〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
That I allowe the booke of Articles of religion agreed vpon by the Arch. and Bi. of both prouinces and the whole Cleargy in the conuocation holden at London in the yeere of our L. God 1562. set foorth by her Maiesties authority and do beleeue al the articles therein contained to be agreable to the word of God In witnesse where-of I haue subscribed my name If now these articles be the articles whereof our brethren say If they would straine their consciences to subscribe to the Arch. articles they woulde gladly receaue them to be the Embassadours of Iesus Christe These forée articles indéed the Arch-bishop hath set downe wherof the third comprehendeth the articles set out 1562. But what mattet is there of any of all these 3. articles that our brethren without straining of their consciences may not subscribe vnto First wil they not subscribe vnto the for-most of these 3. articles which is the summe and content of An acte restoring to the crown the auncient iurisdiction ouer the state Eccl. spirituall and abolishing all forrayne power repugnant to the same Anno 1. Eliz. cap. 1. But I thinke our brethren will not deny to subscribe to this article As concerning the second article for the booke of common prayer of ordering Bishops Priestes and Deacons these two pointes are 〈◊〉 wise enacted and authorized by like authority The one in an Acte for the vniformitie of common prayer and seruice in the church and the administration of the Sacraments Anno Eliza. 1. cap. 2. The other An acte declaring the manner of making and consecrating the Arch-bishops Bishops of this realme to be good lawful and perfect compriâ—ing therin also the ordering and consecrating of Priests ministers of Gods holy word and Sacraments and of Deacons Anno Elizab. 8. cap. 1. To all which enactings and authorizings by these our high courts of ParliameÌ„t we being the true church of God and our brethren subiects in our state although they ought to haue no small respect least they straine their coÌ„sciences in refusing to subscribe there-to and with all in renouncing their charge and office of the Embassie of Iesus Christ being so vrgent important a function Yet if they could shewe anie greater or but equivalent reasons whereas héere they shew none at al for their refusall of subscribing to these Articles then might their refusal carry at least some shewe of probability But till they shall so doe I sée not but that while they pretend the straining of their consciences if they should receaue this article they straine their consciences a great deale more if they do it indéede on conscience in that they refuse their subscription Hath the whole corporation of the realme trow ye and al the church of England and all the states thereof no conscience or no knowledge what they did Or did they contrary to their knowledge straine their consciences in the enacting and establishing these things which conteinâ— al that is comprised in this article Yea and all thinges conteined in the third article also concerning the booke of Articles agreed vpon by the Arch-bishops and Bishops of both prouinces and the whole Cleargie in the conuocation holden at London 1562. and set foorth by her Maiesties authoritie and also expresly ratified and commaunded to bee subscribed vnto and openly reade and assented vnto Anno Elizab xiâ— ca. 12. What a preiudice then is this refusall of these our brethren what a slaunder what a touche to the consciences of al these estates and person 〈◊〉 when our brethren refuse that of pretence on conscience to subscribe to all these thinges which vpon so mature deliberation both her Ma. all the estrates of the realme Eccl. Temp. haue lawfully decréeed established and authorised If our brethren haue any parts among these either represented or included I see not how they also haue not so far foorth authorized that which here they refuse to subscribe vnto For if they seclude themselues from being any parts authorising the acts autorized in Parliament conuocation they do not onely seclude them-selues from vs their brethren which I hope are as faithful ministers as they haue as gâ—od consciences also but froÌ„ the whole body of the Realme church of Eng. the haue most cléerly in al these acts aforesaid enacted and authorised all the points coÌ„teyned in these 3. art therfore they may indéed be better called in my opinion the art of the whole church realm of Eng. than the Arch. articles And when such points as are contayned in any of these art were thus by Act of Parlia enacted likewise in the reigne of K. Ed. 6. of blessed memory did the godly reuereÌ„d Preachers ministers refuse to subscribe to that which the whole church realm had so decréed authorised No the forme of their frée plaine subscription is apparant in these words Liber qui nuper c. The booke which is of late set forth by the authority of the King and of the Parl. of the Church of Engl. appointing a manner and forme of praying administring the Sacraments in the church of EnglaÌ„d Likewise also that booke set forth by the same authority of the ordination of the ministers of the church are godly repugne in nothing to the wholsom doctrine of the Gospell but they well agree and they do cheefly furder the same in very many things Therefore they are of al the faithfull members of the Church of Eng. and most of al of the ministers of the word with all readinesse of mindes and thankesgiuing to be receaued to bee approued and to be commended vnto the people of God Thus did the godly learned preachers faithful ministers theÌ„ subscribe more expresly furder then is now required of these our brethren bicause we would beare with our brethren the more sith they pretend such scruple and strayning of their consciences But I aduise them in the feare of God to beware of such preteÌ„ces on coÌ„scieÌ„ce With what coÌ„scieÌ„ce can they now not look back but turn back from the plough of God whereunto they haue bene lawfully called haue already laid to their hand now cast it quyte vp into the hedge and clean forsake it yea disclaime the most honor Embassy of Iesus C. vtterly suppresse the declaring the matter of their message because they cannot be suffered to declare it after their manner And yet crie out of such poore ministers as would faine preach if they could these can wel inough if they would but except they may as they lift they wil not Are these the parts of good faithfull Embas. and especially Embassadors of Iesus Christ Do they not feare to strain their consciences in these dealings and pretend feare of straining their conscience in subscribing to these articles but what strains of coÌ„scieÌ„ce make they to spare no reproches be they neuer so vntrue against their brethreÌ„ no not sparing
or house of God ought to be directed in all thinges according to the order prescribed by the housholder himselfe Which principle is true within the boundes thereof that is to say in all thinges that he hath prescribed But if he haue not prescribed all thinges appertayning to the externall gouernment of his Church or house then are those thinges which are not prescribed by the housholder himselfe not to be so vrged as that they ought necessarily this way or that way to be alwayes directed The Apostle Hebr. 8. verse 5. saith out of Exod. 25. verse 40. Moses was warned by God when he was about to finish the Tabernacle See sayde he that thou make all thinges according to the paterne shewed to thee in the mount But the Apostle proceeding in the ninth Chapter verse 11. applying this first Tabernacle to the second which he calleth a greater and more perfect Tabernacle not made with handes that is not of this building meaning the naturall bodie of Christe referreth not this to the mysticall bodie which is the Church or house of God and much lesse to the externall forme of regiment in all matters ecclesiasticall or belonging to the Churches gouernment No not when before chap. 3. verse 1. c. he speaketh both of Christ himselfe and of his house or Church also Therefore sayeth he holy brethren partakers of the heauenly vocation consider the Apostle and high Priest of our profession Christ Iesus who was faithfull to him that hath appointeâ— him euen as Moses was in all his house For this man was counted woorthie of more glorie thâ—n Moses in asmuch as he that hath builded the house hath more honour than the house For euery house is builded of some man and hee that hath built all thinges is God Nowe Moses verelie was faithfull in all his house as a seruant for a witnesse of the thinges which should be spoken after but Christe is as the sonne ouer his owne house whose house wee are if we holde fast the confidence and the reioysing of the hope vnto the ende Here againe we sée that this faithfulnesse in all his house as Moses was faithful is not to be reckoned as though he went about to shewe vs that all pointes of the externall regiment of the house or Churche of Christe haue a prescribed order by which they ought to bee directed in all thinges but that in the inwarde and spirituall regiment thereof we should acknowledge Iesus Christ the sonne of God to be the Lord and owner of this house and to consider him as the Apostle and high Priest of our profession that is of our Christian faith and religion and to confirme our faith in him that wee are his house or Church if wee holde fast not this or that externall forme of Ecclesiastical gouernment but the confidence and reioysing of hope vnto the ende And thus farre foorth and not furder we admit this second principle or proposition And this is necessarie to be obserued because this principle is here set downe in such captious order as insinuating that Christ had prescribed an order in all thinges in his house or Church according to the prescription whereof all thinges ought to be directed In which sense it is no principle but a question betwéene vs which wâ— denie and our brethren affirme but as yet they haue not prooued it The thirde saye they is a manifest trueth beleeued of all them that acknoweledge the Scripture of God to bee a perpetuall rule of all our life and able to make the man of God perfect prepared to all good workes Here againe another caption is to be taken héede of in this their thirde principle which order is not to bee learned else-where but in his holie woorde For if they meane it of the order that in his holie worde he hath prescribed true it is that order is not to be learned any where else as anie necessarie prescription otherwise then as an exposition of the same order for our more cleare and fuller learning thereof And so alwayes kéeping the foundation the godlie fathers and expositors may builde there-on and the godlie gouernours of the Church may beautifie and adorne the same so that all be doone to Gods glorie and to the true edifying of the Church And so this third proposition is a manifest trueth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it followeth not héere-upon that all generall or particuler orders in the externall gouernement of the Church are not else-where to bee learned but in Gods holie woorde except they meane by Gods holie worde such as are inclusiuely comprehended and not expresselie specified in his holie worde For they their selues haue not all their orders expressely mentioned and in all thinges prescribed in Gods holy worde For example their owne communion booke entituled The forme of Common prayers administration of the Sacramentes c. They dare not auowe that all thinges therein conteyned haue not beene learned else-where but in his holie worde and are there to be founde eyther in plaine woordes or necessarie implication but because they thinke that they are not contrarie they dare auouch thus farre to call them Agreeable to Gods worde And yet as though the agreeablenesse also might be called in question they adde héere-to And the vse of the reformed Churches And as their owne booke of Common prayers vseth all these helpes to saue all vpright for feare they might be chalenged in this poynt euen so this booke which our bretheren commende vnto vs to be A learned discourse of Ecclesiasticall gouernment prooued by the worde of God wee shall finde in the discourse thereof that the learned discoursers learned not all the orders prescribed there-in out of Gods holie worde but somewhat else-where Except they will likewise say it is agreeable or not contrarie to Gods holie worde Wherein also we shall God willing sée how they faile But if that answer may thus serue them I sée not whie it may not as well serue vs if we haue no other gouernement established but such as is agreeable and not contrarie to the holie word of God although it be not in his holie word expresselie prescribed Neither dooth this text of S. Paule 2. Tim. 3.17 anie more infringe euerie order in the churches gouernement that it maye not be learned else-where but in Gods holie worde then it dooth infringe euerie other order in the ciuill policie or administration of euerie mans morall behauiour that their orders also are not to be learned else-where but in Gods holie word Bicause thiâ— is a manifest truth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it sufficeth for such orders as
the Church of God was perfect in all her regiment but this kinde of gouernment or these only 4. estates in the Church were Gouernors before there were in the Churche of God any Christian Princes But because in this proposition you include here these two thinges the one that these foure Tetrarkes vnder the name of the Church were before anie Christian Princes the other that their regiment was in all pointes of regiment a perfect regiment before that Christian Princes had in the Church of God anie being at all let vs therefore consider a litle better either of these two thinges both of what force they are in consequence to strengthen your reason and of what truthe in substance to giue credite to the matter thereof And first for the force of the reason and argument A Priore admitting the case that these foure Tetrarkes were the former yet sithe Prius est multiplex Tempore Natura Ordine Honore A thing is sayde to be before an-other in diuerse respectes eyther before it in time or in the nature of the thing or in the order of the place or in the honour of the dignitie we must looke to your tracke howe ye confounde these thinges For if yée make as heere yee seeme to doe your reason for these Tetrarkes from Senioritie that because they were in time before therefore in the order of treating on them they must be placed before and hauing encroched thus farre créepe yet further that therefore also in dignitie and honor they must be set before to make vp the perfection of the Churches Regiment This must bee cut shorte and your Senior in time presupposing he were so must be bidden to leaue his pearching and drawe backe with shame to come after both in order of place and in honour of regiment for anie necessitie that he can claime but to be Master Prior in his owne Cell which is of time onely So that Aristotles rule thereof is true but euerie cocke on his owne dunghill there let him crowe and crake as fast as he will And yet notwithstanding not without exceptions Antiquitie of time makes a iolie claime Bonum quò antiquius eò melius A good thing the more auncient the better Howe-be-it this is not true in all good thinges Neither doeth this rule so much respect the time as the nature and continuance of those good thinges So that it is true in those good thinges which eyther of their nature are not mâ—table or their inutabilitie doeth better their state and so the time is limited till they come to their perfection For otherwise in thinges that are the worse for wearing or are past the periode of their ripenesse the former and the elder are the worse And if the former in time be thuâ— and yet more restrayned in his owne kinde of foremanship when the former in time will waxe so proude of his birthright that he must néedes haue place in order and preferment also in regiment before all his younger brethren I could shewe you not onely manie specialties and examples against it but you can shewe no necessarie rule to prescribe vpon it that that which was former in time must alwaies haue the first place in treatie Except the treatie be to discribe the manner howe the thinges beganne For though Moses writing of Gods creation of the worlde set downe the manner and tell what was created the first day when as yet other things were not created and so the second and the third day and all the residue mankinde being created last of all yet cannot we rightly say that he which would take vpon him to treate eyther by writing or speaking of Gods works or of the gouernment of his Church or of God him selfe which in euerie respect in nature time order honor cause is first and before all other thinges is tyed to this order so that God must bee first treated vpon or else it is not a treatise agreeable to good order of teaching Did S. Paule teach the Romanes amisse when he sayd Rom. 1. His invisible things being vnderstood by his workes through the creation of the worlde are seene that is both his eternall power and godhead Doth not Caluine beginne his institutions first with the knowledg of man and so ascende to the knowledge of God Had not Christe a number of Disciples first out of whom afterwarde he chose his 12. Apostles And yet doth not S. Paul 1. Cor. 12. recken them vp in this order that God hath ordeyned some in the Church as first Apostles secondly Prophets thirdly Teachers And Ephes. 4. He therefore gaue some to be Apostles and some Prophets and some Euangelists some Pastors Teachers Yea doe not your selues also fetch your Seniors pedegrée so high that ye make them to be Seniors in antiquitie of time both to the Euangelists and to the Apostles And neuerthelesse in this your treatise yee place them after them What shall we say therefore it is not agreeable to good order of teaching thus to place theÌ„ after because in the Church of God ye say there was a regiment of theÌ„ before there were Euangelistes or Apostles If yée saye ye stande not so muche of the placing of them in respect of the Prioritie of the time as of the dignitie saying that yée speake of perfection and of regiment and therefore in time and honour also it is before them and whie not then in order of place to haue the former treatie yet foloweth this no more theÌ„ the other Is not God before al things in all respectes And yet first or last by good order of teaching may bée treated vpon And as in the regiment of a mans life though he first apprehend a thing with his senses his senses conueigh it to the intellectual powers besides that his senses be freshest when he is young vnexperthis science groweth after vpon long experience when his senses decaye againe his habites of vertues arise first on his actions precedent and felicitie succéedeth on his habites last of all though in dignitie of honour first and chiefest yet may anie man treating of these naturall and morall matters pertayning to the regiment of mans life eyther per synthesin beginne with the partes and so by little and little ioyne and knitte them altogether till he come to the highest and make vp the whole or beginne with the whole and per analysin resolue it and make as it were an Anatomie of all the partes and powers and eyther beginne with the soule and the faculties thereof and so come to the bodie and the partes thereâ—â— or beginne with the bodie and so come to the soule so that which way so euer he procéede when he commeth orderly to any facultie or parte he so set out the same with the full power and perfect regiment of it that no iniurie to anie facultie or part be offered nor any confusion by shuffling one into the office and regiment of an other
otherwise then precepts of godlie life going before and following in that chapter And yet the Apostle notwithstanding setteth downe all this effect and more to saying Hee therefore gaue some to be Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the gathering togither of the Saints for the worke of the Ministerie and for the edification of the bodie of Christe till we all meete together in the vnitie of faithe and knowledge of the sonne of GOD and vnto the measure of the age of the fulnesse of Christe that we hence-foorth be no more as children c. Héere Saint Paule addeth thrée other things vnto those cited by these our Learned Discoursers For the gathering togither of the Saints for the worke of the Ministerie and for the edification of the body of Christe And yet is no mention at all made of any more offices remainder with vs then Pastors Teachers hauing also ioyned these together as is aforesaid Now then if God doo all this that is héere expressed by Pastors Teachers onely what necessitie is there héere vnto so peremptorilie to enforce these Gouernours vpon vs If they saye yet these may doo good héerevnto that we may the more easily atteine all these effects If they presse vs no further thē with the grace of God hauing Pastors Teachers héere mentioned yea hauing Deacons also without the setting vp of these their other supposed Gouernours we may well-inough enioy all these effects the the Apost nameth But these Disccoursers presupposing the consequence of these effects onlie vpon the establishing exercising of all these 4. offices they shooue further further on the same to assay if they can shooue all other order of gouernment out of the doores saying Now what should be desired more then this in the churche of God I answer that in respect of the inward regiment of the misticall state of the kingdom of Christe or of the necessitie of our saluation nothing néede be more desired thē this But in respect of the outward regiment of the Church and the state of this life Many things as meanes furtherances ornaments héerevnto may be more desired They demande further Or what wisdome of man can espie better than the spirite of God by what meanes this should be brought to effect which we doo desire I answer if the spirit of God haue set downe the order of the regiment of all these foure offices to be the onelie necessarie ordinarie and perpetuall meanes whereby this should be effected then the wisdome of man can espie none better nor ought to espie any other and if it doo it is both follie sin But if the spirit of God haue not set downe this order of the regiment of all these foure offices to be the onelie necessarie ordinarie and perpetuall meanes whereby this should be brought to effect then the wisedome of man meaning the man of God maye safelie set downe such godlie orders of gouernement as shall be best to bring these things to effect They demand againe What mans witte can deuise better then the wisedome of God hath expressed I answer what mans witte can deuise woorse then to tye vs with necessitie perpetuallie to that which the wisedome of God hath either not expressed or not so expressed the he hath perpetuallie bound vs therevnto Or when God hath established an order for the administration of his owne house what presumption of man dare change it Or when God hath not established an order for the administration of his owne house what presumption of man dare vrge it But what dare not dust ashes presume to do against his maker and that with greatest inconuenience whē with best pretences of correcting reforming that which they do thinke to be vnperfect in his doings But what dare not dust ashes presume to doo vnder pretence of his maker of his doings And what dare not vassailes subiects presume to do against their Princes Magistrates established gouernmēt that with greatest inconuenience when with best pretences of correcting reforming that which they do thinke to be vnperfect in their dooings Example thereof wee haue moste euident That which is alledged as the cheefe defence of this disordred state which nowe remaineth in our churche namelie that our fathers of olde time were not content with the simple order instituted by Christe and established by his Apostles but for better gouerning of the Churche thought good some offices to adde thereto some to take awaye some to alter and change and in effect to peruert and ouerthrow all Christian and Ecclesiasticall policie which was builded vpon the foundation of the Prophets and Apostles Iesus Christe being the cheefe corner stone True indéed the disorderlie dealing of these our Brethren is a moste euident example of all this we néede not runne to olde and farre fetched examples That this state is disordered is but the former standerous and disordered spéeche of these Discoursers Reaching further in such a generall word of state then humble and godlie subiects ought to doo Yea if the state were in some points disordred yet would these spéeches haue béene moderated in better order then so lauishlie to lashe out suche tearmes against the state But if any thing therein were out of order were this the waye to order it better to turne all the orders established cleane out and to bring in new strange orders or olde antiquated orders or that either neuer were or we are not bound to be ordered by Were not this rather the verie high waye to make a more if not most disordered state and to bring all the gouernement established out of order But what order call ye this to saye that is alledged as the cheefe defence c. Namelie that our forefathers of olde time were not content with the simple order instituted by Christe and established by his Apostles Which of all vs dooth alledge this as his cheefe defence or anye defence or alledging at all thereof And which of our forefathers I praye you are alledged and of what olde time doo we alledge them so at randon that a man maye neither know who they be that alledge them what they be that are alledged when where what they alledge yet to say that they were not cōtent but Male-contents as you séeme héerein to shewe your selues not content with the simple order instituted by Christe established by his Apost What simple order do ye meane so instituted established If ye meane the order of regiment of all these your foure offices I pray you where did Christe institute all these foure the Apostles establish them in such order as you prescribe them And I beséech you did not the Apost themselues thinke good for better gouerning of the Churche to adde to some offices that Christe instituted not And with-all I pray you were all the
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
owne assertions Ye say héere The Ministery is deuided into two functions that is Pastors and Doctors or Teachers And when yee made this requeste in the Page precedent ye said This order we thought good to obserue in describing the Ministery of the Church as by which both the distinction and communication of al offices and seruices in the Church might most plainely appeare Did yee meane these 2. onelie whome heere onelie ye call Ministers Or did ye meane all your 4. Offices for the which ye request this immunity If ye did how are now these 2. only ministers as indéede yee say heere the truer of the twaine and better than your Counterpoyson that saith Christe hath expreslye in his woorde sette downe sufficient ordinary Ministers of Exhorters Teachers Elders Deacons c. But nowe as you héerein do counter your Counterpoyson deuiding the Ministery into two functions Pastors and Doctors which I would not haue forgotten nor contraried any more héereafter being a difference not of methode but of matter So I pray yee withall remember this that the forme of the Scottish election deuides not the Ministers into two distincte offices or officers but makes them both all one And this also is an other difference of matter or substance not of methode Besides that the order of the Churche of England vsed at Geneua maketh first the election and office of Ministers whom they make to be al one with Pastors and after them the election and office of Elders then of Deacons And when al these 3. are at large set down thē they say We are not ignorant that the Scriptures make mention of a fourth kind of Ministers left to the Church of Christe which also are very profitable where time and place doth permit But for lack of opportunity in this our dispersion and exile we can-not wel haue the vse thereof And would to God it were not neglected where better occasion serueth These Ministers are called Teachers or Doctors Whose office is to instructe and teach the faithfull in sounde doctrine Prouiding with all diligence that the purity of the Gospell be not corrupted either through ignorance or euil opinions Notwithstanding considering the present state of things we comprehend vnder this title such meanes as God hath in his church that it should not be left desolate nor yet his doctrine decay for default of Ministers thereof Therefore to tearme it by a worde more vsuall in these our dayes we may cal it the order of Schooles Wherin the highest degree and most annexed to the Ministery and gouernment of the Church is the exposition of Gods worde which is contayned in the olde and newe Testaments But because men can-not so well profite in that knowledge except they be first instructed in the tongues and humaine Sciences for now God worketh not commonly by miracles it is necessary that seede be sowne for the time to come to the entent that the Church bee not left baren and waste to our posterity And that Scholes also be erected and Colledges maintayned with iust and sufficient stipendes wherein youth may bee trayned in the knowledge and feare of God that in their ripe age they may proue worthy members of our Lord Iesus Christ whether it be to rule in ciuil policie or to serue in the spiritual Ministery or else to liue in godly reuerence subiectiō By this order of the English Congregation in Geneua many thinges are different not in methode but in matter and substance from the plat forme of Ecclesiasticall gouernment that these our Learned discoursers now set downe Firste héere is but three offices as of necessitie vrged Ministers Elders and Deacons Secondlye the Ministers that haue the first place are the Pastors and not Doctors according to the forme of the new communion booke to the Counterpoyson but contrary to these Discoursers and to the Frutefull Sermon vpon 1. Cor. 12. Thirdly they giue these Doctors the fourthe place and call them a fourth kinde of ministery But they vrge them not but say it is very profitable where time and place doeth permitte Fourthly they referre these Doctors to the Schooles and Colleges and call them the order of schooles Fiftlie they tie them not only to teaching of Diuinity and to the function of the spirituall Ministery but also to bee professors of morall ciuil and politike professions Howbeit they make the chiefest and highest degree in these orders of Schooles and most annexed to the Ministerye and gouernement of the Church to be the expositors of Gods worde which we cal Doctors or professors of Diuinity And belike these our Learned discoursers miss-understanding these words make them the chiefeste and highest office in the Churches gouernement All these differences are in substaunce and matter not in methode onely But our Learned Discoursers héere do not onely in these materiall things differ from the English congregation in Geneua and from the Scottish but from thēselues also For if the office of teaching be the chiefe and principall office that is in the Church how then is this true that followeth héere The Ministery is deuided into 2. functions they that exercise the first are called Pastors the other are called Doctors or Teachers Should they not rather haue said they that exercise the firste are called Doctors or Teachers and the other Pastors Except wee shall haue another quirk◠founde out betweene these words office and function or betwéene these wordes first chiefe and principall For if ye will say ye meane by the word first the first place not the dignitie ye neyther giue the Pastor the first place and ye call the Teachers office to whome yee giue the first place the chief and principal office that is in the Church But what Do ye meane the Doctor shal ouer-rule al the residue No God wot For when it comes to the gouernment in Ecclesiasticall matters except it bee for an Ergo in the Schooles I am afrayed Maister Doctor were as good come last as first or left cleane out or but permitted in time and place as the Geneua Scottish forme do say for any great gouernment that shal be allowed him But let him shift for his share of gouernment as he can he is in place alreadie and admitted first and now let vs heare what shal be his office The office of a Doctor is to teach as the very name doth declare but yet euery Teacher is not ment thereby for it appertaineth to Pastors also to teach yet this later is distinct from the former Sith the office of a Doctor is to teach as the very name doeth declare I maruell that not long ago the very name of Doctor was so hissed out both of the Schooles and of the Church by some of these our chiefest reformers that it coulde not bee named but in disdaine reproch And now the very name of Doctor is not onely admitted but thus aduanced that it is named the firste the chiefe
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
or chiefe of all the Clergie there which was indéede the Bishop or ouer-seer of them all whom Christ here calleth the Angell of the Church of Ephesus And so likewise we haue also to thinke of all the other Churches there named Loe howe this most reuerende and learned man hath him-selfe against himselfe found out in the new Testament a great deale more than one syllable not of gathering the least surmise but manifest euidence that some one yea diuerse some such ones bare this office of Bishoppes as Princes or chiefe in regarde of their fellowe Pastorall Elders and of the whole Clergie as principall watchmen set ouer the other inferiour watchmen in their seuerall greater or lesser Cities and congregations And therefore this Bishop that here is called the Bishop of man is manifestlie brought in by Gods worde cleane contrarie to this ouerbolde assertion of this most reuerent and learned out-landish man who-so-euer sauing his reuerence he be Neitheir can this shift following elude this proofa wherein he saith And Austen calleth the moderator Proestôta yet this moderator of actions of the Church sauing this one thing that he was the first in order in the companie had no authoritie ouer his fellowes neither did he exercise anie higher office I would faine the place had béen quoted where S. Augustine calleth the moderator Proestôta That we might turne vnto it and peruse it whether it be appliable to this question yea or no. I feare me greatly S. Augustin hath no such saying especially meaning it of a Bishop that hee was such a Moderator of actions of the Church sauing this one thing that he was the first in order in the cōpanie but had no authority ouer his fellowes neither did he exercise anie higher office And what a Moderator call ye that which doth not exercise anie higher office Is his moderatorship no office And how can it be a moderatorship and not higher And how can he moderate his felowes except he haue some authority ouer his felowes Is this no more but this one thing to be the first in order in the companie Or rather is it not to be the last in order and the first in authoritie of higher office For in order the moderator speaketh the last and in all deliberations determineth that is endeth and knitteth vp the matter And the first in order is rather in dignitie and authoritie the lowest and commonly the punie as they terme him to all the companie Wheras if he be the moderator to moderate the sentences of thē all his last voice strikes the stroke and hath the first and highest authoritie in the company Yea but he is the moderator of actions of the Church And doth that abbridge his authoritie What should he moderate being a man of the church but actions of the church Graunt this there an end For whether ye meane by the Church all the people of God or onely the Clergie as vsually we take the name if he must moderate all their actions how hath he not in this moderation an authoritie ouer them and an higher office If yée meane by the actions of the Churche the actions of the Clergie assembled in a Synode And is this no action of the Churche to call and assemble the synode together and appoint thē time and place and propound matter to them as causes of the said assembly or shall not the moderator the Christian Princes supreme authoritie alwayes preserued moderate these actions of the Church if not name who shall if he shall by what authority and howe then are these actions of the Church to bee vnderstoode onely of moderating the actions of those that are assembled in the synode But if this party whome S. Iohn in the Reuelation séemeth to call the Angell of the Churches be this Proestos this moderator of the Churches actions was there then in euery one of those 7. Churches when S. Ioh. wrote to their Angels that is to their Proestotes and moderators a synode holden at that instant for if there were not thē these angels Proestotes moderators were not so called in that respect but in respect of those actions that were vsual continuing among them And indéede such are the matters that Christ there doth commend or discommend them for and not for moderating actions of any Synode then holden or for being president in any such assemblies It followeth therefore that if they be of Christ himselfe called Angelles in the Reuelation and as heere is sayde of Austen Moderators and Proestôtes that is Prouostes or such as had a principall being or cheefe standing among and ouer the Cleargy that the termes were giuen them rather for a continual office of higher authority wherby they should be the presidents moderators of euery assembly when any such should by them be summonced rather than they should be called by these names onely for being presidentes and moderators of them when they were assembled when as there were no such assemblies there at that time to moderate nor Synodes whereof they should be Presidents But saith this most reuerend and learned man Therfore the author of the Epistle to the Hebrues as Hierome noteth doth call the whole companie of the Elders gouernours not any one certain man Where Hierome noteth this is not héere noted and therefore I can not note what Hierome noteth thereon But that the author of the Epistle to the Hebrues calleth the whole company of the Elders Gouernours What hindreth this but that they also might haue a gouernour ouer them and yet their selues be gouernours ouer others and doth S. Paule speake there of any such companie of these gouernours assembled in a Synode as this learned man speaketh of else wherfore is this here alleaged and yet if he spake of such an assemblie of these gouernors if his speech should not admit any some one certaine man to be gouernor also of them how should then one be president in euerie assembly sithe that all thinges ought to be done orderlie in the Lordes house if they be all alike and equall gouernours neither is the example of Peter next alleaged any whit against it but rather for it Such a one saith this learned man was Peter manie times in the very assembly of Apostles of a great authority surely amongst the Apostles who were all otherwise equal and yethe him selfe one of the company of thapostles sent by his companions to Samaria with Iohn Act. 8.14 and in the assembly giuing an account of his ministery to those which were of the circuncision Act. 11.2 If Peter many times were such an one that is to say a President Proestôs and moderator of the assemblies of the Apostles This is not onely to be of a great authoritie among them but also if of any authority at all then this great was greater among the Apostles then the authoritie of others at that time was But did this great or greater authority by
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
doeth in the title of the Epistle ioyne to him-selfe Sosthenes And did Saint Paule and Sosthenes execute their Ministery in common as aequals because he ioyned him to himself in the title of his Epystle and in his salutations He ioyned Timothie vnto himselfe in his other Epistle to the Corinthians and besides Timothie Siluanus in both his Epistles to the Thessalonians Doeth hee therefore execute his ministery with them in common and as his aequals and how then dooth this Learned man himself euen heere confesse of the Apostles who it is euident were not onely the firste in order next vnto Christe but also highest in degree if these men whome in these salutations S. Paule ioyneth vnto himselfe did execute their Ministerye in common and therein were aequall vnto him These thinges hang not together Whatsoeuer S. Paule in ioyning Sosthenes vnto himselfe in his salutations did sore-see this Learned man fore-sawe not no nor after-saw his apparant contradictions to him selfe and much lesse sawe he what S. Paule fore-sawe héerein cleane different from that that he imagineth Wherefore saith hee no not the same Paule alone woulde excommunicate the incestuous persons by his Apostolicall authoritye but by the authoritye of the whole Eldershippe Neyther dooth Peter doubt to call himselfe fellow Elder Neyther doeth this debarre but that still euen in excommunication S. Paule had a superior authority ouer the whole Eldershippe euen as Caluine himselfe confesseth on that place 1. Cor. 5 4. Wee muste note saith he that Paule though he were an Apostle doeth not excommunicate after his own lust alone but participate counsel with the church that the matter may be done by a common authoritye hee verilye goeth before them and sheweth the way but in that hee ioyneth associates with him hee signifieth inough that it is not the priuate power of one man To the which Marlorate addeth and that as out of Caluine also firste vpon these wordes I haue already decreed for I haue also saith he already iudged and pronounced the sentence which you ought to follow And againe as out of Martyr Verily the Apostle goeth before other in iudging which also it beseemeth those that in the Church are the greater to the intent that the vnskilfuller people may be in iudgement directed by their voice going before And furder as out of Caluine hee saith The auncient Church had an order of Priesthood or Eldershippe whereof the Apostle mentioneth 1. Tim. 5. c. 17. and these Priests or Elders were of two sorts For certaine of them both taught and administred the Sacramentes yea rather together with the Bishop did gouern the Church because the Bishop was of the same order that they were of Neyther behaued he himselfe otherwise towardes them than the Consul of Rome towards the Senators Whereby it plainely appeareth that the Apostle whether he ioyned vnto him after he had fore-iudged and decreed the same the whole Church of Corinth or the Seniory of what sort of Elders soeuer they vnderstande it to denounce in their assembly the sentence already decreed of excommunication yet notwithstanding was Paule their farre superior Yea that euery Bishop in his Diocese ioyning with his seignorye being of such Priestes or Elders as are of the order that the Bishop himselfe is of neuerthelesse still hee remayneth their superior not onelie in other poyntes of dignitye but euen in the voyces that they all ioyntlie assembled giue in denouncing the partye to bee excommunicate with their assents whome the Bishop before hath pronounced iudged and decreed so to be And that he is as a Consull towardes the Senators to witte of a far higher authoritye than anye one or than all his Bretheren in the Senate And that this was the order in the auncient Church of the Eldership whereof the Apostle maketh mention in the 1. to Timothy 5. c. 17. All which if it be true that Marlorate as out of Caluine doth héere avowe then is it plaine that in the Apostles times there were Bishops of the same order that the other Priestes or pastorall elders were who both taught and administred the Sacramentes and though with the Bishop they did gouerne the Church together yet had he a farre superior dignity then anie one or then all they had as a Consull among yet aboue his Senators Which is the very principall poynt in question And how is not then this Bishop that heere in contempt is called the Bishop of Man the Bishop of God also As for excommunication we will referre to his proper place And for Peters calling of himselfe a fellowe Elder because our Brethren the Learned Discoursers discourse better on it I will likewise referre it to their furder calling on the same The residue héere noted by this Learned man for Ieromes sentence is already aunswered saue that he addeth this And whereas hee saieth in the same place that it was decreed throughout all the worde we are to vnderstande it no otherwise than of a priuie custome brought in by little and little Howe priuie it was and by little and little brought in the Reader may vnderstande by that we haue shewed already that it began in the Apostles times the apostles not vnwitting thereof but willing the same yea some of the chiefe apostles themselues parties Open to al the world in the most famous Churches Ierusalem Antioche Alexandria Ephesus Rome and all Creta ouer spread from these places throughout all Christendome begun in the age of the apostles and so continued in the Primitiue Church and held in reuerence among all these auncient reuerend holy and learned fathers confessors and Martyrs before the errors superstitions pride and tyrannie of Antichriste began recorded testified by so many and so credible witnesses confessed and graunted vnto euen by the moste reuerende and best learned men indéede of our owne times yea by these our brethren themselues that do impugne it and yet in effect doo thus confirme it and shall wee now dare to call this a priuye custome brought in by little and little But what dare not this man from beyonde the Seas vnder the name of moste reuerende learned presume to conclude that dare folde vp all this matter thus And whatsoeuer is founde in Ignatius or other auncient Writers when the Bishop of Sathan was not yet found out touching the authority of the Bishops or ouerseers as Iustine speaketh is to bee vnderstood of this kind of Bishop Thus doth this moste reuerende and Learned man shake off all these auncient writers and holy fathers Ignatius heere named immediatlye succeeding the Apostles and liuing in Antiochia before the destruction of Ierusalem not onely in S. Iohns and Simeons dayes but while manye other of the Apostles and Disciples liued as Eusebius in his Chronicle witnesseth Yea though Beza also alow the title and office in Timothie that Iustine ascribeth to bishops What of all this Whatsoeuer Iustine speaketh yea whatsoeuer is found
exhorte the Elders of the Church euen then durst he not call himself other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What did S. Peter then seeke authority to himselfe or if he did it did he seek it by that name was not the name of the Apostle of more antiquity than Praesbyter was or then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was yea or then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had ben if he had vsed it or did he not rather then sette aside his authority and set aside the name of apostle and descende down to their owne name order vnto whome he wrote being but in respect of their Ministers Priests or Elders and abasing him selfe to insinuate and perswade them the rather as though that excellent and high apost had béene but their fellow in that office of Priesthoode or Eldership though in his apostleship far aboue them And therefore be it spoken vnder correction this seemeth not to be so well auouched of our brethren that S. Peter durste not call himselfe other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellowe Elder no not when he sought authority to himselfe by that name to be bold to exhorte the Elders of the Church For S. Peter could durst if he would haue done it And he did it when he would vse his authority But héere it shoulde séeme he vsed or soughte it not but set it aside and vsed this lower tearme in his modest humility to the which he exhorted them And yet this no white hindred his superior dignity office of apostleship far aboue them But wherefore is this word fellow Elder héere so vrged that S. Peter where he sought authority to himself durst vse no other name doth this word fellow Elder inferre that all that are fellowes euen in the very Eldership must be in all respects fellow fellow like and all of such equality that no superior dignity may be admitted in this felowship S. Paul also calleth diuerse persons his fellow labourers in the Gospel his fellow seruaunts yea he mencioneth his yoake-fellowe which is of diuerse expounded for his wife yea he calleth all the sonnes of God fellow heires with Christe and is there no difference of dignities in these fellowships In the Courte the best noble man in Englande wil many times cal those that are of far inferior offices yet her Maiesties sworne men in her most honorable houshold their fellowes shall we say they durst not call themselues other than their fellowes or that they are all alike aequall But if this fellowship that Peter speaketh of be in the Eldership then by the way we haue héere to note that S. Peter was both an apostle an elder But our bretherâ—n say an elder is all one with a B. therefore the name office of a B. was not so separated but that euen the Apostles also both might be and were their selues Bishops But least say our Brethren any man should thinke we stay only in names and tearmes which are not so greatly materiall let him consider that Saint Peter expresly forbiddeth the Elders to exercise Lordship ouer theirseueral coÌ„gregatioÌ„s how much more ouer their fellow Elders If our brethren woulde not that any man shoulde thinke they stay only in names and tearmes and if names and tearmes are not so greatly materiall I maruell they make so much adoo about them or rather as it seemeth for any thing héere alleaged stay if not onely yet moste vppon them the thing indéede that S. Peter héere expresly forbiddeth is to exer-Lordship So that Saint Peters forbidding is not for any name or tearme but for exercise of Lordship Neither do we deny but that which the Apostle Saint peter forbibdeth thâ— Elders should be still forbidden them And with our brethren allowing Caluines Bezaes interpretation sith from Caluine they séeme to haue taken all these their obseruations on the foresaid place of Peter though somewhat altering both Caluines words sense héerein that the word Cleargie signifieth not the whole order of the Ministers but the particular Churches and the vniuersal body of the Ch. that is al the congregation being the L. inheritaunce allotment as well as the Ministers Doth S. Peter then forbid that any one Elder should haue exercise any superior gouernmeÌ„t ouer the cleargy vnderstanding the cleargy in this sense If he doth not but alloweth it his self practised it then howsoeuer the name both of gouerning of clergy may be abused the matter is cleare that one Priest or Elder amoÌ„g the residue may haue a lawfull superior auth gouernmeÌ„t ouer the cleargy that is ouer all the vniuersal body of the Church in euery particular or seueral cogregation so not only ouer the people but also ouer the whole order of Minist For the matter that is héere forbidden the Elders is not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which simply is gouerning and exercising a lawful authority but rather manifestly he doth inferre it saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither as misruling of the cleargy On which word saith Caluine Because with the Grecians the proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the most part is taken in euil part Peter heere reproueth a preposterous Lordship such as theirs who not coÌ„sidering with theÌ„selus that they are the Minist of Christ of the church do couet somewhat more Erasmus noteth on it NoÌ„ dominaÌ„tes more Regum Not ruling after the maÌ„ner of Kings or Non Dominio prementes Not pressing theÌ„ with DominioÌ„ or Lordship so that here is nothing at al spokeÌ„ against any vnlawful superiority that any elders may exercise ouer the cleargy For otherwise he should permit no gouernment at all vnto them ouer the congregatioÌ„ or of one at anie time in a synode And therfore these wordes of Saint Peter must needs be vnderstood either of too excelling or of too tyrannicall gouernment and so Caluine concludes thus For God deliuereth not a kingdome to the Pastors but onelie enioyenth them a care so that theright in the mean time remaines entier to himself and so saith Beza he sheweth that not a kingdome but a care is committed to them So that this Lordship that Saint Peter expreslie forbiddeth is only against their exercise of a kinglike or of a tyrannicall Lordship and not against anie moderate Lordship and superior authority ouer the cleargie But to proue this further and better as they thinke our brethren ascend from Saint Peter vnto Christ saying Which thing also our Sauiour Christ precisely forbiddeth when there was a contention among his apo about the primacy The Kings of the nations haue dominion ouer them and they that beare rule ouer them are called gratious Lordes or beneficiall but you shall not be so Also Mat. 20.25 and Mar. 10.41 Vpon the ambitious request of the sonnes of Zebedy the disdain of the other against theÌ„ The princes of the Gentiles exercise lordship ouer them and they that bee great exercise authority
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
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
and conuersation Me thinkes rather wee might bee glad to haue some such Chauncellors or Lawyers amongst vs because of their better experience in Ecclesiasticall regiment and in deuising lawes orders and decrees than wee our selues are so well able to conceiue whose onely or principall profession is Diuinitie But say they of these Chauncellors and other Lawyers which being meere lay men and vnlearned in Diuinitie by their own lawe ought to be no members of the Synode If they spared not before to call them popish and prophane no meruell if they call them mere lay men and vnlearned in Diuinitie But see here the indifferencie of these our learned Bretheren When they speake of their gouerning Elders in euery congregation they forsooth are not laye men but persons and officers Ecclesiasticall Although they bee Gentlemen Marchants Artizanes Farmers Husbandmen or what trade soeuer These are forsooth no meere laye men but Presbyters Priestes or Elders And who made them so The Pastor and the Parish haue chosen them to this office And can their choyse make a meere lay man not to be a meere lay man and cannot the choyse of all the Pastors in a whole shire nor the approbation of the whole prouinciall Synode make a Chauncellor or other Lawyer to be no meere lay man in respect of the Ecclesiasticall office that they chose him vnto as well as could that particular Parish or congregation Yea but say they these Chauncellors and other Lawyers they are vnlearned in Diuinitie I meruell that our Bretheren euen for very shame would haue euer obiected this vnto them knowing what great learned men many of their Seniours must needes fall out to bee in many Parishes whom their late olde sir Iohn lacke latine would soone appose for he yet at least could reade his Articles but they could not reade a letter on the booke And yet these men because they bee Seniours must bee counted learned in Diuinitie and how got they on a suddayne all this learning by inspiration with the election of them to the Seniorie or came it by vertue of their Eldership As though learning in Diuinitie were euen tyed to their Consistory As for Chauncellors and other Lawyers Ciuill or Canon for I take it that they speake not so much of the Temporal Lawyers these are meere lay men and vnlearned in Diuinitie What a straunge and high concâ—yte is this of themselues still boasting in the toppe of euery leafe of their learned discourse and often of their graue wise and godly Seniours with contempt of others if they fauour not their deuises bee they neuer so learned men If they say though they bée learned men yet in other things not in diuinitie Is it not more likely that they bee or may bee farre more learned in Diuinitie too professing the studie that is euen next vnto Diuinitie and in a great parte consisteth on Diuinitie than those Temporall men that are altogether or for the most parte trayned vp in worldly matters and in mechanicall occupations and haue little minde or leisure and lesse helpes of fearing to imploye themselues in any deepe studie in Diuinitie yea many of them vtterly vnlearned What a greate vanitie is in this dealing And yet these saye they meaning Chauncelors and other Lawyers will beare the greatest sway in all things in our Synodes These beare little sway GOD knowes and it is apparant at most no more than doth any other particular man in them But in their Synodes though they speake cleane contrary therein vnto themselues yet these their lay rather than Ecclesiasticall Elders either should beare the greatest sway of gouernment or let them lay aside the prerogatiue of this name of Gouernours which title they make more peculier to them than either to the Doctors or to the Pastors But now after the Chauncellors Lawyers which in our Conuocations or generall Synode are very fewe amongst vs except withall they be Ministers of the worde and Sacraments or els Deacons our Bretheren must here there is no remedie haue yet another fling at the Bishops The Bishops say they as though they were greater than the Apostles must haue their seuerall conuenticle If the Bishoppes haue a lawfull superiour dignitie more than the other Priestes or pastorall Elders haue as before at large is prooued why maye they not also haue a superiour place seuerall by themselues to consult vppon matters that are meetest to bee propounded in the whole Synode Doth it therefore followe herevppon that they take vppon them to bee greater than the Apostles or but comparable to them What a friuolous argument is this but what reason haue they for it Whereas say they the Apostles came together with the whole multitude Nay soft Bretheren put vp these words agayne for this time and place with the whole multitude in your purse Adde not to the text The words are these Act. 15. vers 6. Then the Apostles and Elders came together to looke to this matter I graunt he nameth afterward all the multitude ver 12. And yet it seemeth that he ment there none other but all the multitude of the Apostles and Elders that he sayde before vers 6. did come together Although afterward for the sending of chosen men to carrie their decree it is sayd vers 22. that it seemed good to the Apostles and Elders with the whole Church although the whole multitude of the whole Church came not together about that controuersie But it may appeare the Apostles and the other Elders with the multitude were so in one place together that neuerthelesse Luke testifieth Acts. 5. vers 13. saying and of the other meaning besides the Apostles no man durst ioyne himselfe to them And therefore if our Bishoppes haue their seuerall conuenticle or place of comming together by themselues what haue they therein that the Apostles also had not and yet it followeth not that if the Apostles had no seuerall conuenticle or meeting together that they make themselues greater than the Apostles or make any comparison of greatnesse with them But they acknowledge themselues farre inferiour as in giftes so in dignitie also of their function Yea in the order of their Pastorall Eldershippe or Priesthood it selfe they acknowledge themselues to bee but equall and and all one euen the greatest of them not onely with the meanest in the conuocation but with the poorest Priest in Englande Albeit in respect of their lawfull superiour dignities they may well haue a superiour and seuerall conuenticle or meeting place notwithstanding oftentymes both they and all the residue of the conuocation doe ioyntly also in one place assemble altogether And as they are seuered say they in place so will they bee higher in authoritie And good reason too sith as wee haue seene it is not in respect of any higher authoritie in the order of the Eldership but of their higher authoritie of iurisdiction in the Ecclesiasticall regiment So that whatsoeuer say they
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