〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so aduance the sense therof that they become not coÌ„petible to mortal men especially being applied to the ordering gouerning of the churâ—h are not those names offiâ—es being simply taken without this composition seruing to builde the Ch. as S. Paule saith Ephes. 4. euen on the place that our Brethren do allege for pastors and Doctors that they are all giuen to the worke of the Ministery vnto the edifiing or building of the body of Christe c. So that indéed al these offices that Christe ordeyned are but builders of this mysticall temple vntill we all come to the vnity of faithe and of the knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ And who is the principall builder of this Temple but euen hee that saide of the Temple of his owne naturall bodie to the which his mysticall bodie is compared Destroy this Temple and in three dayes I will builde it vppe againe Io. 6.21 Wheruppon saith S. Paule Heb. 9.1 c. holie bretheren pertakers of the heauenly calling consider the Apostle and heade-Priest of our coâ—fession Iesus who is faithfull to him that hath preferred him euen as Moses also in all his house For he was counted worthye of greater glorye than Moses how much greater honor than the house he hath that made it For euerye house is builded of some man but he that created all thinges is God And verilie Moses was faithfull in all his house as a seruaunt in witnesse of those thinges that were to bee spoken But Christe is in his house as a Sonne which house are wee if wee keepe firme and sure the confidence and glorye of hope vnto the ending Héere are these honorable names attributed both vnto Christe vnto Moses that as Christe was the builder of the spirituall house or temple of God so was Moses Christe as the sonne and owner Moses but as a seruaunt in Gods house and yet commeth in S. Paule 1. Cor. 3. v. 9.10 Ye are the building of God according to the grace of God that is giuen to mee I as a wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arch-builder or chiefe builder which we commonly traÌ„slatea Maister builder haue laid the foundation another buildeth vpon it What durst S. Paule say of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tearme principally is proper vnto Christ For the worde signifieth such principallitie and chiefe degrée applied by S. Paule vnto himselfe and that in the cheefest worke of Gods Church the building of it the worke that conteyneth all Ecclesiasticall offices and whereto all do tende and that without any derogation to Iesus Christe Although Christe absolutelie simply and aboue all be the onely and proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all this mysticall building And is this honorable name Elder of such honorable Eldershippe and prerogatiue aboue builder or of any such peculiar application to God the Father or to Christe the sonne that it is onely and properlye applyed to him Indéede Christe is called the olde or auncient of dayes not the elder except with addition our Elder Brother otherwise this honorable name is not so proper onelie to Christe to bée called Presbyter as to be called Sacerdos And therefore is lesse iniurious yea no iniury at all to the peculiar or to any other honorable name of our sauiour Iesus Christ to bee called Archipresbyter And yet if Presbyter had beene any name of Christe seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacerdos Pontifex yet admitted a mortal maÌ„ to be so much his figure euen of his Sacrifice that one aboue all the other sacrificing priestes was called also fummus sacerdos or Pontifex Maximus the highest sacred Minister or sacrificing prieste and chiefest Bishop without anie derogation to Christes honor yea it rather serued to his honor how much more then in this title Presbyter and Archipresbyter being names not so proper to him may a mortall man without anie dishonour to his prerogatiue reuerently be called Archipresbyter If it bee saide the highe-prieste was so called because hee prefigured Christe True it is But sith our Brethren confesse that those offices callings were likewise also for good order of discipline among them although that priesthoode both in him and in all other of that order of Aaron and Leui bee accomplished in Christe and so abolished yet as the degrees of order and differences of Ministers among them by our Brethrens owne confession was the signe also of the differences among vs So why not withall of the differences of degrees and dignities in the same And sithe our brethren alleage héereunto the Synagogues among the Iewes and their order théerein and that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefe gouernours or princes of the Synagogues which order of dignitie was not abolished by Christe and some good christians were suche among the Iewes not dissalowed but commended by S. Luke euen by that name Act. 18. ver 8. And Crispus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch-gouernour of the Sinagogue beleeued with all his house And although Paule after warde 1. Cor. 1.14 mencioning this Crispus tearme him not there the Arch-gouernour of the Iewes sinagogue yet as it further appeareth Act. 18. ver 17. by Sosthenes who was long before a faithfull Christian and as diuers alleage out of Eusebius lib. 1. cap. 13. he was also one of the 72 Disciples chosen of Christe So S. Luke calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch ruler or principall of the sinagogue continuing well inough the name and office of his dignity with the sinceritie of Christs religion any order then to the contrarie notwithstanding But if our brethren aske vs what we say to the other honorable name Archiepiscopus indéede wee néede saye the lesse to this of Archipresbyter Arch-prieste or Arch elder retayning no such name among vs as wee haue of Arch-deacon and Arch-bishop but because the name of Deacon is a name much lesse proper vnto Christ Arch-deacon may bee afforded with our brethrens lesse suspition of touching Christes glory and prheminence Deacon signifiing but Minister Arch-deac can signifie but a chiefe or principall Minister and therefore may be suffered with lesse enuie and we haue heard Zanchius Bucers allowance of it As for the name of Bi. being a name of dignity and being wel vsed as S. Paule saith deseruing double honor it is not only a name pertayning to Christe which is called the Bish. of our soules but also communicated by his Apostles vnto mortall men And though the name of Archb. signifie a principall ouerseer in his dignity being simply and absolutely vnderstod of Christe aboue all other is in very déede only the true archbishop yet since the Scripture expresseth no where this name either peculiarly or at all vnto him since so many holy fathers of so great antiquity both
thee me neither yet betwixt thy heardmen and mine and he addeth this reason For we are brethren Which reason did so mooue the prudent Ioseph that after he had reuealed himselfe vnto his Brethren returning theÌ„ to fetch his father fearing least any expostulations might breede iarres among theÌ„ he gaue them this especial charge See that ye fall not out by the way Thus did these auncient holy Patriarkes esteeme of coÌ„cord among brethren shunned as a thing most vnnatural all Brethrens discord Which the godly propheticall kinges Dauid Salomon well considering the father stirring vs vp to embrace this vertue Beholde sayth he how good and comely a thing it is for Brethren to dwell in one together Liking it to the precious balme that was powred on the head of Aaron and to the sweet dewe of heauen that falleth on the mountaines to make them frutefull The sonne in detestation of the vice contrary when he had set down the 6. things that the L. hateth Hautie eies a lying tong handes that shed innocent bloud an heart imagining wicked enterprises feete that are swift in running to mischiefe and a false witnesse that speaketh lies he concludeth as with a greater vice than all these in the seuenth and complete number with this sinne which he sayth the soule of God abhorreth And him that rayseth vp contentions among his Brethren And therefore when our sauiour Christ had fore-told his Disciples all the persecutions that they should sustaine by their outward enemies against all these that they might haue brotherly loue among them selues Peace sayth hee I leaue with you my peace I giue vnto you And againe These thinges haue I spoken vnto you that my ioy which is the frute of peace might remayne with you and that my ioy might be full This is my commaundement that ye loue one another And so he knits vp his exhortation with this repetition These things haue I spoken to you that ye might haue peace in me Which bond of peace and loue in Iesus Christ one towardes another both the Apostle S. Paule the Doctor of the Gentiles and especially S. Iohn whom the Lord loued and S. Peter that so loued the Lord and S. Iames the iust in their Epistles so often and so earnestly call vpon and so vehemently disswade vs from contentions Empedocles among tâ—e heatheÌ„ Philosophers beholding the sympathie and antipathie that is in naturall creatures and being moued with the admiration therof concluded that all things were doâ—â— and vndone by concord and discord But to haue this order of nature so inuerted that those persons which are not only chained in this naturall Harmonie but also in a moâ—e heauenly concent should dissent be dissolued is farre more wonderfull thaÌ„ the composition of thinges contrary and that which is worse is much more ieopardous For as the Apostle warned the Galathians and by them vs If ye bite and deuour one another take heede least ye be consumed one of an other And since our Sâ—uiour him selfe hath so seuerely denounced that dreadfull sentence and it is a Maximie grounded on good reason Euery kingdome diuided against it selfe shall be brought to naught and euery Citie or house deuided against it selfe shall not stande no meruaâ—le if these contentions should hold on increase though our Brethren and we be moued hereat beholding this our most flourishing kingdome with these diuisions to be thus rent in sunder that almost no Citie or Towne in the same I can not say no house but is either diuided or at least disquieted by these factions Neuerthelesse this among other is our chiefest comfort against all these and other like tentations that hauing both of vs for the ground of our religion Gods euerlasting infallible truth for the which our common aduersaries do maligne and oppugne vs but can neuer expugne and ouercome vs for alwayes as Zorobabell â—ayde The truth is greater and stronger than all Howsoeuer therefore we be exercised with such plunges I meane not of the open enemies for the troubles that we receaue from them doe more corroborate vs in Gods truth but arising by the waywardnesse of our owne deare Brethren in the gospell that yet we should not be too much dismayed but stayed recomforted Sith that albeit these last dayes according to Christes and his Apostles prophecie are more contentious yet in serching the former ages we shall finde that this selfe same tryall of our faith is not now first laide vpon vs alone but that heretofore the Church of God and the most excellent Princes Prelates and people among them haue often times bought this experience very derely and with great molestations euen from their brethren No sooner had God deliuered his peculiar people from the Aegyptians bondage and idolatrie by the conduct of Moses and Aaron and giuen them lawes and orders to be gouerned by but those their guides were more molested and the people more wasted them selues by their owne mutinies than by the hande of any forraine enemies And since the comming of our sauiour Christ so soone as euer Constantine worthily surnamed the Great had extinguished all the tyrantes persecutions and procured publike peace vnto the gospell what a number of contentions straightwayes brake forth besides the conflictes with the pestiferous Heretikes among the true professors of the right faith euen for matters of discipline and orders disquieting the vnitie and concord of the Church and breeding no small griefe and stoppall to that good Princes proceedinges as we feele and lament the like in these our dayes There is great difference I graunt both in matter and manner of these contentions and in the qualities of the persons that breed these vexations euen as much as is between him that would plucke my coaâ—e from off my backe and so spoyle me and him that would pull my skinne ouer mine eares and so destroy me The controuersies between the common aduersaries and vs are pro Aris focis for matters that capitall matters of the substance life of our Christian religion not trifles as some newtrals would beare the people in hande And therefore our aduersaries in matters of religion are incensed against vs with mortall or rather with immortall hatred Whereas the controuersies betwixt vs and our Brethren are matters or rather as they call them but manners and formes of the Churches regiment Howbeit whether by sufferance or by neglect of them growen yet vnto so many heads and so sharply prosecuted not now contending so much for cappe surplesse nor for quarels at the vnlearneder sort of the poore ministers nor inuectiues against the Bishops their titles or their superiour iurisdictions only but withall calling in question all their whole authoritie their very ministery of the worde and Sacramentes and all our forme of publike prayers yea the prescription of any forme at all the alteration of all the Clergie the translation and new limitation of
plainely set foorth by any man Prooue the necessitie of the matter and we will not greatly stick vpon your Methode And would to God that which you say here of yâ— Methode ye would say it or rather obserue it of the plaine truthe it selfe and for the matter of the regiment concerning these offices that except yee can hereafter shewe which is yet not done that we are bounde by any commaundement of Christ or his Apostles vnto this your regiment of all and onely these 4. offices ye would say likewise with vs for the Gouernement established in the Church of Englande that as wee controll not other mens gouernement by ours so we would not that other mens manner of gouerning should be preiudiciall vnto ours But if ye will not haue vs controll your Methode vtter the same also in plaine wordes Our controuersie is all of the gouernement of the Church and you tell vs what Methode ye will obserue in describing the ministerie of the Churche as by which both the distinction and communication of all offices and seruices in the Church might most plainly appeare What doe ye make all offices and seruices in the Church to be of ministers Or al the offices seruices to be of gouernors How the distinction or communication of these may plainely appeare woulde haue béene somewhat more distinctly and plainely spoken As touching the reason of your request why ye would not haue your Methode controlled nor other mens methodes preiudiciall to yours I thinke it reasonable if there were no further difference then in the sorme and order of teaching of diuerse men when in matter of substance they all agree Anâ— yet in such matters as these are and so precisely vrged an vniformitie not onely of matter but also of the Order and Methode in teaching of them might perhaps haue made the matter lesse offensiue Howbeit if they all agree in matter of substance and the matter of substaunce bee true be good be necessarie which they all agree vpon so that they séeke the truthe indéede and plainnesse in their Teaching then is as they say it is but either for lacke of wit or through too much wilfulnesse if any exclaime there is no vnitie and therefore no truthe among them But when in matter and substance they differ not onely one from an-other but from themselues also then blame not men nor impute it to them that either for lacke of wit or that through too much wilfulnesse they say there is not so much vnitie and truthe among them as in matters so earnestly vrged there ought to be But now to the particuler viewe of these 4. offices Let vs then proceede in our purpose The office of Teaching is the chiefe and principall office that is in the Church By that we are taught to knowe God and howe to serue him and what benefits to looke for at his hande without which knowledge there can be no felicitie but only destruction looked for according to the saying of the wise man where prophecying faileth there the people perish Albeit the office of teaching in these respectes as to know God and how to serue him and what benefites to looke for at his handes as the ordinary cause sine qua non without which there is no knowledge and without knowledge there can be no felicity but c. may wel be said to be the chiefe and principall office that is in the Church yet in respecte of the Ecclesiasticall gouernment which is the title of all this Learned discourse vnderstanding the same truly and plainly for the gouernment in of or ouer al Ecclesiastical causes how they should be ordeined directed or disposed I take it that this office of teachers admitting it were such a distinct office by it selfe from the office of Pastors as they woulde haue it is not the chiefe and principall office in the Church In Christe him selfe are the offices of a King of a Prieste and of a Prophete And in that he was a Prophete he was a Teacher also or Doctor Which office was so necessary to reueale the will of his heauenly father that both God the father said from heauen This is my welbeloued sonne in whome I am well pleased heare him Mat 17 And Christ of himselfe Luc. 4. did reade this sentence The spirite of the Lord is vppon mee because he hath anointed mee that I shoulde preach the Gospell to the poore c. So that where no man saw God at any time except the onely begotâ—en Sonne which is in the bosome of the Father had declared him Io 1 As he saith also Io. 17. I haue giueÌ„ vnto theÌ„ the words which thou gauest mee and they haue receaued them and beleeued them c. without the which teaching there can be no felicitie but only destruction looked for as he said before in the same prayer This is life eternall to know thee to be the onelie very God and whome thou hast sent Iesus Christ yet not-with-standing the chiefe and principall office of gouerning the Churche of God was neither this high and necessary office of his teaching nor yet that of his Priesthoode which was as necessary yea and higher in the actions of the office then the other But his royall and kingly office was and is the chiefe and principall office in him And much morâ— is it in the outward regiment of the Church in Ecclesiasticall causes wherein Moses was aboue Aaron Iosue Dauid Solomon c. were aboue the high-priestes them-selues And so remaines it still except ye can shew the order of these offices of the church inuerted Of which the Papistes would be glad and vrge it harde especially from Peter wrestling there-to the thréefold saying of Christ to him Ioan. 21. Feede my Lambâ—s feede my sheepe feede my sheepe Meaning not only his gouerning but his office of Teaching which was his especial feeding of them and they driue it all to gouerning aduauncing them-selues before all Christian Princes And yet we graunt that in the action of their seuerall Ecclesiasticall function or Church ministery they are aboue all Christian Princes representing God vnto them teaching and admonishing them and all other But not aboue them in gouernment of all Ecclesiasticall causes Which is the question in controuersie now betwixt vs on the one parte and the Papists and these our owne Learned discoursing Brethren seuering them-selues from vs and adhering though not to them yet to their errour by a new deuise on the other parte The Ministery is deuided into two functions they that exercise the firste are called Pastors the other are called Doctors or Teachers I pray you my Learned discoursing Maisters for my learning héere againe let me aske this When ye desired not to bee controlled for your methode differing from others did ye include this not to be controlled though ye differ from your selues also and speake yee care not what contradictions both one against an-other and against your
priestes did administer it cheefely by them-selues Notwithstanding both out of the inferior orders and also out of the lay persons if they had noted any to be fit for this office they adioyned them to be ioint-laborers with thē After the same manner did the bishops and the preestes administer also the fourth part of deliuering the doctrine the which is out of the diuine bookes being expounded to exhort vnto the duties of Godlines to dissuade from sinnes and from all thinges that may on any part slacken or hinder the course of a godlie and holy life to reprehende and chide those that sinne to comfort the penitent although the bishops the priests or elders cheefly did perform this function because that it required so much the great authority 1. Tim. 5. The fift part the Catechismes they commended now to the priestes nowe to the Deacons nowe to the ministers of the inferior orders euen as euery one appeared more apt vnto this kinde of teaching And so was Origene the Catechizer at Alexandria The sixt booke of the Ecclesiasticall history of Eusebius of Caesarea Chap. 13. and 20. Also the sixt part the holy disputations they yeelded to euery one that was more apt thereto although for the most part the bishops their selues gouerned them The seuenth part priuate calling vpon admonition the byshops also studied to doe it by themselues Howbeit they alwayes exhort edeuery one of the preestes or elders and the greater of the inferiour orders to doe the same 1. Thes. 5. Therefore the readers ought to exercise the ministery of the Doctrine by reciting the diuine scriptures but the bishops by interpreting and by teaching by exhorting by disputing and by priuate calling vpon and moreouer both by reading and by catechising if that peculier readers and catechisers want Furthermore they committed the catechismes to certain Prieests and Deacons or else to those also that were chosen therunto out of the inferior orders As also they admitted out of those vnto the offices of interpreting and of teaching and of disputing whomesoeuer they found apt for these offices in what order soeuer they were of the holy ministery yet also as it is sayde out of the laity But in these offices that thing is diligentlie to bee marked that the holie ghoste did in-deede so disperse vnto them that were his men these giftes of teaching that vnto one he would giue the gift and singuler faculty of interpreting and making plain the scriptures vnto whom notwithstanding he giueth not with the like dexterity and with so happy successe to teach and confirme the points of our religion out of the diuine scriptures or also luckely to defende them in disputing But to another he giueth a peculier and notable faculty of exhorting the brethren out of the scriptures of admonishinge of reprehending and also of catechising and of priuate calling vpon vnto whom notwithstanding he giueth not to excell in other giftes of teaching This varietie of the gifts of the holy Ghost wee dayly find by triall in those that do publikely teach the people of Christ which are Christes true Churches and suffer themselues to be altogether ruled by the holy Ghoste These Churches doe religiously note what spirituall faculties are giuen to eche one in the Church and doe so much as lieth in them apply euery man to that point that appertayneth to his function Wherefore vnto the particuler parts of teaching they giue particuler ministers if so bee they finde among the men that appertaine vnto them those that are of the Lorde singularly made and furnished to the particuler office of teaching But because it is necessary for the saluation of Gods people that no part of the teaching which I haue reckoned to be 7 partes be vtterlie ouer-passed in any Church euery one of the Ministers yea and of the layty also in what place soeuer he bee placed in the Church ought to exercise so farre foorth as hee is able all these partes of teachinge both of reading and of interpreting and of teaching and of exhorting and of Catechizing and of disputing and of calling vpon See how far oure learned Brethren differ from this graue iudgement of Bucer and Zanchius for the exercise of these offices Yea euery one ought to take vpon him to him selfe so manie of these functions that are to bee administred and so much part of euery one of them as vnto howe many and to how much part of euery one hee shall perceyue himselfe to be furnished of the holy ghoste Let the example of an house orderly appointed and distributed bee considered wherein the Father of the householde about other businesses the Mother of the housholde about other the sonnes and the Daughters about other the Man-seruauntes and the Mayde-seruaunts about other Heere while all are present and in health euery one in-deede goeth about his owne office but if any of the Family bee absent or bee not in good health and there happen a necessity of some seruice eche one so runneth to helpe that necessity that often times the men goe about the womens offices and the Women the Offices of the men the Maysters the offices of the seruauntes and the seruaunts the offices of the Maysters Now as Zanchius alleageth this out of Bucer concerning the seueral and mutuall vse of the Ecclesiasticall offices in so many poynts different from these our Learned brethren and that in the allowance of the church of England so hee proceedeth Concerning also the Clericall Discipline The thirde part of the Clericall Discipline is a peculier subiection Wherein the Clearkes that are of inferior degree and Ministery doe submitte themselues to them which in order and Ministery are superior The Lorde hath taught vs this part of discipline both by his example who ordeyned his Disciples that should become the Doctours or Teachers of Gods elected throughout all the worlde by a peculier mastershippe vnto this office and by a certaine Domesticall Discipline whome the apostles imitating euery one of them also had his Disciples the which he woulde frame to exercise orderly the holy Ministery For euery more difficult function of life requireth also a peculiar perpetuall doctrine Institution and custody as we may see in the studies of phylosophy and in the military institution Which Lycurgus throughly weighing did so ordeyne the common weale of the Lacedemonians as Xenophon witnesseth that no order in the common weale shoulde be without his proper office of a master And Plato also in his Lawes and common weale requireth that nothing at all shoulde bee among the Citizens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnkept Heereupon also our Lorde when as he would haue those who are his to be so set together one with another and to cleaue together he verily putteth euery one of those that are his vnder others of whom as it were of members that are of more ample and larger spreadinge power and efficacye hee shoulde bee kept mooued and ruled The same thing hath the holye Ghoste
the same chap. verse 11. Whether these testimonies of scripture that haue bin alleaged directly condemne the authority one pastor aboue another yea or no I refer it to the better taking heede of al these testimonies on that which hath on either side bin saide thereon Direct condemnation shold haue bin vttered in some expresse words But as yet there hath passed no such direct sentence nor direct implication of any condemnation thereof at al but rathen the clean contrary But our brethren presupposing this condemnation yet again doubting the obiection of another no lesse inconuenience thaÌ„ the spoyle of all the lawful authority thinking to preuent this also do say Yet neither do they set euery pastor at liberty by himselfe to do what they list without controlment How far off must we imagine wold they be set froÌ„ such a liberty euery pastor by himselfe to do what they list without controlmeÌ„t when as no one among theÌ„ hath any authority ouer another but euery one of theÌ„ is equal in al respects fellow fellow like vnto another hayl fellow well met without any one among them any whit superior ouer them are they not then the néerer to do euen what they list at least may they not doe so for any one among them that can let them who although hee doe controule them hath hee any authority to controul them And except they haue the greater grace of God so to stay themselues that as it is said 1. Tim. 1. There is no lawe giuen to the righteous they néede no lawe nor gouernour ouer them But if the apostles as we haue heard Caluines confessioÌ„ were not with out one of their company to be a superior among them may we not wel think that other pastors haue as much and farre more néede to haue one pastor also among them to be their superior Yea and it were but as Beza saith in his confession cap 5. De eccl vpon this article 29. That there ought to bee some order appointed in the college of the Pastors Although saith he the authority of the pastors among themselues be equall as it is one function Notwithstanding it is necessary that al companies should be gouerned in some certain order Therefore wee see that at Hierusalem in the college of the Apostles Peter went before the residue Howbeit it comes not to passe heereupon which some striue for to wit that the apostleship of Pâ—ter is to be distinguished from the office of his colleagues as though he had bin a prince ouer the apostles or as the head of the church For he weÌ„t before his colleagues only for because of order and that in the common assemblie so often as need required And that it was so it is manifest of that that being before the Church repreheÌ„ded by those that were of the circumcision he yeelds a reason of his legacy that he had trauelled in and is at Antioch openly by Paul reproued Neither shall any no not the lightest testimony in all that whole history be found out of which this primacy may be gathered But on the contrary the whole order of the history conuinceth that the vocation of the Apostles was euen and the function equall Here Bâ—Za maketh among the Apostles all Pastors both an equality an inequality In respect of the function apostleship or pastorship al are euen equal Peters apostleship is not distinguished or different from the apostleship of the residue as thogh he were their prince or head this Primacy or any the lightest testimony thereof is not to be found Yea in this respect he suffers himselfe to be reproued both of his equals and inferiors But in respect of order they are again vnequall the same Peter so much superior that he goeth before theÌ„ al. And hereupon he setteth down for all pastors a generall rule that although in respect of the function or office of the pastorship al pastors beeuen equal yet in respect of their company of some certain order it is necessary that they shold all of them bee gouerned and so some one or few among them must of very necessity be their superiours But let Bezâ— procéede Therefore we acknowledge that it is necessarie that there should be some one among the Breth which shuld assemble together the college which should shew theÌ„ of the businesses which should send his colleges to gather the voices to conclude which should when need shal be write speak in the colleges name Such an one was he in the ancient church whoÌ„ Iustine calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the bishop they cal him now in some places the deane of the companie which hath a yearely office to wit where the Chuches are distributed into companies otherwhere they call him a Super-intendent to auoyde I suppose the enuie of the Episcopall tyranny But we are not ignorant howe many thinges were ordeyned by the auncientes concerning the seates of Bishops of Metropolitanes and of Patriarks and that of the best zeale and that with the limites of ech one determined and hauing a certaine authority attributed to them Yet neuerthelesse because that horrible tyrannie which springing from these beginnings as Hierome rightly iudged and is manifest by all the whole hystorie of those times did vndoo or leese the vniuersall Church and almost that alone hindreth at this day the renewing thereof we rest our selues in the order and custome of the Apostles whom it appeareth sufficiently to haue chosen by their common consent in the procuring of their businesses them that they iudged to bee most fitte according as necessitie did require and euen in such sorte that the power of those men should be temporarie or continuing but for a time and should be defined or bounded and that the Churches among themselues should yeelde reuerence one to another of dutie but not of a certaine royall Empire to wit when as they sought this onely thing that they might mutually one helpe an other in the encreasing of the glorie of God So farre is it off that it should be lawefull for anie man to attempt aught of his owne will or that any should saye that he ought to be iudged of no man although hee drewe all men hedlong into hell as that Romane Antichrist not onely sayd but also left it written that a perpetuall monument of the Romaine Apostacie might remaine And that these thinges were thus practised of the Apostles may to euery man be manifest out of the hystorie of Matthias and the Deacons election also out of that that Simon Iohn are sent of the residue of the Apostles vnto Samaria and Barnabas Iudas and Silas vnto Antioche yea and that out of all the Synode holden at Hierusalem and out of those things which in many places are written of Paule If there were no more graunted but this that here Beza yéeldeth vnto it were inough sufficiently and directly to condemne the assertion
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
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
No man may take vpon him any honoure in the Churche of God but hee that is called of God as was Aaron Insomuch that Christe him-selfe did not giue himselfe to be an high Priest but he that said vnto him Thou art my sonne this day haue I begotten thee Hee saith in another place Thou art a preest for euer after the order of Melchizedech Nowe seeing these rules are so general that the Sonne of God him-selfe was not exempted from them but shewed foorth the decree wherein he was authorised by what rule can any man retaine that authority in the church of God which is not called thereto by the word of God All this againe being graunted vnto beateth more our Brethren the Learned Discoursers that it doth our Bishops Our Brethren take vpon them more in these their pretended reformations than eyther they haue hetherto done or I think euer wil be able to shew their warrant and calling authorizing them thereunto by the worde of God Likewise we can alleage againe against the supremacy of the Pope to proue that Peter was not superior to the other Apostles that which our sauiour Christe saith to his Apostles Luke 22.26 And Math. 20.25 Marke 10.42 It shall not bee so among you but hee that is greatest amongst you shal be as the yongest and he that ruleth as he that serueth And Mat. 23.8 You haue but one Master which is Christ and all you are all brethren If these places prooue that the Pope ought not to bee aboue other Ministers of the Church why doe they not likewise prooue that the Ministers are equall among them-selues And for the moste part all those arguments and authorities of Scripture that are vsed to confute the vsurped authority of the Pope are of as great force against all other vsurped authorities of one pastor ouer another These sentences of our sauiour Christe hauing béene before alleaged by our Brethren page 28. 29. haue beene already sufficiently aunswered that they neither forbid the titles nor the authority that we acknowledge in our Bishops by the confession of the best writers euen among our Brethren themselues Which sentences as they are rightly alleaged against the supremacy of the Pope to prooue that Peter was not such a superior to the other Apostles as the Papistes doe pretend so are they not rightly alleaged to prooue that he haâ— neuer any kinde of superiority but no such kinde of superiority as the pope falsely claymeth in the name of Peter For not onely all the auncient Fathers and all the best writers acknowledge as we haue séene some superiority in Peter such as contrarieth not these sentences but also S. Paule is moste plaine herein that S. Peter had a kinde of superiority if not to all yet to many of the other Apostles And for these sentences as we haue already at large considered the peyse of them so the first sentence heere cited alloweth in playne words both a Ruler among them and a greatest so that hee bee in humilitie and seruiceablenesse as courteous and diligent as if he were yongest or as hee that serueth The other place here cited You haue but one Master which is Christe and al you are Brethren prooueth clearely that the Pope ought not to claime that mastership which he requireth but it proueth not that were he otherwise a true a true faithfull Bishop hee might haue no Mastership at all for than our Brethren might not be called Masters neither as we and that worthily call M. Caluine M. Beza c. Masters But this sentence is against the Pope not against them because the pope not they woulde intrude him-selfe into that absolute and supreme Mastership and Lordship Which properly and onely belongeth to our Lorde and Master Iesus Christ. But our brethren demaund why doe they not likewise prooue that the Ministers are equall among themselues And so they do in respect of the supreme Mastership of Christe and in respect simply of their Ministery but the reason why they proue not such an equality as our brethren surmise is because they are spoken absolutely against all kinde of superiority and Mastership among them And therefore where they say that for the most part al those arguments and authorities of scripture that are vsed to confute the vsurped authoritie of the pope are of as great force against all other vsurped authorities of one pastor ouer another Although this be but a loose consequent yet we may well graunt this conclusion for vsurped authorities But till our Brethren can prooue some such among vs as are vsurped al these sentences argumeÌ„ts and authorities are but vsurped and wrested against their authority which is lawfull Therefore while we entreate of the authority of the Pastors we must take heede that we open not a Windowe to popish tyranny in steede of Pastorall authority and that wee enlarge not the bounds of authority without the boundes of the scripture We also like well the caueat of this conclusion Woulde God our brethren would in-déede take heede vnto it For if it be not taken heede vnto in time their Pastorall authoriâ—â— wâ—ll so enlarge the boundes thereof that it will not onely tyrannize ouer the authority of the Doctors whom they cleane debarre from all publike exhortation reprehension conselation and application and ouer all their Seniory of newe Gouernors as wee shall God willing see in this Discourse but ouer all the Church And it beginneth pretily well to abbridge the Christian Princes and ciuill Magistrates supreme authority in ecclesiasticall causes as in part wee haue already seene and al without the bounds of the scripture But this their Pastorall authority by that time their gouerning Seniory were euery where setled and established and had enlarged her boundes in euerye Congregation woulde bee méetely well repressed as we haue séene in the forme of prayers printed at Geneua And thus woulde one enlarge it self â—uer another which might open not a windowe but the broad gates to a worse than Popish tyrannie and still all without the boundes of the Scripture Wherefore while we search the scripture the onely rule whereby the Church of God ought to be gouerned we finde that in regiment gouernance of the Church the pastor B. or elder hath none authority by himselfe seperated from other For in the Church there ought to be no Monarchie or sole absolute gouernment but that is referred particularly to our sauiour Christe onely â—2 Tim. 6.7 Iude. 4. Christe sayth search the scriptures for in them ye reckon vnto your selues that ye haue eternall life and they bear witnesse of me Iohn 5.39 In searching the scripture we finde this rule where the Apostle warneth Timothy But abide thou in those thinges which thou haste learned and which are of trust committed vnto thee Knowing of whome thou hast learned them and that thou hast from a childe knowne the holy
Mat. â— in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of iudgement Another was called the Little Synedrium consisting of 23. Iudges Wherein the greater and the capitall causes were heard It is thought that Christe Mat. 5. named that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ— tâ—at â—aith to his brother Racha sâ—albe guiltie of a Counsell or of the Synodrion The third was the great Synedrium or Sâ—nate of 70. Seniors ordeyned of Moses Num. 11. ouer which sate the high B. and the Elders excelling in wisedome vertuâ— leâ—â—ning and authoritie chosen out of the Priests and Leuites and of euerie Tribe were the assistants or sitters with him Vnto whom afterward by the ordinance of Dauid the chief of the Royall â—ooke which weâ—e called 〈◊〉 â—â—at is the Kings brâ—thren â—arrâ—â—ttiuâ— that is endowed with the right of succession were adioyned as the highest Counsell of the â—â—ole Common-weale chief Senate of the Kingdome To whom beloâ—ged the power of iudgeing the most weightie causes pertaining to the summe of the CoÌ„mon-weale aâ—d of Religion of the King and the Kingâ—ome of warre and peace of aunswering and pronouncing of the most difficult controuersies of opinions of other businesses To conclude of what manner the forme â—nd iâ—â—isdiction of this most high Senate was to the which they appealed from the other inferiour Iudgements in whose sentence and decrâ—e they must hold themselues coÌ„tented without anie gainsaying may for the most part cleerelie be gathered out of the reformation of the iudgements made by King Iosaphat For these are the words of the storie 2. Paral. 19. In Ierusalem also Iosophat appointed Priests c. But as in highest Senâ—te of the Iewish people the Priests and Princes of the Families gouerned together the Counsels of the Common-weale the two chiefe Presidents were the B. which gouerned the causes of religion and the ecclesiasticall businesses and the Kinges Cousin which gouerned the businesses Politicall euen so almost is the like forme in the chiefe Senate of the Kingdome of Germanie consisting of 7. Electors whereof three are Priests or Archbishops which ought to inâ—truct and with their counsels and labors ought to helpe the Emperor and conserue the CoÌ„mon-weale concerning the lawes of God for religion and the worship of God or the first Table of the x. Commandements 4. politike Princes which ought to instruct and with their counsels and labors to help the Emperor and to conserue the Common-weale concerning the Politike Lawe office of the Emperor in ordeining iudgements in warre and peace in taxes c. Thus more grauelie in my simple iudgement doth Chytreus allude not on these words Dic Ecclesia to the Sanedrin of the Iewes to haue the same or the like translated and established in euerie or in anie Congregation of the Church of Christe for that were cleane to ouerthrow all the States in Christendom But that in those places which he meÌ„cioneth Mat. 5. he alluded to the order of their lowest Senate of 3. Elders which was in euerie Citie and of their lesser Sanedrin that was of 23. in Ierusalem not of the 70. which was the highest instituted by God Num. 11. But not that Christe translated anie of all these Senates into him Church or established anie lawe thereon for adminâ—stration of gouernment in his Church Although he say almost the like form is in the highest Senate of the Kingdome of Germanie But not simplie that it is the like and much lesse the same and least of all that it was grounded on the Iewes forme otherwise than that all Estates and Kingdomes take their generall grounds from Gods lawe but wee are not tieâ— to this or that forme of Senate and Iudicials of the Iewes And so haue we also our chiefest Senate of Parliament and oâ—her Senates Sesâ—ions or Assemblieâ— both of the Clergie and of the Temporaltie and Counâ—els and Iudgements in some respects not much vnlike to the Iewes Assemblies Senates Councels and Iudgements And they draw néerer a great deale to the vncorrupted orders of the Iewes and are more fit requisit and 〈◊〉 for the State and condition of our Realms then thesâ— Consistories or Senates would be of these Seniors that our Brethren call for and thus hale the words of Christe to presse them vpon vs to be established in euerie Congregation for the administration of gouernmeÌ„t in the hearing and determining of all difficult and weightie matters amongst us 〈◊〉 so to continue for euer as long as the Church continueth in this world 〈◊〉 the great bondage of our Christian libertie by reducing vs to these Iudicials of the Iewes and to the quite ouerthrowe of ours and of all Kingdomes by reducing this Senate of the 70. Elders into all Congregations throughout Christendome Hauing nowe thus farre considered as I take it the verie grounde wherean Caluine and all our Brethren following him woulde say the foundation of this Consistorie Senate of Elders in euerie Congregation to wit vpon this construction of these words of Christ Dis Ecclesia Tell the Church that is to say Tel the Segniorie Seâ—ate or CoÌ„sistorie â—et vs now returne to the processe of our Br. learned discourse 〈◊〉 And the name of Elders dooth most aptlie agree vnto them that bee Gouernors in the Church now euen as it did to the Auncients of Israel so that the Pastors seeme to haue borrowed the name of Elders especialy in respect of their gouernment The name of this Consistorie also in the new Testament we finde to be agreable with that of the Iewes whereof our Sauiour Christe speaketh when he saith Tell the Congregation or assemblie S. Paul 1. Tim. 4.14 Despise noâ— the gift which was giuen thee through Prophecâ—â— wish iâ—position of hands of the Eldership Where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assemblie or Consistorie of the Elders Which word was vsed also by S. Luke in his Gospel speaking of the Consistorie of the Iewish Elders Luke 22.66 As soone as it waâ— day the whole Eldership or Assemblie of Elders came together both chiefe Priests and Scribes and brought him into their Councell In which saying their CouÌ„cell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also S. Paul Act. 20.5 â—hat he had ben a persec of christiaÌ„s taketh witnes of the high Priest and of the whole Consistorie of Elders vsing the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which it is euident that our Sauiour Christe by this word Ecclesia in that place meaneth a Consistorie or assemblie of Elders whose authoritie c. This is but descant on the name and we woulde rather heare of the 〈◊〉 The name of Elders serued to more than to those of the Segniorie which were of the Sanedrin or Synedrion And we graunt it most aptly agreeth to them that be Gouernors in the Church new and those Ecclesiasticall Gouernors to and was but borowed as well in respect of the gouernment as of the
my dutie and then am I cleere and thou shalt giue an account to him that commaunded me to binde But tell thou me if the King sitting in presence one of the Sergeants standing by be commaunded to binde one of those that stande in the rowe and to lay fetters on him but he not onelie thrust him backe but also breake the bonds is it the Sergeant that hath susteined the iniurie or is it not much more the King that did commaund it For if when anie thing is done against the faithful he account the same done against himselfe how much more when he which is appointed to teach susteineth iniurie will he be mooued as though he himselfe had susteined the contumelie But God forbid that anie of them that are in this Church should come into the necessitie of these bondes For as it is a goodlie thing not to offend so is it profitable to beare the rebuke thereof Lett vs therefore beare the reprehension and let vs endeuor neuer to offend but if we shall haue offended let vs susteine the reproouing For as it is good not to be striken which notwithstanding if it shall happen it is necessarie to lay a medicine to the wound euen so it is heere But God graunt that we neuer need anie such medicines for of you we hope better things and such as appertaine vnto saluation although wee speake thus We haue spoken perhaps more vehementlie but to your greater taking heede For it is better that I should be accounted of you bold cruell and insolent than that you should doo those thinges that please not God But we trust in God that this our admonition shal not be vnprofitable But that you shall be so changed that these speaches shall bee turned into your praises and commendations By this it cléerelie appeareth that not onelie the keies of knowledge and opening the word of God but the keyes of this discipline Censure of excommunication appertained chiefly to the Bishop and to Teachers of the word and not to a Segniorie of such Gouernors as were not teachers ioyned with him And as this was the practise of the Churches Excommunication in the dayes of these holy Fathers so cutting of all the later corruptions of the ages following especially in the time of the Popish tyranny that moste tragically abused these keyes and continueth and encreaseth those abuses of them Let vs come to the Protestantes and to our Brethren themselues in the reformed Churches and see their iudgements also in this Discipline When the late Trident Conuenticle had falsly burdened the Protestant Churches that we gaue this power of the keyes to all Christians indifferently Kemnitius answereth in his Examination of the sixt chapter saying This Chapter hath two partes the first disputeth of the Minister of absolution to whome appertaineth the ordinary ministery of the keyes The other part treateth what absolution is So farre as perteineth to the first part the matter may bee dispatched in fewe wordes For in the Examination of the tenth Canon of the Sacraments in generall those thinges that pertaine heereunto are expounded For although the keyes be deliuered vnto the Church as the auncient Fathers doe well set foorth notwithstanding we thinke that by no meanes euery Christian ought or may indifferently without a lawfull calling vsurpe or exercise the Ministery of the word and sacramentes But as in case of necessity the olde Fathers say that euery lay man may minister the sacrament of baptisme so also Luther sayde of absolution in the case of necessity where a preeste is not present Melancthon in his common places Tit. De Regno Christi Moreouer saith he we must also consider this that the pastors haue the commandement of Excommunicating with the Worde without bodily force those that are guilty of manifest crimes And in his annotations on his common places he saith But after that we haue known the true church by those signes that he haue spoken of that power whereof Christe speaketh Mat. 16. 18. and also Iohn 20. is to be applied to this onely church For neither hath Christ giuen that power to his enemies whom he commaundeth to bee excluded out of the kingdome of heauen according to that saying he that beleeueth not shall bee condemned but vnto this onely assembly that hath not onely his worde but also interpreteth it rightly and according to the proportion of the faith not ouerthrowing the foundation which the Apostles haue layde and before them the Prophets For neither said he to Peter as to the son of Iohn I giue to thee the keyes of the kingdoÌ„ of heauen but because he had sayd thou art Christ the son of the liuing God Therfore the B. of Rome claimeth to himself in vain the keis of Peter sith that he is most vnlike to Peter not a minister of Christ but of Antichrist Of whoÌ„ it is writteÌ„ that about the last time he shal be reproued with the spirit of Gods mouth Neither â—id Peter vsurp the power of binding losing to himself alone any more to him-selfe than to other but iudged the same to bee common to him with all the apostles and the whol church which professeth the same word Saue that for order sake hee committeth the publike administration of the keies to certain to fit persons that they should either absolue meÌ„ or not absolue theÌ„ with this choise that Christ him self hath ordeined that he should rightly distribute the word of God c. Thus doth Melancthon graunt that this power is committed to the church but the dispensation of the power is committed to the right distribution of the ministers And not onely hee speaketh of the power mencioned Math. 16. and Iohn 20 but also Math. 18. To which purpose hee procéedeth saying But it is vsuall to deuide the power of the church into the power of order into the power of iurisdiction The power of order they cal the right of teaching of administring the sacraments which the prophets and thapostles immediatly receiued of God the other doctors or teachers receiued it by men To this power we must hearken simply euen as to the voice of the gospel according to the commandement of God Heare him Howbeit the good doctors or teachers haue liberty of ordeining times of Instituting certain traditions for good order sake VVhich to obey it is the duty of a godly mind To which mind nothing is more ioiful than in all things to agree with the true church without offence of conscience The power of iurisdictioÌ„ is when as those which are defiled with manifest wickednesses being admonished do not desist are excommunicated from the society of the Church not onely the inward and spirituall society Which excom is made by the general voice of the gospel he that shal not beleue shal be coÌ„deÌ„ned but also froÌ„ the externall coÌ„munion of the church by a spirituall sentence to the intent the honor of God
and condemned the authors and mainteiners of them which the particular Churches could not doe Of which examples there are store in the Ecclesiastiâ—all Histories For which causes Synodes ought oftentymes to bee assembled though not generall of the whole Realme but particular of euery Prouince or Shire as it may bee most conueniently that such things as are to be refourmed may be redressed with speede To this we graunt with such exception as before and it is in vse also for such petite and particular Synodes as euery Bishoppe hath in his Dioces and in the partitions thereof as Dioceses be now taken in the Ecclesiastâ—cal acceptation of the word differing from the ciuill acceptation For in the ciuill Lawe as Bernardus Waltherus noteth lib. 1. miscell cap. 19. the worde Diocese is now and then taken for a Prouince as in lib. 1. c. de priua Carcer where Aegyptiaca Diocoesis is vsed for the Prouince of Egypt But he thinketh rather there is a great difference herein for that many Prouinces were conteyned vnder a Diocese as were many Dioceses vnder a Prefecture But wee vnderstand these termes of Diocese and Prouince otherwise for a Prouince to conteyne vnder it some number of Dioceses and a Diocese to conteyne some number of particular Churches or Parishes which now and then are bounded or parted in diuers Shires And looke how the lawes Ecclesiasticall and the common lawes of this our Realme haue deliuered vnto vs the distinction and acceptation of these names ratified by custome in the same sence doe wee accept them without alteration or contention So that although we haue not Prouinciall Synodes so oftentymes yet haue we Episcopall Synodes and Synodes of other ordinaries such as are thought if they bee well vsed most conuenient for our state and Churches if they be abused the fault is not in the lawe but in the officers These smaller Synodes as they haue their ordinarie tymes appoynted and are limited for the number of the particular Churches that are in them to assemble together so is their authoritie limited accordingly For if we shall consider all the premisses what our Brethren haue giuen vnto the Synode If any controuersie say they of doctrine doe arise the lawfull Synode hath to consider that it bee determined by the word of God and to determine of the vse of ceremonies pag. 116. And that also for order and comelinesse and best edification the Synode hath to determine what shall bee obserued in particular charges as of the tyme place and forme of preaching and ministring the Sacraments pag. 117. That to make ceremoniall constitutions whereby the Church must be gouerned in mere Ecclesiastical matters it is out of al controuersie c. This authoritie was proper vnto the Synode pag. 118. Yea that the Church was lawfully vested with absolute authoritie and the Synode hath to decree concerning ceremoniall orders of the Church whereof some may be generall to all congregations some particular to certeyne churches pag. 119 120. That the Synode ought to haue such regard of all Churches that they haue speciall regarde of euery one pag. 120. That the ouerseers and Elders of the Church should come together to consider of this matter what orders were most fit for diuers places to bring them to the obedience of Christ what for the furtherance of theÌ„ that are newly come and what for the continuance and encrease of theÌ„ that are very well come on pag. 121. Thus the Synode therefore ought to bee carefull in ordeyning of ceremonies not onely that they be pure and agreeable to the word of God but also that they be expedient for the time persons for whose vse they are ordeined pag. 122. That the Synode hath further authoritie concerning discipline to refourme and redresse by Eccl. censure all such defaults and controuersies as cannot be determined in the particular Churches both to punish seuerely the Pastor himself and the Elders that should be refourmers of others Here is great authoritie giuen to the Synode And what now is this Synode that hath all this so great authoritie Is it a generall Synod No. Is it a nationall Synod No neither But what of that though it bee not generall of the whole but particular of euery Prouince A then is it yet at least of a Prouince that hath so great authoritie Nay soft not so but particuler of euery Prouince or Shire as it may be most conueniently What and is this Synod that we haue talked of all this while a Synod of a Shire And do our Bre. think this may be most conuenient that euery Synod of euery Shire may do all these things as seemeth best to their wisedomes one Shire one way and another Shire another way and so many diuers orders of ceremonies and disciplines in euery Shire as it pleaseth the Synode of that Shire to determine Well yet this is somewhat better than it was before when vniformitie of ceremonies was cleane condemned for an vntrue principle For by that vntrue principle of theirs not only all the authoritie therein of all Synodes was ouerthrowne but euery Church yea euery man for ceremonies might alter or chaunge theÌ„ at his pleasure for feare he might bee thought to holde an vntrue principle that there should be an vniformitie in them But yet would this breede a meruestlous diuersitie and a number of continuall garboyles and contentions in this Realme if euery Shire therein had their Synod which Synode had full authoritie to do all these things aforesayd Howsoeuer our Brethren thinke this may be conuenient it cannot sirke into my dull head but that if euery of these Shire Synods had this authoritie it would soone be a sorie England the whole Realme consisting of so many Shires and all the Shires ruled by so many Synodes and all the Synodes hauing so much authoritie yea full authoritie euery one of them as much as hath the whole in all For what is here left to the whole nationall Synod yea were it to a generall oecumenicall and vniuersall councell that this Shire councell or Synode cannot doe if it haue all this foresayd authoritie And if one Shire then determine one thing another Shire determine the coÌ„trary to what higher Synod shall the appeale be made Or what neede the other care for such appeale Or what authoritie hath any other Synod more thaÌ„ that Synod had And might not al be theÌ„ in a wise pickle cal they this a redressing with speed I pray God sende vs better speede than I feare mee wee should finde by such a redressing But I hope our brethren wil either helpe vs againe with some more speedie meanes and good deuise how we may shake of the doubtes of these absurdityes and inconueniences or else their selues on better aduisementes of them will neyther seeke quirks to salue and colour them nor yet maintaine them anye longer but renounce them when they shall
those thinges do appertaine onely to him and the generall Councell And here we beséech our Brethren confessing thus much against the pope as it becommeth good subiectes to their prince to aduise theÌ„selues withall of their former vnaduised spéeches pag. 9 10.84.85.117.1â—8.119 in which places besides their hard termes of Christian princes doe they not giue vnder the name of the Church her authoritie the knowing the hearing the examining the determining the iudging and the punishing of all matters and causes pertayning to discipline gouernment of the Church either to their pastors and teachers or to the Seignories of their gouernors And what differeth this from forbidding princes to meddle with reformation of Eccl. matters or to make lawes pertayning to causes of religion aunswering them that those thinges do appertayne only to them and to their consistories and to their particulaâ— Synodes or generall Councell But when he say they meaning the pope coÌ„meth to debate any thing with his Clergie theÌ„ all lawes and knowledge are inclosed in the closet of his breast And is this any more than to say not onely to the Prince but also to their owne consistorie gouernors of whom their Synodes consist as well as of themselues pag. 117. who should be able to knowe what order comlines aedification requireth according to Gods word but they that be teachers preachers of the same vnto all others For it is absurde that they should be taught by such in these small thinges as ought to learne the truth of in all matters This authoritie therfore can not be graunted vnto any ciuill Christian Magistrate that without consent of the learned Pastors and Elders yea against their consent of whom as in some respect he is a feeling member he may lawfully make ceremoniall constitutions whereby the Church must bee gouerned in meere Eccl. matters Sith therfore they turne al this against the Prince is not this as much as when they come to debate any thing with their Clergie Gouernors that theÌ„ all lawes knowledge is inclosed in the closet of their breasts both from the Prince and from their owne Clergie and Eccl. Gouernors Is not this as much as when they holde their generall Counsels or Prouinciall that all the authoritie must come from them For except they doe allow it it is nothing And how farre differs this froÌ„ the Popes conceit that they also are growen so wise that neither with counsell nor without the Councel they can erre or think amisse in Eccl matters Had they a generall Councell of all those that they call the faithfull ministers that composed this Learned discourse of Eccl. gouernment Well yet there is here some good hope that when our Brethr. shall haue better bethought theÌ„ of these things which they mislike in the Pope debarring the right interest of Christian Princes the verie vggly sight thereof will be as a glasse vnto theÌ„ to sée mislike their owne spéeches and doings in taking vpon them though not the verie same yet so like presumption and vsurpation especially so many and so little states as they are farre inferiour to the Pope and at the verie first péeping out of them yea before they are come to that they would haue thus to insult not onely on the Bishops and to come and set out lawes before themselues are called vnto such authoritie but also thus to blemish and deface the Christian Princes authoritie to abase and debarre it to examine and determine yea to encroch vpon the right and interest in these matters of all Christian Princes and of their owne most godly and gracious Soueraigne But since the sight of their own description of the Popes presumptioÌ„ vsurpation doth begin here to make them stoupe somwhat to the Princes supremacy let them now in good time likewise remember their own sayings pag. 77. 78. where speaking also of the Pope whose intollerable presumption say they as we haue long since banished out of this land so wee wish that no steppe of such pride and arrogancie might bee left behinde him namely that no Elder or Minister of the Churche marke these your owne wordes well good Brethren and turne them not so off against our Bishops that ye forget your selues should chalenge vnto himselfe or accept it if it were offered vnto him any other authoritie than that is allowed by the spirit of God but chiefely to beware that he vsurpe no authoritie which is forbidden by the word of God For wherefore do we detest the Pope and his vsurped supremacie but bycause he arrogateth the same vnto himselfe not onely without the warrant of Gods word but also cleane contrarie to the same Now if the same reasons and authorities that haue banished the Pope do serue to condemne all other vsurped authoritie that is practised in the Church why should not all such vsurped authoritie be banished as well as the Pope we can alleage against the Pope and rightly that which S. Iohn Baptist did aunswere to his disciples No man can take vnto himselfe any thing except it be giuen him from heauen Ioh. 3.27 and that saying of the Apostle to the Hebrewes No man can take vpon him any honor in the Church of God but he that is called of God as was Aaron in somuch that Christ himselfe did not giue himselfe to be an high Priest but he that sayd vnto him Thou art my Sonne this day haue I begotten thee He sayth in another place Thou art a Priest for euer after the order of Melchizedech Now seeing these rules are so generall that the Sonne of God himselfe was not exempted from them but shewed foorth the decree wherin he was authorized by what rule can any man reteyne that authoritie in the Church of God that is not called therunto by the word of God All these words haue our Brethren alleaged triumphantly against the Bishops whose authoritie we haue séene to be throughly grounded on the word of God But for their Consistorie Gouernors to whome they giue such great authoritie we haue as yet after all this shuffling coniecturing pulling and haling of the Scripture of the auncient Fathers and of the old Churches practise to found it vpon we could not yet finde vpon better view therof so much as one good and substantiall proofe or authoritie for it or the example but of one such man And as for their Pastors if none be Pastors but such as are ordeyned after the forme by themselues set downe Pag. 125. saying this is the right election and ordeyning of Pastors grounded vpon the word of God when we come to search better in the word of God we finde not one Pastor so elected and ordeyned And as for their selues these faithfull Ministers none of them neyther that I can learne of were so elected and ordeyned and so they haue eyther no right calling nor authoritie at all but are méere intruders yea méere lay men or else that authoritie that they