word it is made no sacrament But can our Breth say as much of vs that as the Papistes take the element froÌ„ the word when they bring in transubstantiation so we take the worde from the element when we euer haue the word the elemeÌ„t ioyned together though in their sense it be not alwaies preached And yet it is alwayes so at large expounded that I sée not what a learned preacher can say more concerning the matter substance of the sacrament or any thing necessary for the worthy receiuers saue either to their further exhortation vpon some especiall occasion or to their further resolution if any doubt arise about the true vnderstanding of it And to these purposes sermons we graunt are very profitable or some homilies read to the same purpose But to say as our Breth do that except the sacraments be administred by one that is is able to prech at the same time do preach a sermon besides all these things aforesaid or else the element is but worldly dead beggerly is separated from the word no better than sacrilege these are very presumptuous daungerous and erroneous spéeches indéede not tollerable being such as necessarily implie that the most part of vs and peraduenture of themselues also are not as yet any whit more baptized than in the Popish time we celebrated the Lords supper that is to say in plaine English not at all Which howe néere it would drawe to any true baptisme let the reader and their selues consider Our Brethrens argument is this To separate the elements in the ministration of the sacrâ—mentes from the promise and worde of God which is the life and riches to animate and enrich the sacrament is but to giue vs worldly dead and beggerly elements and is nothing else but sacrilege But to separate the ministration of preaching of the word from the sacrameÌ„ts is to separate the element in the ministratioÌ„ of the sacrameÌ„ts from the promise word of God which is the life riches to animate and enrich the sacrament therfore it is but to giue dead beggerly elements and nothing else but sacrilege to separate the preaching of the word from the sacraments The minor of this argument as we haue séene vnderstanding preaching as they vnderstand it is apparant false for although it be true in the supper of the L. where the participants haue discretion vnderstanding preaching so the the worde and promise of God be taught and set foorth in anie such sort as the congregation may be edified in the vnderstanding and beléeuing of these mysteries Neuerthelesse wée can not graunt therto so absolutely for baptisme Which it may be fully receaued for the truth and substance thereof by the infants that want discretion to vnderstand the mystery of it in what language soeuer it be spoken So that either our BrethreÌ„ must both deny theÌ„selues to be as yet baptized and yéelde to the anabaptistes in repelling infantes or deny this argument Albeit restrayning the argumeÌ„t to the other sacrament we gladly yéelde and subscribe to that part of the argument as hauing alwayes both the word and ministration of preaching of the worde when soeuer the sacramentes are with vs administred And so farre foorth we conster and allowe of that order which Caluine himselfe prescribeth in his institutions concerning the Lords supper cap. 18. sect 34. saying Hetherto we haue haue reasoned howe it serueth to our faith towardes God But when the Lorde in this sacrament reuoketh into our memorie so great a bountie of his goodnesse as we haue declared and stirreth vs vp to acknowledge the same he warneth vs with all that we should not be vnthankefull to his liberalitie so plentifully powred forth but that rather we should with prayses wherewith it is meete preach the same and celebrate it with thankesgiuing Therfore when he deliuered the institution of this sacrament to his Apostles he taught them that they should do it in memory of him which Paule interpreteth to shewe foorth the Lords death here againe is that interpretation whereof our Breth spake before but that publikely and all of them together with one voice openly to confesse that all our trust of life and saluation is placed in the death of the Lorde that we should glorifie him with our confession should exhort others by our example to giue him glorie Here again appeareth whether the scope of the sacrament aymeth to wite that it might exercise vs in the memorie of the death of Christ. For that we be bidden to shewe forth the death of the Lord vntill his comming to iudege is no other thing but that we should preach with the coÌ„fession of the mouth that which in the sacrament our faith acknowledgeth that is to wit the death of Christe to be our life This is the seconde vse of the sacrament which appertayneth to externall confession Here is in one sense as we haue also shewed before that out of Caluin a generall preaching at the ministration of this Sacrament And this preaching our brethren can not deny but we haue Now for the other kindes also of preaching more peculier to the Minister Caluine proceedes Thirdlie and that in the steede of an exhortation vnto vs the Lord him selfe woulde bee Than the which exhortation none coulde more vehemently animate and enflambe vs both vnto purity and holinesse of life and also to charity peace and consent For the Lorde doth so communicate there his body
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
is to say by the commining betweene of the worde the thing otherwise by his nature appointed to a coÌ„mon vse is made a Sacrament This therfore we wil haue to be vnderstood by the tearm of consecration Otherwise euen as Aug. saith of the water of Bapt. take the word from the baptisme what is the water but water So if thou takest away the word from the bread the wine it shal be nothing but bread and wine Now therfore we must search out what what maner a word that word is For some take this word to strictly some more at large than is meet They take it strictly which ouerpassing as wel the former as the later words of the institution haue deliuered that in these 4. words This is my body again this is my bloud the coÌ„secration is made as though by a certaine diuine vertue ingrafted in those words the substance of bread wine were changed striking out the other words to wit Take ye eat ye drink ye al of you as superfluous so far as to the force of transubstantiation doth pertain which they doe to this purpose that they might not be compelled to confes that the supper is common vnto all moreouer that they might not subscribe vnto this rule that nothing hath a reason of a sacrament without the vse by God instituted Howbeit other do ioyne the thankesgiuing and the prayers as though they also with the worde of the institution did make the sacrament that is did profite the consecration And indeede this is true that all this rite or ceremony is furnished with a solemne thankes-giuing and prayers especially concerning the sending of the sonne and of the purging of our sinnes made by him And the very wordes also of the institution are so to be rehearsed that both they should begin at thanksgiuing praier and also should end in the same euen as Christ the Lord hauing giuen thanks sayd this is my body and the supper being ended an himme being sung he went forth Moreouer we haue shewed that the sanctification should be made with thanks-giuing In the mean time we must know that the only wordes of the Institution and those entire do perfite the consecration Which being whole recited in the lawfull vse in which thankes beeing giuen and prayers being recited all things are done of the elemeÌ„t is made the sacrameÌ„t For of this word said Irenaeus when the Cup mixt the bread broken receiueth the word of God the Eucharist of the body and bloud of our Lord is made But that he vnderstandeth the only wordes of the Institution appeareth by that which he setteth vnder it that the earthly breade taketh the calling of God For it is the calling of God when God calleth the bread his body After the same manner Theodoretus in Atrepo that is in his Dialogue called immutable hee teacheth that our sauiour did honour or commend â—he visible signes with the appellatioÌ„ or calling of his body and bloudâ— â—ot that they haâ— the same appellation or calling of nature but allonely of grace For so hee sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not chaunging the nature but adding grace vnto nature Nowe we vnderstande which and what manner wordes are the words of the Consecration to witte those same that are the wordes of the Institution But they againe are of two partes For some of them are the wordes of the Euangelistes of which sort are these Our lorde Iesus Christe in the same night that heâ— was betrayed tooke breade and sayde likewise he tooke the Cuppe after supper But some of the wordes are Christes owne words as are This is â—y body that is giuen for you take yee eate yee this is my bloud c Drinke yee all of this doe this in remembraunce of mee Those words to witte the Euaungelistes as Ambrose witnesseth lib. 4. cap. 5. De sacramentâ— are not onely recited as historicall but doe admonish as well the Ministers as the Communicantes what Christe did what agayne hee bad both of them to doe But these wordes serue to the consecration Now howsoeuer this alone doe throughly accomplish the consecration notwithstanding if the other to witte the Euangelistes wordes before rehearsed bee eyther omitted yea or indeede recited hystorically albeit the thinges are in very deede done which Christe did would haue to be doone the consecration is not made at all but eyther it is an historicall explication of the Mystery or rather it is a play and iest And thus farre concerning the consecration Which words of Hellopaeus if we shal well consider wee shall sée withall moste apparantly that howsoeuer the preaching of a sermon may do much good for the further opening of these mysteries and moouing of the hearers and participantes yet is it not anyâ— substaÌ„tial part of the sacrament or inseperable accident absolutely necessary thereunto and as it is thus of the Lordes supper so for the materiall and formall partes which are the Element and Worde of Baptizme To the same effect saith Beza in his Conf. cap. 4. Arti. 41. This change dependeth not of the recitall of any words as the sophisters and deceiuers deliuer foorth but of the ordinaunce of God comprehended in his word The word therefore that is the very institution of Christe as it is of the Euangelistes and Paul expounded is as it were the very life of the sacramentall signes because as in the word is declared vnto vs the water the Breade the Wine are made sacraments that is true signes and seales of those thinges which in the Worde are promised to vs and are truely signified by the same And againe We call the signe of baptisme sayth Beza cap. 4. artic 47. first of all Water then the substanciall ceremonies prescribed in the worde To the which we thinke it wickednesse to adde any thing or to take froÌ„ it that is to say the sprinkling of the water the stay vnder the water and the comming foorth out of the water c. We call the worde in baptisme the ordinance of Iesu Christ ioyned with the promise of eternall life whereof this is the forme Baptize yee in the name of the father of the sonne and of the holy Ghost whosoeuer shall beleeue and be baptized shall be saued If then in these 2. partes the whole substance of baptisme consist how are not they baptized where these 2. partes are although no sermon be preached at the action Albeit I know not how to reconcile Beza his wordes for this materiall part for ioyning all these thrée actions together with the element of water sprinkling of the water an abode or stay vnder the water the comming forth out of the water and that in none of these ought must be added nor diminished but that he will thinke it wickednesse For we rather thinke be the childe dipped in the water and that without any aboade or stay therein and much lesse to be helde any while vnder
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
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
wherein they ioyn with him for their assent comes not iointlie with his prayer but in the ende when all is done then they ioine with him not in praying but in liking or consenting to his prayer and so it is not their praier nor properly publike prayer Besides also the daunger euen in this assenting and saying may times Amen they can scarce on a sudden tell to what And perhaps nowe and then God wot to friuolous petitions If not in some places vnder holy tearms glorious speeches strange phrases and long circumstances when any pastor were not in all points sound as now and then it hapneth they might so colour perillous opinions that the people not perceiuing it but thinking all is well might saye Amen to that whiche if they knewe they would openly protest that they detest it And therefore to auoid al those inconueniences they haue a publike form of publike prayers by those that are sound and godly persons drawn forth and collected perused approued and ratified by the supreme authority of the Prince and of all the states of the realme and Church of England prescribed to all the ministers to vse for the publike order of the diuine seruice Which prayers are so playne so short so pithy so sound and effectuall that the people not onelye most easily may vnderstand them but in continuance be so well acquainted with them that they may assure themselues they be good prayers and such as if they shall heartily powre foorth to God they may safely reckon that they are acceptable to him as tending to his glory and to their benefite And so indéed he may go before them and with them too in such safe and orderly sort that when the pastor pronounceth these known allowed and ordinary publike prayers in the name of the rest and of the whole Church the rest and the whole Church may safely both in silence pray with him and openly also besides their answering Amen in the end vnto his prayers But this is the second thing that here they wold haue forbidden to wit that the people shold not ioin with the pastor in the saying or pronouncing of any publique prayer but onely to pray with him in silence in the ende to aunswere Amen For say they as it were a greate confusion vncomelines for euery man to make his seueral praiers in the publike assemblies so is it orderly for one to pronounce the prayer in the name of the rest the rest to pray with him in silence and to answere Amen That this is wel done we do not deny no more theÌ„ we do that a learned pastor may now and then also make and conceiue some publike praiers But without preiudice or derogation to the ordinary vsage of them that are all ready made to his handes and conceaued by others and prescribed by order vnto him but that he only shold so say them all alone this is too precise a prescription and too vnnecâ—ssary a feare of confusion disorder For as it is appointed with vs they may say many things altogether with or after the Pastor orderly well inough without any confusion or disturbance And where â—o our brethren finde any perpetuall rule prohibiting the poople to ioyne their voices altogether so that disorder and confusion be auoyded We fynde indéede the like order that our brethren héere prescribe vnto vs appoâ—nted to the Leuites Deut. 27.14 c. The Leuites â—hal stand and say vnto all the men of Israel with a loud voice Cursed be the maÌ„ that shal make any carued or molten Image c. so proceedeth with 12. solemn curses and at the end of euery curse is added this precept And all the People shall say AMEN But was this rule so precise that the congregation might neuer speake more or other words altogether at once for feare of confusion and disorder Did not the people speake orderly inough Exod. 19.7 When Moses called for the Elders of them and proposed vnto them all these thinges whiche the Lord commaunded him And the people aunswered altogether and said all that the Lord hath commaunded we will doe And in the nexte Chapter ver 18. c. And all the people sawe the thunders and the lightninges and the sounde of the trompet and the mountaines smoaking And when the people saw it they fled and stoode a farre of and said vnto Mosâ—s Talke thou with vs and we will heare but let not God talke with vs leaste wee die Which words Moses in Deuteronomy repeateth more fully saying Deut. 5.23 c. When ye heard the voice out of the middest of the darknesse for the mountaine did burne with fire theÌ„ yee came to mee all the cheefe of your tribes and your elders and yee sayde beholde the Lorde our God hath shewed vs his glory and his greatnesse and wee haue heard his voyce out of the middest of the fire we haue seene this day that God doth talke with man and hee liueth Nowe therfore why shoulde wee dye For this great fyre will consume vs if wee heare the voyce of our Lord God any more we shall die For what flesh was there euer that heard the voice of the liuing God speaking out of the middest of the fire as we haue liued Goe thou neere and heere all that the Lorde God saith and declare thou vnto vs all that the Lorde God saith vnto thee and wee will heare it and doe it Héere was a large speeche of all these Elders of the people And coulde they speake all this without disorder or confusion What sayde he to this Then the Lorde sayth Moses hearde the voice of your wordes when yee spake vnto mee and the Lorde saide vnto me I haue hearde the voice of the words of this people which they haue spoken vnto thee They haue well sayde all that they haue spoken Hee did not vpbraide them with confusion Likewise when Iosuah gaue his charge vnto all those Israelites that possessed the other side of Iordan Iosh. 1.16 17 and 18. They aunswered Iosuah saying All that thou haste commaunded vs wee will doe and whether soeuer thou sendest vs wee wil goe As we obeied Moses in all things so shall we obey thee onely thy Lorde thy God be with thee as he was with Moses whosoeuer shal rebel against thy commaundement and will not obey thy wordes in al that thou commaundest him let him bee put to death Onely bee strong and of good courage Was heere any disorder and confusion in these the peoples speeches When Iosuah before his death had made his exhortation and giuen his charge vnto all the tribes of Israell assembled before him Iosuah 24. verse 16. c. The people aunswered and sayde God forbid that wee shoulde forsake the Lorde to serue other Gods for the Lorde our God he brought vs and our Fathers out of the lande of Aegypt from the house of bondage and hee did those greate miracles in our sight and preserued
coulde not well heare him and yet it were confusion and vncomlinesse to pearch theÌ„selues higher than their calling would withall tollerate that they might heare him better or perhaps the same defect might be in their owne not so quick hearing then if any such persons were borne withall to giue themselues to their seuerall prayers euen while the publike prayers were in saying so it were done without disturbaunce or offence to the publike assemblie there might be no confusion nor vncomelinesse in so dooing But our Brethren vrge this point so precisely that without anie consideration of the persons infirmities or any mention of the time they would haue no seuerall prayers at all in the publike assemblies Which is too straight and too nice a point to stande vpon Was not that a publike assemblie when all the children of Israell were by the read sea and Pharao with his hoast followed vpon them and the Children of Israell cryed vnto the Lorde and when Moses had comforted them though we reade not of any one worde that he spake to God yet the Lorde sayde vnto him Exod. 14.15 Wherefore cryest thou vnto me Was not this a seuerall prayer in the publike assembly And howe often times doth Moses make seuerall prayers in the publike assemblies For what is seuerall prayer but eyther prayer for some seuerall persons or matters that are not publike or that the partie which prayeth maketh not ioyntly with the assemblie but by himselfe without the assemblies ioyning with him either in the wordes of the prayer or in thâ— saying of Amen vnto him And may no such prayers be made in publike assemblies Was not the place where the Arke was placed and where the Priestes were attendant on the offringes and afterwarde the temple the place of the publike assemblies and therefore called the house of prayer And yet did not God appoint the Leuites that when any seuerall person came to offer or to pray to God for his seuerall estate that not only the partie himselfe might make his seuerall prayers euen as he gaue his seuerall oblations for his seuerall trespasses or seuerall necessities or seuerall benefites and that the Priest also should make seuerall prayers and oblations for him besides the publike prayers although it were euen in the publike assemblie Did not Annah make her seuerall prayers when with her husbande she went vp yearely to the house of the Lorde And she vowâ—d a vâ—we and sayde O Lorde of Hostes if thou wilt looke on the trouble of thine handmaide and remembâ—r me and not forget thy handmayd but giue vnto thy handmayde a man childe then I will giue him vnto the Lorde all the dayes of his life and there shall no razer come vppon his heade and she continued praying before the Lorde Eli marked her mouthe for Annah spake in her heart her lippes did mooue onâ—ly therefore Eli thought that shee had beene dronken And Eli sayde vnto her howe longe wilt thou bee dronken Put awaie thy dronkennesse from thee Then Annah aunswered and sayde nay my Lorde but I am a woman troubled in spirite I haue dronken neyther wine nor stronge drinke but haue powred out my soule before the Lorde Count not thy handmayde for a wicked woman for of the abundaunce of my complaynt and my griefe haue I spoken hetherto Then Eli aunswered and sayde Goe in peace the God of Israell graunt thy petition that thou hast asked of him 1. Sam. 1.11 c. By which it appeareth that the godly in their afflictions made sometimes their seuerall prayers euen in the publike assemblie of the highe Prieste and other Priestes and Leuites assistant about him besides the other people assembled in the Lordes house And for that notable prayer which at the presenting of her sonne Samuell she openly made and is set downe in the Chapter following though it comprehend also some generall matters yet was it but her seuerall prayer in the publike assemblie of the Priestes and people And are not many of Dauids Psalmes seuerall praiers coÌ„teining his seuerall daungers helpes thankesgiuings And yet as hee made some of those seueral prayers in publ assemblies so though he set them forth to be vsed publikely in the publike assemblies yet not so but that eueÌ„ in those assemblies any seuerall person might vse and apply the same to his seuerall like occasions And that notable prayer of Salomon which though it were openly made and some parte thereof for the publike state of the Church and for their publike prayers yet was the same both his seuerall prayer and he prayeth for the acceptation of anye suche also as should make their seuerall prayers in the publike assembly of the Priests and people in the temple And as the godly mentioned in the olde Testament vsed thus not only to make their publike but their seueral praiers also in the publike assemblies so in the newe Testament likewise Luke 1. ver 8. c. speaking of Zacharie Iohn Baptistes father And it came to passe sayth the Euangelist as he executed the priestes office before God as his course came in order according to the custome of the Priestes office his lotte was to burne incense When he went into the temple of the Lorde and the whole multitude of the people were without in prayer while the incense was burning then appeared vnto him an Angell of the Lorde c. But the Angell sayde vnto him feare not Zacharias for thy prayer is hearde and thy wife Elizabeth shall beare thee a sonne c. What prayer this was that the assemblie of the people made without while the Priest was burning of the sacrifice within the Euangelist noteth not But I take it that euery one of them all that while did make in the publike assemblie his seueral prayers But for the praiers that Zacharie made it appeareth euen by the Angels wordes vnto him that although for the contentes of them some parte were publike as by the law he was bound to pray for the people yet some parte of them was seuerall for himselfe and for the obteyning of a childe But for the action and maner it is most apparant whatsoeuer other prayers hee made besides in the hearing of the publike assemblie the prayer that he made when he went into that holy sanctuary or as other take it into the temple where they burnt the incense to wite the seconde diuision of the temple where the morning and euening sacrifice was offered was a seuerall prayer for the people might not enter there nor ioyne with him but taried without in the great base Courte of the Temple called the porch of Salomon because there Salomon made his prayer afore-sayde Marlorate out of Caluine noteth vpon these wordes of the Angell Thy prayer is hearde it may seeme that Zacharie did euill and contrary to the manner of his office if entring into the sanctuarie in the name of the whole people he prayed for the
thinges wée haue the lesse néede to stande longer in aunswering of them Let vs come therefore to that which they will speake vpon But wee speake say they 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 wont to thinke in poperie although they be neuer so vainly occupied in the Church some in walking some in talking in gathering of money not only for the poore but for other contributions c. And they that thinke they do best are occupied in their priuate prayes or in reading of bookes while their minister pronounceth publike prayers To be vainely occupied in the Church some in walking some in talking is we graunt a fault Neither is it by any lawe or order allowed that the people should so behaue themselues in the time of the common prayers If any breake the lawes and orders in that behalfe they are to sustaine the punishment of the lawe and officers are appointed to looke vnto them and present them But how then shall those of our Brethren be holden excused that to auoyde walking and talking in the time of common prayers will not come at all to heare them confirming by their contemptuous absence the Popish recusantes besides the great offence vnto their Brethren Contributions and collections for the poore and for other Ecclesiasticall orders be such thinges as were done in the primitiue Churche at the time of their Ecclesiasticall assemblies as may appeare Act. 2. ver 42. Act. 4. ver 35. Act. 6. ver 2. Act. 11. ver 29. 1. Cor. 16. ver 2. whereupon sayth Caluine vpoÌ„ one of the Sabboths c. that is vpon that day wherin they made the holy assemblies c. Moreouer the holy asseÌ„bly where the coÌ„munion of the Saints is celebrated might adde a spurre vnto theÌ„ Vpon the first day of the weeke sayth the Geneua note which the scripture calleth the Lordes day others sunday they accustomed not onely in the Church but at home also according to euery mans zeale to lay vp some peece of money towardes the reliefe of the poore Bretheren And of the like matter Paule writeth 2. Cor. 9. c. Which order S. Paule sayth that he vsed in the Churches of Galatia Macedonia Achaia and other places To the which accordeth the order of celebrating the communion that we heard before out of Iustine that so soone as euer the communion is ministred the collection is made for the poore and then followe other prayers and thankesgiuings So that these collections and contributions for the poore c. may be still done in the Churche well inough if they be made betwéene whiles at such times as the publike prayer is stayed although many good exhortations and sentences exciting the people thereunto may not amisse be read euen in the very time of making the collection or they may giue themselues to their seuerall prayers all that while And if any for their gathering of money for the poore or other contributions disturbe the aedification of the people in the common prayer and celebration of the diuine seruice they may be well reproued and put backe or complayned vpon and punished These disturbances being thus remooued if nowe a great multitude haue beene present at common prayers or at so great part therof as they could conueniently come vnto I see not why our Breth should make this their most especiall point to speake on and to finde fault withall that they should thinke they haue well serued God But to thinke this say they is as they were wont to thinke in Poperie Our Breth thinke too hardly I dare not say rashly vncharitably of their Brethren to thinke that they thinke so as did the Papistes in the blindenesse of Popery For the Papistes stoode altogether on their intention and of their opus operatum the worke wrought though they could not tell what they did or sayd and yet they thought all to be done so well and sufficiently that they did thinke it meritorious before God Whereas no Protestant doth or can so thinke And all that is set foorth in the diuine seruice common prayer is to the cleane contrarie Which being good and the true seruice of God why may not our Breth so recoÌ„fort theÌ„selues when they haue orderly ioyned themselues in deuout calling vpon God at common prayer and reuerent hearing of his word that they may well and saâ—ely thinke without any thinking of the merite of their worke wrought but as becommeth humble Christians though of themselues all vnworthie to approch before God saue that they wholely relie on his acceptation in and for Iesus Christes sake that they haue well and truely serued God and though they deserue it not yet that God will both accept it and rewarde it As concerning priuate prayers on which our Brethren heere againe doe speake wee haue spoken also before sufficiently till that bée aunswered And as for reading of bookes if it be the reading of the same prayers that the Minister publikely pronounceth the same aunswere serueth or if it be the same Chapters that he readeth or to turne their books when the Minister citeth anie text or storie out of the scriptures in his sermon homilie or exhortation Which is a point that our Brethren do allow and call vpon the people to doe and therefore I sée not why our Brethr. should so strictly at the time of the publike prayers and diuine seruice prohibite all priuate praying or priuate reading and that without exception of any suche persons as perchance be deafe or harde of hearing and for order sake would come to the Church that no suche person may priuately praye nor reade doing the same without preiudice or offence to others Thus as preaching is neglected vpon colour of publike prayers so publike prayers by priuate exercises are made altogether vnprofitable to a great number For who knoweth the right vse of publike prayer but they that are taught by the worde of God Let vs therefore establishe publike preaching and publike prayers will followe of necessitie But if wee continue to vpholde formall prayers that preaching be neglected it will come to passe that neither shall bee regarded We allowe not that preaching should be neglected vppon colour of publike prayers For both may in their orders be continued But sithe we haue not the one so ordinarie because it can not so ordinarily bee had shall we therefore haue no ordinarie of the other which wee may easilier haue and in no case wee may discontinue Did not the Iewes continue the ordinary courses and times of their publike praiers and readings of the lawe of the Psalmes of the Prophetes though they had not thâ— like ordinarie courses and times of preaching and of interpreting the same among them Neither are publike prayers though there bee no sermon so they be vsed as is
to him as yet they haue not hetherto done nor at this present doe And by his grace wée shal not need to feare that they will euer giue any like occasion of such inconuenience for the time to come heereafter But our brethren to terrifie vs with this terrible example as those that are already growne into the danger of the Romish Church abuses do apply their example saying For is not this opinion alreadie growne into a great many mens heades that the Seruice maie not giue place to a Sermon no though the time bee not sufficient for both And are there not manye that had muche rather heere a chaunted Mattens and Euensonge than a godlye and learned Sermon yea they frequent the one refuse the other These things me thinkes are spoken a little too captiously if they will pardon my too playnnesse on the other side in this tearme that the seruice meaning the diuine seruice or publike prayer should giue place vnto a Sermon For the time and occasion of daunger may bee suche that there may be more néede of publike prayer to those that are already grounded in faith which at other times before they hearde out of the worde than of hearing a Sermon at that instant But if there be no such necessitie to imploy the time wholly in Prayer as the Apostles did when Herod had caught Peter and put him in prison Act. 12. ver 5. and when the Israelites in their afflictions did so often cry vpon God to send them helpers I do not think that this opinion is growne into a great many mens heades meaning the Protestants that the Seruice may not giue place to a sermon though the time be not sufficient for both For although they do well zealously to loue the diuine seruice deuoutly to make their publike prayers vnto God religiously to heare his holy word which also at the same time is publikly reade vnto them yet if they may haue withall a godly learned sermon there are no good Protestants but they would wish with all their hartes if the streightnesse of the time as our brethren héere say be not sufficient for both that some part of the seruice shoulde bee lefte off and giue place to the preaching and hearing of the godlye Sermon And there are such prouisoes in the booke of common prayer already prouided for that purpose yea though there were no other Sermon but an Homilie But our brethren not content with this that the diuine seruice should be cut the shorter to the ende that the Sermon might be the longer would haue the diuine seruice to giue place to the sermon that is to say the one comming in the place of the other the diuine Seruice shoulde bee thrust cleane out of place that all the place and all the time might be taken vp of the sermon If they meane not so then will our prouisoes sufficiently serue the turne and the Sermon shall haue place and time inough and welcome whensoeuer it commeth yea the seruice also will giue some place and yet not be turned out of place For howsoeuer it may fall out at some odd times in which also the whole seruice giues the whole place and resignes vp all the time yet ordinarily there is time and place so sufficient for both that the one néede not shoulder out the other And a sober Preacher will modestly tarry his due time and let the publike prayer and diuine seruice procéede on a Gods name till it come to his conuenient opportunity to preach As S. Paule and Barnabas accustomed to do Which appeareth Act. 13. ver 14.15 c VVhen they departed from Perga they came to Antiochia a citie of Pisidia and went into the synagogue on the Saboth day and sat downe And after the lecture of the Lawe and the Prophetes the Rulers of the synagogue sent vntothem saying Ye men brethren if ye haue any word of exhortation for the people say on Then Paule stoode vp and beckened with his hande and said Men of Israell and yee that feare the lord hearken c. By which it appeareth not onely that they had an ordinary forme of the diuine seruice and publike prayer and a reading of the lawe and the Prophetes although ordinarilye they had no sermon and yet were ready to heare one whensoeuer any such fatherly men came among them which appeared vnto them to haue the gifte of God to expounde his word vnto them and to giue them some comfortable exhortation therupon yet as they stinted not this ordinary exercise of the diuine seruice though no such extraordinary Preachers came vnto them so when they admitted them and desired them as glad of them yet they made not their diuine seruice to giue place to them ceased their ordinary publike prayers or the lectures of the Law and the Prophetes But after these things done then they offered them license to preach and requested them to giue them exhortations And euen as they vsed this moderation order in the hearing of the diuine seruice of the Sermons so S. Paule tarieth while their publike prayers and their Lessons out of the law and the Prophets were ended and then he satisfieth their request and so entreth into his sermon And if all our brethren Preachers would marhe and follow this example all good men would like better of their modesty And perhaps the rashnesse vndiscretion of some to cut of all the diuine seruice and ordinary forme of publike prayers and so to bring the same into contempt to haue themselues heard in the Pulpit might bréede such an opinion in many mens heades Although this opinion also mighte bee growne into a great many mens heades on other occasions that the seruice may not giue place to a sermō no though the time be not sufficiēt for both But is their infirmity be it a wrong or right opinion a sufficient reason to take the publike prayers and the diuine seruice cleane away or that there should be no forme therof at all or being rightly vsed with a moderate time y◠time also sometime abridged to giue the more place vnto the sermon may that be truly said to thrust out preaching As for chaunting of the Mattens and Euensong if to chante bee that which in latine is Cantare in English our proper worde is to sing and the Psalmes and Hymnes and other ioyfull or dolefull ditties as our brethren their selues do vse may be sung and Mattens and Euensong are but the vsuall tearmes of the matutine or morning euening ordinary publik diuine seruice thē is it not vnlawful to heare euē a chanted Mattens and Euensong so that the chaunting or singing of them take not away the edifying by them Especially when no other kynde of matter is sung or chaunted but such as our brethren cannot deny if their owne senses be not enchaunted but may be chaunted well inough As for the Lessons they are
after the confession pronounceth in the name of God the forgiuenes of the sins of man But our brethren apply this alonely to preaching and in very déede in the selfesame place which is not the 15. but the 24. and 25. verses S. Paule mencioneth prophecying and he maketh the comparatiue opposition not betwéene publike prayer and prophecying but betwéene the speking with tongs and prophesiing And as he maketh this an examplification of all that went before concerning this matter so not onelye hee stretcheth his whole treatise of edification as well to prayer as to prophecying and therefore not only in this châ—pter 1. Cor. 14. ver 14.15.16 17. he mencioneth also publike prayers which he would likewise haue as prophesying to be made to edification in a tongue knowne that the vnlearned may say Amen but also before in the 11. chapter ver 4 5. he ioyneth praying and prophecying together Euery man praying or prophesying hauing any thing on his head dishonoureth his head And euery woman that prayeth or prophesyeth bare headed dishonoureth her head Neither doth the prophesying that he so often mentioneth both in the 14. and before that in the 13. and before that in the 12. and before that in the 11. Chapters of this Epistle signifie onlye the function of preaching For speaking of euery mans prophesying cap. 11. verse 4. and of weomens prophesying verse 5 and of making Prophets distinct from Teachers Cap. 12. verse 28. and 29. and of making the gift of Prophecye to bee the knowing of secretes and knowledge cap. 1â— ver 2. and euen héere in this place Ca. 14. ver 24. speaking of the people whiche are not ordinary Ministers of the word and Sacramentes he saith But if all doo prophesie and there come in one c. So that properly he speaketh not héere of the only function that is ordinarily peculier to the Minister and whereof our brethren now dispute but besides the special gifte of foretelling things to come or of reuealing though thinges present yet secret as he saith héere of him that commeth in among these Prophetes that the secretes of his heart are made manifest as Peter made manifest the secretes of Ananias and Zaphira Or else of such exercises also in expounding the hidden mysteries and secretes of the holy Scripture as the gifte was then more peculier to that age of the Primitiue Churche and in their courses and places more common than nowe it is to all the faithfull But howsoeuer prophecying be héere vnderstood it debarreth not the like at least some parts of these effectes from the reuerent and attentiue hearing of Gods word it selfe openlie redde in the Church by the Minister though at that thme not expounded And perhaps the place that is reade be plaine inough to vnderstande and to moue the attentiue hearer of the same without a Preacher Neither debarreth it these effectes from the publike and ordinary prayers of the Church from other parts of the diuine seruice if they be so disposed as S. Paule there would haue all thinges done to aedification although no prophecying bee vsed nor sermon be preached at euery time when those publike prayers are made as already we haue at large proued But say our brethren that they cannot away withall being lyke vnto Felix the Liuetenant of the Romaines in Iewry Who when he heard Paule a poore prisoner that stoode before him bownde in chaynes preaching of righteousnesse of temperance and of the iudgement to come he was wearie of him because hee was a great oppressour and an intemperate person and therefore feared the iudgement of GOD for his sinne whiche hee purposed not to forsake Such is the maiesty of Gods worde when it is preached that either it boweth or breaketh the wicked in peeces Saint Paules preaching of righteousnesse of temperance and of iudgement to come made Felix tremble Act. 24. ver 26. and yet that trembling came to no perfect effect in him to his conuersion And manie moe heard S. Paules preaching at the same time that treÌ„bled lesse thereat than Felix did And yet this impayreth not the Maiestye of Gods word when it is preached Not that it wanteth power to doe that which our brethren héere saye that when it is preached it either boweth or breaketh the wicked in peeces but that it alwaies doeth it not For héere it neyther bowed nor brake in peeces a great many wicked hearers of it To which purpose our Learned brethren might haue brought out far better prooues But may not this be said also of publike prayer no doubt wee maye safely affirme thus much euen of our ordinary forme of the diuine seruice where the worde of God is also set forth with sundrie admonitions confessions exhortations and instructions besides the supplications and thankesgiuings that although not alwaies and euery man that is present at the same yet hath it often bowed moued pearced yea and conuerted many a great oppressor and intemperate person manye a blinde Papiste and superstitious Idolater and wonne them to God or rather God hath wonne them by it if not so much as by preaching yet very much by it And manie partly by the one partly by the other Yea by this hee hath so broken in peeces the rebellious hartes of the moste obstinate aduersaries that they had a great deale rather heare many Sermons yea they will come dogging after the preachers whosoeuer the Preachers be to entrappe their words as the Pharisies didde with Christe than to come to anie one assembly of our publike prayers and ordinarye seruice of the Lorde Wherewith in no wise they will ioyne with vs or giue the least hearing in the world whiche they will not spare to giue with all obseruation and noting of our preachinges And haue they so great feare of our diuine seruice and publike prayers and doe our owne brethren make so light account and so little regarde thereof What an hardening of the common aduersaries hartes and occasion of vtterly contemning all our profession of the Gospell is this vnto them Our Brethren nowe to close vp all this part against our Diuine seruice and publike prayer conclude it also with a prayer of their making and say God graunt therefore that in steede of ordinary formes of prayers we may haue preaching in all places And in place of Amen God forbid say I with an other prayer to the contrarie if it be his good will not so much good Lorde to punishe vs that this our brethrens prayer should be graunted For then not onely this that now we haue but simply all other formes of prayers should be quite and cleane abolished and taken from vs. If they had prayed that they might haue continued with preaching as before they said pag 67. there would be no ordinary prayer without preaching that had yet béene more tollerable But to praie that we might haue the one in steed of the other and that in all places what is this
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
women gouerned Gods people Whereby hee séemeth to clayme this to bee the prerogatiue of Fraunce that whether it bée right or whether it bee wrong they will not suffer womens gouernmtnt Neyther is Cenalis thus content to haue thus once or twise heerein abused the Scripture but he goeth on moste blasphemousely to God and iniuriously against all Christendome and sayth in which thing that most noble Realme of the Nation of the French Gaulles hath whereupon to congratulate vnto it selfe that by the singular benefite of God it may woorthily be called before other kingdomes a sacerdotall or Priestly kingdome For it hath this thing common with Priest-hoode that euen as the Priest-hoode can not passe ouer vnto a woman so no more can the Monarchiall Empire of the Salike Monarchie What therefore remayneth but that being mindefull of the grace receaued of God they breake foorth into these wordes Apocal 5. Thou art worthy O Lorde to take the booke and to open the seales therof because thou wast slaine hast redeemed vs in thy bloud out of euery tribe language people and Nation to wit whome thou hast vouchsafed to illustrat with the title of the most ChristaÌ„ kingdom And moreouer hast made vs kinges and Priestes and we shall raigne vpon the earth to wit being enriched with this sacerdotall dowrie Nothing therefore letteth whereby that Nation should not be called a holy Nation a royall Priest-hoode or if ye had rather a priestly or sacerdotall kingdom a people of purchase For the religion which afterward once it got neuer intermitted but happely prosperously euer encreased Gallia or the couÌ„trie of the Gaules sayth Ierom alone hath wanted monsters with the which almost the residue of Nations haue abounded more than inough Thus monstrously writeth Caenalis against womens regiment Howbeit I hope Caluin tooke not this terme of monster for womens regimeÌ„t from this monstrous Popish Bishop As for that which Ierome wrote was not against the regiment of women in Gallia neither was Gallia in his time called Francia nor Pharamundus borne and so no such Salike lawe as yet inuented And therefore this must needes be wrested hereunto Besides this intollerable arrogancie in the French to claime that spirituall priuilege of Royall Priest-hoode that is both common to all true Christian nations and to all true Christian people not onely men but to women also and to children And therefore this is both iniurious vnto theÌ„ to take this title from them and a grosse errour in a Bishop not vnderstanding what these termes doe meane For although he deâ—arre his Popish sacrificing Priest-hood from a woman leâ— him laye that hardely to Pope Iohanes charge yet in this spirituall and mysticall kingdome and Priest-hoode that either S. Peter or S. Iohn speaketh of euery good Christian woman neuer so priuate or poore person and all the electe children of God haue as good title right and interest as not onely the French king but as any or all the Emperours Kinges Queenes and Princes in the worlde Now after Caenalis hath thus craked of the French prerogatiue in this Salike lawe so much pretended and so greatly vrged when he commeth to the reason of the same and of this worde Salica he sheweth what diuersities of opinions are thereon Munster thinkes it is deriued of the worde Sala a riuer at a village of the same name Other that the lawes Salike are deriued of the woorde Sala or vne salle in Frenche signifying in Latine Aulam a Courte or Hall as who say the Courtly or Palatine law Some thought the deriuation of the lawe Salike came of certaine lawes of the French Emperours beginning Si aliquis or Si aliqua and so by contraction striking of a letter or two in the ende per syncopen it was vulgarly termed the lawe Salike Some sayth he arise higher more commodiously who fetch the Etimologie of the lawe Salike not so much out of the marrowe or pythe of the worde as out of the barke or rynde of the worde A Sale from salte as by a certayne allusion that they would haue the Salike law to be spoken hereupon as though it were perpetually constant inuiolable and incorruptible for all times to endure For salte in the holy scriptures is a token of incorruption and perpetuall enduring and moreouer both of Wisdome and discretion As is expressed in plaine wordes Numb 18. and Leuit. 2. In the booke of Numbers All the first frutes of the sanctuarie which the children of Israell â—ffer to God I haue giuen to thee and to thy sons by a perpetuall right it is an euerlasting couenant of salte vnto thee and to thy sonnes before the Lorde And in Leuiticus Whatsoeuer sacrifice thou shalt offer thou shalt season with salte nor shalt take awaye the salte of the couenant of thy God from thy sacrifice In euery oblation thou shalt offer salte And againe 2. Paral. 13. Yee are not ignoraunt that the Lorde GOD of Israell hath giuen the kingdome vnto Dauid ouer Israell for euer to him and to his sonnes for a couenaunt of salte By this it manifestly appeareth that salt hath the tooken of incorruption And as for the token of discretion Let your speech sayth Paule be seasoned with salte And in Marke Bâ—â—rie offering shall bee salted with salte Salâ— is good but if so be it be vnsauorie in what will yee season it That so yee may vnderstande the lawe Salike being sprinkled with the salte of discretion and with the sauce of muche reason perpetually to remaine in his vigor Thus doth Caenalis séeke all the shiftes he can to enforce this lawe not sparing thus more and more to hale and drawe these places of scripture to the same But sence he alleageth so manye originalles thereof and dare not resolue himselfe vppon any one of them but sayth Let euerie mans iudgement remayne to himselfe for I will not vppon this thing contende with any man what certaintye therefore can this lawe haue The very title whereof when it is tossed and tombled withall these diuersities of opinions and wrestlinges of the scripture is so vncertaine But if this were suche a wise and incorruptible lawe that it had his name of seasoning with salte to resemble those auntient offringes couenantes and spéeches in the olde and newe Testament then it maketh more for women than against them For although that saying 2. Paral 13. mention onely Dauid and his sonnes yet did Caenalis himselfe confesse before that the Nation of the Iewes did admitte the gouernement of a woman And the place mentioned Numbers 18. conteyneth not only sonnes as Caenalis citeth it but the verie wordes are to thee and to thy sonnes and to thy daughters So that the offering that is the salte of couenant or incorruptible couenant if the Frenche can drawe it to holde still incorruptiblie with them or the resemblance of their Princes estate thereunto giueth the same not onely to the man
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
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
inquirie must bee made by witnesses Signifieng that the complainers must not easilie bee beleeued Moreouer that the fame and name of those that are good must bee fauoured that they bee not openlie defaced with euerie small rumour First heere I take Priest or Elder by office and age that is the Ministers must not bee condemned except diligent inquisition be had Neiâ—her onely the Ministers but all persons of graue yeeres For vnto whome God hath giuen a good name and grauitie of age it behoueth to worshippe them in the place of parents Therefore diligent heede is to be had that the defamers bee not rashlye beleeued against such persons Moreouer because such Priests or Elders were Iudges and Senatours Ecclesiasticall that corrected other for their sinne according to the reason of their fault it is credible that they incurred the offence of many insomuch that they shoulde not want backbiters It was therefore a matter worthy of admonition that nothing shoulde rashly bee credited against them Neither followeth it therevpon that witnesses shoulde bee had onely in these and in other they must proceede without witnesses yea rather because in these grauitie is required he teacheth that the same must be had in euery Ecclesiasticall iudgement In the meane time there are many light and childish matters in which neither the integritie of the fame nor name is touched wherein there is no neede of like rigour Let vs therefore establish this for a common rule that in all Ecclesiastical iudgement the president or gouernour must haue care that in a godly and holy sorte inquisition may be made of mens sinnes Thus doth likewise Aretius drawe this precept of Paule to Timothie to a generall rule that in the consistorie in criminall causes euen agaynst a Minister whome he calleth also a Praesident ouer the people the hearing that the Bishop is a higher Praesident aboue him and hath the admittance and his iudging of the matter And what differeth Beza herein from these Against an Elder sayth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greekes referre this to men of more auncient yeeres which to mee seemeth verie absurde For although somewhat ought to be giuen to the hoare head yet I see no cause why in this point the condition ought not to be alike But in a Priest there is a farre other reason because it is certaine that Sathan layeth his snare chieflie against this sort of men And for that cause none are so much thrall to slaunders and backbitings In hearing therefore the accusations of them there is most neede of great heedfulnesse But thou wilt saie what is that Heere mee thinkes some haue stumbled while they thinke that nothing is heere praescribed of Paule which in all iudgements is to bee obserued And therefore they sweate much in vntying this knotte and doo manifestlie wreast the wordes of the Apostle insomuch verily that some which thing Erasmus out of a certayne Epistle written by Saint Ierome to Marcella rehearseth doo cleane blotte out all that member following and then expounde it receiue not that is receiue not easilie Howbeit I doo not suppose anie difficultie to bee heere for it is one thing to admit the accusation and anotherthing to absolue or condemne the accused But this is the office of a iudge to heare anie that will accuse whom afterward if they shall not throughly proue him guiltie he may chastise according to their deserts But for all this when as a Priest is accused the Apostle would haue a certaine peculiar thing to be obserued that no man shoulde bee admitted no not so much as to accuse him except before hand afore two or three witnesses he shall cause his accusation that is to come to bee beleeued So that the Priest be not straight waie condemned or the cause heard in his absence But that after it shal appare that it wil not be a friuolous accusatioÌ„ That then at the length the guiltie partie shall be called and that it shall bee lawfullie determined on the whole matter But I finde the cause of this Apostolicall constitution to be two folde to wit because as I said right now none are alike thrall vnto slaunder as are godly Doctors And then because in a manner no priuate iudgement can bee ordained against a Priest sith that it must needes bee ioyned with the publike offence of the whole Church Insomuch that although hee bee absolued notwithstanding some imfamie therevpon shall redound to the whole Church and that there should bee neede of great caution not onelie in iudging him but also in admitting his accuser Moreouer we must note out of this place that Timothie in the Ephesine Presbiterie was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Antistes the Bishop as Iustine calleth him not that he should doe all things as he listed but that for his godlinesse and wisedome hee shoulde moderate all things that all things in the assemblie should bee well done and in order Thus doth euen Beza also not onelie acknowledge Tymothie to haue bene the Bishop of the Church of Ephesus but also that both he had and euerie Bishop by this rule ought to haue this authoritie of moderation whether anie accusation and how farre forth shoulde be admitted against a Pastoral Elder and in hearing and determining the cause to be his iudge Which authoritie in so great a Consistorie as then and there was beeing singled and separated out from other vnto him how had other anie parte with him of the same And as it was thus in triall of matters pleaded before him so if anie Pastors were found to haue openly offended Timothie againe in the next verse and in Timothie euerie Bishop hath authoritie giuen him ouer anie such pastors openly to reproue them And the reason is aâ—ded by the Apostle That the other also speaking especiallie of the otheâ— Pastors may haue feare From hence saith Aretius is this noble argument drawen Feare in the church is to be confirmed therfore Ecclesiastical iudgemeÌ„ts are grauely to be administred so that sith the Bishops authoritie should be such as shoulde strike feare in the other pastors it is apparant they had not the same nor equall authoritie with him And so Hyperius referreth all this in generall to the authoritie of Bishops though the matter be brought before the Church and that the Bishops should seeme to fauour their sinnes if he dealt not thus And hée concludes in these wordes But of what matter the Priests or Elders may be accused and reproued before the Bishop it were long to dispute And the next verse declares yet further his separate authoritie I charge thee before God and the Lord Iesus Christ and the elect Angels that thou obserue these things without preferring one before another and do nothing partially This contestation saith Hemingius wherwith as it were with an oathe Paul bindeth Timothie declareth howe harde the office of a Bishop is And it containeth a verie serious admonition least that in
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
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
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
also that these Elders as in all other Churches were Saceraotes Ministers of the sacred word and Sacraments and not such as medled not with teaching or were equall in the Churches gouernment with the Bishop This we sée was the continuall and vniuersall practise of the Church from the Apostles times vntill this age when Ambrose Ierome and Augustine began to flourish Neither aniâ— thing as yet aleadged by Beza Calluine Snecanus and Danaeus out of Ambrose or Cyprian or Iustine or Tertullian or anie other auncient father or out of Socrates or Sozomene or anie other Ecclesiasticall Historiographer that can proue their Ecclesiasticall Elder gouerning only and not teaching but all these as wée haue séen shew the cleane contrarie But yet we haue not doone Danaeus besides and before Socrates alleageth Saint Augustine Serm. 19. De verbis Domini in Mattheâ—m for proofe of such gouerning not teaching Elders Now although there he no likelikelihood we should finde mencion of those in Saint Augustine that liued some what after Socrates time and the Fathers aforesaide yet because I would gladlie sée all that for my part I can finde in anie of our brethren for the practise proofe of these Elders what office they had both for mine own and for others satisfaction let vs view also what these wordes are which Danaeus vnderstandeth for these Elders Saint Augustine treating of the stipends of souldiours and of their spoiles and hauocks saith on this wise Illud autem quale est quum ob errorem aliquem a Senioribus arguuntur c. But what manner of thing is that when for some errour they are reproued of the Elders and anie of them is charged why he was dronke why he inuaded other mens goods why in his hurlie burlie hee committed manslaughter that he wil answere what shuld I haue done I am a secular maÌ„ or a souldior Am I professed a Monk or a Clerk As though it wer lawful for euery one that is not a Monk or a clerk to do that which is vnlawful Here indéede is mencioned this word Elders that in the Latine terme Seniores But so generally that whether he meane Senior or elder in yeres or in office and if in office whether ciuill or Ecclesiasticall and if Ecclesiasticall whether medling with teaching yea or no no necessarie certaintie can be grounded heerevpon Is there any word heere or going before or comming after that may proue these Elders reprouing these souldiours not to meddle with teaching Or may we not rather if we shal go by coÌ„iecture a great deale more probably gather the cleane contrary that they medled with teaching with reprehension which is also part of the Ministers office And namelie the example that S. Augustine in the said sermon bringeth hereof for S. Iohn Baptists teaching the Publicans souldiours their dutie what they ought to do doth plainly inâ—inuate that he meaneth here by these Seniors or Elders the verie teachers of the word and Ministers of the Sacraments as was Iohn Baptist that reproued taught and baptized the souldiors August li. 1 QuaestionuÌ„ super Genes Quaest. 70. saith In the Latine tong Presbyter is called Senior Li. 6. Locutionum Iosue Not euery senior is an old man but euery old man may be called a senior And in no place that I can find he vseth the word Presbyter as a tearme to bee vsed among vs but either as there for an elder in yeeres or els for an elder in office that not onely Ecclesiasticall but also in the very ministerie of the word Sacraments When the Manichees defaced discredited the Clergy for their liues wherin would to God our Br. would not resemble that practise of so euil men S. Aug. coÌ„mending the Clergie li. â— De moribus Eccl. Cath. ca. 32. saith Neither yet are the maners of the Catholik church so straightned that I shuld think their liues whoÌ„ I haue reckned vp to be onely commended for how many Bishoppes excellent and most holy men haue I knowen How many Elders How many Deacons and such like Ministers of the diuine Sacraments c Likewise in his questions Ex vtroque mixtim Quest. 101. where he proueth that the Elders are in office and dignitie aboue the Deacons vâ—â—ng this name Sacerdos and Presbiter indifferentlie and as betokening all one office concluding thus For except the Priest vnto whome they owe attendance the Deacons are placed before all meaning all the other inferiour orders Ecclesiasticall â—o that Augustine acknowledgeth no such gouerning and not teaching Ecclesiasticall orders as our Breth woulde haue preferring withal these Elders before the Deacons and preferring the teachers and Pastors before these Elders but not in the Churches gouernmeÌ„t If there had bene anie such in S. Augustines time other than the Priestes Ministers of the word and between the Priests and the Deacons he could neuer haue placed the Deacons aboue all other saue the ministring Priests Whereby it is plaine that hee counteth Elders and Priestes to bâ—e all one Yea Danaeus himselfe procéeding a little further in this foresayd tenth Chapter of these Elders alleadgeth Augustine héereunto in his â—iftie Homilies Homil. 5. 7. that the saying of Esaie Clama ne cesses c. appertaineth not onelie to Bishoppes but to Elders The wordes of Augustine are these Homil. 7. If ye marke diligently most deere Brethren ye know that all the Priests of the Lord not onely the Bishops but also the Elders and Ministers of the Churches are in great perill For the holy Ghost witnesseth vnto them saying Crie out cease not lift vp thy voice like as it were a trumpet and tell my people their offences and the house of Iacob their sinnes Is not this lifting vp of the voice a medling with the worde and publike preaching or teaching So that Danaeus must néede confesse that these Elders which Saint Augustine mencioneth were not such as medled not with teaching but were publike teachers or Preachers of Gods worde To conclude concerning Augustine here is nothing that Danaeus alleageth for Elders out of him Homil. 7. in 50. Serm. 16. in Math. 18. in Luc. 1. Serm. 24. that maketh anie mencion at all or anie inkling of suspition for such Elders as our Brethren imagine and Danaeus would proue but are all for Pastorall Elders medling with teaching Neither onlie meddle not these places with anie of these supposed Elders but also no other place that I can yet finde out in all the Tomes and writings of Saint Augustine But Danaeus alleadgeth not onelie Saint Augustine but Basil Dionisius Hierome And in his seuenth Chapter Isagog Christ. parte 2. he â—aith But these orders that are appointed for euer in the Church of God remaining in this earth and visible are few Which Basile vpon the 33. Psalme seemeth obscurely to reuoke vnto foure kindes to wit that some of them should be as it were the eies as the Seniors other like
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
1. cap. 8. and the historie of the auncient Church These last words the historie of the auncient Church are too generall When the places are particularly quoted they may be better examined And we haue examined a good many alreadie But we could finde no such seconde kinde of Elders And I am halfe a fraide before hande that wee shall finde none euen in this place And for triall let vs start aside and sée it The title of the Chapter sheweth the argument An enumeration of the noble actes of Constantine both in purchasing the libertie of the Christians and in building of temples and other thinges beneficiall to the common-weale In which chapter among other matters he sayth he builded also in the Palace a Church and he made a tente expressing the figure of a Church the which he vsed to carie about with him when he marched in battell against his enemies to this ende that a Church should not be wanting to him nor to the armie while hee aboade in the wildernesse In which Church they should prayse God they should call vpon him with their praiers and receaue the holy mysteries Nam Sacerdotes Diaconi c. For the Priests Deacons which according to the institution of the Church should performe these functions did continually follow the Tabernacle Ex eo tempore militaeres Romanorum ordines qui iam vocantur Numeri singuli sibi Tabernaculum separatum construxerunt hahuerúntque secum Sacerdotes Diaconos ad rem diuinam faciendam designatos From that time foorth the militarie orders of the Romanes which are now called the Numbers euery one of them builded a seueral Tabernacle and had both Priestes and Deacons with them appointed to execute the diuine seruice This is all that Sozomenus hath of this matter and is not héere a faire proofe that in euery greater Citie wherein there was a faire populous Church magnus fidelium numerus and a great number of the faithfull euery part of the Citie and Church had his Elder whose office was to attend vpon the flocke and to watch both ouer the doctrine and ouer the manners of the Church and of the faithfull that are therein and especially in his Parish that is in that part of the Church that is committed vnto him Indéede there is mencion made of some like wordes that Danaeus gathereth Sozomenus telleth how Constantine made a Tabernacle or Tent expressing the figure of a Church therupon Danaeus belike gathereth these words An ample and a populous Church except he gather that of the words before As for that that pertaineth to the holy Temples they that were large inough were repaired other were raised higher made broder not without increase of statelinesse Sozomenus telleth how this Tabernacle was caried about in the wildernesse while Constantine marched against his enemies and Danaeus gathereth belike of this Wildernesse a great Citie Except also he gather that of the wordes before Moreouer out of the land which was tributarie in euery Citie he tooke the rated tribute that was wont to be paied to the Eschequer or Treasurie and distributed it to the Churches to the Clergie which gift he enacted by Lawe to be ratified for euer Sozomenus telleth of the militarie orders of the Romanes and Danaeus belike gathereth thereupon the flocke of the faithfull Sozomenus telleth that these militarie orders of the Romanes were those which were then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numeri Numbers and Danaeus belike gathereth thereupon that there was Magnus fidelium numerus A great number of the faithfull Sozomenus telleth that From that time forth euery one of these militarie Orders builded a seuerall Tabernacle to themselues and Danaeus belike gathereth thereupon these words Euery part or parish of the Citie and of the Church Sozomenus telleth how they had these 2. eccl orders Sacerdotes Diaconos sacred Priests Deacons with thē Danaeus belike gathereth here vpon Secundum genus Presbyterorum the second kinde of Elders Priests or Presbyters Sozomenus telleth how these did follow the Tabernacles and were designed according to the Institution of the Church to execute the diuine seruice and performe these functions to wit to praise God to cal vpon him with praiers and to minister the Sacraments and Danaeus héereupon belike doth gather that their office was to attend the flock to watch both ouer the doctrine and ouer the manners os the Church and of the faithfull that are therein ech one in the parish part or region committed to him Verely except Danaeus gather these his collections on these wordes of Sozomenus for they be the words that me thinkes come néerest vnto his I know not on what words els he can make this collection But to conster Danaeus to the best as he is our Reuerend Brother excellent learned Father in the Lord so Bonus aliquando dormitat Homerus he ouertrusted and followed too much some others ill collection and considered not the place himselfe and so might easely be abused Which least we also in so weightie a matter might be especially on the trust of so notable a man as I am afraid too many of our Brethren be running too much on the credite of such a credible partie it standeth vs vpon crauing euermore pardon of him and all our betters to search better the places our selues that are alleadged and to sée whether they be rightly alleadged yea or no. If yea then humbly so farre forth as is requisite to yéelde vnto them be the partie neuer so meane that doth alleadge them If no then modestly to dissent from them and not allowe them be the parties otherwise neuer so learned Christ biddeth vs to Search yea the very Scriptures and so shall we finde whether they be well or ill alleadged And the Baeroeans are euen therefore commended for that daily they searched the Scriptures to sée whether those things were so that S. Paule had preached And then must our Br. be content to giue vs leaue if we examine these testimonies by the originals which in this place also when we haue done besides a number of other grosse escapes what is héere for the proofe of these Cōsistorie gouerning not teaching Elders Is this Elder now become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos a sacred Priest the executer of the diuine seruice a minister of the holy mysteries Well thē since we find not as yet these Elders here let vs return again to Danaeus search for thē in the scripture The third testimonie of Scripture that héere he cited was Act. 21.18 And when we were come to Ierusalem saith S. Luke verse 17. the Bretheren did receaue vs gladly But the next day Paule entred in with vs vnto Iames and all the Elders were assembled Heere are againe Elders named and an assembly of them all at Ierusalem But whether these Elders were onely gouernors and not medlers with teaching of the worde that is
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
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
by the name of a King he vnderstandeth euery such Gouernor and Duke or guide as Moses was such an one also as was Iosue to conclude such as were the Iudges that were afterwardes raysed vp And it is taken in that sense Deut. 33. 5. The scripture therefore woulde shewe that there was at those times no guide that should gouerne all the Hebrues and restrayne them into order and admonish them of their duety as Moses and Iosue had done and whome all the Hebrues woulde heare and obey Finally that should so holde all the tribes in their dutifulnes that he should execute reuenge on violence publikely committed and punish both whoredomes and Idolatries Whereupon it came to passe that rather euery tribe yea and euery of the Cities also and besides that euery priuate person committed euery where many things that were horrible to be spoken of which were not publikely reuenged For that most beautifull face of the holy common weale which shined in the times of Moses and Iosue was for the moste part so decayed that notwithstanding it was not vtterly extinguished For there remayned in euery City their owne Iudges and Elders to witte the Chiliarkes the Centurions c. As appeareth Iudg. 9. 6. Where mention is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col Baale shichm ve col Beth millo Of all the Lordes in French 〈◊〉 gnieurs as our Br. cal these Elders or seniors gouernors or as it were Lordings of Sichem of the family or kindred of Millo that is of the Princes of the cities that gouerned the same and of the whole assembly of the Citizens of the Sichemites for so I interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Millo and out of the tenth chap. ver 18. where it is said the whol people that is all the citizens heads of the families of Gilead it selfe together also with the princes of Gilead said euery one to his neighbor c. And in the 11. ch v. 8. The selfe same princes are called the Seniors or Elders of Gilead As also ch 8.14 The same to be called the princes of the Succothites And these things are also better apparāt out of Rut. 4. These kind of princes or Eld. did so flatter the people that they pretermitted many things perteining to their office which sufficiently appeareth by the whole history of the Iudges Whereupon is manifest that the Lorde was so offended with the peoples Idolatries that he often admonished the people by the prophets at length corrected them also by the Chananites Thus writeth Bertram euen of the first state of al these gouerning seniors and of all their senates and assemblies immediatly after Moses and Iosues time and in the time of Phinees that was liuing euen when that was done which our Bret. these Learned Discoursers cite out of Num. 11 16. for the Institution of the seniors Sanedrin that they would bring in to rule now ouer vs and say That our sauiour Christ in that word Congregation Dic ecclesia alludeth vnto the assembly of Elders that was among the Iewes which they called but corruptly of a Greeke worde Synedrion which signifieth a counsell or consistory sanhedrin which had the hearing and determining of all weighty and difficult matters amōg the Iewes the like wherof he willed to be established in his church for administration of gouernment For seeing it was first instituted by God for gouernment of his church in the old Law as hath bin shewed before out of Num. 11.16 Althogh it was shamefully abused by the wicked Iewes our Sauiour Christe translateth it into his Church in the new Testament Here was indéed some corruptiō in some of those officers that flattered the people but the orders and the offices remaining as yet intire This then is the state of gouernment that in plain expresse terms our Brethren would so fayne haue vs and all the Church of Christe reduced vnto So that vnder a name and colour other-where of Eccl. Seniors wee may heere moste euidently sée what Deciniers what Fiftinaries what Centurions what Chiliarkes these Tetrarkes would be yea which is farre aboue all this if they would be like the Seniory of the 70 what principalitie they aspire vnto and in what matters of weight and gouernment those gouernors would gouern like Princes hauing litle common-weales of their owne in euery town city or prouince And might not this full quickly bréed as horrible factes and foule a stirre as was heere betweene the Beniamites and the Israelites If they reply it woulde not so hauing a generall Gouernour which the Israelites did then want And what would they haue Iudges also as they had tohelp this inconueniēce because Caluine and Danaeus would not haue the Iurisdictions of Magistrates go by inheritance but by election And this Bertrame that likeneth these auncient Iudges to Dictators after he hath shewed howe those Iudges also did degenerate and that when the people called for a King hee sayth that Samuell taking it greeuously referred it to the Lorde who comforted his prophet and bids him diswade the people from this purpose Proposito Regis iure plane tyrannico Laying foorth the right or Lawe of a King playne tyrannicall Thus doth Bertram also esteeme not of the abuse but of the Lawe or right of a King all to recommend vnto vs that first policy and Gouernment of the Iewes Nowe whereas Bertram here mentioneth that the Prouinces tribes came together ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to the assembly which he calleth againe Seu Concionem vniuersalē populi Dei The Congregation or Concion vniuersall of Gods people which was of 400000 in which generall Concion the Leuite made his complaint to the people of his iniury of this Concion let vs sée also what Carolus Sigonius writeth Who althogh he be otherwise an aduersarie therfore not of credit or authority in our controuersies yet in this matter not litigious betwéen them vs and he both commended and his promise of this argument expected by this Bertram let vs at least wise see him so far forth as he truely clearly gathereth his collections out of the holy scriptures or out of the testimonies of other ancient vnsuspected authors wherein we cannot iustly except against him In his booke De rep Hebraebrum li. 6. c. 2. de consiliis he saith Counsels thē I cal those assemblies that chiefly decreed those things which conteined the state of the whole cōmonweal as the war the peace the victuals the bounds the institutiō of laws the creatiō of magistrates such things as are of that sort The which is nothing else but to dispute of a singular profit that could not be comprehended in the lawe But these Counsels as in other common weales so also in that of the Iews were two For either they were entred into of all in common or seperatly of a few and those of such as were the auncienter in yeares If they were of all
the Lawe written or as we might call them Masters of the Rolles which were after called Scribes were instituted of Moses in the Wildernesse first by the authoritie of Iethro his Father in lawe and afterward by commaundement of God For when Moses the first yeere in the Wildernesse sate to heare causes hee was warned by Iethro his Father in lawe that he should spare that labour and appoint wise men skilfull and prudent to iudge in his steede and reserue to himselfe onelie the vnderstanding of matters that were of more importance He therfore appointed them the Princes of whome after shall be spoken Tribunes Centurions Gouernors of fiftie Gouernors of ten or as the Greeke setts them out Chiliarks Hecatontarks Pentecontarks Decadarks to bee introducers of the causes to the Iudges or preferred them to be Grammatoisagogeos the Chauncelors or the Primitories or the enterers in writing of the actions Exod. 18. And choosing valiant men out of all Israel he appointed them Princes of the people Tribunes and Centurions and Captaines ouer fiftie and Captaines ouer ten which should iudge the people at all times Wherefore after the 40. yeare rehearsing to the people the actes that he had done he alleadgeth in the first of Deuteronomie I said vnto you I am not able alone to sustaine your businesses and burden and brawlings giue ye out of your selues wise men and skilfull and whose conuersation is approued in your Tribes that I might place them to be Princes Then ye aunsâ—ered me It is a good thing that thou wilt doo And I tooke wise men and noble out of your Tribes and appointed them to be Princes Tribunes and Centurions and Rulers ouer fiftie and Rulers of tenne which should teach you all things And I commaunded them saying Heare yee them and iudge ye that which is righteous whether he be a citizen or bee bee a straunger let there be no difference of persons Ye shall as well heare the small as the great neither shal ye accept the person of anie whosoeuer because it is the iudgment of God But if anie thing shall seeme difficult vnto you referre that to me and I will heare it But the Graecians haue it more plaine and more apte to vnfolde the manner of these Iudgements And I appointed them to rule ouer you Chiliarkes or Rulers of thousands Hecatontarks or Rulers of hundreds Pentecontarks Quinquegenariens or Rulers of fiftie Deacharks or Rulers of tenne and Grammatoisagogists or the enterers in writing or inrollers of the pleas vnto your Iudges For in steede of that which the latine interpreter translateth which should teach you al thinges the greeke rehearseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the informers in writing vnto your Iudges the text it selfe is and Gouernors to your tribes Afterward the law of God came hereunto wherein concerning these iudges it was enacted chap. 16 in these wordes Thou shalt ordeine vnto thee Iudges and Maisters in all thy Cities which the Lorde God shall giue to thee according to the Tribes And they shall iudge the people with righteous iudgement neither shall they wrest the iudgement neither shall they acknowledge the person of anie neither shall they take giftes And in this place for Maisters the Greeke setteth out Grammatoisagogeos the informers in writing or of the Lawe written This Law Iosephus so rehearseth that he sheweth the Iudges were also chosen by lot Let those also which by lotte haue come foorth to iudge be in chiefest honor in the cities let no reproches be spoken in their presence Let the iudges haue the right of pronouncing that which they thinke except that anie shall shew that they haue receiued rewards to iudge or shall alleadge anie other cause of wrong iudgement But as Moses ordained them so afterward king Iosophat confirmed them in the kingdome of Iuda as is declared in the 19. Chap. of the second booke of Chronicles Hee ordained Iudges of the lande in all the dedefenced Cities throughout all places And commaunding the Iudges hee sayde Take heede what yee doo for yee exercise not the iudgement of man but of the Lorde And whatsoeuer you shall iudge shall redound vppon your selues Let the feare of the Lorde bee with you and doo all thinges with diligence VVith our Lord GOD there is no iniquitie nor accepting of persons not desire of rewards After this the iudgements beeing disturbed in the lande of Babylon the Iewes when they returned into their Countrie as they did other matters so they restored these Which thing that it shoulde come to passe Esaie Chap. had forewarned when as hee vttered these speeches of God And I will restore thy Iudges as they were before And after that the king Artaxerxes commaunded that it should be so done For so he wrote in the sixt of Esdras Ordeine thou Iudges and Scribes that they might iudge all the people For he called them Scribes whome wee haue named Grammatoisagogeos the informers of the writings or written Lawe Wherevpon that they were restored the Psalmist reioyced as saith Saint Athanasius which when the citie of Ierusalem was reedified and the iudgementes restored euen as it was foretolde of the Lorde breaking foorth for ioy he song in the Psalme 121. I was gladde in those things that were spoken to me wee will goe into the house of the Lorde our feete standing in thy Courts O Hierusalem Ierusalem which is built as a Citie whose participation is in it selfe For thether the Tribes ascended The Tribes of the Lorde the testimonie of Israel to confesse the name of the Lorde because they set the seates there in iudgement or into iudgement as the Greeke hath it the seates vppon the house of Dauid And so afterwarde euen vntill the laste times of the Iewes But these Iudges seeme to haue bene chosen out of the bodie of the Senators of euerie citie Euen as from the first times also among the Romanes the iudgements were executed of the Senators The Lawe it selfe in many places teacheth it Deut. 19. If the smiter shall flie into one of the foresayde Cities the Senate of that Citie shall sende and take him out of the place of refuge And in 21. VVhen a corps is founde and the slaier shall not be knowen the Senate of the Citie shall go out and measure from that place c. Whervppon Ruth 4. â—ooz taking ten men of the Seniors of the Citie of Bethleem sayd vnto them Sit yee heere and be witnesses The people that was in the gate and the Seniors answered we are witnesses and before them hee tooke the possession of Elimelech Moreouer Philo in lib. de Iudice gathereth out of the Law four conditions of good Iudges c. Furthermore that the Iudgements were exercised in the gate of the Cities that was called the gate of Iudgement the Lawe Deuteronomi 21. declareth c. and 25. and also Iosue 8. c. and Ruth 4. c. Prouerbes 22. and 31. and Psalme 126. c. These Iudgements were made
was burned by the Romanes and they sate in Hamih But it was not lawfull De Capite agere to deale with matters of life and death except in Gazith As it is Deut. 17. And thou shalt doâ— according to the worde of the mouth that they shall shewe vnto thee out of that place And againe Thou shalt arise and go vp to that place At the last al these Iudges also were againe killed of the Romanes And these thinges verelie haue the Thalmudists who chalenge to themselues an assured knowledge of these thinges whereof Petrus Galatinus is the Authour But vnto those thinges which they haue written hauing founde them out as it were with their eyes we adioyne these thinges out of the holie Treasuries of the newe and olde Testament and besides out of the Monuments of Iosephus by the which wee shall lay foorth the institution confirmation right and power of this Councel First of al therfore it appeareth that this tribunal or iudgment seate was ordeined of God that from the iudgement of the iudges they should come to the council of the seniors and of the preestes as it is written 17. Deut. For Moses speaketh there by the praescription of God vnto the people But if so bee thou shalt perceiue a difficult and doubtful iudgement to be before thee betweene bloude and bloud cause and cause Lepry and not Lepry and thou shalt see the Iudgements of the iudges within thy gates To vâ—ry arise and goe vp vnto the place which the Lorde thy God shall choose that thou mightest there call vpon his name And thou shalt come to the priestes of the Leuiticall stocke and to him that shal be Iudge for that time and thou shalt aske it of them Who shall shewe vnto thee the trueth of the Iudgement And thou shalt do whatsâ—euer they shall say that rule the place which the Lord shall choose and they shall teach thee his Lawe and thou shalt follow their sentence Neither shalt thou swarue from it to the right hande nor to the left And whatsoâ—uer shal be proude refusing to obey the Preestes commaundement which at that time ministreth vnto the Lorde his God that man by the decree of the Iudge shall dye Out of these it appeareth that this Iudgement was committed to the king to the preestes and to the Elders of the people For they were the cheefe that ruled the place that the Lorde had chosen Iosephus therefore doth so rehearse this lawe that he maketh cheefe mention of the senate For then he wrot But if the Iudges want knowledge to pronounce of the matters brought before them let them sende the whole cause into the holie City and the Bishop and the Prophet and the Senate shall pronounce that that seemeth vnto them But afterward Moses nameth the Iudges them selues whome we haue spoken of preests saying in the 19. chapter If a lying witnesse shall stande against a man accusing him of trespasse they shall both of them stande before the Lorde and before the preestes and before the Iudges that shall bee in those dayes But Iosephus citeth it of the preestes themselues in his second booke to Appion when as he wrote The Preestes were ordeined of Moses the viewers of all thinges the Iudges of the controuersies the punishers of the condemned Moreouer Moses him-selfe in the counsell tooke knowledge or hearing of his cause that gathered stickes on the sabboth Leuit. 15. For so saith Philo. 3. De vita Mosu They tooke the man brought him to the Prince about whome in the Counsell sat the Preestes but all the multitude was present on the Sabboth day to heare them But Moses not knowing what punishment the maÌ„ deserued asked counsel of God who answered that he should be stoned to death By this it appeareth that all the parties that sat in this Sanedrin except the Kings and the Princes persons were Teachers of the Lawe and and word of God Yea in al the other inferior Seniories they were noble men that onely were ioyned to the Teachers But as Moses ordeined this tribunall so afterward Iosaphat King of Iuda ordeined as he also confirmed the iudgements in the cities For thus it is written in the seconde of Paral. He appointed also in Ierusalem Leuites and Preestes and Patriarches out of Israel that they should iudge the cause of the Lord to the inhabiters thereof and commanded them saying thus shal ye do in the feare of the Lord faithfully and with a perfect heart Euery cause that shall come vnto you of your Brethren which dwell in their cities betweene kindred kindred wheresoeuer the Question of the Lawe of the ceremonies of the iustification in the Greek translation it is of the precept commandement iustifications and iudgements He declared vnto them that they should not offend against the L. And leaste wrath should come vpon you and vpon your Brethren Doing thus therefore yee shall not sinne But Anainas your B. shal gouern in those things which pertain to God Zabadias the sonne of Israel which is Capten in the tribe of Iuda shall bee ouer those workes which pertaine to the offices of the king The Masters in Greeke the Scribes The Leuites shall be before them Into this counsell therefore as it appeareth there entred the king with the Princes of the people and the 70. seniors of the people and the Bishop with the princes of the preestes the scribes that is the doctors of the Lawe as is easy to see out of the Gospels where the iudgement made on Christ is treated vpon Wherefore Ioseph of Arimathia a senator or noble decurion the same man being a partaker of the councell for it is written that he gaue not his assent with the other to the condemnation of Christ. But I call them the Princes of the Preestes which in 24. formes of the Preestes euery one of them ruled in euery one of their turnes but the Scribes I call them that were the doctors of the Lawe whome Iosephus called Propheâ—s Afterward the Councell in the transmigration of Babilon being destroyed when the Iewes being returned into their countrie the residue of their institutions were restored the power of Iudging in the Councel was also giuen vnto the preestes Which thing Ezechiel cap. 44. did fore-warne by the commaundement of Goâ— saying The Preestes shall teach my people what difference there is betweene holy and prophane and they shal Iudge vnto them betweene impure and pure and they shall endeuour them-selues that they may iudge about the iudgement of bloud and they shall iustify my iustifications and iudge my iudgements and they shall keepe my lawes and my preceps in all my feast dayes that is they shall take notice of causes of religion and of capitall matters that is of life and death and they shall iustify men that is absolue them and iudge men that is condemne them euen as I haue prescribed in the Lawe to be done where I
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
despise Gods Lawes Whereas Christe disputeth here nothing of the power of making Lawes but of brotherly admonition of exhortation reprehension correction and of taking away offences and of the iudgement of the church which in all thinges thought to followe the worde of God that it bee not so much an humane as a diuine iudgement And againe Marlorate nâ—teth out of Caluin saying Whereupon wee see howe the spirituall iurisdiction of the church which punisheth sinnes out of the worde of God is the best helpe of health and foundation of order and bonde of vnity And concluding the ratification of their senteÌ„ces he saith For they haue the word of God wherewith they condemne the frowarde they haue the worde wherewith they receiue into fauour the repentant But erre they cannot neither dissent from the iudgement of God because they Iudge not but out of the Lawe of God which is not an vncertain nor earthly opinion but the holy will of God and an heauenly Oracle â—ith therefore all this iurisdiction of the censure and discipline of the Church consisteth in the Ministery of the worde of God and besides the sentence pronounced comprehendeth admonition exhortation reprehension and all out of the word of God And these persons are publike officers and their doingeâ— publike doings howe are not these the publike ministers of the worde medle with the publike teaching of the same But this more playnely appeareth by Christes owne wordes For when Christe had sayde Tell the Church howsoeuer they vnderstand there the name of church when he commeth afterwarde to set downe the manner howe Excommunication shoulde be vsed hee strayght turneth his spéech to his Apostles saying Verily I say vnto you whatsoeuer thinges you shall binde vpon earth they shall bee bounde also in Heauen and whatsoeuer you shall loose vpon earth shall be loosed in Heauen also So that this place directly is turned to the Apostles both in Math. 16. And here the 18. and Ioh. 20 and so the power and promise thereof continuing continueth directly in those onely that are the successors of the Apostles That is to say that are such as of whome S. Paul saith 1 Cor. 4.1 Let a man so esteeme vs as Ministers of Christe and dispensers of the mysteries of God And of such onely is Excommunication being taken as this spirituall Censure of the Church to bâ— pronounced and of none other kinde of Elders For proofe nowe of the continuall practise and approbation hereof let vs see both howe the Church of God vsed it among the Iewes before Christ came and howe in Christes time in the primitiue Châ—â—ch â—â—tâ—rward in the time of the auncient and holy Fathers and also nowe lastly in this light of the Gospell what are the iudgements of the best learned of our brethren hereupon And first as wee haue shewed before â—ut of Brentius tâ—ere was and is a diuers acceptation of this name Excommunicating Wherâ—pon Aretius among other diuisions of Excommunications good and bad greater and lesser outward and inward hath this diuision Let vs therfore deuide it from the head after this manner There is one Excommunication ciuil another Ecclesiasticall The ciuil is that that is exercised in politike matters against offenders c. And on the Hebrue names therâ—â—f and the Greeke name among the Iewes in and before the time of Christe he saith in Ioh. chap. â— 12 16. He that was excluded is sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to bee made an Alien from the publike assembly Such were abhominable and odious to the residue of the Iewes vntill they were reconciled In the ninth chapter hee sayth that it was ordeyned of the Iewes that if any man confessed him to be Christe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he should be cast out of the synagog In the 12. chap. that many of the Princes beleeued but they confessed him not least they should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the 16. chap. They shall make you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is out lawes and vnworthy of their assemblies Heereupon excommunication may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the old Testament it is called Masger a shutting for hee that was of Moses shut out was bound as it were with many Lawes Besides that hee which was boundâ— with any certayne fault was holden vnder the penalty to the which hee was bounden you haue the example Num. 12. where Miriam the sister of Moses for the crime of rebellion is excluded by the commaundement of God 7. dayes out of the campe Let her be shut out seuen dayes abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherem among the Hebrewes is anathema That is a penaltie inflicted of God as Mal. 4. Least I come and strike the land cherem that is anathemate with a curse suspension or separation The same word signifieth a thing consecrated to God and sequestred from the publike vse as it is sayd of the spoyles of Ierico that Achan receaued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minha-cherem that is of the spoyles condemned of the Lorde by a curse of setting apart or suspending Wigandus and Matheus Iudex in their treatise called Syntagma or corpus doctrinae on the title de clauibus in veteri testamento of the keyes in the old Testament do say First that there are such keyes Although in the new Testament Christ institute the keyes by a solemne manner Matth. 16.18 and Ioh. 20. notwithstanding in the old Testament also there was a power of the keyes pertaining to the churche and to the Ministers thereof as appeareth by the thinges folowing What were the kinds That there were two keyes the one binding the other losing appeareth out of Esa. 22. I will geue or laye vpon his shoulder to wit Eliachim the key of the house of Dauid and he shall open and there shal be none that can shut and he shall shut and there shal be none that can open And examples to the Propheticall writinges do witnesse For Caine in the 3. of Gen. is excommunicated But Dauid is absolued of Nathan and the types or figures of thrusting out of the campes the lepers and polluted and receauing of the healed and purged by sacrifice Num. 4. Leuit. 13. concerning the binding key or Excommunication what are the names thereof The binding key in the Propheticall writinges is called Anathema Num. 21. Deut. 7. c. Malediction and detestation Num. 23. Deut. 27. crying out wo Hosee 7. casting out of the land Gen. 4. taking away out of the middest Deut. 13. The definition is this The key bynding is a power ordeyned of God committed to the church and to the Priestes of denowncing the wrâ—th of God to notorious and polluted sinners and of shutting them out of the societie of Gods people and of forbidding other their societie and companie vntill either by the Magistrate they be taken out of the way or els by repentaunce or by the prescribed sacrifices they shal be purged and
fellow B a B. of so many years of my Colleague not yet of one yeare am ready to learn how we may render a iust account eyther to God or to men if we punish with spiritual punishment the innocent soules for the offence of another of whome they take not as of Adam in whome all haue sinned originall sinne For if the sonne of Classicianus haue taken from his Father the sinne of the first man that is to bee washed away in the fountayne of baptisme Notwithstanding after hee begat him whatsoeuer sinne his father committed wherein he himselfe was not partaker who doubteth that it pertaineth not to him and what then of so many soules in the whole housholde whereupon if one soule by this seuerity whereby this whole house is accursed should perish in departing out of the body without baptisme the death of the bodies of innumerable men if they bee taken out of the church and killed is not comparable to this losse If therefore you can render a reason of this matter woulde to God you woulde also by writing againe yeeld it that we also might be able to do it But if you can not why shoulde you doe that by any vnaduised passion of your minde whereof if you shoulde be demaunded you can not finde a right reason I haue sayde these thinges yea although our sonne Classicianus hath committed ought that may seeme to you to bee moste iustly punished with accursing Howbeit if hee hath written true letters vnto me neither ought so much as hee alone in his house to haue beene punished with this sentence But hereon I meddle nothing with your holines But only request that you woulde forgiue him asking pardon if that hee shall acknowledge a fault But if you shall wisely acknowledge that hee hath not offended because hee is in the house of faith hath more iustly required that fayth ought to bee kept least it shoulde bee broken there where it is taught doe that which an holy man ought to doe that if that haue happened to you as to a man which thing verily the man of God speaketh of in the Psalme Mine eye was troubled for wrath you shoulde crye out to God Have mercy on mee O Lorde because I am weake that he may reache out his right hande and represse your wrath and caulme your minde to see and to doe righteousnesse For as it is written The wrath of Man worketh not the righteousnesse of God But let vs rather thinke that because wee are men wee liue moste daungerously among the snares of tentations Take away therefore the Ecclesiasticall actes that you haue done beeing done peraduenture more on perturbation And let that charity come agayne betweene you which you had with him while you were yet Catechumenus a scholler or Learner of the Catechism Remoue the strife and reuoke peace Leaste both the man that is your freende perish to you and the Deulll that is your foe reioyce ouer you But the mercy of our God is mighty who also graunt to here mee praying leaste my heauinesse ouer you bee encreased But rather that that which is already sprung vp may be healed and that he woulde erect me by his grace and reioyse your youth not contemning mine olde age I haue set downe this whole Epistle as well for the reuerende stile thereof one Bishop thus writing to another about this matter of Excommunication as cheefely that wee may the more fully perceyue what Saint Augustine dissoloweth and alloweth in this matter For although hee finde fault with this young Bishoppes ouer-hasty Excommunicating of this Gentleman and namely of his whole houshoulde condemning other for that which hee misse-conceyued was his fault yet doth hee not dissalowe his Censure for that hee beeing the Bishop did it him selfe and not others ioyned with him But hee alloweth thereof so it had beene done deseruedly and with mature deliberation and gone no further than to the offending party Yea being done as yll as it was hee entreateth him to vndooe this Ecclesiastical act and to release the Censure of his Curse ascribing the binding and the losing to the Bishop Although therefore Saint Augustine doe often affirme the power of the keyes for opening and shutting binding and losing to bee giuen to the Church yet hee maketh the execution of the same to appertayne onely to the Bishops and Ministers of the word Chrysostome likewise in the east where he ascribeth this power vnto the Church Homilia 2. De Dauide Saule speaking against them that went to the stage-playes from the sermon hee sayth Verily I thinke that many of those which forsooke vs yesterday and went away to the spectacles of iniquity are this day present But I wish that I might openly knowe who these are that I might driue them from the sacred porches Not that they should perpetually tarry without but that being corrected they should return agayn Sith that the Fathers also driue out of the doores and from the table their sonnes that oftentimes offend not that they shoulde bee alwayes banished from thence but that beeing made better by this chastisement they may returne to their Fathers housholds company with due commendation Truely the same thing doe the Pastors also while as they separate the scabbed sheep from the whole That they being eased of their wretched disease may returne agayne safe vnto the sound Rather than that the sicke shoulde fill the whole flocke with that their disease For this cause wee desired also to knowe these But although we bee not able to discerne them with our eyes the word notwithstanding that is the sonne of God will knowe them and will easily perswade them by reproouing their conscience that they shoulde returne of their owne voluntary and willingly teaching that he onely is within which can giue a mind worthy of this exercise As on the contrary hee that liuing corruptly is partaker of this congregation although he stande here present in body hee is cast out and is remooued hence more truely than those that are so shut out of the dores that they may not be partakers of the holy Table For they being expulsed according to the Lawes of God and tarying without are yet of good hope if so bee they will amende their faultes They are cast out by the Church that they may returne againe with a pure conscience c. Heere where hee sayth they are cast out by the Church yet hee wisheth that hee might openly knowe them to the ende that he might denounce the sentence of Excommunication against them and doe as the Father with his disobedient Childe and as the shephearde with his infected Sheepe So that this Censure by these comparisons doth properly belong to the Spirituall Father and Pastor of the people But for the better and more full consideration heereof Let vs see what Chrysostome saith in his seuenty Homily against the custome then of hiring Women mourners for the deade which Homilie he also inserteth into his
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
by their greeuous apostacy so the fault beeing so heighnous and offensiue to the people no maruell if Cyprian woulde not permit that they shoulde be receiued into the Church before the offended people their-selues were content And for this cause they had made before their requestes vnto the people that they might on their repentaunce be receiued And the people examined and Iudged their requests to be reasonable But because it lay not in them to admit them both they and other that had beene constant in their persecutions whom Cyprian calleth Martyrs wrot vnto him being their Bishop that hee at his returne vnto them woulde receiue them Which although Cyprian of himselfe were willing to doe yet hee maketh this his conclusion I pray them that they woulde patiently heare our Counsayle Let them expect our returne and when as by the mercy of God wee shall come vnto you calling together more of our fellowe-Bishops according to the Discipline of the Lorde and the presence of the blessed Martyrs we may examin the Letters and the requests And to the confessors I haue writteÌ„ Letters which I haue coÌ„manded to be read to you So that Cyprian writeth not to the people for them as though the people had had the cheefe authority or anie power heerein but contrariwise the people had written to him that whereas neither they nor the Martyrs among them nor yet the Preestes without him coulde receiue them hee hauing the cheefe power heereof woulde vouchsafe to doe it Whereupon hee writeth this Epistle to stay their desire heerein till it might be done more orderly at his comming to them This therefore being no ordinary matter wherein so many Bishops shoulde appeare to the more solemne receiuing of these so greeuous lapsed persons whereas diuerse of the Preestes or Elders of Carthage had already receyued these offenders and administred the Sacramentes vnto them Hee complayneth heereof saying I heare notwithstanding that certaine of the Elders neither mindfull of the Gospell neither thinking what the Martyrs haue written to vs neither keeping to the Bishop the honour of his sacerdotall preesthoode and of the Chaire haue begunne alreadie to communicate to them that are falne and to offer for them to witte the publike prayers and to giue them the sacrament of thankesgiuing When as they ought to haue come by order to these thinges Whereby it appeareth that these Elders were Ministers of the Worde and Sacraments and yet distinct from those which after he calleth Bishops that shoulde all be ioyned with him in the receiuing of these so great offenders As for that Aretius addeth of the seniors mentioned in Tertullian I aske no better witnesse than Aretius himselfe euen the leafe before what they were Where he saith after the example of S. Paul Excommunicating Alexander and Hymenaeus Postea vsi sunt illa pij Episcopi vt videre est apud Tertullianum Apolog. cap. 39. Afterwards the Godly Bishops vsed it to wit Excommunication as is to see in Tertullian c. Beza himselfe that referreth Christes wordes to a translation of the Synedrion from the Israelites to the Christian Church in his Confession Cap-5 De Ecclesia Artic. 43. saith Secondlie wee must knowe that this power resteth not vpon mans ordinaunce but vpon the expresse worde of God For this is part of the iurisdiction of the Keyes deliuered to the Apostles and to all true preestes or Elders in the person of the Apostles Which Paul himselfe exercised at Corinth in other places So that if these Presbyters preestes or Elders be not such as vse the keies deliuered to the Apostles and doe it not in the person of the Apostles as their Successors it is not the true Ecclesiasticall Excommunication by Beza his owne Confession But they bee not the Apostles successors if they be not teachers of the word ministers of the sacrameÌ„ts as Paul saith 1. Cor. 4.1 Let a man so esteem vs as Ministers of Christ Stewards of the Mysteries of God And therefore of good consequence it doth followe that the sentences of Excommunication made by such Seniors as are not teachers nor Ministers of the word and sacramentes is no lawfull Excommunication nor is the power of the keyes that Christe deliuered Gellius Snecanus de Disciplina ecclesiast 1. methodi parte fol. 437 saith Thirdly by the Institution and promise of Christe Math. 18. ver 18. VVhatsoeuer yee shall bind c. is as wel added to this Discipline as to the Ministery of the word Math. 16. ver 19. VVe may call it the binding and the loosing key of the kingdoÌ„ of heauen in respect that it is a part of the Ecclesiasticall Gouernment For by the Figure of the keye is signified the administration of the Church as appeareth by conferrence of places Esay 22. ver 22. I will giue or I will lay the keye of the house of Dauid vpon his shoulder And Math. 16. ver 19. cap. 18. verse 19. Hereupon we learn that this Discipline is not to be administred according to our priuate affections but according to the vse in the scripture prescribed of the keyes of the kingdome of Heauen For Christe ratifieth onely those thinges that are bounde and loosed with his keyes of the Ministerie of the Gospell VVe may amplifie the same more largelie by the figure of the keies and of their signification Math. 16. ver 19. Marke 16. ver 15. Preach yee the Gospel c. And Iohn 20. ver 21. c. FroÌ„ the example of Peter vnto the citizens of Ierusalem c. Whereby it is plaine that this key consisting in the Ministerie of the worde is coÌ„mitted to those only that are the Ministers of the same word This do his exaÌ„ples proue that he alleageth for proof why this gouernmeÌ„t of the presbytery is called spirituall Whereby saith he sinnes are punished not by bodily force but by the Ministery of the worde The testimonies which he adioyneth Rom. 12.1 Cor. 12.1 Tim. 4. 5. Was haue sufficiently considered that they enforce nothing for any other Elders that medled not in teaching and ministring the Worde The examples which hee alleageth to prooue that this Spirituall Discipline may be exercised without the offence of the politike Magistrate dâ—e all of them prooue that the Ministers of the Spirituall Discipline shoulde beâ— Ministers of the Worde First from the example saith he of the distinct function of Moses and Aaron and of all the Godly kings that neuer mingled themselues with the Sacerdotall offices Yea Moses respecting the ordinaunce of God by the counsell of Iethro his Father in Lawe ordeyned seuerally by themselues ciuill iudgements Exod. 18. ver 25. Describing in other places what were the proper offices and Iudgementes of the Preestes in spirituall causes distinct from bodily causes Deut. 17. ver 9. As also the Scripture 1. Paral. 9. ver 22. Ezech. 44. This two-folde order the godly King Iosaphat obserueth also distinctly who expressely 2. Chron. 19.
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
and horror of the sinne saying Theâ—e is altâ—gether heard of among you fornication and such fornication as is not among the Gentiles named insomuch that it is for one to haue the wife of his father Which words being weighed conteine manie weightie reasons From the nature of the sinne that it is fornication From the publike same thereof that it is alâ—ogether heard of that is to say a great constant same and not a muttering rumor of an vnknowâ—n or but suspected fact From the persons among whom this fact was done the same diuulged among you that are the Church of God and are called Saintes in Christ. From the degrée and greatnes of this fornication that it was such and is not so much as named or allowed among the verie Heathen From exaggerating the crime mouing them to abhorre the same by specification and laying forth of the fact the manner and circumstances of it insomuch that one shuld haue his fathers wife c. And then coÌ„meth in that which our Brethren would haue vs to weigh for their second reason saying Ye are puffed vp where ye sâ—ould be sad ashamed Although by weighing these words better we find them to be other thaÌ„ are the Apostles words which are these And ye are puffed vp haue not rather had mourning that he which hath done this worke might be remooued from among you perswading them to the detestation of this fact not onelie with the reason of ignominie but with the consideration of their owne grieuous sinne also in being puffed vp either boasting in sinne as doo the wicked or in foolish confidence thinking themselues safe and not considering the horrible sinne vnpunished but rather mainteined amongest them And also from the nature or concomitances of true repentance reproouing them that they mourned not for such a sinne committed in their Church Now when Saint Paule had vsed all these reasons which likewise inferre manie other then he sheweth what he himselfe had done in thiâ— matter I verelie beeing absent in bodie but present in spirite haue alreadie aâ— present adiudged or condemned him that thus hâ—th done And héere now since our Brethren will néedes haue vs fall a weighing the reasons of Saint Paule let vs weigh also his wordes and reasons of his dooing in the chastizing of this offender First that he saith he himselfe and none of their Church with him nor of anie other that we reade of tooke vpon him the remedie and correcting of this matter And he vttereth this word Ego I verie emphaticallie as with great and singular authoritie Secondlie how farre did he thus alone procéede héerein To the onely considering misliking and mourning for it or reprehending of this vice or vicious person Nay he goeth further euen to the verie pitche and pithe of the matter for he saith that he iudged or condemned him And the word importeth as solemne a Iudiciall sentence pronounced against him as was requisite in so weightie a matter Neither saith he that he woulde stay from this Iudiciall sentence till they had assembled themselues together and examined the matter and found him guiltie and then giuen their consent or license to the Apostle to procéede to iudgement against him no saith S. Paule I euen I haue of my selfe done it alreadie yea both without your leaue consent or witting of my dooing and also beeing absent both from you too for anie bodilie presence and yet shall my Iudiciall sentence bee as effectuall as if I my selfe hadde bene present with you or as if the offender hadde bene present héere before me Howbeit because it stoode them vpon to take notice both of this mans offence and of their owne fault and also of Saint Paules dooing to obey this Censure of the Apostle to amende their default and to execute the punishment that Saint Paule had inflicted vpon this sinner Saint Paule procéedeth further telling them what nowe he woulde haue them to doo héerein and saith vnto them In the name of our Lord Iesus Christ you beeing gathered together and my spirite with the power of the Lord Iesus to deliuer that manner of man vnto Sathan to the destruction of the flesh that the spirite may be safe in the day of our Lord Iesus Christe These wordes our Brethren make the thirde reason which they call as I take it for repentance I say I take it because if we should follow the Printers poynting of the reasons that they alledge if should indéede haue as they say neither rime nor reason But ascriâ—ing that vnto the Printer not to our Brethren yet their altering againe of the Apostles words is not the Printers but their owne fault Not onely to say In the day of the Lorde whereas the wordes are In the day of our L. Iesus Christe which though it be not to the matter now in question yet to say we deliuer him to Sathan as though they ioyned with the Apostle in pronouncing the sentence of the excommunication that is héere no light fault in our Brethren and materiall to the present purpose if we should exactlie weigh the same Albeit in some respect of the execution I allowe these words we deliuer him to Sathan because though Paule himselfe had alone pronounced the sentence without them neuertheles the same was executed by them assembled in the name of our Lord Iesuâ— Christe as he commaunded them and with the power of the Lord Iesus his spirite was present with them at the dooing Now when S. Paule had thus prescribed vnto them what they should doo then he goeth againe vnto his reasons and for that they had not dealt anie thing at all against this offender but rather boasted either of his fact or of their securitie S. Paule reprooueth them saying Your boasting is not good And heere at length he commeth in with that which our Brethren make the first reason for infection A litle leauen sowreth a whole lumpe of dowe Although the Apostle also vttereth the same in an other manner than héere our Brethren doo to wit by way of question Know ye not that a litle leauen sâ—wreth the whole lumpe And so he proceedeth â—o a number of other reasons saying Purge therefore â—e olde leauen that ye may be a newe sprinkling as yee are vnlâ—auened For Christe our Paschall Lambe is offered vp c. Thus if we should fall to weighing the Apostles wordes and reasons we should finde that our Brethren which will them to bee weighed did not their selues weigh the peyse of them so deliberatelie either as they might or as they ought to haue done For then shoulde they haue found that the onlie Censure of the Apostle would haue weighed downe all their light reasons which they concèaue of a Consistorie among the Corinthians of ruling and not teaching Seniors that were ioyned with S. Paule in the authoritie of examining excommunicating this offender Which Seniors had so litle anie especiall authoritie
what other thing do the verie Papists alleadge for the most part of their excommunications more then contumacie and contempt Yea but say our brethren this contumacie and contempt is of the Churches admonition In déede so sayth Christ in the place héere cited Math. 18.17 If he heare not the Church But can our brethren héere vnderstand by the namâ— of Church some few persons chosen by the Church and may not the Papists do so to haue not they also their Consistories and that many of them of mo persons then one yea if the Church choose one man as for example their Bishop or Pastor before whome those matters should be heard debated decided doth not the contumacy and contempt against that one man encrease the sinne as well as the contumacie and contempt against any other persons that the Church may choose to this purpose I speake not in defence of the Popish excommunications not acknowledging them as they stand now in open resisting of the truth reuealed to be the true Church Why the Popish Churches excom is no true excomm so that they being now neither of nor properly in the true Church can not rightly expell others out of the true Church in and of which their selues haue no paâ—â— for all their craking of the bare name and therefore their Excommunications are of no force CoÌ„tumaty But if in déede they were as would God if it pleased him they were of and in the true Church as by the grace of God his name be blessed for it we are and in lesser crimes the contempt and contumacie of the Churches admonition giuen by a few persons chosen by the Church thereunto be worthy excommunication then where the Church hath chosen but one that is to wit a Bishop to execute her authority in those matters the contumacy and contempt against his iust and lawfull admonitions is not so much against that one man as against the Churches and so is worthy of the same castigation This testimonie héere rehearsed Matth. 18.15.16.17 Matth. 18.15.16.17 I trust we haue already sufficiently shewed how it maketh nothing at all for any such Seniors as our brethren before alleaged it for and much lesse for any theyr authority of excommunicating nor prescribeth any certaine order in what manner or by what persons anie Excommunication should be made against the offenders which there it speaketh of as we haue heard thereon the diuers iudgements not only of the auncient Fathers but of our best brethren As for the 2. Thess. 3.6 c. the Apostle hath these words 2. Thess. 3.6 VVe commaund you brethren in the name of our Lord Iesus Christ that ye withdraw your selues from euery brother that walketh inordinately and not after the institution that he receyued of vs And in the 11. verse Verse 11. For we heare that there are some among you walking inordinately working not at all but be busie bodies But to such we denounce and beseech in our Lord Iesus Christ that laboring with silence they eate their bread And in the 14. verse Verse 14. But if any obey not our word note him by an Epistle and haue no companie with him that he may be ashamed What kind of persons he séemeth héere to note and what fault he findeth in them I ouerpasse True it is he would haue them first induced by all gentle meanes but if thereby they will not be reformed he yet commaundeth them not héere to be seperated by Excommunication though they haue well deserued it Neither yet in this solemne denouncing â—oth he Excommunicate any but would haue them write vnto him of such inordinate persons insinuating that he himselfe would Excommunicate them as he had done with the incestuous person at Corinthus and with Hymeneus Alexander and Philetus But now our brethren foresâ—eing that this is nothing to the fortifying of their Seniory they returne to that point to aunswere the obiections made against it But it may be obiected say they that hetherto appeareth not so great vse of this Consistory The learned disc Pag. 94. why it should be thought necessary for Excommunication neither doth S. Paule make mention of it in all places where he speaketh of Excommunication In good time be it spoken not onely it may be obiected Bridges but it is obiected Our Obiection that hitherto appeereth not so great vse of this Consistorie why it should be thought necessarie for Excommunication or for anything else hauing beene so little or not in vse at all for any necessary proofe or vse thereof and the Church of Christ hauing continued so manie hundreth yéeres vtterly without it As for all these examples of Excommunicating the incestuous person Hymenaeus Philetus Alexander c. or any other testimonie of Saint Paule héere mentioned What is héere eyther necessarie or likely that may be referred to a Consistorie Neyther will we so much obiect this that Saint Paule maketh no mention of it in all places where he speaketh of Excommunication but that he maketh no mention of it in any place where he speaketh of Excommunication And heere let vs marke our Brethrens confession for if this may be obiected that hitherto appeareth not so great vse of this Consistory that it should be thought necessary for Excom then all that hitherto is alleaged may be thought vnnecessary to inferre this and this appearing that it may be so thought of all that hitherto hath been alleaged let our Brethren looke better to that that is to come to alleage such proues as whereby it should be thought more necessary But to these obiections say our brethren we aunswere that although the simple institution of Christ The learned disc pag. 94. and approbation of the holy Ghost should suffice vs to thinke it necessary yet there are many necessary vses thereof to be alleaged And to this aunswere we reply if this place can be shewed and proued so to be Bridges where this simple institution of Christ and approbation of the holy Ghost was made Our Brethrens aunswer to our obiection speaking of the state of the new testament and since the time of Christes incarnation it shall suffice vs forthwith simply to thinke it necessary But if this be rather supposed and threaped vpon vs then shewed and proued vnto vs our Brethren haue to pardon vs if we thinke it not so necessary or rather to aske pardon of God that dare thus without plaine and manifest proofe pretend the simple institution of Christ and the holy Ghostes approbation of it But to our further satisfaction to prooue this they tell vs that there are many necessarie vses thereof to be alleaged let vs therefore heare also these so many and so necessary vses The learned disc pag. 94. 95. For whereas our Sauiour Christ say they commaundeth in priuate offences the matter to be brought before the congregation except you vnderstand thereby the congregation or assemblie of Elders there shall follow horrible
sâ—ripture may not be thus eluded But why should we not thinke that S Paule did it by his owne authority For as for these captions wordes The captions term of priuate authority his priuate priuate authority I reckon not on them for he did it in the person of God and by his apostolicall and Ministeriall authority which was publike and not priuate notwithstanding proper to him selfe and to such as were of the Apostleship and ministers of the worde as hee was Doth S. Paule make mention any where else of the Churches consent in these mens Excommunication taking consent of the Church How the Churches might consent in the Excommunicâ—tion of Hymenaeus Alâ—xandâ—r â—hileâ—us as our Brethren herein doe that he could not doe it at all except they had consented and giuen their suffrages before hande that he shoulde do it for otherwise wee deny not but that they consented Howbeit their consent came after the thing was done or at the moste it was not the authorising of his dooing but an allowing of it because it was their duty so to do séeing that hee abused not his authority nor erred in the exercise of the same Which if he had done Singular authority then might they iustlie haue disobeyed his doing As they migâ—â— also refuse the doctrine of him that preached any other Gospell And yet it followeth not therupon that in preaching the pure and sincere gospel the Church had ioint authority with the Preacher to preach the same But why would our Brethren haue vs thus to thinke If so high an Apostle could not by his priuate authority excommunicate that Corinthian We must not think that by his priuate authority but by consent of the Church of Ephesus hee Excommunicated Hymenaeus and Alexander although he doe not make expresse mention of the consent of the Church in that place This conclusion runneth vpon their former assumptions Our Br. conclusions on their owne assumptioÌ„s that S. Paul coulde not by him selfe Excommunicate that Corinthian Whereas that place mencioneth not at all what he coulde or he could not do in that matter but onelie what he did and would haue them to do And if the other place 1. Tim. 2.20 concerning the Excommunication of Hymenaeus and Alexander be to be measured by this place 1. Cor. 4. Then as we haue seene howe both he him selfe coulde and did Excommunicate that Corinthian both in their Churches absence they beeing not made priuie of his doing Our Br. referring the other Excommunication to this 1 Cor. 5 do yetmore confute themselues till he had done it and written to them therof willing them to solemnize and denounce the publike execution of the same which if they woulde not haue done had no whit impayred the bertue of his censure but aggrauated an other offcence in them And therfore in measuring the Excommunication at Ephesus by that at Corinthus our expresse instaunce of S. Paules Excommunicating by him-selfe in the absence of the congregation and the congregations dutie of obedience afterwarde in approouing obeying and consenting to the same is a good instance that neither the whole Congregation nor any Seniory among them had any necessary ioint authority with S. Paule in the inflicting of this censure So likewise where hee speaketh to Timothie in the singular number The learned disc pag. 98. 1. Tim. 2.20 concerning the hearing and determining of matters pertaining to Discipline we ought to acknowledge that hee teacheth in Timothies person the duty of Elders and neuer ment to giue to Timothie an absolute or singular authority to bee Iudge in those matters without consent of the Eldership whereof hee maketh mention but a little before To conclude therefore the Pastor with the aduice and consent of the Elders hath authoritie to heare and examine matters perteining to Ecclesiasticall Discipline and as the case requireth to Excommunicate offenders and vppon their repentaunce and amendment to receyue them agayne into the bosome of the Church approoued by the word of God Those testimonieâ— likewise where Saint Paule speaketh to Timothie in the singular number giue vnto Timothie though no absolute yet a singular authoritie Bridges not singular I graunt as though hee shoulde single out him-selfe to doe all thinges alone but singular in préeminence aboue all What single authoritie S. Paul giueth to Timothie which preeminence was allonely in Ephesus singular and proper vnto Timothie And this hath Beza himselfe euen where he speaketh against the vsurpation of the Popish Bishops Pastors confessed saying aâ—â—â—e haue also heard before on these wordes of the Apostle against an Elder receiue no accusation c. Moreouer we must note out of this placc Bezaes confession of the singular authority of one Timothie in the Ephesine eldership to haue then beene the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Bishop as Iustine calleth it not that hee did all thinges as he list but which according to his godlinesse and prudence moderated all thinges that all thinges might be well done and in order in the assemblie Neither is this any hindrance hereunto that S. Paule teacheth in Timothies person the duetie of Elders but rather confuteth our Brethrens shift in saying that Timothie had a prerogatiue as an Euangelist and prooueth that such Elders as Timothie was that is to say with Beza and Iustine such Bishops notwithstanding his prerogatiue of Euangelist haue a like singular authoritie as Timothie had concerning the hearing and determining of matters pertaining to Discipline And if as heere they say Saint Paule in Timothies person taught the duety of Elders then shoulde these Elders whose duetie is heere taught in the person of Timothie bee suche as shoulde bee aunswerable to the person of Timothie and not such Gouerning Elders as are no Teachers And so saith Caluine on these wordes 1. Timoth. 5. verse 21. I testify before the Lorde c. This protestation was interposed of Paule not onely as in a matter moste waightie but also for the greate difficultie thereof For there is nothing more harde than to exercise Iudgementes with such equity that neyther thou art moued at any time with fauour nor giuest entry vnto suspition nor art mooued with tales Timothy in his Ecclesiasticâ—l iudgements represented onely the person of Pastorall Elders nor yet art ouerstraight in rigour nor lookest on anie other thing in all causes than the cause it selfe For from thence shall spring an equall right when the eies are shut vnto the persons But we must remember that vnder the person of Timothie all Pastors are admonished So that this admonition comprehending the dignity and the duety of an ecclesiasticall Iudge the same is here made vnto Timothy and in his person only vnto such gouerning Elders as are Pastorall elders In whome their teaching though it be done publikely All iurisdiction of one is not Antichristian is notwithstanding their singular authority as Saint Paule also gaue vnto Timothy singuler precepts therâ—of and
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
helpe bare headed and there is place where she hath no lesse oportunitie to speake than in an other place to hold her peace And also there is nothing that letteth him to pray which standeth who being let by disease is not able to boowe his knees To conclude it is better in good time to burie the dead than where there wanteth a winding sheete or where there are not some to carrie foorth the corpse to tarrie till it putrifie aboue ground Howbeit there is neuerthelesse in these things that to be done or to be taken heed of that the custome of the region the ordinances yea finally humanitie it selfe and the rule of modestie shall suggest wherein if by vnskilfulnesse or forgetfulnesse any thing be done amisse no crime is committed but if it be done of contempt it is a contumacie or prowde stubbornesse not to be allowed In lyke manner the dayes themselues what they should be and the houres what manner building of the places which Psalmes what day should be soong it maketh no matter And yet it is meete that there be certayne dayes and houres standing and a fitte place to receiue them all if there be any consideration had of peace keeping For of how many brawles would the confusion of those things be the seed if that according as euery bodie liked it were lawfull to change those things that perteyned to the common state sith that it will neuer come to passe that one thing would neuer please them all if matters as though they were layd foorth in the middest among them were left at euerie ones choyse but if any bodie grumble hereat and would heere be more wise than he ought to be let him see to it with what reason he may approue vnto the Lord his way wardnesse Neuerthelesse this saying of Paule ought to satisfy vs that we haue not a custome of contending nor the Churches of God Thus modestlie and with great grauitie writeth Caluine of these Ecclesiasticall Ceremonies and constitutions wherein although it were but of a linnâ—n kerchiefe on a womans head yet for publike order sake he would not haue it contemned though vpon occasion or necessitie it were omitted so farre off was Caluine from this contemptuous likening of these smallest Ceremonies in the Church to the sucking of the dugge to the wearing of biggins and to the carrying of rattles and other childish bables or to the scoffing at the vniformitie of them as though we would feede old men and sucking infants all with one kinde of meate or as though we would cloath all ages in a roabe of one assize for notwithstanding as Caluine sayth they be but outward rudiments to help and strengthen our humane infirmitie whereof some being of riper age in Christ than other we all of vs haue no need of them yet saith Caluine we all of vs do vse them why so but that both bycause saith he we are mutually bound to cherish charity amongst vs one to another and bycause it is not lawfull for euery body to change those things that apperteyne to the common state but that they must be onely changed or taken away by the same authoritie that did make them and as they are not lawfull to euery person no more are they lawfull to euery particular Church to change them bycause they reach higher euen to the common state of the whole region And besides if it should be suffered that euery priuate person and by the same reason euery priuate congregation might change the Churches publike constitutions since that tot capita tot sensus no one constitution would euer please all persons this would become the verie seede as Caluine calleth it of all brawles and confusion and in the end the cleane ouerthrowe of the Church These principles of Caluine being well weighed let now the indifferent reader iudge how truly our Brethren say of these ceremoniall constitutions wherein we of long time in England haue beene caried away with an vntrue principle that vniformitie must be in all places and things alike If this be an vntrue principle in these matters then hath Caluine himselfe helped to carry vs away But I am afrayd our Brethren for all their learning are alittle too much carried away with affection that maketh them both in this matter and in many other mistake vntrue for true and true for vntrue principles But let vs now sée our Brethrens reason that they alleage against vniformitie in these ceremoniall constitutions Our land is not yet wholy conuerted to Christ so great hath beene our negligence hitherto therefore there can not be such an vniformitie of orders in all places as shall be profitable for all This argument although we haue séene it alreadie sufficiently confuted by Caluine let vs yet consider it somewhat further in the example euen of these constitutions made by the Apostles and Elders Actes 15. so often alleaged by our Brethren for if this argument be good then could not they haue made as they did those Ceremoniall constitutions and commanded the charge of kéeping them for any time generally and with like vniformitie of all the Churches to whome they wrote their letter and decrée saying verse 23.28 and 29. the Apostles the Elders and the Brethren vnto the Brethren that are of the Gentiles in Antiochia and in Syria and in Cilicia c. It seemed good to the holy Ghost and to vs to lay no more burthen vpon you than these necessary things that is that ye absteyne from things offered to idoles and bloud and that which is strangled and from fornication from which if ye keepe your selues ye shall do well c. Were none of all those Christians in the Churches to whom they wrote these decrées wholy conuerted to Christ or were all the christians in all those churches wholy conuerted or conuerted all alike and yet the decrée was generally to be vniformely kept of all those churches Yea what shall we say to the Church of Ierusalem it selfe where this decrée was made were they all wholy conuerted to Christ no hypocrites nor yet weake brethren among them did not euen the Elders of Ierusalem themselues bewray the great weakenesse of their multitude when as afterwards Actes 21. S. Paule came to Ierusalem did they not say to Paule vers 20. thou seest Brother how many thousand Iewes there be which beleeue and they all are earnest followers of the lawe c. and for these weake brethrens sakes they counceled S. Paule to purifie himselfe being a Iewe according to the ceremonies of the Iewes and although they knew the christian libertie yet would they haue S. Paule to auoyde the offensiue opinion that the multitude of the christian Iewes had conceyued of him to conforme himselfe vnto theyr weakenesse And what shall we say to the other Churches of the Gentiles were all the Christians in the Church of Corinthus wholy conuerted to Christ and yet notwithstanding S. Paule ceasseth
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
the Princes authority that none but the Prince can doe and this prerogatiue be to make such Ecclesiasticall lawes as some of these Princes Lawes were howe doeth not this seruice plainely include the Princes supreme gouernment in Ecclesiasticall causes And sith this seruice of the Princes vnto Christ consisteth principally in making lawes for Christ no maruell then if the holy ghost exhort Princes to be wise and to be learned and to vnderstand as the most necessary thing for them to vnderstand the state of the Ecclesiasticall gouernment So that if their Clergie forstowe to doe their duetie yet the Prince by this wisedome learning and vnderstanding might as well be able to giue aduise againe if néede be euen to his Cleargie in the making of many Ecclesiasticall lawes and orders as to take aduise of them As wee sée how diuers of the forenamed Princes did and that by their authoritie with the aduice of wise and learned men both make lawes of Ecclesiasticall matters and haue a supreme gouernment in the maintenance and direction of them Musculus writing on these woordes And now ye kings vnderstande c. The nations and people saith he and much more say I the Clergie are not excluded but Kings Iudges are by name called to bethinke them selues euen for this cause that they are the heads of the nations and of the people conteyning in the nation Clergie and al to whome it principally apperteineth to be subiect vnto the Lord and to giue themselues to bee leaders of the people that are their subiects vnto this true obedience For in two respects it standeth them vpon to be obedient to the Lord first bicause they are subiect to his power as are all other mortall men and then because they are made his peculier Ministers to this purpose that hauing receaued power ouer their subiectes they shoulde both their selues the will of God and cause their subiects to be obedient to it And Marlorate vpon these wordes Serue the Lord in feare noting out of Caluin saith Princes therefore in this place are admonished that they shall then raigne happilie when their power is nothing else but Gods seruice That is to say where in commaunding and bidding they serue not their owne lust but gods will neither vsurpe that tyrannical speech Sic volo sic iubeo stet proratione voluntas Thus wil I haue it thus I bid it be it stands for reasō that it pleaseth me But they say Sie volo sic iubeo quia sic divina volunt as mandat cui soli cuncta subesse decet thus will I haue it thus I bid it be because this is the will of Gods decree He bids it bee to whome what ere he say all creatures will they nill they ought obey Let them also note this place which deny the power of the king secular Magistrat as they cal him to haue ought to do in a cause of a religion For although the kingdom of Christ be in the harts of the beleeuers notwithstanding it apperteineth to the Magistrate to haue a care that the doctrine of the word may be retined in the Church that Idolatry and false worship may bee taken awaye that the Ministers of the church may be commodiously mainteined that the aduersaries may be repressed then to forbid the name of God to be blasphemed to bring to passe that such as leade a godly life may liue in safety but the wicked persons those that are vnquiet may be punished restrained ned This then is the Princes seruice vnto God And is not this as much as to make good Eccl. lawes orders with the aduice counsell of the wise godly learned clergy as hath done and doth her Maiestie But now our brethren after they haue tryed whether they shoulde preuaile by these two aforesaid testimonies least these should not preuail in striuing against the Princes authority in Eccl. matters they adioyn a third vnto them out of the new testament saying And especially it is to be noted where S. Paule commaundeth prayers and supplications to be made for the conuersion of kings vnto the knowledge of the truth and their own saluation that he alleageth this reason that we may leade a quiet and peaceable life in all godlines honesty vnder their protection A godly honest life we may liue vnder enimies of the church persecutors but a peaceable and quiet life in all godlines honesty onely vnder a christian Prince If they do it as paraphrasts by way of some part of exposition they adde these words well vnder their protection But in that they set them downe as the words of the text me thinketh it somwhat ouer bold so to cite the holy scripture or yet as paraphrasts if they so limite the end of our prayers and supplications for Kings Princes which in these three benefites that the Apostle citeth stretcheth a great deale farther than to protection onely For as Dauid and other godly Princes were they may be both protectors and procurers of the same yea the chiefe gouernors and directors in the setting foorth and maintenance of them Neither is S. Paules exhortation to pray for Princes to be restrained onely to the praiers supplications to be made for the conuersion of kings vn the knowledge of the truth but it stretcheth further yea generally as well for those that are conuerted as those that are to be conuerted as well to giue thanks for the one as to pray for the other not onely for their owne saluation but that by their meanes all their subiects likewise may attaine to the way of saluation He reckoneth vp saith Caluine the fruits that spring vnto vs out of a principality that is well ordered the first is a quiet life For the magistrats are armed with the sword to kepe vs in peace Except they should beate downe the audaciousnes of wicked men al things would be ful of robberies slaughters c. The second fruit is the conseruation or saluation that is to wit while the Magistrats indeuour to nourish religion to plant the worship of God to require the reuerence of holy thinges The 3. is the care of publike honestie c. If these 3. things be taken away what is the state of mans life if any care therfore either of publike tranquility or of Godlines or of honesty touch vs let vs remember to haue consideration of them by the ministery of whom so excellent things do come into vs. Thus doth Caluin confesse that the Ministery of the Prince stretcheth as far foorth in procuring vnto vs the benefit of religion as of the other twain therfore he concludeth that we must pray for Princes aswell as much if not much more for this benefite as for the other Yea saith he If any man shall aske whether prayer ought also to bee made for the Kings of whom we receaue no such thing I
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
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
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
than the moste of the residue wrote of late in his aunswere against M. C. for ioyning with the English Churches saying Wherefore I woulde say there were holinesse in the dumbe Ministerye for that is their vsuall and mildest tearme they afforde the Ministers that are not publike preachers if all the dumbe Ministers were hanged vp in the Churches and publike assemblies for a warning and terror to the reste that are ready to enter such a function then indeede there were a holy signe and remembraunce of iudgement against such wretches but other holinesse haue they none in them This iudgement is farre more rigorous and extream than this of our Learned brethren Discoursers Yea by this bloudy sentence some of our brethren perhaps their-selues that are more Zealous than learned or more Learned then able with any gift of persuasion to make any publike exhortation and confutation might be called into daunger not nowe of their liuings but of thei◠liues and although they would tell a fayre tale to saue their liues and would rather preach such slender stuffe God wotte as they had yet if they were vnlearned they must be counted dumb dogs they must trusse also the cord would not suffer them to vtter it So soone might this Iudgement be reuersed on some of their own wel-willers who spare not to cast foorth such vncharitable and bitter spéeches saying of the poore Ministers of Christ we say not but that that our dumbe Ministers may be heard for if standing on the galowes to bee executed they say woulde come downe I knowe we may heare them Do these spéeches sauour of Christian charity If not rather of the spirite of those cried Crucifige Crucifige and hauing crucified Christ so these speak of hanging vp his poore Ministers And as they in scorne bad him come downe from the crosse so these speaking of hearing his Ministers doe say they may indéede be heard when they say they would come downe from the Gallows Yet well fare these our Brethren the Learned Discoursers that are somewhat more pitifull to the poore vnlearned pastors not to hang them vp by the neck as Theeues and Robbers Traytors and Rebelles for so they commonly call them for a warning and terror but to turn them out to shake their eares and beg their Bread with their wiues and children like wretches Roagues and Vagaboundes Yea they are fayre dealt with that they haue their liues And this is the mylder sorte of these our Brethren And vntill the poore Ministers that bee not Learned preachers be at leaste thus gently handled wee shall neuer minde suche a reformation as God shall thereby bee glorified and his Church edefied Alas poore soules which heretofore euen for their zeal of Gods word thogh not al yet many of them in time of so great necessity when the tyranny of Antichriste had wasted and taken away so many Learned pastors and when the popish massing sacrifices were also remoued then these good Zealous men being of some readier skill and ability than were the most part of the residue in those dayes did forsake their former trades whereby before they honestly liued which if they had continued might yet thereby haue mainteined themselues and with hatred and hazard of their liues the most part being then aduersaies of the trueth in many places haue wholly dedicated them selues to the Ministery of Gods worde and Sacramentes beeing also lawfully both by the best pastors then of the church of England yea many of them assent desire and election of by their brethren Protestants with testification of their good conuersation albeit not so Learned nor trayned in schooles as godly zealous nor able to preach to expounde to exhort to confute learnedly in publike auditory though otherwise sufficient to giue godly counsel admonition and instruction in all priuate though in the open Congregation not daring knowing their owne simplicity to hazard themselues further then the distinct reading of the scriptures with such fruitefull Interpretations and Homelies as by authority are approoued and assigned with the publike forme of common prayer prescribed and the reuerent administration of Christs sacramentes and haue nowe in the continuall exercise of these thinges besides their priuate studies aboue this twenty yea some aboue thirtie yeares spent all their time and nowe in their old age should be vtterly remooued and by no meanes tollerated to haue any charge ouer the Lordes flock nor any other prouision so much as spoken of for their mainnance though not called in question whether they would be hangd or no Me thinketh these thinges if they were a little better considered and digested should it least more moue the bowels of mercie yea the remorse of conscience and thankfulnesse in our learned brethren than to deale so extreamly with them It may be that a number of such withall are crept into the Ministery altogether so ignorant and perhaps so criminous and offensiue who might worthily sustaine so sharpe a iudgement that it were better they were vtterly remooued than by any meanes to bee tollerated to haue any charge of the Lords flock For such I pleade not But no reason that their causes of entering into and continuing in the Ministery being so different they should passe al alike so hard a censure But what reason induceth our brethren héereunto What man hauing but one hundreth sheepe woulde make such a mā a shepheard or Ouerseer ouer them as were a naturall Idiote or otherwise altogether vnskilfull or vnable too performe the thinges that belong to a shepheard if no man haue so little care of bruite beasts what brutish negligence is it to commit the people of God redeemed with the precious bloude of Iesus Christe to suche vnskilfull and vnsufficiēt Pastors as neither themselues knowe the waye of saluation neyther are able to lead other vnto it whereof they are so cleane ignorant themselues If our brethren meant only of such persons as they now speake of it were more than a brutish negligence in very déede to commit the people of god to such vnskilfull and vnsufficient Pastors But before they spoke of such as had neuer so much knowledge and now they come in with naturall Idiotes with altogether vnskilfull vnable and vnsufficient Pastors and such as neither themselues know the way of saluation neither are able to leade other vnto it whereof they are ignoraunt thēselues Is there no difference betwéene these those that are both wise godly and learned and diligent to leade the people of God bothe by counsell instruction and example though they haue not the gifte of open preaching publike exhorting of the people and effectual confuting of the gainesayer These are those that we woulde haue more fauorablye delt withall As for the other naturall Idiotes and altogether vnskilfull vnable and vnsufficient Pastors we pleade not for any tolleration of thē And we hope there be not many suche hope-losts that these words should thus in generall