ãâã ãâã ãâã ãâã ãâã ãâã do so aduance the sense therof that they become not coÌpetible to mortal men especially being applied to the ordering gouerning of the churâh are not those names offiâes 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 coâfession 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 ãâã ãâã ãâã ãâã ãâã Arch-builder or chiefe builder which we commonly traÌslatea Maister builder haue laid the foundation another buildeth vpon it What durst S. Paule say of himself he was ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 coÌcord 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 tâe heatheÌ Philosophers beholding the sympathie and antipathie that is in naturall creatures and being moued with the admiration therof concluded that all things were doââ 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 moâe 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 Sâuiour 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 meruaâle 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 âayde 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 coaâe 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 ãâã 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 compriâing 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 ParliameÌt 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 coÌsciences 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 ãâã 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 gâod 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 coÌteyned 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 reuereÌd 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 EnglaÌd 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 preteÌces on coÌscieÌce With what coÌscieÌce 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 coÌscieÌce make they to spare no reproches be they neuer so vntrue against their brethreÌ no not sparing
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 begotâen 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 Lambâs 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 theÌ 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 subiectioÌ 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 theÌselues 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 quirkâ 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
Elders or Bishops in euerie towne in Creta Tit. 1. Hee prescribeth to Timothie what manner of Bishops and Deacons he should ordeine 1. Tim. 1. Paule sendeth for Elders out of Ephesus whome hee calleth Bishops to come to Miletum vnto him Act. 20. Thus doo they diligentlie search the Scriptures and examine the churches state and conster the word Bishop as you woulde haue it for Elder or Minister of the worde and saye that these were the Elders of the Churche of Ephesus that Paule sent for and yet all this will not helpe to finde out one place recorded in the Scripture while the Apostles liued where the gouernement Ecclesiasticall was directed by all these foure kinde of persons ioyned togither and one distinguished in office froÌ another as you by the examples of the Apostles would prescribe But since they cannot doo it I beséech you doo it and set downe the place where all these foure concurred And yet if ye so did and no rule prescribed for all to doo the like may not we pleade also to be the churche of Christe though we haue no such preests Elders Gouernours nor suche Doctors distinct from pastors as these Churches had not in all the Apostles times To conclude say these writers of the Centuries But howe manie persons exercised the ministerie in euerie churche is not noted in the histories nor is any where commaunded that they should in euerye place be a like many But as the fewnesse or the multitude of the assemblie required so were fewer or mo admitted to the Churches ministerie They appointed Prophets Euangelists Pastors and Doctors not to bee certeine degrees of persons in the Ecclesiasticall regiment but they seeme to be reckoned either among the Apostles and their fellowes or else among the Elders or the Deacons So that as still these your Gouernours are not mencioned so still your quadrible distinction of these persons and their offices is ouerthrowne and no number commaunded or prescribed Thus doo these setters foorth of this first Centurie or hundreth yeares of the Apostles time and of the Primitiue Churche euen where they make for you concerning the title of Bishops make cleane againste you for your Doctors for your Gouernours for your Deacons whome they make to be Teachers also saying of them Pag. 508. These mens office was to Minister to the table at Hierusalem while the communitie of the goods was there Act. 6. But notwithstanding that they taught also and wrought signes appeareth by Steuen Act. 6 and by Philip Act. 8.23 And in other Churches euery where it was the Deacons office to teache minister Mention is also made of womeÌ Deacons for Ro. â6 Phoebe is called the minister of the Church of Cenchrea The author of the Epistle to the Hebrews calleth them by a generall name the Ministers of the Churche Heb. 13 Obeye your Rulers Thus write they of the office of Deacons so that they were Doctors or Teachers also of the worde and had the cure of soules for so it followeth in the foresaid text And submitte your selues for they watche for your soules all which is cleane contrarie to your prescription Kemnitius also in his second Tome aforesaid before hee come to the Treatise of the equalitie or superioritie of Bishops confuting the decrée of Trident councell for their seauen degrees of orders saithe at large on this wise as for the matter thus it standes bicause manye dutyes or offices doo apperteyne to the ministerie of the Churche which in a great assemblie of beleeuing people cannot all and euerie one of them conuenientlie be dispatched of one man or of a fewe that therefore all things should bee doone in order decentlie and to edification the assemblie of the Churche being multiplyed those duties or offices of the Ministerie began to be distributed into certeine degrees of Ministers the which they called after ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã ordinances or orders that euerie man should haue as it were a cerieine station in the which he should serue the Churche in certeine offices of the Ministerie So the Apostles in the beginning attended on the Ministerie of the worde and Sacraments and also on the contribution and dispensation of the almes But afterwarde the number of the Disciples increasing they commended that parte of the ministerie which perteyned to almes vnto other whome they called Deacons And they allege the reason that they so doo to witte that they might trauell in the ministerie of the worde and praier more diligentlie without any withdrawings of them from the same Act. 6. And this firste beginning of degrees or of orders of the ministerie of the Apostlicall Churche declareth whaâ ought to be the cause what the reason what the ende of suche either degrees or orders to witte that according to the consideration of the Ecclesiasticall assemblie all offices which apperteine to the Ministerie may be executed more commodiouslie rightlier more diligentlie and in order with some grauitie to edification And bicause the Apostles out of those Deacons did assume them which were tried afterwards into the Ministerie of teaching as Steuen and Philip it is gathered this also to be the vse of these either degrees or orders that they shâuld be prepared before and prooued in the lesser that afterward the more waightie offices of the Ministerie mighte the safelier and with profite be commended vnto them And this is that that Paule saith 1. Tim. 3. Let them firste bee tried and so let them minister Againe They that haue in the Deaconship ministred well shall get to themselues a good degree So in the Liturgie of the Church of Antiochia Act. 13. There were Prophets and Doctors of whom those did either foretell things to come or expound the more difficult places of the Scripture 1. Cor. 14. These did set foorth vnto the people the principles of Christian religion Heb. 5. Paule and Barnabas doo assume Marke to be a Minister Act. 13. Not onelie that hee should Minister corporall things vnto them but that they might commend to him certeine partes of the Ministerie of the worde as Paule expresselie saith Act. 15. How contrarie this is to your doctrine both for the generall considerations of making degrées in the ministerie on these aforesaid causes and namelie how flat against your assertions for Deacons Pag. 108 I referre to the conference of the Reader till we shall come to your Learned Discourse thereon Nowe to procéede on with Kemnitius In the Churche of Corinthe there were Apostles Prophets Doctors certeine that spake with languages certeine that interpreted some had Psalmes some praiers blessings and thankesgiuings not in priuate exercises but in the publike conuenticles of the Churche 1. Cor. 12. 14. Certeine degrees of the Ministerie Ephes. 4. are reckoned vp First Apostles which were not called to anye certeine Churche neither by men but immediatlie of Christe And had commaundement to teache euerie where And were adorned with the witnesse of
often one and the same man did susteine and execute all those offices that apperteyned to the Ministerie The which thing is manifest by the Apostolicall History This third note againe cleane ouerthroweth all your Learned Discourse and fullie answereth all the bitter out-cries of our Bretherens Fruitefull Sermon as they terme it on the 1. Cor. 12. for encroching confouÌding foolish pernicious shuffling togither of diuerse duties Which termes sauor of more zeale to say the best thereof then of charitie or knowledge Now saith Kemnitius vpon these thrée admonitions These ordinances therfore in the Apostles times were free consideration being had of order comlinesse edification saue that at that time certeine peculiar giftes as of toongs of prophesie of Apostles and of miracles were giueÌ of God to certeine persons As for these degrees wherof we haue hetherto spoken were not any thing besides and without the ministerie of the word and Sacraments but the same and the verie offices of the ministery were distributed into those degrees for the causes now declared So that all this that is before spoken is not so much to be noted for the extraordinarie offices as for these that you make ordinarie Nowe vpon this libertie of the Apostles times howe the Primitiue Churche next succéeding them did followe or alter anye of these orders Kemnitius still procéedeth saying That example of the Apostles the Primitiue Churche with the same reason and the like libertie did imitate For the degrees of the offices of the Ministerie were distributed Howbeit not altogither by the same reason as in the Churche of Corinthe or in the Churche of Ephesus but according to the reason of the circumstances of euerie Churche Wherevpon is gathered what a libertie there was in the distribution of those degrees And this requireth no lesse to be marked then all the other thrée admonitions For if there were suche a libertie in the Primitiue Churche immediatlie after the Apostles times and that on the imitation of the Apostles and that in these two and so famous Churches Corinthus and Ephesus and yet different in these degrees and orders of the Ecclesiasticall Ministerie one from an other and other from them according not to any commaundement prescribed but to the reason of the circumstances of euerie Churche haue not wee as muche libertie now in the distribution of the degrees and orders of the Ecclesiasticall Ministerie Well let vs procéede with Kemnitius to his perticuler examples of these orders Dionisius cap. 5. of hys Hierarchie expresselie numbreth onelie three orders Firste ãâã ãâã ãâã ãâã ãâã of the principall diuine Minister to whome hee giueth the cheefe and moste perfect office of teaching in the declatation of all the mysteries of Christe and administration of the Sacraments Secondlye ãâã ãâã ãâã ãâã ãâã Sacerdotum of the sacred Ministers or the giuers of holye giftes or as we vsuallie for penurie of proper words improperlie saye Priests which is deriued properlie of ãâã ãâã ãâã ãâã ãâã as is aforesaide and you call Elders whereas ãâã ãâã ãâã ãâã ãâã signifieth a sacred person dedicate to the Temple and the diuine offerings or ministerie which doo more fullie instructe him in the Catechisme and bring him to the Bishop and helpe in those things that perteine to the administration of the Sacraments Thirdlie ãâã ãâã ãâã ãâã ãâã Ministrorum of the publike Ministers to whome he giueth the office of cleansing and preparing those that are to be entred that is to saye of Catechising And cap. 3. he saith by the office of the Ministers the reading of the holye Scripture in the order thereof is recited Againe of the Ministers some stand to shut the dores of the Temple while they which are learners of the Catechisme which are poenitents which are possessed or vexed with a spirite are thruste out Other haue an other office to strippe him that it to be Baptised c. Thou seeest that he reckoneth manye offices of the Ministerie and yet he dooth not giue to euerie one of them peculiar orders but reckoneth vp onelie three orders The Canons of the Apostles namelye Bishoppe Priest or Elder and Deacon Reader and Singer But there is no mention made of doore-keeper exorciste and acolyte Ambrose on the 4. chapter to the Ephesians describing the degrees of the offices of the Ministerie of his time rehearseth Bishops Priests or Elders Deacons Readers exorcists In the booke which is ascribed to Hierome of the seauen degrees of the Churche Exorcists and Acolytes are not reckoned therefore the opinion of those seauen orders is not Catholike But some of the auncients number mo orders aboue those seauen the Epistle of Ignatius reckoneth ãâã ãâã ãâã ãâã ãâã Labourers whome Epiphanius calleth ãâã ãâã ãâã ãâã ãâã the little booke of Hierome calleth them Fossores diggers to witte which attended on the corsses of the dead and buried them The Graecians haue a peculiar office of those that are syngeli or rather as I take it sygeli silensaries or kéepers of silence or bidders of the congregation to holde their peace Ignatius reckoneth vnto the orders Confessors Clement Catechists the Canonists reckon nine orders for they reckon in Psalmists and Bishops But the multiplication of Ecclesiasticall orders from thencefoorth arose afterward For Cyprian in the 3. booke Epistle 22 sheweth that nothing that was to be doone in the Church and in matters of the Churche although âhey properlie perteined not to the Ministerie of the word should be doone by any other than by clearkes And so it behooued the waiting houshould seruants of the Bishops and of the Priests or Elders to be Clearkes From thence afterwards Stewards Defenders Vidoms those of the houses which were the greater or Bowrgraues were taken from the Clearkes Clearkes therefore were those which by a peculiar and more streight discipline were framed and prepared to the Churches Ministerie And they were first appointed to certeine lesser offices that the studie diligence faithe and grauitie of them might bee tried whether they would become fit for greater and more waightie offices And in the Churches more frequented when as especiallie out of the fields villages and little townes cheefelie in the more solemne feasts they must come from all partes to the Metropolitane Churche as many auncient canons or rules doo commaund this one or a fewe were not able to execute all and euerie of the offices of the Ministerie Therefore degrees and orders were distinct not in idle titles but in certeine offices apperteyning to the ministerie of the Church The Bishop was treating of the word of GOD and caring for the discipline of the Churche the Priests were teaching and ministring the Sacraments And héere note this difference betwixt the Bishops the Priests not meaning your Priests that ye call Gouernours onelie but Priests that taught and ministred the Sacraments that is to saye were bothe Doctors and Pastors with-all note the superioritie ouer the Priests of
principall beeing or standing office ouer them to a Superintendent or ouerseer of them which was a lower title of superiour dignitye and therfore not giuen or taken of any il purpose so withal it argueth the antiquity both of the matter and of the appropriating of the name Episcopus more peculierly vnto one then before it had bene to be either in or immediatly following the Apost times euen by Bezaes owne testimony out of Iustine and by examining of this worde and title in the Scripture And as Caluine and Beza héere confesse the matter so Gellius Snecanus also de Disciplina Ecclesiastica pag. 440. speaking of the ministerye of the worde concludeth out of 1. Tim. 5. uer 19 20. Whereupon it manifesthe appeareth that euen then a certaine order was ordayned at Ephesus Cui Praefectus erat Timotheus ouer the which Timothie was the Praefect Whome Iustine calleth ãâã ãâã ãâã ãâã ãâã and Beza translateth AntistiteÌ whome wecall Bishop All this being considered with the subscription afore-said vnto Timothie argueth that this name Bishop to become peculiar vnto one aboue his brethren and fellow Pastors was neither so late as diuerse take it nor was meerely and altogether mans inuenâion and yet if it had beene ordayned of man being not other-wise prescribed of God it may well be called also euen Gods ordinaunce as we shall see after God-willing upon Peter The Centuriographers writing of the gouernment of the Churche in the time next succeeding the Apostles do say Cent. 2. ca. 7. pag. 125. and 126. But as there was no certaine and prescribed number of Minist of the Church commaunded in the holie Scriptures so according as the necessitie of the Churches required they had moe or fewer And as among them to the intent that there should be some order and that the Ecclesiasticall offices shoulde bee better administred among many by a certaine reason or consideration and that the succession of Ministers might be made in order necessity compelled them to ordayn and to keepe certain degrees of persons But in that matter and also in thys age the most part of the Churches kept a small number and a simplicitie For moe orders than these 3. that is to witte Bishoprick Priesthoode and Deaconrie are not found with approued Authors And the offices which afterwards were distributed to dore-keepers to Readers to Exorcists and to Acolyts were al names ioyned to the office of Deacon and Subdeacon So in the French Church as appeareth by the Epist. of theÌ that were of Lions vnto the East churches are reckoned vp more Ministers of the Church then Bishop Priests and Deacons the other are called brethren Euseb. lib. 4. cap 1. Clemens of Alexandria in the bokes of him that are at this day extant maketh no where mention of moe then of Bishop of Priestes and of Deacons except that in some places hee adioyne Widdowes Neyther yet doeth hee in playne wordes ascribe vnto them a Ministery in the Church muche lesse a degree Also Hierome in his Epist. to Euagrius doth testifie that in the Church of Alexandria there were no moe degrees from Marke vnto Dionise then bishopricke Priest-hoode and Deaconship And so proceeding to other Churches and to Antioche and Rome where out of Iustine they note vnum perfectum ãâã ãâã ãâã ãâã ãâã fratrum and certaine Deacons the other brethren Nicâphorus li. 3. cap. 29. declareth that Eleutherius which was taught the holy Scriptures of Anicetus or rather of Anaclecletus was enrolled in the sacred number of the Cleargy And in the 15. yeere of his age tooke the degree of Deacon and three yeare after was made Priest and in the 10 yeere of his age was chosen Bishop Whereupon may be gathered what degrees were in Rome vnder the raigne of Hadrian c. It is woorthy memory that of euery one Church is onlye found a Bishop in the Priesthoode and in the Deaconship are alwayes found many according to the necessity of euery place or Church Hierome testifieth in his epistle to Euagrius that in the time of the Apostles the degrees of Bishops and Priestes were not distinct but afterward for remedie of schisme one was chosen out of the Priestes and placed in a higher degree and called bishop Which onely in the office of ordeyning should differ from the Priestes Whereuppon it appeareth that about these times this chaunge began in the Church and the office of a bishop higher then the degree of Priesthood not so much by the institution of God as by humane authority for bicause of good order aedification and succession Heereupon it is that Irenaeus calleth Soter Anicetus Hyginus Pius Telesphorus Priestes Euseb. lib. 5. cap 24. And this indifferent vsurpation of this worde bishop and Prieste is also found with others Vnder Traiane as yet liued Iohn the Apostle which was the chiefest founder of the Churches that were in Asia and which also was woont to goe out of Ephesus to the places neere adioyning both partly to ordayne bishops partly to chose the Cleargie by lotte as Clement telleth in Eusebius lib. 3. ca. 23. but he being dead the Apostleship ceased in the Church bicause that vnto their doctrine and writings God would haue the Church at all times to be bounde But the Apostles gaue Churches to Bishops in euerye one place as Irenaeus lib. 4. cap. 63. doeth testifie But bicause the doctrine of the Gospel was to be published throughout many nations therefore the Churches were wonte to choose famous and constant men prest to trauell and ready to teach and to suffer for the Gospell and to impose on them this office that according to the imitation of the Apostles forsaking their goods or disposing them they should trauel through many and farre places of the Gentiles preach the Gospell These were called Euangelists or Apostolicall men and Eusebius testifieth lib. 5. cap. 9. that very many of them were yet vnder Commodus In the number of whome is Pantenus reckoned who was sent of Demetrius Bishop of Alexandria into India c. Out of these obseruations of these Centuriographers vppon the auncient fathers coÌcerning the gouernment of the Churches in this age which was partlie in the time and life of some of the Apostles we also may note these thinges appertayning vnto our controuersie First that there were ordinarily but three degrees of the Ecclesiasticall Ministery Bishoppes Priestes or Elders and Deacons by which Priests or Elders they meane such Priestes or Elders as were ministers of the worde For they speak of those Priests or Elders whose office at the first was not distincte from Bishops So that in the ordinary regiment of the most famous Churches in that age and while some of the Apostles liued and immediatlye after their death these vnpreaching Prelates Preests or Elders that medled not with teaching but were al in gouerning were not accounted any offices or degrees of the Ecclesiasticall ministery But they had onely three as we haue Bishops
Elders as were Ministers of the word and Sacramentes whom our brethren cal Pastors was with one consent allowed and practised without any interruption reclayming or misliking of any person either of the Cleargie or of the people by a continuall succession from in the very Apostles dayes To the which purpose I haue not vrged such authors as are suspected to be forged in those holy and auncient Fathers names but such as euen our brethren theirselues do acknowledge to be the true authors of those bookes and stories whence I cite them As for the holy Fathers following Cyprian Athanasius Cyril Basil c. doe not onely all of them agrée héereto and for the most part were such bishops themselues but also vpon anie occasion offered in their times do defende and maintaine by the authoritie of the worde of God this superior dignity and authority that they had and exercised as shall yet furder God willing appeare in that which followeth But héere because our brethren may seeme already to haue aunswered al that can be alleaged out of the ancieÌt fathers I am now to craue licence of the reader to set a-syde for a while our brethrens Learned discourse that we may heare and marke for our furder satisfaction what our other Learned brethren aunswere heereunto And firste they aunswere to all this by distinction of the order of bishoppes in a little booke late come forth called The iudgement of a most reuerend and Learned man from beyonde the Seas concerning a threefold order of bishops c. Which aunswere beeing so briefly and plainely perused as may satisfie and conferred with the resolutions of our other brethren from beyonde the Seas also we shal the readier returne to this Learned discourse of these our brethren at home for the titles and equalitye of the Pastors The Argument of the 4. booke aunswering that parte of a Booke late come foorth called The iudgement of a moste reuerende and Learned man from beyonde the Seas c. that concerneth the superiour Authority of the Bishops THis Booke contayneth a diuision of three kindes of Bishops to wit of God of Man of the Deuill With Danaeus proues of this triple diuision Treating first of the lawfull vse honorablenes of the name B. Of Daneusand the moste reverend mans Definitions and their confuting the definition of the Bishop of man Of the power that the most Reuerend yeeldeth vnto Of the continuing Assemblye at Ierusalem vnder Iames Of their office that are called the Angelles of the Churches in the Reuelation and of the churches Moderators Of the greatnesse of Peter notwithstanding the rendring accoumpt of his doings and of one going before the other Pastors Of the impugnyng and defending the argumentes of Epiphanius against Aerius And of the Fathers report that Timothie was Bishop of Ephesus with the shifte for his beeing an Euangelist and what the word Eldershippe importeth Of the Order and authority of one laying on of handes and of the differences betweene ordayning electing with the prerogatiue of one euen in the elections Of one or moe Bishoppes in one Citie and of the schismes in the auncient Churches where moe haue bene and withall of the lamentable schisme by the Meletians Of Cyprians defence for Bishops to succeed the Apostles and Ieromes defence for the originall of B. superiority in the Apost times and of the Apostles remayning superior although they ioyne other with them in their actions as Paul Softhenes and that one was superiour in excommunicating and that all this superiority of Bishops was no priuy custome but the continuall and vniuersall practise of all Christendome This booke intituled The iudgement of a moste reuerende and learned man from beyonde the Seas c. beginneth vvith this prefixed distinction WE must needs make three kindes of Bish. of God of Man of the Diuell WHO this most reuerend and learned man should be sith his name for what purpose I knowe not is not dicouered by our Brethren I minde not to pull off his visour but with all due reuerence both to his person and learning I may take the aduauntage with lesse enuie in a namelesse person the better to consider the reasons of his iudgement Howbeit bicause the reuerende and learned Danaeus professing openly his name doth vse also this selfesame distinction from whence this namelesse moste reuerende man might séeme to haue barrowed it I would therefore a little higher beginne with him that began before with this distinction and so one aunswere serueth both Danaeus in his Christian introduction 3. parte cap. 8. after he hath brieflie referred vs for the dignity and office of Pastors to Bernards sermons on the Canticles 41. 77 saith on this wise Haec breuissime verum iam latius Episcopi c. These things briefly but now more at large bishops and Pastors are one in the holie Scripture 1. Pet. 2. v. 25.5.2 Wee at this daye name them Ministers of Gods worde because men haue now long since abused both the name and dignity of bishops And at this day the name Episcopatus of a bishoprike or bishops office is esteemed to be the name of honor onely and of gaine but not of burthen and of labour Albeit contrariwise Augustine in the 9. booke of the Citie of God chap. 19. saith The name of bishop is of worke not of honor For of the office of a Bishop or bishoprike which in Paules time was one and Euangelicall was afterwarde made a threefolde bishoprike that is to wit a Bishopricke Euangelicall Humaine and Sathanicall Euangelicall where is greatest equalitie among all the pastors of the Church of God Humaine when vnto some one of the Pastors a power and prelacie or preferment not indeede the greatest howbeit some power is giuen ouer the other men of the same order that is to say ouer other pastors and Elders Sathanicall when vnto one pastor is giuen vppon other Churches an Emperors or Dictators power as in popery are bishops Archbishops the Pope Be it spoken with protestation of all duetifull reuerence I wonder at so renowmed and learned a man How zeale against the corruptions of Popery maketh now and then such a notable man also and yet but a man Homines sumus labi possumus We are all but men and may ouerslippe to confounde and carrie things awaye in presupposals cleane from their right course and places euen where they woulde moste preciselye distinguishe and dispose them Howe bishops and Pastors are all one in the Scripture wee haue séene alreadye at large though not yet out of that place of S. Peter héere quoted which because our brethren Discoursers doo afterwards mention we shall God-willing in order come thereto For the name of Minister of Gods word vnderstood both for Pastor bishop it is a good name and a good reason But that we should so cal B. and Pastors ministers of Gods word that wee shoulde cleane exclude either the dignity or the name of bishop it
also or rather a specification of the power saying They which did beare this office of Bishops are called Bishops in regarde of their fellowe-Elders and the whole Clergie as watchmen set ouer the Clergie True it is that they are so called though not onelie in regarde of their fellowe Elders and the whole Clergie but in regarde also of the whole people vnder them And the regarde that is towarde their fellow-Elders and the whole Clergie since it taketh not away the felowship of their brethren Elders nor is anie absolute power but a certaine power limited with certaine orders of rules prouided against tyrannie is a good regard and neither iniurious vnto their fellow-Elders or to any man and euen therefore acceptable vnto God But saith this most reuerend and learned man that this calling was not brought in by the worde it is manifest by that that there is not to be founde in the newe Testament so much as one syllable whereby there may be the least surmise of any such thing Whether there be not to be found in the new Test. so much as one syllable wherby there may be the least surmise of any such thing I referre it to the consideration of that which is alreadie alleaged not only concerning Timothie Titus but also out of the testimony of those historiographers fathers cited that liued either in the Apostles times or followed next theÌ Yea I referre it to Caluine Beza theÌselues in the places before noted And that is more I referre it to the verie iudgement of this most Reuerend and learned man from beyond the seas euen in the very next sentence immediatly folowing this ouer-bolde too peremtory assertion For saithe he although we doubt not but all thinges ought to be done orderly in the Lordes house and therfore that some one should be president in euery assemblie whom Iohn in the Reuelation seemeth to call the Angell of the Churches If some one should be president in euerie assemblie because al things ought be doone orderly in the Lordes house and the assemblie be of Priestes or Elders then should one of the Priests or Elders be president ouer the residue And if the assemblie continue not onely for actions done at one time but continue still then this presidentship ouer the Priestes or Elders should still continue by the testimonie of this most Reuerend and Learned man or else all things should not be orderly done in the Lords house But now whether the assemblie of the Clergie Pastoral Elders did not continue at or about Ierusalem and that there be not so much as one syllable whereby there may bee the least surmise of any such thing looke Act. 1. ver 4.13 and 14. Act. 2. ver 1. 42.43 44. Act. 4. ver 32. Act. 5. ver 11.12 and 13. Act. 6. ver 2. 5. Act. 8. v. 14. 25. Act. 9. ver 27. Act. 11. ver 1.2.3.4 and 22. Act. 12. ver 12. Act. 15. ver 2.4 6.12.22.23.24.25 c. Act. 21. ver 18. By the conference of all these and other places it is most apparant that the assemblie of the Clergie at IerusaleÌ was still continuing And therefore it followeth that one should be stil a continuing president ouer them or else all things should not haue beene doone orderly in the Lordes house And what differeth this continuing president that is to say one that sitteth higher than al the residue froÌ the Bishop whom Egesippus Clem. Euseb. Ierome Ambr. as is aforesaid described to be placed in the higher seate to ouer-see his Brethren whereupon this name Episcopus Bishop is deriued Neither do I refuse the example that this most Reuerende learned man alleageth saying whom Iohn in the Reuelation seemeth to cal the Angel of the Churches And what gathereth Marlorate that S. Iohn meaneth by this Angell Angell and sent are all one Whereupon we learne that none can minister the worde of the Lorde purely and with profit except he be sent of the L. Rom. 10. c. 15. Iohn foretolde that he would write to the 7. Churches as is aboue-said 1. a. 4. which thing he now beginneth to put in practise while hee writeth to the Pastoures of those Churches For the Pastors ought not to be estranged froÌ the Churches of whom is made one bodie Of Ephesus wee spake 1. c. 11. From this Church of Ephesus Iohn beginneth because for the multitude of the beleeuers and the celebritie of the place it was esteemed for the chiefest Church And profitable was it to make the beginning from the same that it being corrected it might more easily be prouided for the correction health of other Churches And although certaine things were to be corrected aswell in the people as in the Clergie as they call theÌ notwithstanding he setteth not on the people but on the Clergie Neither calleth he vpon euery one of the Clergie by name but on the Prince of the Clergie that is to say the Bishop And that not without a reason For the Pastor is to render accompt not only for his own sinnes but also for the sinnes of those that are subiect to him if it chance anie perish by his negligence or slouthfulnesse as is contayned Ezech. 3. c. 20. Moreouer euen as so long as the stomake is sicke health is prouided to the other meÌbers to no purpose but the chiefest regard is to be had therof euen so ought the medicine of correction to be ministred to the Pastors before the people For as the ill stomacke infectes the nourishment with the which all the meÌbers are encreased so by the euill and noysome life of the Pastors the life of the people is corrupted Albeit it is likely that not any one of the gouernours of the Church is in this and in the places following noted but with all the whole succession of the B. and Elders of that Church is by order to be taken Although the minister of the place ought to be accouÌted alwaies amoÌg these to hold the chiefest By which collection of Marlorate it appeareth that although S. Iohn by name of Angel may comprehende generally the Clergie to wit chiefly the Pastors yet here in writing especially to one and calling that one the Angell of this or that Church it is apparant that some one or other had a superioritie ouer the other of the Clergie in those Churches Which one is here peculierly called the Bishop and Prince or chiefe of the Clergie or Pastors Among which Churches Ephesus being reckoned one the first wherein as we haue séene Bezaes testimonie were manie Pastors it is euident that although after Timothie yet in S. Iohns time the Churche of Ephesus of whose Elders if they were Elders of that Church only called by S. Paule to Miletum wee had heard so much debated how soeuer they might there be termed by the names of Bishops improperly yet notwithstanding they had but one Prince
with Arius and the Arians But the coniunction of Meletius and of the Arians had the originall on the foresaide occasion Thus much at large and word for word vpon the occassion of this our most reuerend and learned mans obseruation of that Epiphanius reporteth against the Meletians concerning them of Alexandria I thought good though it bée long to set downe out of him to the end wée mighte more throghly sée what these not Miletians but Meletians were in many pointes not much vnlike our brethren At the first concerning doctrine Pure in the faith of Christ which I hope also our brethren yet be and as sound in the substance of Christian religion I trust as either these Meletians were or we are but they were so seuere in certaine points of their pretended Discipline howbeit admitting the superior dignity and authority of bishops ouer Priests or Pastorall elders and of Archbishops ouer Bishops euen in the heat of their sorest persecution before the time of Constantine the great As also at the beginning did our brethren with vs though they dissented in diuers other points of Discipline yet they stil acknowledged as did the Meletians both the Bishops and Archbishops superior dignities and authorities which these our brethren now reiect against whom they haue made such a schism of the Church of God that we may euen looke vpon and lament the like tragicall diuision among vs that for too rigorous discipline fell out among them In so much that although both of vs professe the fayth of Christ aright yet will not nowe our brethren ioyne in publike prayers with vs but separate them selues asunder and as these men did make priuate assemblies and orders among themselues in their publike prayers ministration of SacrameÌts make bishops Ministers and Deacons of their owne seuerall churches But what the issue was of these Meletians wee haue heard and may fear and in part alreadie do féele among our selues God be merciful to vs both and giue vs grace in time to foresée and take héede that the publike aduersaries of the gospel or any other old or new fangled heretical sectaries neither of the Anabapt nor other like haue their finger in this pye And that this great zeale to obtaine the hauing of these seperate conuenticles discipline ministery communion praiers c. do not ioine with them against vs their brethren least in the end their former synceritie of fayth and life be stained by them On this occasion two bishops together but the one of this faction might spring vp in one City But the faithfull in Alexandria where from this sprang stil acknowledged but one the same there and then an Archb. and the B. in al that Prouince and euery where else to be superior in dignity authority to al other preests or pastoral elders Howbeit Socrates li. 1. ca. 3. faith further of this Meletius that he himself had bin before depriued of his bishoprick by the Archb. Peter for yâ same fault wherein Mel. shewed such rigor against other whereby this diuision grew not only betwene the right beléeuing Christians and the heretikes but also among the faithfull themselues Wherupon saith Socrates great tumults was raised euery wher For ye mightsee not only the gouernors of the churches vexing one another with contumelious termes but also the multitude of the people to be distracted into 2. parts wherof the one enclined to these mens opinion the other to theirs insomuch that the matter fel out to that mischief shameful state that the christian religion was euen on the very theaters mocked at with the derision of all men As for those that dwelt at Alexandria they contended of the chiefest points of our religion youthfully and not without tauntings They sent their legates to the other B. of euery prouince but these deuiding their selues on either partie raised vp the like contention Yea the Meletians were intermingled with the Arians who not long before were seuered from the church But of what sort these also were I think it meete to bee declared Meletius a B of a certain city in Egypt was depriued of his episcopal office by Peter B. of Alexandria who in the reigne of Dioclesian died by martyrdome both for many other causes and chiefly for that in the time of persecution he had denied the faith and had offered vnto Idols who when he was depriued and had very many that cleaued vnto his faction he gaue himself to be the ringleader of that heresie vnto theÌ which from that time euen till this day are in Egypt called the Meletians And when he could alleage no iust excuse or cause why he seperated himselfe from the church he said that he had onely in a terme an iniury offered him And he began to reuile Peter with raylings and to deface him with reproches And as soone as Peter had by martyrdome in the rage of persecution suffered death he turned his reproches vpon Achillas that succeeded Peter in the bishopricke and afterward a fresh against Alexander who after the death of Achillas obteined the degree of that dignity And while these were thus occupied in this strife and dissentionâ in the mean time was holden the quest concerning Arius whome Mel. with those that were of his side assisted conspired with Arius against the B. Thus saith Socrates also of this scisme Theoderetus doth tel li. 5. cap. 3. of another Meletius afterwards in Gratians time that when in Antiochia the chiefest citie in the orient the professours of the apostolical opinions were also deuided into 2. partes the one part streight wayes after the practises atteÌpted against Eustathius the great detesting the Arian wickednes making their assemblies among themselues had Paulinus to be their B the other part after the creation of Euseb. beeing with the notable Meletius deuided froÌ the wicked beeing exercised amoÌg those dangers that we haue mentioned were gouerned by the doctrin of the most wise Mel. Besides these a third head gaue it self to the factioÌ of Apollinaris a Laodicean who putting on the person of godlines when he was reputed as though he would maintain the apostolical opinions not long after he shewed himself to be an enemy of them c. But the Duke Sapores being entred into Antioche when the law of the emperour was set foorth Paulinus affirmed that he was of the parts of Damasus Apollinaris also who couered his disease affirmed the same As for holy Meletius maintained quietnesse nor lapped him selfe in theire contentions but the moste wise Flauianus beeinge as yet a Preeste or Elder firste turninge to Paulinus in the hearinge of the Duke did say if you my freend reioyce in the community of Damasus see that you proue the coniunction of your opinions For he in the confession of one essence preacheth manifestlie three persons of the Trinity But you contrariwise take away the trinity of the persons Wherefore teach vs the consent of your opinions and
to giue a fourme to churches not yet orderly framed that he might establishe a certaine manner of pollicie together with Discipline Thus hath Titus beeing an Eâder or pastor or bishop a Superior authority giuen him aboue other Elders pastours or bishoppes were they then distinguished or all one As for the office of Titus it is deuided sayth Aretius in two partes the one is parted into correcting the other into ordeyning These two wee haue in the Apostles proposition That thou mightest correct the other thinges and Towne by Towne ordeyne Elders That therefore shoulde bee ãâã ãâã ãâã ãâã ãâã Correction but this ãâã ãâã ãâã ãâã ãâã Ordination Correction conteyneth all that that is vicious in the manners of men and ought to bee and may bee amended according to the rule of Gods Lawe In which part the Apostle hadde in-deede corrected many thinges but not all nor the whole Hereupon was the precept of the amendment of the residue c Whereby wee are admonished that alwayes and euery where we haue neede of amending Moreouer that there canne bee no vigilancy so greate of Godlye Ministers that can in the hearers correct vices to the full but that still that saying of the Apostle is to bee often repeated Correct the other thinges c. The other office of Titus is to ordeine Preestes or Elders Towne by Towne This is called ãâã ãâã ãâã ãâã ãâã the ordination of Ministers a place moste ample and needefull to bee knowne It is wont heere to bee enquired who oughte to ordeine and then who are to bee ordeyned Concerning the former the Apostle in this place attributeth this to Titus alone for there were no other in Creta that regarded this matter or that coulde haue perfourmed it and all the Magistrates were as yet heathen and Titus was moste rightly enstructed of the Apostle and endued with giftes of the holy ghoste At this day there is another reason wee haue faythfull Magistrates and Christian people And therefore the force of the election pertayneth not to the onely Ministers although heere it appertaine to Titus alone And therefore our Churches He speaketh of the territory belonging to the Lords of Berne in Heluetia doe keepe this manner that the Ministers doe indeed elect notwithstanding they offer theÌ to the Senate as if we should present the election to the Quéenes Maiesty to the CouÌsel Which either alloweth or disaloweth all the election according as they vnderstande the matter Oftentimes also the consent of the whole Church is sought ouer whome the Minister is to bee preferred Thus sayth Aretius not onelye of their order in ordeyning Ministers both different from this example of Titus and from the rules prescribed by these our Learned discoursers but also to shewe that Titus had there and then the whole and onely gouernment of these thinges Neither auayleth that which Caluine aunswereth to his owne obiection which though wee haue noted once before in aunswering the moste reuerende and learned man when hee vrged Election as the cheefe grounde of Churche offices which dependeth on the voyces of the whole company Yet once more if it be pardonable let vs againe consider his obiection and his aunswere But hee seemeth sayth Caluine to permitte too muche to Titus while hee commaundeth him to sette Ministers ouer all the Churches For this were almoste a Kinglike power and moreouer by these meanes is taken away from euery Church the right of electing and the iudgement from the colledge of the Pastors but this were to prophane all the holy administration of the Church But the aunswere sayth Caluine heereunto is easy Not that it is permitted to the will of Titus that hee might doe all things alone and place bishops ouer the Churches whome hee pleased but onely hee commaundeth him to gouern the elections as a moderator euen as it is necessary This is a speeche common ynough so is the Consull or hee that supplieth the place of the King in the vacancy or the dictator sayde to haue created the Consulles because he held the court where they were to bee elected And so saith Luke of Paule and Barnabas in the Actes not that they alone did preferre as at their commaundement the Pastors of the Church eyther tried or known but because they ordeyned fitte men which were elected or desired of the people I omit héere in this matter concerning Titus ordeining Ministers the contradiction of these two so notable learned men Caluine and Aretius the one sayth the ordeining and the election of them pertayned to him alone the other sayth not to him alone the one sayth they were elected or desired of the people the other sayth none regarded this or could do it and yet both of these thus varying excellent men But to reconcile them both as well as we may yea to yéelde to Caluine as the senior and the more renouned and the nerer fauouring these our brethrens Discourses and being him selfe the cheefe Pastor euen in Geneua wherunto they would néerer leuel our Ecclesiasticall gouernment let Caluines owne conclusion aunswere his owne selfe and our brethrens pretended equalitie of their Pastors Indeede sayth Caluine We learne out of this place that there was not then such equality among the Ministers of the Church but that some one was aboue them in authoritye and in counsell Howbeit this is nothing to the tyrannicall and prophane manner of Collations which reigneth in popery for the manner of the apostles was very farre different What can be playner sayde then this conclusion of Caluine that there was not then such equalitye among the ministers of the Church but that some one was aboue them not onely in Counsell but also in authority Neither is this confessed of Titus onely but of the whole state of the Ministery then to wit in the Apostles times and for all the continuance of the Ministery after them that there shoulde not bee among the Ministers of the churches and by Ministers there hée speaketh of Pastors suche an equality as our Brethren héere pretende but that some one both in Counsayle and also in authority should bée a Gouernor and Ruler fet ouer aboue his brethren and fellowe Ministers and by what name could they or can we call him better then a Bishop The auncient Fathers therefore hauing by continuall succession receiued this Title for a Superiour in authority and counsaile among the Ministers of the Church as not equall ãâã ãâã ãâã ãâã ãâã by a kinde of prehemito call him a Byshop and finding Titus to haue such Superiority committed vnto him ouer a whole Isle hauing an hundreth Cities or good Towns therein do call him Bishop of Creta Titus sayth Hierome the Bishop of Creta In which Isle and the Islandes lying thereaboutes hee preached the Gospell of Christe and there died Hemingius a famous and yet liuing learned man writing vpon this Epistle of Paule to Titus in the summe of the first Chapter saith on this wise The summe of
the first Chapiter is that a Byshop ought Towne by Towne to ordayne Ministers of blamelesse life and of sounde doctrine Whereby he may stop the seducers mouthes and blame such as teache peruerse thinges that they may at length become sounde and repent In which wordes he signifieth that both Titus was a bishop and that generally all such as are Bishoppes haue a Superiority ouer Pastors and Ministers both to ordeine them and to correct them And vpon these wordes For this cause I left thee in Creta c. Hee saith Hauing finished the Preface and salutation he treateth of well ordeyning those thinges that were of Paule omitted by reason of his sudaine departure and of ordeining byshoppes in euery Towne Because hee woulde not haue a want of gouernment in the Churche but that all might bee doone in order and decentlye hee woulde that some man notable in life and Doctrine shoulde bee the gouernour to ordeyne the Ministers and to dispose all thinges rightly in the Church which shoulde take heede that no heresies shoulde arise Which to conclude shoulde studye that all things should bee done orderly neyther yet heereupon is the primacy of the Pope nor their tyrannicall ãâã ãâã ãâã ãâã ãâã or freedome of liuing after their owne lawes and iurisdiction of the papistes which they challenge to themselues established For they serue not our Lorde Iesus Christe but endeuour them selues with all their might to extinguish the light of the gospell that by the goodnesse of God is kindled Albeit they are greatly defeated of their opinion for the bloude of the martyrs is as it were the best oyle for it causeth that the light of the gospell being kindled doth burne the more That thou mayest correct the thinges that are desired that is that thou shouldeste rightlye dispose those thinges that are desired in the ecclesiasticall ordination For Paule as it seemeth hauinge layde the foundation went vnto some other place as hee that was the Apostle and Doctoure not of one Nation but of the Gentiles leauing in the meane season among the Cretensians Titus which shoulde set in order those thinges that hee him selfe in so short a time had not furnished Note that the office of a Byshoppe in generall is to dispose rightly all thinges in the Churche And that thou shouldest in euery Towne ordeyne Preestes or Elders And the cheefest part of the Episcopall office is to ordeyn fitte Ministers of the worde c. Neyther onely doth Hemingius write thus on the occasion of these wordes of the Apostle to Titus then the which wee neede no playner testimony but also vppon the fourth of the Ephesians concerning Pastors vnder which name our Brethren woulde shelter Preestes or Elders and byshoppes not onely to bee alwayes equall but all one and the same Hemingius sayth Pastours were those whome at this day wee call Parochos Parish Preestes these were placed ouer certayne Churches that by preaching by administring the Sacramentes and by a certayne holy Discipline they mought gouerne them These are not for a time but their office is necessary in the Church euen vntill the Iudgement Doctours are these whome the Churche in times past called Catechizers whose office was to prescribe the forme of Doctrine and to deliuer the foundations of the Doctrine which the Pastours afterwardes shoulde followe Such as at this day teache the youth Religion in the schooles These haue regarde that the true interpretation and a iust measure of teaching bee reteyned in the Churche Howbeit notwithstanding in the time of the Apostles the manner of promoting as it is nowe in vse was not yet receiued Neuerthelesse we must vnderstand that the godly gouernors of the Churches and of the schooles ordeyned the degrees of promotions vppon good and profitable counsayl both that the arrogaunte shoulde not vsurpe to them-selues this Title of honoure without the Iudgemente of the Churche and also that suche as were fit men mighte bee acknowledged by the publike testimonie and bee had in price Neyther this contrary to the dignity of the Ecclesiasticall Hierarchy which is commendeth order and comelinesse to the Church it leaueth vnto her the righte of ordeyning the customes which seeme to make for order and decency Wherefore there is no cause that wee shoulde regarde these speeches of the proude spirites of suche as contemne these Ecclesiasticall degrees if so bee that they vnto whome such degrees are collated shall remember that they are not the badges of the contempte of others or of arrogaunte Supereminency but rather the publike Testimonies of the duety that they owe to the Church and whereunto as it were with a publike Sacrament they be bounde But perhappes the aduersaries obiect that the Churche maye not knowe Pompe but shoulde haue the triall of Fayth and of holye life of prayer and the laying on of handes I aunswere it is nothing vnfitting for Christians to bestowe or collate the Testimonyes of learninge and honestye vppon those that are godlye and learned men that the Churche maye knowe vnto whome shee mighte safely commende the gouernment and the care of Doctrine Neyther hindreth it that such promotions haue nowe of long time beene abused so that the defilings of them being wiped away wee maye retayne the thinges that to the Churches and to the Schooles are profitable Again they make exception and say that the Lorde prohibited to be called Rabbi and Masters on the earth because one is Master I aunswere the same L. saith we must not call father on the earth who notwithstanding in his Lawe commaundeth the parentes to bee honoured Wherefore that forbidding is not to bee vnderstoode of the appellation or naminge but of another matter besides that the circumstaunce of the place doth sufficiently conuince what is the meaning of that forbidding For hee addeth He that is greatest of you shall be your minister Again he that exalteth himselfe shal be humbled The Lorde therefore woulde not that the appellation of Father or of Master or of Doctoure shoulde bee taken awaye but the arrogant trust therein Hee woulde not haue that wee shoulde like of our selues if wee seeme to excell in anye giftes Hee woulde haue vs that wee shoulde not arrogantlye preferre oure selues before others but rather that hee whiche is the greatest shoulde make him selfe the Minister vnto all Hee woulde not haue vs deuise anye newe Doctrine but that in matters of saluation vve shoulde followe our onelye Master Iesus Christe But as for that they vrge the sayinge of the Apostle Iames who sayth My Brethren bee yee not many masters knowinge that yee shall receiue the greater iudgement It is easily refelled For Iames in his forbiddinge setteth downe this reason For wee slippe all of vs in many things The sense therefore of this forbidding is that we woulde not bee rough controllers of other mens manners Thus sayth this excellent learned man Hemingius of these degrées and Titles of Schooles and Ecclesiasticall promotions and in his Sintagma
Tit. De gubernatione ecclesiae Sect. 12. Hée descendeth further vnto the particular Titles and degrees which these our brethren especially doe forbidde saying Moreouer sithe that the Kingdome of Christe is gouerned by the worde and spirite of Christe the Monark there are therein two kindes of men that is to witte the setters forth of the worde and the hearers of them who no otherwise than the Fathers and the Sonnes reuerence and worship the one the other And although the spirituall iurisdiction of these setters foorth of the worde of which iurisdiction wee shall speake afterwarde bee all one notwithstandinge the Degrees of dignitie bee not equall and that partly by the Lawe of GOD and partly by the approbation of the Churche For as Christe ascendinge from on high gaue Gyftes to men Apostles Prophetes Euangelistes Doctours and Pastors So gaue hee vnto his Churche power to edification By this power the Church ordeyneth Ministers for her profite that all thinges might bee doone orderly to the encreasing of the bodie of Christ. Hereupon the pure Churche following the times of the Apostles did ordeyne some Patriarches some Bishops some Bishops Coadiutors whoÌ Iustine the Martyr calleth ãâã ãâã ãâã ãâã ãâã whom we call Prepositors some Pastors and Catechisers The reformed Churches after the darkenesse driuen awaie which the Pope brought into the Churche are content with fewer degrees least by little little the matter might passe into a tyrannie They haue Bishops Doctors Pastors and Ministers inferiour vnto Pastors whom by a fonde terme they call Chapleyns Among these he that excelleth in the excellencie of giftes in the greatnesse of labours and in the degree of calling is preferred before other in dignitie Not indeed that he should exercise a dominion vpon other but that he should rule other in wisedome and Counsell so be that he shall shewe the reason of his Counsell drawen out of the word of God and out of the lawfull ordinance of the Churche For when Christe onely in his kingdome is ãâã ãâã ãâã ãâã ãâã free from rendring anie account it is fitte that they which be subiectes to him should render a reckoning of their doings Thus reuerently writeth this Reuerende and learned man Hemingius on these titles and difference of dignities in the offices promotions of the pure and primitiue Church succéeding the time of the Apostles and of the reformed Churches in these dayes Vnto whom also accordeth Herbrandus a famous Protestant writer nowe liuing though differing froÌ vs in the controuersie of the sacrament who in Compendio Theologiae loco de ministerio Vpon this question whether there are or ought to be degrees among the Ministers of the Church Yea sayth he for God himselfe made and ordeined these degrees with different giftes Ephes. 4. Hee gaue some Apostles but some Prophets but some Euangelistes but some Pastors and Doctors to the filling vp of the Sayntes into the woorke of the Ministerie to the building of the body of Christe Also Paule nameth Bishops Priests or Elders and Deacons Moreouer by reason of order for good order or discipline sake and to preserue consent concorde and vnanimitie let some be superiour vnto other Least there should be ãâã ãâã ãâã ãâã ãâã a dissolute state without gouernement in the Church orders were ordeyned among the ministers by a profitable Counsell As among vs meaning the Germaine reformed Churches are Subdeacons Deacons Pastors Super-intendentes speciall ouer whome doe rule Super-intendentes generall as we vse the names of Bishops and Arch-bishops after the olde and vsuall name Vnto these other chiefe and choise men as wel Ecclesiasticall as Polyticall adioyned do make the chiefe Senate of the Church But this primacie is not of power that for his higher degree a greater authoritie licence and power should be graunted to anie man of decreeing anye thing or of commaunding in the Church or of ordeyning at his pleasure or of determining in the controuersies of Religion for heere as much preuayleth and ought to preuaile the sentence of the lowest as of the highest which resteth on better and firmer testimonies of the holie Scripture and of argumentes brought from thence in what place or degree soeuer any man bee placed But it is a Primacie of order in the residue of the gouernement and polycie of the Church Thus sayth Herebrande of the Germaine Churches But if now for admitting a bishop and distinguishing him from Priest or Elder for allowing Sub-deacons which we do not for hauing Super-intendents speciall and generall and for making this distinction for primacie of power and order in this sense that this power of order is of a standing and continuing degree of dignitie superiour to Elder or Pastor if for these pointes Herebrande and all those reformed Churches in this matter be reiected let vs then come euen to Caluine himselfe who doth yet more reuerently write of these titles and dignities of order where they are not reteyned then these our Brethren do among vs be they neuer so godly vsed For Caluine in his Institutions cap. 8. de Fide sect 51. Hetherto sayth he we haue treated of the order of gouerning the Churche as out of the pure woorde of God it is deliuered vnto vs and of the ministeries as they are ordeyned of Christe Nowe to the ende that all thinges may bee made manifest more clearely and more familiarlye and may also be better fixed in our mindes it shall be profitable to recognize the forme of the auncient Churche in those thinges which shall represent vnto vs before our eyes a certaine Image of the equall diuine Institution For although the Bishops of those times haue sette foorth manie Canons wherein they might seeme to expresse more then were expressed in the holie-scriptures they composed notwithstanding all their whole domesticall administration with such heedefulnesse to that onely leuell of the woorde of God that you may easily see they had in this parte almost nothing varying from Gods worde Yea if anie thing might be wished for in their ordinaunces not-with-standing because they endeuoured with a syncere studie to conserue the institution of the Lorde and swarued not much from the same it shall very much auayle here briefely to collecte what manner of obseruation they had According as we haue declared three kindes of Ministers to be commended vnto vs in the scripture so whatsoeuer Ministers the auncient Church of God had she distinguished theÌ into three orders For out of the orders of Priests or Elders partly were chosen Pastors Doctors the other part gouerned the censure or controlement of manners and corrections The care of the poore and dispensation of the Almes was coÌmitted to the Deacons as for the readers and Acolytes were no names of offices that were certaine But those whoÌ they called Clerkes they acquainted theÌ with certaine exercises to serue the Church whereby they might better vnderstande whereunto they were appointed and in time might come the more
suffice for him if he holde the place of a sheepe in the Lordes folde But if so bee that anye suche one shall bee endewed with learning and dexteritie yea and with affection to teach also heere-after let him firste of all make a confession of his faythe and holily testifie that he cleaueth faste vnto the pure and syncere Religion and furthermore that he acknowledge that his vocation to haue beene ioyned with meere abuse and that hee desire a newe approbation and namely that he professe that to be frustrate that he was instituted before by the Popes authoritie and withall that he renownce all meanes vnlawfull and repugnant to the order which the Lord Iesus hath ordeyned in his Church These thinges praemised I see not what should let that hee may not bee admitted to the office of a Pastor so that hee promise and doe in verie deede performe that faith which is required to the executing of the office and especially that he ioyne him-selfe with the companie of the Ministers that purelie teache the woorde and submitte him-selfe to the Discipline and polycie which hath place among them As for the memorie of his former life let that remaine buried neither let any thing be imputed vnto him that then was committed onely that he be admonished of the performing of his duetie hereafter lawefully If that Canon of Paule bee obiected wherein is deliuered that a Bishop must be vnreprooue-able I aunswere here is not delt with in my iudgement concerning a simple and absolute election but concerning the approbation and restitution to a certaine office because of the corruption passing betweene c. Here after he hath prooued that point hee commeth to the conclusion saying These thinges beeing presupposed the partes shall be of suche a Bishop as this to doe his endeuour so farre as in him shalt lie that all the Churches which appertaine vnto his Bishopricke shall be repurged from all errors and worships of Idolles while hee him-selfe shall by his example goe before all the Curates of his Diocâsse and shall induce them to admitte the reformation vnto the which by the woorde of GOD wee are inuited and the which shall wholely aunswere both to the state and to the vse of the primitiue Churche As for that which appertayneth to those goods which are called temporalties whether they coÌsist in Iurisdiction or in annual rent although the originall of them sprange out of that corruption that is by no meanes to bee borne with the pure simplicitie of the spirituall ministerie notwithstanding so long as things remayne thus confessed the possession after a sorte of suffering them may be left vnto them So be that exhortation be giuen vnto them that they looke to it howe they dispose those thinges which they shall haue knowen to bee dedicated vnto God both that they profane not thinges consecrated to god and also that they conteyne themselues in the modestie which may beseeme true Bishops c. Thus by Caluines plaine opinion for a reformed Bishop to haue a Diocesse and gouernement therein of Curates and Pastors vnder him is not contrarie to the state and vse of the primitiue Churche nor to the reformation vnto the which by the worde of God we are inuited nor any vnlawfull meanes or repugnant to the order which the Lorde Iesus hath ordeyned in his Churche but may aunswere wholely there-vnto And so that Bishops doe these thinges both for themselues and for their office and for their Diocesse and for their goods and temporalties and iurisdictions that Caluine here would haue them doe though he doe but tollerate the dispensation of their temporalties c. yet he manifestly alloweth them to remaine Bishops still and to retayne their Diocesses and to goe before or guide the Curates and Pastors and all the Churches appertayning to their Bishoprickes And he seeth no let but they may so continue Thus sayeth Caluine of these Protestant and Refourmed Bishops But aboue all other Reuerende and Learned mens iudgementes from beyonde the seas in anye refourmed Churches that notable and godlie Learned man Zanchius who is also yet liuing hath moste pythily to this point mée thinkes be it spoken with-out contempt of any other set downe his graue iudgement on these matters In his last booke of the confession of his faith concerning Christian Religion Who first in the 24. Chapter in the title of the Militant Church the 6. Aphorisme or distinction being this From what kind of succession of Bishops can it be shewed that any Church is Apostolicall To which he answereth We do so acknowledge that from the perpetuall succession of B. in any Church not what kind of succession soeuer but that which hath adioyned therwith a continuance of the Apostolicall doctrine may rightly be shewed to be an Apostolicall Churche Suche an one as in the olde time was the Churche of Rome and the succession of the Bishops thereof vntill the time of Irenaeus of Tertullian and of Cyprian and of certaine others In so much that not vnwoorthily those fathers were woont to appeale and cite the Heretikes of their time vnto that Churche and to other men like to them c. But in all these Fathers times and manie other like to them as we haue shewed this perpetuall succession of Bishops was of suche as were superiour in dignitie to the residue of the Pastors in those Churches Therefore this continuance of superioritie in Bishops and suche titles of dignitie in the Ministerie is not repugnant to the Apostolicall Church nor to the Apostolicall doctrine Nowe this Zanchius may the better be allowed of these our Bretheren for that in some of the fore-saide pointes hee fauoureth in some parte their opinion as for their Elders that were not Pastors cap. 25. Aphorism 7. For their diuision of Doctors distinct from Pastors And for the name and order of Elders to bee vsed in the Scripture as all one with Bishoppes and Catechizers Aphorism 9. Which thing also we graunt as before is noted the substance of the order to bee all one and the difference onely to be in the degree of dignitie and authoritie And also for Doctors to teache onely but not with suche teaching but that they did withall exhort as he sheweth after Aphorism 10. yet notwithstanding sayth hee we doe not in the meane season disallowe the Fathers for that according to the diuerse manner both of dispensing the woorde and of Gouerning the Churche they multiplyed the orders of the Ministers when as that thing was free for them euen as also it is for vs. And when as it is apparant that that was doone of them for causes which were honest pertayning according to that time to order to comlinesse and to the edification of the Church Aphorisme the 11. The confirmation of the same sentence with the explication of certaine Ecclesiasticall orders in the primitiue Church For we knowe that our God is the God of order not of confusion and
that the Church is kept by order and lost ãâã ãâã ãâã ãâã ãâã by lacke of order For which cause he hath instituted many also and diuerse orders of ministers not onely in times past in Israell but also after-wardes in the Church gathered together of the Iewes and of the Gentiles and also for the same cause hee hath left it free vnto the Churches that they might adde moe orders or not adde them so that the same may be done to aedification Whereas therefore when all the Ministers of the worde were called equally both Pastors and also Bishops also Priests or Elders and whereas they were of equall authoritie one afterwarde beganne to be preferred aboue all his Colleagues howbeit not as their Lorde but as the Rector in the vniuersitie aboue his other Colleagues to this man in principall the care of the whole Church was coÌmitted whereupon and by a certaine kinde of Excellencie hee alone was accustomed to be called by the name of bishop and Pastor the residue of his fellow Ministers being contented with the name of Priests or Elders in so much that in euery City there began to be one onely Bishop and many Priestes or Elders This thing we iudge cannot be dissalowed Of which matter the declaration and the sentence of Ierome both otherwhere and also in the epistle to Euagrius and in the commentaries of the Epistle to Titus chap. 1. is of vs approued Who saith all this came rather of custome than of the verity of the Lordes disposing that the plants of dissensions of schismes might be taken away Verily by this reason those things also that were ordeyned concerning Arch-bishops yea and of the 4. Patriarkes euen before the Nicene Councell it selfe wee thinke may be excused and defended although that all thinges in successe of time afterwardes were drawen awaye vnto the greatest tyrannie and ambition which is the cause why that the neerer wee approche in those orders to the Apostolicall simplicitie so muche the more is it also of vs allowed And we iudge that euery where they should endeuour to approch thereto Nowe when Zanchius hath added certaine other Aphorismes concerning the Church and the lawfull Ministers thereof he setteth downe Aphorism 20. their authoritie saying We beleeue also that great authoritie is of Christe giuen vnto the lawfull Ministers to wit to performe those thinges whereunto also they are called to preach the Gospell to interprete the holy scriptures according to the analogie of the faith to catechise to teach the people what is the will of God to reprooue and rebuke as well the great as the small to remitte or reteyne sinnes ministerially to binde the impenitent and to loose the repentant to administer also the Sacraments which Christ instituted and according to his manner deliuered to exercise Discipline after the prescription of Christe and also by the expounding of the Apostles to conclude to all those things also which though they be not expressed in the holy scriptures notwithstanding do appertaine to order and to comlinesse and make to edification but not to destruction according to the generall rule deliuered of the Apostle That all thinges ought to be doone in order decently and to aedification For neither doe we beleeue that any authoritie is giuen to the ministers that ought to be stretched beyonde the boundes of Gods worde or vnto anie other ende than to the aedification of the Church And therefore we vtterly deny that any Bishop yea or that all of them together haue authoritie of ordeyning any thing contrarie to the scriptures of adding any thing vnto them or of takeing any thing from them of making newe articles of the faith of instituting new Sacramentes of bringing into the Church new worships of setting forth lawes that should bind the consciences and that should be made equall in authoritie to the lawe of God or of hauing dominion in the Church and consciences of the faithfull of forbidding those thinges that God hath graunted and would haue to bee free Or finally of commanding any thing that is without the worde of God as though it were necessarie to saluation sithe that it can not truely be sayde that indeede the whole Church hath not this authoritie Hauing thus in euery particuler set downe and limited the authoritie of the lawefull Ministers of the Church according to the worde of God he procéedeth Aphorisme 21. vnto this that the politike authoritie of Bishops which also are Princes is not to be denied for any thing before restrayned In the meane season we denie not that Bishops which with-all are also Princes besides the authoritie Ecclesiasticall should also haue their lawes politike and powers seculer yea euen as the rest of Princes haue the right of the commaunding seculer thinges the right of the sworde some of them the right of Electing and confirming kinges and Emperours and of ordeyning and administring other politike thinges and of compelling the people subiecte vnto them to yeelde them obedience and there-upon we confesse that vnto their politike commaundementes which with-out the transgression of Gods lawe may be kept their subiectes ought to obey not onely for feare but also for conscience For we knowe that all power is of God and who-so-euer resisteth resisteth the ordinance of God And that moreouer kinges are to be honored and we ought to be subiect to Princes and Lords in all feare not onely to those that are courteous and modest but also to the froward and wicked To conclude when he commeth to Ecclesiast Discipline which Aphorisme 36. he deuideth into popular and clericall in the 3. part of the clericall discipline Aphorisme 38. he saith The third is that they should promise peculiar obedience in things that are honest vnto their Bishop and to the Metropolitane of the Bishops Nowe although by all these Aphorismes of this excellent Learned man and great light of our age Zanchius it is most apparant what his Iudgement is of the superioritie of Bishops and with what reasons he prooueth and confirmeth the same to be in all pointes agréeable to Gods worde Yet for the further confirmation of these thinges and to satisfie all suche as shoulde or did mislike anie thing conteyned in them let vs also not thinke it tedious to peruse certaine other obseruations that he hath lastly adioyned to these Aphorismes in the foresaid confession of the faith with the preface of his reasons for the same The obseruations of the same Zanchius vpon his confession Neither fewe nor light are the causes with the which I was drawen that I had leauer adde these obseruations to my confession apart by theÌ selues than to alter any thing therein There are not a fewe vnto whom it is knowen on what occasion at what time by whose commaundement in whose name and to what ends I being indeede vnwilling and compelled wrote the summe of the Christian Religion But although ech man seeth that this
confession was neuer as it was hoped for set foorth in their name for whose cause it was written notwithstanding how this was done and vpon what causes it was done all men do not clearely vnderstande while many men marueile at the dooing but are ignoraunt of the true causes of the matter Heereupon howe diuerse suspitions might haue hapned vnto many howe diuerse iudgementes might haue beene made both of me and of the confession it selfe I will not say of priuate persons but also of the very Churches to conclude howe diuerse and sinister reportes might haue beene scattered among the common people what one is he among men that doth not knowe It behooueth me therefore before I shall die to stoppe the sinister naughtie supitions iudgements reports concerning my doctrine Which thing I iudged could of me be done by no better meane than if I should prouide that both my confession euen as it was of me written should be set foorth seuerally by it selfe and also seuerally by theÌselues my obseruations theron by the which if any things were dark they might be made plaine if any things were doubtful they might bee confirmed and that I should leaue the iudgement of the whole busines vnto the whole true Catholike Church Moreouer I thought that to remoue false suspitions out of mens mindes if any were conceaued I should doe no little good if what iudgementes were made of learned men concerning the coÌfession I should eueÌ by their owne letters make them knowen to all the godly especially sithe that also out of the same euery man might easily vnderstande for what causes the confession was not set foorth in that manner that it was purposed A certaine greate man wrote vnto me of that matter in these words Concerning that which you write of your coÌfession it was read ouer of me and of N. and of others with great pleasure Which both was written most learnedly with a most excellent Methode And if so be you except that which in the end you adde concerning Archb. the Hierarchy it liked me exceedingly well But when we did deliberate with our brethren N.N. the which are heere concerning the way and manner of entring into a concord among al the Churches of our confession they with one consent did iudge that this was both the only the safest the reddiest way that the coÌfessioÌs of faith already receiued set forth by the Churches of euerie Prouince should be composed compacted into one harmony because they are all of them one most like another so farre as appertaineth ãâã ãâã ãâã ãâã ãâã to the substance of faith and that their confession was refused of none of the Churches This their counsell when they proued it by many reasons we haue written therof vnto you and to the Reuerende brethren N.N. and to other Churches neighbors to vs who all of them greatly like the selfe same counsell These thinges out of the letters of that great man To the same opinion almost we might produce out of other mens letters also writing of the same matter But sithe it is not necessarie for breuitie sake wee omitte them Zanchius nowe being thus mooued by these considerations to iustifie all these his former Aphorismes in these pointes aforesaid setteth downe among other these obseruations following Vpon the 25. Chap. Aphorism 10. 11. When I wrote this confession of faith I wrote all thinges of a good conscience and as I beleeued so I spake also freely as the holy scripture teacheth vs to doe But my fayth first of all and simplie dothe rely on the woorde of God after which somewhat also on the common consent of the whole auncient Catholike Churche so bee that the same consent striue not with the holy scriptures For I beleeue that those thinges which were of the holy Fathers beeing gathered together in the name of the Lorde determined and receaued with a common consent of them all without any contradiction of the holy scriptures that those thinges albeit they bee not of the same authoritie with the holy Scriptures are also of the holy Ghost Hereupon it commeth to passe that those thinges that are of this sorte neither would I neyther dare I with a good conscience disallowe them But what is more certaine out of the stories out of the Counselles and out of the writinges of all the Fathers than those orders of Ministers of the which we haue spoken to haue beene ordeyned in the Church and receaued by the common consent of the Christian common weale But who am I that I should disalow that which the whole Church hath allowed No neither all the learned men of our time durst disallowe For why they knewe that both these thinges were lawefull vnto the Churche and that all those thinges proceeded and were ordeyned both of godlinesse and to good endes for the edification of the elected And for the cause of confirming this matter I thought good here to inserte suche thinges as Martine Bucer of godly memorie a man moste famous for singuler godlinesse and learning hath left written vpon the Epistle to the Ephesians As for the administration of the woorde when it is doone by the reading and reciting of the deuine scriptures finally by the interpretation and explication of the same and by exhortations taken froÌ thence and also by repetition and by the Catechisme which is perfourmed by mutuall questions and aunsweres of him that is the Catechiser and of the party that is catechised and by holy conferences and debatings of the harder Questions of our religion according to this manifold dispensation of wholesome doctrine the giftes or offices of this function are also multiplied For whatsoeuer belonged to the moste perfect maÌner of teaching that in the administration of the doctrine of saluation is to be applied with most great study because that sith thou art a man the knowledge of seeing God or liuing according vnto God which as of al other it is most diuine so also most difficult ought to be set forth they now that teach artes diligently contayned in some certain books as if a man woulde purpose out of Euclide to teach the Mathematicalles first of all they will reade and recite the booke proposed and streight waies they wil expound the particuler words that are not commonly knowe as euery Art hath his proper wordes and names and then if anye collection or argument be more breefely made they expound it by resoluing the partes thereof and make it cleare by many examples out of the generall preceptes they teache particulers and they do enforme them how farre foorth they stretch This it is properlye to teache But he that is indeede a sure or faithfull Doctor is not contente to teache these thinges although by a faythfull deliuerance of the Doctrine but also hee repeateth it and exacteth the thinges that he taughte and offereth him selfe readye to his schollers that they might demaunde a playn explication of
those matters whereof they doubt Moreouer hee propoundeth the thinges that hee hath taught to bee discussed in publike disputations that there might no doubt at all remayne Besides these thinges he maketh oftentimes exhortations to profit them well in the Doctrine proposed Héere again the Doctor not onely teacheth but also exhorteth And hee addeth dissuasions from those things whereby they might bee hindred and also admonitions and reprehentions and generall rebukinges Last of all such a master marketh diligently what may profite euery one of his schollers And if he shall marke any to be slack in learning he both correcteth him priuily and admonisheth him of his duety If hee perceiue any to goe lustily forward in learning hee often times calleth him commendeth him and enflameth him that hee might followe his studye more and more Christ the Lorde him selfe did also keepe all these seuen manners of teaching In the synagogue at Nazareth hee read the 61. Chapter of Esay and interpeted it Luc. 4. in the mount he expounded the commaundementes of God Math. 5. and taught euery where and exhorted and reprehended and rebuked out of the worde of God He answered also vnto all both good and bad that asked him questions and on the other side he demaunded Questions as Math 22. He often catechized the Disciples he himselfe was also present at the catechising Luke 2. Sith therfore the ministery of teaching requireth a work so manifold there are also many orders of Ministers deputed vnto this Ministery And first of all Readers whose office was in a pulpit a place somewhat higher to recite the diuine scriptures But this recitall of the diuine scriptures was ordeyned to this purpose that both the tongue the manner of speaking of the scripture and the whole scripture it self might be made more knowne and familiar to the people For within a year they recited all the holy bookes vnto the people When as those that opened the scriptures coulde not by expounding finish but some part of the scriptures and that no great part neither in one yeare While in the meane season by the onely reciting of the diuine bookes vnto the people the knowlege of all the pointes of our saluation was meruelously confirmed for they are oftentimes in euery one of the holy bookes repeated and are by diuers and other names expounded so that alwayes the people out of the lesson following shoulde learne manye thinges which they coulde not as yet playnely perceiue by the former lesson and by that worke was the peoples iudgement confirmed concerning all our Religion as also concerning the expositions of the scriptures and concerning all doctrine that was brought foorth before them eyther by the lawfull Curates and Doctors or else by others For these causes this office also of reciting simply the diuine scriptures vnto the people was in the auncient Churches highly esteemed Neyther were any chosen to this ministery but such as were commended for their singuler godlinesse the which both we may vnderstande by other monumentes of the auncientes and also is perceiued cheefely by one Epistle or twayne of Saint Cyprian as out of the fift Epistle in the seconde booke concerning Aurelius that was ordeyned a reader And Epistle 22. in the third booke concerning Saturus And in the fourth booke concerning Celerinus Celestine To these readers were afterward adioyned Psalterists who had the gouerning of the Psalmes and hymmes that were to be sung Concerning the Scriptures to bee reade the Lorde bee thanked it is well ordered in the Englishe Churches so that there might bee fitte readers which shoulde adde thereto a grauitie and religiousnesse worthy of the diuine mysteries that were recited in the holy Lessons Let it therefore bee pondered diligently whose mouth they represent them-selues to bee which in the sacred assembles reade the diuine bookes vnto the people that is to wit they represent the mouth of God almighty then of what moment of what dignity the matters are that are recited which are the wordes and preceptes of life eternall last of all to what manner of men and to what purpose the readers of the holy scriptures ought to serue For they ought to minister vnto the sonnes of God for whose saluation the first begotten sonne of God shedde his owne bloude by the which thinges the same saluation maye more and more bee made open and bee throughly perfourmed vnto them Which thinges if a man with a true fayth consider with him selfe what grauity decency religion can bee yeelded in any action that such a reader shoulde ouerslippe But they which exercise this function ought alwayes to haue that in the sight of their minde that those thinges which are reade before them ought effectually to serue to the edification of fayth in the hearers the which also shall then at the length bee brought to passe when as both those thinges are well vnderstoode and also are receiued as the wordes of God But vnto both of these a moste cleare well spoken religious pronunciation is required Whereupon is gathered that they are not the Ministers of Christe which doe so recite the diuine scriptures as though that were the onely thing which shoulde be required that the shortest leysure that can be may be spent in such kinde of recitall Now there is another office the interpretation of the Doctrine that is to be dispensed that this to wite a more simple explication of words and sentences This ministery did the bishoppes execute and the priests or Elders Notwithstanding sometimes they admitted vnto this function out of the order of Deacons and of Sub-deacons yea and sometime of the layty such as they founde to bee by the holy Ghoste made fitte profitable to exercise the same So Origene beeing also a lay man was called to this office in the Church of Cesarea of Palestine by Alexander byshop of Hilta and by Thertistus bishoppe of the same Church of Cesarea Euelpis also by Neonus bishoppe of the Larandians and Paulinus bishop by Celsus bishop of Iconium and Theodorus by Atticus bishoppe of the Sinadians These thinges are reade in Eusebius in the sixt booke the tenth Chapter of his Ecclesiasticall history And out of the Epistle of those two bishops Alexander of Ierusalem and Theoctistus of Cesarea bishops in Palestine to Demetrius bishop of Alexandria who reprehended the fact of these two bishops concerning Origene as though it were a thing neuer hearde off for a lay-man while bishoppes were present to speake in the Churche vnto the people But these B. manifestly affirme that this was not true but that the holy Bishops were accustomed to exhort them whome among the laytye they knew to be fitte that they would bring foorth some profite vnto the people of interpreting the scripture and in teaching and that they would exercise this ministery euen while they their-selues also were present And the seconde and so the thirde part of the Ministery to wit interpretation and Doctrine the bishops and the
attempted to take vpon him Of which contention very many Epistles among the Epistles of S. Gregory lib. 5.6.7 are extant At the length vnder Phocas the Romayne obteyned this Title of the vniuersall Bishop Which title by little and little the bishops of this sea began more to abuse vntil vpon occasion first by the diuision of the Empire vnder Charles the greate afterwards by the discordes of Princes and nations whereby they brake the power of the Emperor of the West and of other kings They haue lift vp themselues into that Anti-Christian power whereof now they vaunt hauing firste oppressed the power of the Bishops and then also of the kings and Emperoures Thus therefore hath Sathan ouerthrowne all the healthfull obedience gouernment of the clerical order For the Romaine Antichriste hath taken an immediate Empire vnto himselfe ouer all the Cleargy and also ouer the Laity hath dissolued the custody of the Bishops when they were good and their care towards those that were commended to their truste But because it is altogether necessary that euery of the Clerkes should haue their proper keepers and carers for them the power and authority as of Bishops so also of Archdeacons and of all other by what meanes soeuer they be esteemed vnto whome any portion of keeping and gouerning the Cleargie is committed is to be restoared and also their vigilancy and heedfull regarde or correction leaste any should bee at all in this order ãâã ãâã ãâã ãâã ãâã vnkept Thus farre Bucer not onelye faithfully reciting but also praysing the custome of the auncient church in diuers orders of Ecclesiastical functions to be ordeined of the which we haue before spoken Moreouer I ought also to haue had consideration of those churches which although they haue embraced the Gospel notwithwanding both in matter and in name they haue retayned their Bishops and Archbish. Besides that in the Churches also of the Protestants there want not in very deede Bishops and Archbishops whome hauing chaunged their good Greeke names into euill Latine names they call Superindentes and generall Superindentes but where also they neither obteine these old good Greeke names neither these newe euill Latine names euen there notwithstanding some principals or chiefe are wont to bee vnto whome almost al the authority doth belong Poynting out as it should séeme to Geneua c. The controuersie therefore should haue beene of names but whenas we agree coÌcerning the matters what do we brawle concerning the names In the meane season euen as I haue not dissallowed the Fathers in that matter whereuppon the quaestion is so can I not but loue our mens zeale Who haue therefore hated the names bicause they feare least with the names the olde ambition also and the tyrannye with the ruine and desolation of the Churches might be called againe Thus reuerently writeth Zanchius of these Ecclesiasticall orders of this superiority of Bishops and Arch-bishops yea and of the Patriarkes also before the pride and tiranny of Antichriste came and that it came not by these orders and dignities but by the ambitious breaking and violating of them and he neither disalloweth but highly commendeth these Fathers and these orders and dignities as good and necessary and nothing preiudiciall to the word of God nor condemneth the zeale of these our brethren though he shewe withall that albeit they shunne and hate the name of Bishop and Archbishop yet they haue the matter and retain still such principall or chiefe ministers among them to whom almost all the authority doth belong Now as hee hath thus at large defended and confirmed his 10. 11. Aphorismes so comming to the 12. he proceedeth against the ambition tyrannie of the Pope to shew that none of al these orders and dignities no not of the Patriarkes were any occasion therunto saying For neither Christe ordeyned such an head neither the auncient Fathers would admit it bicause it was not expedient for the Churche But they were contented with 4. Patriarks the Romain the CoÌstantinopolitane the Alexandrine and the Antiochien who all of them should be of equall authority and power and ech one should bee content with his owne bowndes euen as it was defyned in the Nicene Councell confirmed in others and that not without great waighty causes Of the which this in my iudgement is not the laste to wit leaste the dores should be opened vnto tyrannie in the Church but rather that if one should dare to attempt any thing contrarye to the sownde doctrine of Christ and contrary to the liberty of the Church The other Arch-bish being of no lesse authority with their bishops might oppose themselues and dawnt his boldnes breake his tyrannie The Church in respecte of Christe is a kingdome In respect of men that are in the same eyther do rule or be ruled it is a gouernment of the best persons This is Zanchius graue iudgement euen of these Patriarkes that if they had beene kept as they ought to haue béene and according to the good purpose of their institution they were so litle occasioÌs to any popish pride or tyranny that they were the most especiall suppression of it and of al errors and factions in the Church and that it impeacheth nothing Christes kingdome And what hath Zanchius said héerein saue for the bare title of Hierarchie that Caluine himselfe doth not anow who saith Institut Chr. cap. 8. de Fide Sect. 54. But that al the particular Prouinces had one Arch-bishop among the Bishops and that in the Nicene Councell Patriarks were ordeyned that in order and dignity should be superiour to the Arch-bishop that thing appertayned to the conseruation of discipline Albeit in this disputation it can not be ouerpassed that these degrees therefore were chieflye instituted for this cause that if any thing should happen in any Church which coulde not be well dispatched of a few it should bee referred to a prouinciall Synode If the greatnesse and difficulty of the cause required also a greater discussing that Patriarkes were adhibited together with the Sinodes from the which there should be no appeale but a generall Councell The gouernment being thus constituted some called it an Hierarchie an holy gouernment or sacred principalitye by a name as seemeth to mee vnproper verily vnused in the Scriptures For the holy Ghost would take heede least any should dreame of principaiity or Domination when as the gouernment of the Church is treated vpon Howbeit if omitting the name we shall looke into the matter we shall find that the old Bishops would not faigneanother forme of gouerning the Church different from that which the Lord by his word prescribed Thus also doth Caluine his selfe confesse besides that which he before coÌfessed And what shoulde wee then as Zanchius saide brawle about the name the matter whereof is thus of al these so excellent learneed men both the auncient Fathers and also the late or yet lyving moste
in their seuerall writings with so many vniuersall consents euen in the best allowed both generall and provinciall Counsels vpon so grounded reasons to so good necessary purposes in such lawfull cases but yet with such conditions bowndes as is aforesaid did ordaine receaue continue the same and since that also such notable Protestants of our owne age in the Churches reformed Luther Melancthon Zuinglius Oecolampadius Bullinger Peter Martyr Gualter Hemingius Zanchius yea and Caluine himselfe as wee haue heard alloweth the institution and practise thereof I sée not how our learned brethren discoursers can rightly finde any at all of these vices that Peter héere reproueth as doing great hurte among the Ministers of the Church to be directly conteyned in this honorable name of Archb. but that it may be well vsed with paineful diligence ready care and with modest humility to the greate benefite among the Ministers of the Churche to the suppressing of all these foresaid three notable many other as notable vices factions and schisines disorders consusions errors heresies when any such begin to spring and breake out among the ministers of the Church to suppresse them by the godly industry and necessary authoritye of the Bish. and Archb. iurisdictions But our brethren héere do make these reasons first for Archbishop For as the Apostle calleth our Sauiour Christ in this place the chief pastor so in the 2. chap. v. 25. âe calleth him both the Pastor Bishop of our soules Wherfore as he only is our chiefe Pastor or Archipoimen so is he also our onely Archbishop This argument were to some purpose if we simply denied Christ to be our Archbishop or to be our onelye Archbishop in that sense that is equiualent there to Arch-pastor For as our brethren heere theirselues confesse it is to be vnderstod of him who only deserueth to be called the chiefe of all Elders pastors and Bishops In whech sense we not only acknowledge him to be the only Archpastor but to be the onely Arch-elder if we may so tearme him because he is our elder brother or rather Archpriest betokening the chiefe dignity of that his office and also to be the onely Archbishop But sith we nor any good Protestant nor anye of the auncient Fathers vnderstande Archbishop in that sense Therefore this argument a comparatiâ and of the similitude of the one tearme to the other is disparatum and much vnlike The one is a plaine tearme expresly ascribed in the Scripture vnto Christe and not the other and therefore if our brethrens arguments from the expresse scriptures be good then haue we better liberty to deny their reasons goodnesse for this tearme Yea if this reason be of good consequence as the Apostle calleth our Sauiour Christ in this place the chiefe Pastor so in the 2. chap. the 25. verse hee calleth him both the Pastor and Bishop of our soules If these places follow thus as the one so the other why may we not better conclude thus But these honourable names the Pastor and Bishop of our soules are not so absolutely in all senses proper onely vnto Christe but that vnder Christe in some good and true senses they are also competible to other men Therefore these tearmes of Pastor but more especially of Archbishop which in no place is ascribed to Christe are not so absolutely in all senses proper onely vnto Christ but that vnder Christ in some good and true senses they are also competible to other meÌ So that if we consider their owne argument better it maketh not so muche with them as against them Now as they reason thus on these two tearmes Arch-pastor Archbishop so againe for the thirde tearme Archipresbyter they like wise say And that the name Archipresbyter or chiefe of Elders pertayneth to no mortall man may be seene by this place where S. Peter that excellent and high Apostle who if anye man coulde might as-well as anye haue challenged that name durste not call him-selfe other then ãâã ãâã ãâã ãâã ãâã a fellowe Elder no not when hee sought authoritye to him-selfe by that name to bee bolde to exhorte the Elders of the Church No man as I said before among vs in Englande hath anye suche name as Archipresbyter Archpriest or chiefe of Elders and therefore it is needelesse to challenge the discipline of the Church of Englande for that which all Englande séeeth we haue not But if our brethren think with an awke stroake through the sides of this title of Arch-prieste to wounde the title of Archbishop inferring thus If the name of Archbishop bee allowable which is the higher title then muche more is the name of Arche-presbyter allowable whiche is the lower But that it is not allowable therefore muche lesse the greater of Archbishop The Maior of this argument being distinguished the defect therof foorthwith appeareth True it is that where they vse the title of Archprieste they vse it as inferiour both to Arch-bishop and to Bishop because they take it onelye as a chiefe or principall person among a number of those that are but méere Priestes or Elders without any Episcopal superiority And so likewise Arch-deacon as a chiefe or principall person among a number of other Deacons And thus also vse we the honorable name of Archb for a chiefe or principal person among the Bishops that is to wit one to whome among some other of the same order and Ministery a certaine superior dignity aboue some the residue of his fellowes is attributed In which sense also this name Arch-priest or Arch-elder though we vse it not might of others as is aforesaid be vsed wel inough But bicaus the name Prieste or pastorall Elder hath a néerer reference to the office which is al one and the same both in the him and in Bi. and Archbish. And the name of Bish. signifieth not a seuerall office of the Ministery but a superior degree of dignity and authority in the selfesame order of the Ministery that the Priest or pastoral Elder is in as S. Aug. to 4. in his questions ex vtroque mixtim quaest 101. saith Quid est enim Episcopus nisi primus Presbyter hoc est summus sacerdos For what is a Bishoppe but the chiefe Priest or Elder that is to say the highest sacred Minister this he speaketh euen of that place of S. Paul â Tim. 3. where the priest or Elder is called a Bishop so that the bishop yea and the Archbishop are still but Priestes or Elders in respecte of the order and office of the Ministerie Although therfore the name of Bishop being an honorable name howbeit but a name of degree in the office of dignity and auth therby may aswell admit the name of a superiour among themselues as also ouer the residue of the Ministers yet sith the name of Pastor Priest or Pastoral elder continueth still both in the Bishop and in the arch-bishop
exhorte the Elders of the Church euen then durst he not call himself other than ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã was yea or then ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 bretherân 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 coÌgregatioÌs 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 gouernmeÌt 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 amoÌg the residue may haue a lawfull superior auth gouernmeÌt 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 ãâã ãâã ãâã ãâã ãâã which simply is gouerning and exercising a lawful authority but rather manifestly he doth inferre it saying ãâã ãâã ãâã ãâã ãâã neither as misruling of the cleargy On which word saith Caluine Because with the Grecians the proposition ãâã ãâã ãâã ãâã ãâã for the most part is taken in euil part Peter heere reproueth a preposterous Lordship such as theirs who not coÌsidering with theÌselus that they are the Minist of Christ of the church do couet somewhat more Erasmus noteth on it NoÌ dominaÌtes more Regum Not ruling after the maÌner 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
but he condemneth ambition as August declareth in the Sermon of the Lords words out of Mat. 11. as Erasinus hath noted Or else by these titles Master or Father in this place he meaneth them not in such senses as we commonly vse to call them but for such as are Doctors or Maisters in teaching and giuing praeceptes and so are the very wordes ãâã ãâã ãâã ãâã ãâã Be ye not called Doctors as who say Be ye not called Doctors of any doctrin of your selues and precepts of your devising nor be ye called fathers as authors originals of doctrin religioÌ for that only appertaineth to God Both which expositions as the text yeelds them apparantly so the moste and best of all the interpreters old and new agree vpon them Neither doth the reason that he addeth For you are all Br. meaning both by creation and regeneration vnder God our cheef Master father take away the lawfull vse of this title Mast. Father among men or the being either of Mast. in their subalternall degrees either of Father in nature in yeares or in dignity either ecclesiasticall or political Yea our brethren theirselues if they haue children can be content they call them Father and they call one another Master for all these wordes And therefore this is not so truely inferred For these names agree properly to God Christ except they mean this properly not very properly neither in this speech of God and Christ for though S paul in a fewe places speak thus distinctly God and Christ yet might we more properly vse S. Paules plainer speeches and sith Christe also is God and man to haue said God the father and Christ Neither do these titles Father master agree so properly to God the Father and to Christ. For both Christe is called more properly of the twaine the sonne than the father And God the father of whom is all fatherhood in heauen earth thogh he be properlie called God the father and our heauenlie father yet he is not properlie called father in the proper sense For when wee saie a thing is propâr to one we commonlie exclude the proprietie of the same from all but him But God that vouchsafeth as I haue said already to communicate higher more proper names of his than Master or Father alloweth so generallie the vse of these names Maister and Father both to good and bad nor debarreth them from any his ministers that I sée not how in anie sense that we doe vse them they can be aptlie sayd to agree properlie to âod Christ which if it were true then our vse of these names Maister or Father were not onelie improper but plaine blasphemie As for that that is added here as a reason héereof for the greatest dignitie of an Eccl. person is a ministerie and not a Lordship is a verie improper illation on the premisses Howbeit it may be well graunted without preiudice And may as well be sayde of any ciuill as of anie Ecclesiasticall person that his greatest dignitie is a Ministerie and not a Lordship For in that he is Gods Minister it surmounteth rhe greatest worldly dignitie he can attaine vnto al were he King or Keyser neuer so great And this also is in very déede the greatest dignitie in euery Eccl. person aboue anie degree of externall dignitie which for order sake hee is promoted vnto that he is Gods Minister as S. Paule saide let a man so esteeme vs as the ministers of Christe and stewardes of the mysteries of God 1. Co. 4.1 And in this respect not the greatest prince in the world if he feare God but be âhe Preest neuer so poore or low of degree he humbly acknowledgeth this poore Minister of Gods worde and Sacramentes in his Ministration to be of farre greater dignity than is all his Ciuill power and externall Maiesty But the question is not heere so properly which is the greatest dignity of an Ecclesiastical person whether a Ministery or a Lordship meaning by Ministery the Ecclesiasticall function by Lordship eyther a Title or an estate of some externall superiour gouernment as whether these twayne may bee competible Which point though Caluine on the foresaid sentence of our Sauiour Christ Math. 20. resolue it for a Ciuill Princes or temporall Lordes part that in cases of vrgent necessity hee that hath the Lordshippe of a Village or a city may exercise the office of teaching and the same he shewed in his foresaid Epistle to the king of Polonia and on the other part Brentius on the foresaid exaÌple likewise resolueth this point for him that is a Minister of the Word that he in diuerse respects also may withall hold as the possession of externall goods so an externall Lordship or principality Yet sith that the most famous Zanchius hath euen as it were the other day besides his former confession on this though not directly on neither of these points yet added in his appendix Cap. 25. Aphoris 21. His obseruations also heereupon I will onely here set downe that which he saith whereby we may see howe much more any Lordships that any of our bishops or arch-B haue are allowable and our Brethren should gladlier yeeld vnto them There are two far different questions saith Zanchius whether it bee lawfull for bishops to be princes also and for Princes to be bishops retaying their principalities And whether they which already are both B. princes besides their authority Ecclesiasticall may also haue rightes or lawes politike ouer Citizens being subiects vnto them and thereupon whether the subiects ought to obey them as princes yea or no. In my Aphorisme I spake nothing at all of the former question because it was not necessary but onely of the later But who doth not plainly see that it is made manifest by the testimonies of mee brought foorth that by what right and by what wrong they were created princes they must wholy obeye them For why shoulde not they that are subiectes to the B. of Mentz Coleine and Triers being princes of the Empire and withal Archb. obey them in things that fight nothing at all with Christian godlinesse Certesse it were the part of seditious men not to obey them But if they must obey these why must not they also that liue vnder his gouernmente obeye the bishoppe of Rome in the same thinges and for the same cause For of all these the reason is the same or all one Of the former question as I sayd bfore I disputed nothing nor yet now also in this my briefe confession haue I determined to dispute When as I know that all are not of one opinion and many thinges may be spoken on both parts That place Math. 20. Ye know that the princes of the Gentiles or of the nations doe rule ouer them the great men exercise power ouer them but ye shall not so Some interpreting it one way of the only apostles and Ministers of the word others
in his Epistle to the Hebrewes Guides such as are appointed to ouersee the flocke with authoritie and vnto them submission and obedience is commaunded in the same chapter ver 17. If this name ãâã ãâã ãâã ãâã ãâã vsed in that Chap. by S. Paule which not only signifieth a guide but a Captaine going before all the residue with gouernment principalitie may enclude a lawfull authoritie coÌmandement of submission and obedience without Imperious and Pompeous dominion our Prelates I hope wil desire no more nor so much neither in al lawfull respects as may in this worde ãâã ãâã ãâã ãâã ãâã be well conteyned But if here in the word flocke wherof the B. is guide they include not the whole congregation and so with all the inferiour Ministers and Pastors in the same as well as the other people then is not this alleaged to the purpose whether any one Pastor may haue Superior authoritie ouer another and be ãâã ãâã ãâã ãâã ãâã of the residue and then it is but a flocke here to alleage it But iâ it be vnderstood of the whole particular Church then indéed it is alleaged to the present purpose but it proueth that the Imperious Pompeous dominion excepted one may haue authoritie ouer another Other names are applyed to them in the Scripture but they bee for the most part more generall pertayning to all kinde of teachers in the Church of God both in the time of the lawe of the Gospell as Seers Prophets watchmen Angels Laborers Builders Stewards such like all which with many other serue to expresse some part of their office as their knowledge their diligence their authority their faithfulnes their discretioÌ also the necessitie of theÌ the coÌmoditie that coÌmeth by them Concerning these Titles as not in controuersie I passe them ouer The argument of the 6. Booke THE 6. Booke is of the Pastors or Bishops office For the limiting of him to one only congregation Whether the Pastor may haue Curates or Substitutes vnder him to supply his absence Whether all ministers are to be vtterly expelled be they neuer so Learned or diligent if they haue not the gift of preaching and cannot confute the gaine-sayers Of ministers that are altogether vnskilfull and of their remoouing Whether all be eternally condemned that do not by hearing âf preaching become faithfull Of the lackâ of preaching of the impossibility to furnish euery congregation with preachers Of tââ hindrances hereof the indeuors to helpe it of our Breâârens praeposterous means Of the state of the French Churches âor abundance of Preachers Of pluralities non residencies Of reading a praescribed forme of prayers Psalmes and chapters Of the students discouragement for the ill bestowing of liuings Of the want of lyuings able to maintaine Learned Preachers Of spoiling the ministers maintenance vnder pretence of better prouiding for theÌ of these spoilers mockers of God maÌ Of their maintenaÌce in the freÌch churches without such helps as we haue Of the Prophets seÌteÌces applied to our vnskilful Pastors reading ministers Of the vse of godly learned homilies whether they may be effectual in the hearers Of the Pastors duty What Ministers our Brâimpugne we defend Of our Ministers exercises Of three remedies that our Bretheren set downe to helpe the necessities for lacke of liuinges of restoring the Sacrilege of Abbies of diuiding superfluities of some places and of a 3. namelesse and generall remedie Of the remedies to supply the want of Learned men by eneoragers by ouerseers in the vniuersities by tourning out droanes and vnprofitable heads of colleges by placing newe gouernors by erecting new Doctors in as many places as may be by compulsion and by prayer Of the corruption of our state Of our Brethrens dispensation till all these thinges can be brought to passe Of our Brethrens hope to effect all these thinges and in howe short time and of their incouragement hereunto Of their commending her Maiesties most honorable glorious raigne And of their promise to ieopard their liues for the successe and of their mourning threatning and protestation if all these things according to these their deuised meanes be not speedily ãâã practise BVT concerning the names of Pastors as they are a speciall office in the Church this may suffice But for as much as we haue vndertaken so to describe a Pastor and his office as all other offices of the Churcâ may be described therewith we must not stay onely in the name buâ set forth also the whole substance of the person For which intent it shalâ be necessarie for vs to consider a Pastor or Bishop two wayes in the proper function of his ministerie and in gouernement with his Elders by which we shall vnderstand how this ministerie ought to be reformed and restored among vs. As touching his office something hath beene sayde before generally vnder the description of his seuerall names But now more particulerly we must examine what belongeth to his charge OUr Brethren presupposing they haue in this theiâ Learned Disc. sufficiently prooued that the nameâ of Pastor Bishop must alwaies be taken synonymically as diuerse words signifying but one thing and that there may be no such dignitie accessorie to the office as whereby one Pastor or Bishop may haue authoritie ouer another doe nowe procéeâ to their platforme of prescribing lawes concerning these Pastors and Bishops office and the reformation that they would propose vnto them Whereof I marueile not a little at our Brethrens ouer boldnesse in these things and crauing pardon of my terme least I also be thought ouerbold with them and I would gladly vse a mylder terme for their sakes if the matter could permitte it that they dare take vpon them to sette downe lawes and orders of refourming and restoring these offices of the ministerie imagining they stande nowe deformed yea lost they being as I take them to be for they are namelesse but priuate persons except they alleage that they be ministers but whether authorised or exauthorated yea or no I knowe not If they be exauthorate then are they still as méere priuate being depriued of the publike personage action that they had if they be not then do they contrarie to the state of their owne calling exercising the office of that ministerie which their selues professe to bée deformed and lost And how soeuer the title of their Learned Discourse pretendes in the froont onely a briefe and plaine declaration concerning the desires of all those faithfull Ministers which doe seeke for the Discipline and reformation of the Church of Englande where is pretended nothing but a declaring of the desires that they seeke yet in the seeking they desire it in such a peremptorie fashion that we finde their desires to be a plaine charge and prescription which is both aboue any authoritie that they haue so to doe and were the matters that they woulde haue reformed and restored better than
Ouerseers of these Readers in Diuinity to teach purely if they be all equall how shall this be without a superior authority to ouersee them so to do and continually to ouersee that it so continue Doth not this imply a continuing superiority and of what function shall this continuing superior be shall he bée a Doctor or a Pastor Because our brethren so necessarily would haue these offices alwayes distinguished and vsed by distinct and seuerall persons Shall the Pastor ouersee the Teacher and that in teaching which is made the proper function of the Doctor But howe then was the Doctors office before Page 13. made the cheefe and principall office that is in the Church or if the Teacher or Doctor shall ouersee the Pastors Why is not the name of ouerseer which is the English of the name Bishop that our brethren alwayes make all one with pastor as well compeÌtible to the Office of the Teacher or Doctor And againe why doe our Brethren here restaine the office of the Readers in diuinity and of those that should purely teach to the vniuersities Whereas before it was auouched pag. 15. that Doctors and Teachers should bee appointed in euery Congregation yea anon after among these meanes héere deuised they woulde haue Doctors and Teachers erected in as many places as may be But héere they mention onely the Vniuersities But now if this be a meanes as in déed it is a very good meanes to the supply of learned preachers by ouerseeing the readers and schollers in Diuinity in the Vniuersities to doe their duties the one in Teaching purely the other in learning diligently so God be praised the vniuersities are not destitute either of teachers to teache purely either of scholers to be learned diligently either of ouerseers both Bish. Chancellors Vicechancelors heads of houses Deans in houses to ouersee these thinges done accordingly if we could be content and thankfull for it The third meanes is by thrusting out these vnprofitable heades of Colleges and other droane bees which either are vnable or vnwilling to set forward the study of Diuinity in their seuerall houses placing diligent and learned gouernours in their places God saue all here is towards againe another curteous intertainment of Tom Drumme by the heade and shoulders to thrust out not nowe any vnlearned Ministers but the heades of Colleges and other we know not who vnder the title of Drone Bees yet some affirm that a Drone Bee may be a better head of a hiue of Bees at least wise may doe better seruice in the hiue than a Waspe or than some stinging Bees may I pray God this desire of thrusting out of the heades of Colleages spring not from the priuate quarrelles of some angry waspes or of some busy Bees These heades of Colleages are pretended to bée vnprofitable perchaunce in this sense that they are not for their profite But who are these vnprofitable heades of Colleages For else these wordes might séeme not so much to note some as to giue a gléeke to all that are the heads of Colleages to be vnprofitable But for a shew of restraint that they mean not all but some héere is added which are either vnable or vnwilling to set forwarde the study of Diuinity in their seuerall houses And what meane our brethren by this that the heades of all the Colleages and houses shoulde be theirselues professors of diuinity but what if their places and their whol foundation in their seuerall houses doe altogether or for the most part require both in them-selues in the Fellows and Schollers of that house another function and profession eyther of Lawe or Phisicke How shall they then set forward the study of Diuinity in their seuerall houses shal they break their statutes and foundations to set it forwarde or what is meant by this setting forwaâde I hope there is none suffered that sets it backwarde but so forwarde as they may and as the foundations of their seuerall Houses will permit And if any doe otherwise and be founde culpable there are already such prouisions both of the priuate statutes of their seuerall houses and of the publike Lawes of the Vniuersities and of the Diocesse and of the whole Realme that such heades of Colleages as can be lawfully proued to be vnprofitable other Drone Bees are already sufficiently prouided for They may wel be reformed or displaced the state of both the vniuersities of all the Church of England intierly standing as it doth As for the placing of other diligent and learned gouernors and studentes in their places Soft a while the old must first be conuicted and be orderly remoued or euer these new other gouernors that would be be they neuer so diligent or learned can be admitted gouernors in their places Otherwise their diligence might be thought suspicious for all their learning if they haue not learned to tarry till they be lawfully called to be gouernors The fourth meanes is this And by other good meanes reforming vniuersities This is generall and vncertaine as before was our brethrens conclusion of their meanes for the supply of liuings Neyther are the Vniuersities thanks be to God destitute of many good meanes already prouided for the reforming of such thinges as are amisse among them Although our brethren séeme héere to go a great deale further than to Readers and to heads of colleges or to abhor Drone bees in seueral houses For in saying they wold haue by some other good means the Vniuersities reformed What do they else but playnly inferre that the whole state of both the Vniuersities shoulde be newe formed as it were made again according to the regiment of their platformes as though they were altogether corrupted and out of order And thus vnder pretence of the vnlearned Ministers all the Learned men in the Realme yea the nurseries of learning and all the foundations of their seuerall Colleages and Houses with the whole corporations of both the Vniuersities must be altered and come vnder the reformation of this our Brethrens Learned Discourse of Ecclesiasticall gouernment And yet our Brethr. not thus contented adde a fift byonâ means which would not onely vndermine the Vniuersities but vnder a shew of encreasing the number of Learned men would both discourage the best learned in the land hazard all the land to be pestered with a far greater number of vnlearned pastors thaÌ ther are For what mean our brethr by this mean By erecting of Doctors and teachers in as many places as maye bee Would they haue moe Vniuersities erected in as many places as may be or woulde they haue Doctors erected without the erection of the Vniuersities and that as they sayde before Pag. 15. Doctors and Teachers shoulde be appointed in euery Congregation woulde they nowe haue that euery Congregations should haue authority to erect Doctors and Teachers Bee thinkes it is another matter to erect one to be a Doctor or Teacher and
doctrine of the Sacraments with such exhortation to repentance and perticular application to the audience or to the coÌmunicants as to the learned Preacher himselfe shall be thought most conuenient then must either the Doctor being a Minister of the word and so of the Sacraments be such a Preacher also which our Brethren denie or else it must néeds fall out the Doctor being a Minister of the word and so of the Sacraments by our Brethrens last confession that he may administer the Sacraments which in the foresayd sense is not onelie not a Preacher but which cannot be a Preacher by their owne positions so long as hee continueth in the distinct office of a Doctor or teacher so that their selues are indéede further off in this matter than we are As for these sentences of our sauiour Christ and of Saint Paul that here to confirme their sayings they alleadge I meruaile not a little of their vnaduisâd handling of them For to begin with these two former in Matthew and Marke concerning Baptisme if our Brethren vrge these words so preciselie that they should inforce alwayes preaching at the verie instant of baptizing they should extort more out of the wordes than either they expresse or inferre Our sauiour Christ indéede biddeth them goe and teach all nations and telleth them also what they shall teach And Marke calleth this teaching preaching So that héere was yet no distinction of the teacher from the preacher Their teaching was preaching and their preaching was teaching Though as they had héerein a special gift so had they also a speciall office of teaching or preaching to all nations but that their teaching or preaching were it all one or distinct was alwaies ioyned together with their baptizing and both done at one time aud so commanded to be ioyntlie done how will our Brethren proue it on these sentences The text rather giues that their preaching should goe before in a seuerall action to those that were of vnderstanding and so to continue preaching or teaching til the vnbeleuing people did beleue then after that preaching to adde the other action of baptizing as a seale to confirme theÌ in the former And not that these wordes Goe ye forth and teach all Nations bâptising them c. should be done the one while the other is a doing For although our Brethren translate these words thus to the aduantage Hee that shall beleeue and is baptised c. as though hee were baptized euen at the present instant when he beléeueth which is at the preaching yet is not this indéede so well translated but rather He that shall beleeue and shall be baptized The one action following the other yea many times in seueral both times places without anie preiudice either to the validitie of these actions or to the precept of our sauiour Christ to do them Neither followeth it that by these words we must vnderstaÌd both these actioÌs to be alwaies done by one the self same persoÌ S. Paul coÌuerted many by his preaching which became beleeuers as appeareth Actes 18.8 But Crispus the prince of the Synagogue beleeued in the Lorde withall his houshoulde and many of the Corinthians heering it beleeued and were baptized And the Lorde comforting Paule sayde hée had much people in the City So hee continued there a yeare and sixe Moneths and taught the Worde of God among them And yet Saint Paule writing afterwarde vnto them sayth 1. Corinth 1.14 c. I thanke God that I baptized none of you but Crispus and Gaius leaste any shoulde say that I baptized into mine owne name I baptized also the house of Stephanas furthermore knowe I not whether I baptized any other for Christe sent sent me not to baptize but to preache the Gospel Whereby it is moste apparant that hée all that while being there and then the onely preacher and so manye beeing conuerted and baptized and so fewe baptized by him and none might baptize but a Minister of the worde there were other Minister of the worde béeing not Preachers which did baptise them And this among other his notes on these wordes of Paule Christ sent me not to baptize but c. dooth Caluine plainlie confesse saying neither therefore doth Paule make this comparison to detract anie thing from it he speaketh of the vertue of Baptism sed quia paucorum esset docere pluribus autem baptiZare datum foret Deinde cum multi simul doceri possent baptismus auteÌ non nisi singulis posset conferri c But when it apperained to fewe men to teache or when as fewe men had the gift of teaching and it was giuen vnto many to baptize Moreouer when as many coulde be taught altogether but baptisme coulde not bee conferred but to euery one in order Paule that excelled in the faculty of teaching pursued the worke that was more necessary vnto him to others he left that which they were more commodiously to perfourme Yea if the Readers shall waigh all the circumstaunces more neerely they shall see there is vnder it a priuy frumpe with the which they are pleasantly nipped which of another mans labour vnder pretence of a ceremony doe hunt after a small glory The Labors of Paul in building that Church were incredible After him came these delicate masters which by the sprinkling of the Water drewe Disciples vnto their sect Paule therefore yeelding them to the Title of the honor testifieth that he is content with the burthen Whereby it is euident that although such euil Ministers abused this order to seeke their own glory yet that this order was vsed euen then among the Godly and faithfull ministers that some were preachers did not baptise except seldome and fewe on especiall occasions and some did baptise that were no preachers yet were well allowed so to doe Beside many other who though they were preachers also did often times baptise yet ioyned they not these two alwayes together in one action and often vsed the helpe of others which at the same time did not preach When Peter at one sermon Act. 2. conuerted so many hee counselled them to bée baptized and saith the text ver 41. They that gladly receiued his worde were baptized and the same day there were added to the Church about 3000. soules Is it likely that Peter did baptise euery one of these and al of them him selfe that day or rather that the other Apostles aud Disciples though they all at the same time preached not did help S. Peter to baptise them Neither is it likely that they were baptized at the present action of the sermon nor in that place where the sermon was as it is thought in mount Sion but that they went vnto some other place in or néere the City more conuenient for baptizing such a multitude And although Philip were himselfe Actes 8. both the preacher and the baptizer yet can wée not conceiue howe he alone shoulde baptize such a
the word of faith that we prech With the which out of doubt baptisme is also consecrated that it may be able for to cleanse For Christ being the vine with vs with the father beeing the husbandman loued his Churche and gaue himselfe for it Reade the Apostle and see what he adioyneth that he might sanctifie it sayth hee clensing the same with the washing of water in the worde This word of faith auayleth in the Church of God so much that by the same it clenseth the beleeuer the offerer the blesser the dipper yea the infant being so little a one although he be not yet able with the heart to beleeue to righteousnesses and with the mouthe to confesse to saluation This is doone altogether by the worde whereof the Lorde sayth Yee are nowe cleansed for the woorde that I haue spoken vnto you I thought it not amisse to set downe at large the whole sentence not onely for the notablenesse thereof touching other matters but for feare of cauilling least our Brethren might say I left out the word preached here twise named But that we should plainely sée he speaketh heere of preaching it in such sense as although it comprehende the proper action of the preacher yet withall we sée it stretcheth to the publike confession of all Christians And the worde that here most especially he speaketh of that the Disciples were clensed for or through the worde that Christe spake vnto them although this sentence of Christe Io. 15.3 be a part of that notable sermon that he had after his sacramentall supper yet these wordes that he maketh relation vnto supposing they were spoken before the supper were no preaching nor any part of preaching but spoken by Christe vnto Peter when he came to him among the residue to wash his féete as appeareth in the storie hereof Ioh. 13.5 c. After that he powred water into a basyne and beganne to washe the Disciples feete and to wipe them with the towell wherewith he was gyrte then came hee to Simon Peter who sayde to him Lorde doest thou wash my feete Iesus aunswered and sayde vnto him what I doe thou knowest not nowe but thou shalt knowe it hereafter Peter sayde vnto him thou shalt neuer wash my feete Iesus aunswered him if I wash thee not thou shalt haue no part with me Simon Peter sayde vnto him Lorde not my feete onely but also the hande and the head Iesââ sayde vnto him he that is washed needeth not saue to washe his feete but is cleane euerie whitte And yee are cleane but not all Shall we nowe saye heere that Christ made a Sermon Indéede if our Brethren meane the preaching of the worde in this sense that it is preaching though onely it be thus briefely spoken by the Minister to the ende the people may better vnderstande and beleeue the worde in that sense I holde well that in the Lordes supper the worde of God concerning the death of the L. should alwayes be so preached As Oleuianus also sayth on these words Rom. 10.8 This is the worde of faith the which we preach Note a difference between the true word of God which is preached to this end that faith coÌuersion may be in the hart the magical word which is pronounced vpon the thinges that it might worke something on the thinges that are set or grafted or else that a power should be ascribed to the syllables Example the gospell of Iohn is the worde that we preach In the beginning was the word sayth Iohn he teacheth to trust in Christ the true God he teacheth that all things are made by him The end is that I should beleeue not that I should driue away tempests The whole Masse is magicall although they recite the Gospell and mutter it vpon the hoast because it is not the worde of faith that is preached If it be not preached that it may be vnderstoode or that vertue be ascribed to the syllables the which resideth in God alone so that it is due to him alone and this is Magicall So they that saye when the woordes are pronounced ouer the breade then it is the bodie it is Magicall Christe pronounced not the woordes ouer the breade but preached his death at the table to his Disciples with the wordes and with the tokens and that they might vnderstande to what ende those tokens were instituted In baptisme the Papistes vse muche Magike Out of the 7. of Mark they say Ephata that is be opened as Christ said vnto the deafe man And by the vertue of wordes they will include the holy Ghost into the water Al these things are not the word of faith that we preach Paul knoweth no other word of faith thaÌ preching not murmured Here lighteth the absolution Auss an Boden euen froÌ the very bothome or froÌ the messengers made vpon the head by the vertue of the words Act. 10. to him giue all the Prophets witnes c. Peter muttreth not wordes vpon the heads of euery one of theÌ but preacheth of Christ the promise of the Gospell confirmed by the testimonie of al the Prophets and the holy Ghost fell vpon the hearers Thus sayth Oleuian So that preaching being vnderstood in this generall sense as not only it may signifie such a solemne sermon as Peter there made Act. 10. but also as may comprehende the words of our Sauiour Christ at the table when he instituted his mysticall supper If the worde want his preaching in this maner in our administration of the sacraments then indéed our brethren might haue some cause to say that we maintain the elements of the world dead beggerly elemeÌts yea that although we haue the word it were but a magicall murmuring of it But becommeth it our Breth to bestowe these spéeches vpon the outward signes of the sacraments when they are animated and enriched with the worde of God in such order as Christ instituted theÌ and the Apostles practised theÌ Is this to separate either the word or preaching of the worde from the sacraments But our Breth only vnderstande by preaching such a further exposition exhortation vpon this matter as the learned Minister shal at his discretion amplifie set foorth the same with all And can our Breth proue that this maner of preaching the word is either any such substantial part of the sacraments or any such inseparable accident therunto that except it also be annexed the life that animateth the elements the treasure that enricheth them which is the promise word of God is separated from them Is not in baptisme the word of God it selfe being not magically murmured but clearely with vnderstanding spoken conceaued with vnderstaÌding beleeuing of the hearer if he haue capacitie to heare and vnderstand and beleeue yea though he haue not as infantes haue not this life riches of the elemeÌt vnderstanding the word as it is ioyned with the spirit that animateth
vnto vs it is altogether one with vs and wee with him c. Héere againe he maketh another kinde of preaching which he saith is the Lorde him-selfe in steede of a moste effectuall exhortation to witte the communicating of his body vnto vs. And this preaching againe God be praysed we haue in the Ministration of this sacrament Nowe héereupon hée commeth to the thirde kinde of preaching at this sacrament sayth Sect. 36. From hence is best of al confirmed that which otherwher I said that the right administration of the sacrament is contained iâ the word For what profite soeuer commeth into vs out of the supper requireth the word Whether we are to bee confirmed in fayth or to be exercised in Confession or to bee stirred vp to our duty there is need of preaching Nothing therefore can be done more preposterous in the Lordes supper then if it be turned into a mute or dumb action the which thing was done vnder the tyranny of the Pope For they wold haue all the force of the consecration to hang vppon the sacerdotall Priestes intention as though this appertayned nothing to the people to whome this mystery ought moste of all to haue bene layde open And heereupon was this error bred that they marked not those promises where-with the consecration is made not to bee directed to the elementes them-selues but vnto those that doe receiue them truely Christ speaketh not vnto the breade that it shoulde be made his body but he biddeth his Disciples eate and to them hee promiseth the communicating of his body and his bloude Neither doth Paule teache another order then that together with the breade and the Cuppe the promises shoulde bee offered to the faithfull Thus certainely it is Here it becommeth not vs to immagine any magicall incantation that it might bee enough to haue murmured vp the wordes as though they were hearde of the elementes but wee shoulde vnderstande those wordes to bee a liuely preaching that edifieth the herers that pierseth into their minds that is imprinted and sitteth in their heartes that may bring foorth an efficacie in the fulfilling of that that it promiseth By these reasons it is euident that the reseruing or laying vp of the sacrament which some vrge to be extraordinarily distributed to the sicke is vnprofitable For eyther they shall receiue it without reciting of the institution of Christ or els the Minister shall ioyne together with the signe the true explication of the mystery In silence is an abuse and vice If the promises bee rehearsed and the mistery declared so that those that are to receiue shal receiue it with fruit there is no doubt but that this is a true consecration Thus saith Caluine of this third kind of preaching Now if this be as hee saith a true consecration where the wordes are not muttered to the element but spoken to the Communicants the mystery laid forth before them and the promises recited and that wee must vnderstande those wordes of Christe to be such a liuely edifying and effectuall kinde of preaching all which are so clearely set forth whensoeuer this sacrament is of any Minister with vs celebrated can our brethren say that here wanteth the ministration of preaching the word so much as is necessary and sufficient to make a true consecration of the sacrament True it is that when Caluin comes to the ful conclusion of this treatise he reckons vp a fourth kind of preaching sect 70. Concluding thus So farre as pertaineth to the holy supper it mought thus moste decently be administred if that most often and at the leaste euery weeke it were set forth vnto the Church But the beginning should be made with publike prayers after which a sermon should be had than the Minister the bread wine being set forth on the table shoulde reherce the institution of the supper Then should he declare the promises which are left vnto vs in the same And withal he should excommunicate all those that by the Lordes forbidding are put backe Afterwarde prayer should be made that with what benignity the Lorde hath giuen vnto vs this holy nourishment he woulde also enstruct and frame vs with faith thankfulnes of mind to receiue the same And sith that we be not of our selues he wold of his mercy make vs worthy of such a banquet But here either the psalmes should be song or somewhat read and the faithfull shoulde communicate of this holy foode in such order as is seemely the ministers breaking the breade and deliuering it vnto the people The Lordes supper being done an exhortation shoulde be had for sincere faith c. Thus doth Caluin write of al the order that he wold haue obserued in the administration of the Lords supper Nowbeit he prescribeth it not to any Church but onely saith it mought be thus administred moste decently And although hee mention that a sermon should be had before it and an exhortation after it séeming to make some difference betwéene them yet whether such a sermon or exhortation may be had as if a preacher want may be of the Minister red vnto the people of anothers making that he doth not expresse Nor yet whether the preacher or reader of the same must alwayes be the partie that ministreth the sacrament So heere is also nothing set down but that we already haue in vse his wordes being thus vnderstood except the excommunicating of all those that by the Lordes forbidding are put back Neither doe wee thinke it necessary that either excommunication should be then vsed or that all those should be excommunicated that by the Lords forbidding are put back from this supper For so euery one that is not in charity with his neighbors shold forthwith be excommunicate But sith Caluin so modestly in these things onely telleth what he thinketh mought be a most comely manner of the administratioÌ preiudicating no other reformed churches let Geneua with good leaue of vs follow this order And let vs in Gods name follow our Communion Booke which me thinkes both conteineth the most and chéefest of all these things and in a farre more decent order for our state Yea the booke of the orders of Geneua maketh the Deacons also ministers of the cup and why not aswell of the Breade and of all both partes as well as of one and yet they wil not permit them to be Preachers Musc. in his coÌmon places De coena domini vpon this title by whome the Supper of the L. shold be administred with the like modestly that Caluin saith on this wise I know that this is the custome in some churches that the ministers of the word exercise the place of the prophets doctors in the mean time they leaue the administration of the sacraments to the parish preests curates of the people as they tearm them with the deacons Notwithstanding that custome ought not to preiudicate other churches in which the dispensers of the
sacraments are the same that are the dispeÌsers of the word so that they execute both the parts of the ministery Otherwise it shold be coÌuenient that according to the saying of the apostles act 6 they shoulde apply them-selues to praiers administring doctrine leauing the ministery of the tables Seeing that many mo may be had that can dispense the sacraments than those which can rightly cut sound doctrine in the church By which testimony of Musc by the very order prescribed euen in Geneua It plainly appeareth that not only in these reformed Churches many are admitted to minister the Sacr. that are not able to preach but that also this was the vse of the primitiue Church in the apostles times Which ouerthrows al that our breth haue hereon alleaged Neither helpeth it to say that yet stil this taketh not away but that there should be preaching vsed at the administratioÌ of the sacrameÌt thogh the minister of the sacrameÌt be no preacher For our breth said the administration of the sacramentes ought to be committed to none but vnto such as are preachers of the worde c. pag. 60. But for this that they say here also It is no better then sacriledge to seperate the ministratioÌ of preaching of the worde from the sacramentes so harde a spéeche following Musculus procéeding with the minister of this Sacrament though hée bée no preacher of the worde yet he requireth in him such a competency as hath a triple respect both to the person that he sustaineth and of the matter that he administreth and of the people to whome he communicateth After he hath shewed for the first part howe he shoulde be no lewd person but sober and vertuous comming to the secoÌd respect in him he saith Furthermore hee ministreth it competently if hee haue a consideration of those thinges which hee dispenseth and doe worthily frame himselfe vnto them Hee dispenseth the communicating of the bodye and bloude of Christe The breade which wee breake saith the Apostle Is it not the communicating of the body of the Lorde And the Cup of the blessing ouer which wee blesse is it not the communicating of the bloude of the Lorde 1. Cor. 10. Thus therefore shall hee competently administer this sacrament that it may be a communicating not that it shoulde be a holy priuate thing He dispenseth the remembrance of the Lorde or as Augustine in a certaine place speaketh the sacrament of memory This shall he do competently if he shall adioin vnto the mysticall communicating the shewing forth of the L. death according to the worde of the Apostle who sayth so often as ye eate this bread and drink of the Cup yee shewe foorth the Lordes death till he come For so did hee ordaine this custome in the Church of the Corinthians It is not fit that it should be a dumb communicating Either let some thing be read before the people or bee sung concerning the historye of the death of the Lorde as it is begun to be done in very many churches in our age Hee dispenseth the Euchariste he Euchariste is a giuing of thankes and a sacrifice of prayse Let him therefore haue a care that this holy communion may be closed vp with publike giuing of thanks He dispenseth the loue feast that is the banquet of brotherly loue It is meete therfore that a cleare exercise of Christian loue and mutuall communicating shoulde bee adhibited Vnto the which hee ought not onely with exhortations in the act it selfe to enstruct and accustome them but also with constitutions of a certaine order These are the principall thinges of which the dispenser of the Lordes table ought cheefely to haue a care and consideration whereby hee may apply him-selfe competently vnto this sacrament The third respect is of the people communicating which the more simple ruder they are so much the simplier must the minister speake of the mystery of the Lordes supper that he may apply him-selfe to their capacity But he must by all meanes take heede of those two vices that entrap the people to witte superstition and contempt Superstition least the people worship and adore that for the thing it selfe that is the signe thereof contempt least they sticke onely in the breade and Wine not discerning the body and bloude of the Lorde and therefore contemne it vnderstanding nothing beyond the iugdement of the eyes because by sight and taste they perceiue it to bee bread and Wine Such a point did Augustine giue warning of in his booke of Catechizing the rude in the ninth chapter where he saith thus Concerning the sacrament that they shall receiue it sufficeth for those that are more prudent to heare what that thing signifieth but with the duller sort it must with more wordes and similitudes be treated vpon least they contemne that which they see These thinges wrot he To conclude hee must take heede that hee swerue not either to the Corinthians or to the papists in this cause of the Lordes Supper And to the entent that the people not onely with the hande and mouth but with faith and heart may receiue that which is giuen let him declare all thinges that are to bee spoken in the vulgare and vsuall tongue not onely the exhortations but also the wordes of the Lordes institution the Prayers also and the thankesgiuing whereby the people may vnderstand all and in their heart assent thereto according to the Apostles admonition 1. Cor. 14. Thus wée sée how although the Minister be no preacher but beeing a discreete and vertuous man in all these foresaide respectes and obserue these exhortations which are both plentifully set out in Homilies and in the Communion Booke it selfe and the other thinges here noted in such order as the communicantes may vnderstande and beléeue the same although there bee no other sermon preached yet is the Sacrament truely and effectually administred Neyther can these thinges with the residue that he setteth downe bee vnderstood for the onelie action of a Preacher confessing and allowing that manie Ministers not Preachers may minister this Sacrament and yet in euery one that ministreth the same al these thinges are requisite For what is plainer than this argument out of Musculus sayinges Musculus thinketh and prooueth that it is not necessarie that euery one which administreth the Sacraments should be a Preacher and preach at the ministration of them But Musculus thinketh and prooueth it necessarie that all thinges ought to bee done by the minister at the Ministration of them which here he reckoneth vp Therefore Musculus thinketh and prooueth that all these thinges might bee done of one that is no preacher and without a sermon then preached of these matters If our Brethren wil denie the maior for the minor I thinke they wil not I referre them to Musculus and his reason out of Actes 6. and to the reformed Churches that hee meaneth It sufficeth for vs to prooue both by him and by
approueth the substance of the baptism when it is done but not such persons to haue done it Who notwithstanding any thing in the book are worthily punished for their so doing But sayth Hellopaeus these things say the defenders of this error ought to be vnderstood of the ordinary ministery But they treat of the case of necessity least that any should depart this life not baptized for they thought by this meanes to succour the saluation of those that shoulde bee baptised in the daunger of death least beeing preuented by death without baptisme they shoulde make wracke of their saluation but we haue taught Cap. 5. that this is no daunger neither that baptism is of an absolute necessity of saluation so that contempt be away Because the couenant of God apprehended by faith is firme by it selfe and effectuall to saluation although the seale without the fault of him that wanteth it come not thereto So that in all this hee excepteth onely the opinion of absolute necessity not of all necessity As for the place of baptising whereof our Brethren spake last besides the other circumst aunces yea for al the order also and that with a sermon preached at the ministration of this sacrament in the conclusion of the selfe same Chapter Page 171 he saith It remaineth that wee discusse the other circumstaunces where and when and how baptisme ought to be conferred we answere that thing is cheefely to be required that as all other thinges so principally the administration of the baptism shold be done decently in order as for the place althogh that it be not necessary yet it is most conuenient that it shoulde be publike as the temple or any place appointed to the publike Ministery And as concerning the time it is meete if it may so be done that it should be at an houre appointed and that suche an houre wherein the Church is full of people First that very many may profite in the enarration of this sacrameÌt Then that their faith may bee kindled to embrace the grace of god wheÌ as they see the infants approch vnto the same couenant that God hath made with their fathers Besides that it is conuenient to commend vnto God with the publike prayers the saluation of the Infant To conclude God is to bee celebrated with thankesgiuings But with what manner baptizme ought to bee conferred is not obscure to see This thing must principally bee obserued that certain ceremonies are necessary but certaine are free In the which we ought diligently to looke what is expedient and what conuenient for the regard of the times places But we haue rehearsed before those toyish additions salt oyl tapers Howsoeuer it be the dipping or sprinkling the washing the explication of the sacrament it selfe are partes necessary But that all may bee done decently they may proceede in this order First let the Infant that is to bee baptized bee offered vnto the publike assembly where the whole Church beeing witnesse and looker on offereth vnto God with their Prayers their tender Brother Secondly let the minister recite the confession of the faith that it may be known with what doctrine hee which is baptized shall be enstructed hereafter Thirdly let the institution and promises of bâptism be shewed ând that in the vulgare tongue that of the Church it may be vnderstood Fourthly let the Infant be baptised in the name of the father and of the Sonne of the holy ghost It makes no matter be he dipped either once or twise or thrise or sprinkled with water Althogh in the old time he was wholy dipped Which also the word baptisme that is a washing signifieth But herein the custom may varie according to the diuersity of regioÌs the tendernes or firmnes of the infants body Fiftly to conclude godly praiers being made the infant being coÌmended to God may be sent home This is a true manner of administring baptisme Nowe then if this be a true manner of administring baptisme Here being no sermon prescribed but all this may bee done well ynough without a sermon and our booke prscribeth as much as all this comes too and more howe haue not we baptizme truly ministred I know that after this he presently findeth fault with demaunding of the childe whether it beleeueth renounceth Sathan the Worlde and the flesh As our Brethren also picke a quarell thereat But since he confesseth it was was taken from the custom of the auncients when they demaunded these thinges worthily of those that were of ripe yeares though hee say it was ill translated to the demaunding it also of the Infants for to what purpose shoulde those that be ignoraunt bee asked and other folkes answere the demaundes I like not of Hellopaeus misliking this custome so long as hee knoweth or may easily doe that it is but spoken by stipulation and to binde the Godfathers c. the more soleÌnly to see that the child in whose name they answere shoulde afterwarde performe those thinges So that this is but a comely order at which vnderstanding the meaning no good man ought to take offence Yea in my opinion if this order were altered we shoulde séeme to open a shrewde gap vnto the Anabaptists that none were then baptized but such onely as were of ripe yeares and coulde aunswere for them selues to these demaundes But since it is euident that they baptized Infantes and that they vsed this forme in baptizing of them as in Augustine is moste apparant we can not think that this custome was translated only from the baptizing of them that were of riper yeares but were they ripe or vnripe it was the vsual order of baptizing al in the ancient primitiue Church And therefore conteining nothing contrary to the Institution of baptizme but all for it and beeing done onely by the way of stipulation one in the name of another which withall more liuely answereth âo the nature of a couenaunt and being of so great antiquity though wee grant it is not necessary to be reteined no more is it necessary to be remooued But al this is nothing to the absolute necessity of a sermon or of the publike place whereof is now the question Hellopaeus making the publike place not of necessity albeit for the ordinary course most conuenient neither for sermon mencioning any at all and therefore otherwise than for conuenient it is plain that he taketh it not to be of such necessity And afterward in the next treatise of the Lordes supper he do h notably also haÌdling the consecration cap. 4. pa. 209. wher he saith Yet ther remaineth one question For we say that the bread the Wine is sanctified of the Min. so far forth as he is the legate or interpreter of Gods will the word of Gods institution is as it were a certain meane to bee adhibited vnto this consecratioÌ Euen so Aug. said wel let the word come vnto the element it is made a sacrament that
end hereof Are these two preaching and ministration of the sacramentes seuerall offices For else how hang these wordes together For although the office of preaching be more excellent than of ministration of the sacraments as S. Paul speaketh comparatiuely if then they be different Ecclesiasticall offices and that so distinct that Saint Paule speaketh comparatiuely of these two offices and in that comparison separateth the one from the other then although they be of neuer so néere affinitie which soeuer be principall or which accessory if this with all be true that one office requireth one officer that to put 2. offices to one officer were confusion and euerie officer may fully dischââge his owne office without the intermedling with any other office why may there not then bee a minister of the sacramentes distinct and seuerall from a preacher and minister the sacramentes to the faithfull people though he preach not being a seuerall distinct office from preaching as wel as a preacher distinct from a minister of the sacramentes and preach the worde to the faithfull people though he minister not the sacraments vnto them But I will not so straightly presse our Brethren These two offices may be well and better in one officer euen as may the doctor and the Pastor and yet they may be separated well inough in some So that hereby with the residue aforesaide I conclude that this conclusion of our Brethren is not a true but a most vntrue be it spoken with due reuerence and a most daungerous conclusion That where there is no preacher of the worde there ought to be no minister of the Sacramentes The argument of the 8. Booke THE 8. Booke consisteth of the Pastors dutie in publike prayers First whether all publike prayer ought onely to be such as is all conceaued and vttered by the minister and not to followe any ordinary prescribed forme with a view of the Iewes publike prayers before Christs comming The order of the Church in the Apostles times and in the primitiue age with the times next succeeding and of the orders of the reformed Churches Whether the people might not ioyne altogether their voyces in some of the publike prayers with the Pastors to auoyde confusion but onely to close with him in their consent by aunswering Amen with another like viewe of the order in the olde and newe Testament for the peoples voyces without confusion and of the primitiue and auncient Churches order therein Whether any seuerall prayers may now and then be vsed in publike congregations with a like perusall thereof in the olde and new Testament Of the abuses that our Brethren complaine vpon for long prescribed formes of publike prayers the ministers ill pronouncing the people 's not attending the vnsensible reading the ministers vnfitte place screenes Rood-lofts organe loftes chauntrey chappels high pewes opinion of well seruing God walking talking in the Church gathering money for the poore priuate prayer and reading neglect of preaching by reason of praying the establishment of both comparison of our publike prayers to the Popish seruice of the seruices giuing place to a sermon and whether publike prayer may be made without a sermon preached therat with another view of the vse throughout the scripture and in the primitiue Church Whether we contemne or thrust out preching for praying or no. Whether morning and euening prayer may be song in the churches Of the order in Cathedrall collegiate churches and mens delight to come and heare the seruice there being moued thereto by the Organes and musicke and their departing at the sermoÌ Our Brethrens comparison of our publik praiers to the Masse as a gentle beast that byteth not of the nature effects of our publ prayer Our Brethr. praier that all formes of prayer might be abolished to bring in preaching The peoples singing of Psal. al at once The Pastors duty in ioyning al waies these 3. preaching ministring the sacrameÌts praying the auntient custome of his giuing the blessing at mariages FVrthermore it appertaineth to the dutie of the Pastor to make prayers as Act. 16.16 not only priuate as all men are bound to doe but also publ praiers in the name of the whole church Act. 6.4 1. Tim. 2.1 being the mouth thereof For wheras the spirit of God coÌmandeth all things to be done in decent comly order forbiddeth all confusion disorder as it were great confusion and vncomlines for euery maÌ to make his seuerall prayers in the publike assemblies so is it orderly for one to pronounce the prayer in the name of the rest the rest to pray with him in silence to answere Amen It is also decent that he which is the shepheard should go before the sheep in prayer the sheepe follow him in lifting vp of their harts in mutuall consent Moreouer for as much as preaching administration of the sacraments ought not to be vsed without publik prayers as it is the Pastors office to preach minister the sacraments so is it his dutie also to go before his flock in publ praiers But here we haue to obserue 2. things The first that as it pertaineth to the Pastor to coÌceaue publ prayers so it is the duty of the whole Church in the name of the whole Church to ioyne in heart with the Pastor in the same prayers that they knowing and vnderstanding what he hath prayed may at the end giue their consent by aunswering Amen ALthough these quotatioÌs of our Breth Act. 16. v. 16. Act. 6 v. 4. 1. Tim. 2. v. 1. do not proue that this especially appertaineth to the duty of the Pastor to make the publike praiers in the name of the whole Church yet we gladly coÌfesse it And many other more proper places examples proue it our Pastors vse it So that herein we agrée saue for 3. great and material points here touched together For the only Pastors coÌceiuing of all the prayers and so reiecting all prescribed formes For prohibiting the people to ioyne all their voices together in any prayers except onely in aunswering Amen And for their so vtter forbidding of all seueral prayers in publike assemblies All which points require a further declaration And first for these wordes of making prayers beeing vndrstoode as we commonly vse the phrase onely for praying or powring foorth our prayers vnto God as we allowe that sense so we graunt it is the Pastors dutie to make prayers not onely priuate as all men are bound to doe but also to make the publike prayers that in the name of the whole Church hee being in some respectes the mouth thereof But if by making prayers they vnderstande him to be such a maker of them that he may not pronounce any prayers which by any other are alreadie made to his hande and he by publike authority prescribed to make those publike prayers that is publikely to pronounce or say them in the name of
the people This being finished the Bishop assembled into a higher place by steps to preache the Gospell of Christe The people in the meane while with a song conceiued called vpon the grace of the holy ghoste which of those steppes begunne to be called the Graduell But heere the Bishop did reade the Gospel before with great authority and then interpreted the same at the ende of the holy sermon he recited the Creede that they called the Apostles or else the Nicene or that which secondly was made Moreouer hee inuited the whole Church vnto mercie that euery man according to their abilities shoulde put somewhat into the poore-mens boxe That portion of the holy sermon they called the offertory And Pontius Paulinus teacheth that a table was wont to beset in the Church for the refection of the poore which also they called the Lordes Table and placed of the Lorde In this manner I say with these ceremonies and rites did the auncient exercise their prayers and sounde doctrine How beit this custome was not by all pointes common to all For some began the holy assembly not with the psalmes but with the crying together Kyrieâleison They that so did had not in vse either the Angels hymne or the collects or the Graduels verse To this agayne other sung the Alleluiah of the Hebrues as in another place Ierome sheweth Among some the bishop himselfe without all these thinges both beginneth with the sacred sermon and publique prayers added thereunto and dismisseth the assembly But no Church was compelled to sweare into the rites and ordinances of another so bee that the prayers and the holye sermons were entire and exercised holily and alwayes the best beeing contented with most few employed the cheefest partes to doctrine and to prayers Moreouer in the mysticall supper this rite was obserued well neere of all Churches The preest came foorth into the assembly The mysticall table stoode in the sight of the people furnished with bread and Wine He standing at this table blessed the people saying The lorde bee with you the people answered and with thy spirit Then he stirring vp the people vnto the most high matters and preparing the mindes of euery one of them cried Lift vp your hearts the people aunswered wee haue them lifted vp vnto the Lorde For Cyprian in his sermon of the Lords prayer saith Therefore the priest also making a praeface before the prayer prepareth the mindes of the brethren saying Lift vp your hearts while the people aunswereth VVe haue âhem lift vp vnto the Lorde That they might be admonished how they ought to thinke on nothing but on the Lorde Thus saith Cyprian After this the preest moouing them to thanksgiuing saith Let vs giue thankes vnto the Lorde our God The people answered it is meet right we should so doe here sayd the preest It is very meete and iust right and healthfull that we should at all times euery where giue thaÌks vnto thee O L. the Lord the holy father almighty eternall God through Iesus Christ our Lord For almoste all these thinges doth Aug. also in his book De bono Perseuerantiae mention cap. 13 saying That therefore which is said in the sacraments of the faithfull that we should haue our heartes lift vp to the Lord it is the gift of the Lord. Of which gift they are of the Prieste admonished to giue thanks to our God vnto whome after this speech this is said And they aunswere It is meete and iust c. But after these words the priest sayde who the day before he suffered tooke the breade gaue thanks brake it and gaue it to his Disciples saying take eate this is my body which is giuen for you and the residue which are read in the Gospell These things with great religion being accomplished the Lords prayer was sayd Which also Ierome testifieth in his 3. book against the Pelagians But also it is vulgarly receiued that the apostles did coÌsecrate .i. celebrate the mistical supper at the praiers only of the L. praier after the L. praier the people receiued the holy mysteries by the communion of the sacraments of the body and bloud of the Lorde they grewe together into one mysticall bodye wherof Christ is the head To conclude al these things being orderly accomplished after this manner the assembly was dismissed Thus writeth Bullinger not to confirme but to confute the Popish Masse thereby And is not here a plain prescribed form of the diuine seruice both for the maner of their publike prayers and of the administration of the holy communion yea almost euen the very selfe same forme of order wordes that our book prescribeth vnto vs and although some Churches differed yet euery Church kept alwaies some one certain form or other which euery Minister might not alter at his pleasure But because after these times corruptions began to alter these ancient and holy prescribed forms of publike praier and of the sacraments Let vs nowe come euen to our dayes What Church reformed is there now where they haue not some forme of publike prayers prescribed ordinary among them and yet if there were nothing else but our Brethrens owne booke set out called the book of the form of common prayers administration of the sacraments c agreeable to Gods word and the vse of the reformed Churches It is inough sufficiently to prooue this point that there ought to be a prescribed ordinary form of diuine seruice and publike praiers not that the pastor shuld be the only maker and conceiuer of the publike prayers and the people only to approoue them and say Amen to such prayers as the pastor at that instant maketh or conceiueth Which conceptions of our brethren if they were suffered great inconuenience might grow thereon For either the people which perhaps vnderstood not his tearmes and phrases should rather stand marking and weying his words if they did so much as mark them and houer in suspence of any asâent til they vnderstood the full drift of them than haue themselues any deuotion al the meane time vnto God so much as in hart silence to ioin with him till it come to the parts of closing vp their Amen vnto that wherein their harts were not in ful assent before ioyned vnto him Which when they haue marked attentiuely vnderstoode yea finally assented with their Amen neuer so frankly may rather in the end be called an aâsent vnto him then any publike or priuate praier vnto God with him So that that which they say here of publike praier as it pertaineth to the pastor to conceiue publike prayers so it is the duty of the whole church in the name of the whole church to ioyne in heart with the pastor in the same prayers that they knowing and vnderstanding what he hath praied may in the end geue their coÌsent by answering Amen This I say bangeth not together for any praier
any Princes somewhat giuen to learning and to godlinesse they deride them Verily this Woman behaued not herself after this manner And therefore as Christe hath forespoken it in the last day he shall iudge them She came to tempt Solomon but not with a pernitious temptation Yea rather with a holie and an honest temptation wherewith shee desired to be enstructed of those things whereof she was ignorant Aenigmata hard sentences properly are called very obscure allegories which are rare in vse the which in dayly speeche doe well-neere alwayes come in vse which are easie But in this place by harde sentences we vnderstande doubtfull and difficult questions which mightily occupy the minde not about light businesse or euery kinde of matters but about great and graue pointes appertaining both to eternall life and also to the ciuile gouernment The Hebrue Worde as ãâã ãâã ãâã ãâã ãâã which signifieth to sharpen from whence the Noune beeing deducted betokeneth an oration or obscure question To the exposition whereof it behooueth to apply the sharpenesse of the witte It is likely that the Queene had aâ home Philosophers Magitians and wise men which concerning humaine and naturall matters coulde haue easily aunswered her But concerning Diuine and supernaturall matters sithe that in them there is neede of the spirite and of diuine reuelation they were not able to satisfie her VVhereupon shee trauailed her selfe vnto Hierusalem in the which Citye GOD had placed not onely the Castle of Wisdome and pure religion but also Solomon of all Kings the moste wise Thus at large writeth Peter Martyr in the commendation of this noble Queene Whereby it appeareth that not onely shee was for worldly estate a mighty Queene not vnder her husband in that respect but aboue him and hee had shee any but her deputie vnder her in her absence albeit shée was inferior to him in the bandes of matrimony and inferior in sexe to all the men in her Monarchie but also that for religion though her people were Idolaters yet was shée a professor of the onely true and liuing God and euen one of Gods elected if we may aduenture to iudge so farre on such excellent fruits and not only a figure of bringing the Gentiles to the knowledge of God but a verie mirror and Patern for al Christians specially Christian Princes to set before them And if she be such a spectable to all Christian Princes and shall bee also a iudge to a great many of them mought not shée or such another as shee haue beene the Queene or chéefe gouernor also euen ouer the people of God and would she not haue gouerned them farre better than many or most of their kings did And verily Solomon doth no lesse estéeme of this moste excellent Lady that came thus vnto him then the goodnesse of the cause that mooued her did deserue Did he repell her out of his kingdome as a Monster For so vnaduisedly Caluine said all prudent men haue alwayes repudiated or put back the gouernment of Women as it were of a Monster Or did he mislike any whit of her the more for her supreme GouernmeÌt ouer men We find no such matter But that hee receiued her with all honour and heard her speake vnto him whatsoeuer she had in her hart and Solomon declared vnto her all her questions not one word was hidden from the king that he declared not vnto her And had hee misliked her estate that she being but a woman shold rule meÌ shold busy her head about such high questions and meddle with the administration of a common-weal and be the cheefe gouernor of a kingdome if he had thought this to bee directly or indirectly against Gods Lawe or against the Lawe of nature since she came especially to heare Gods Law and to conferre about such matters no doubt he would neuer haue concealed that matter aboue all other but haue reproued her or haue gently perswaded her at least take it how she would haue truly enformed her of the vnlawfulnes and vndecency of her calling Which thing sith he did it not yet neither he nor shee dissembled or flattered the one with the other I cannot tel what other men wil iuge quot capita tot sententiae so many heads so many wittes surely my dull wit cannot conceiue but that it is a mighty argument to confirm the supreme gouernment of a woman Neither ground I mine argument so much on Solomons doings or approbations but that the holy ghost also hath so farre allowed thereof that he hath consecrated the same both to perpetuall memory and to profitable example and therefore cannot this gouernment bee debarred euen from the people of God Especially being also approued and recommended to al Christians by our L and Sauiour Iesus Christ. Mat. 12.24 Luk. 11.31 in plaine tearmes calling her the Queene of the south not the monster or vsurper of the south Countries And here because our question of womens publike gouernment arose on womens publike speaking let vs sée also how this most excellent Qu. behaued herself in her publiâe speaking For after she had propounded al her questions was satisfied in his answeres to them after she had beholden al his wisdome his house that he had builded the meat of his table and the sitting of his seruants the order of his ministers their apparel his drinking vessels his burnt offerings which hee offered in the house of the L she was exceedingly astonished and said vnto him It was a true word that I heard in mine owne land of thy sayings and of thy wisdom Howbeit I beleeued not this report till I came and had seene it with mine eyes But loe the one halfe was not tolde mee For thou haste more VVisdom and prosperity than I haue heard by report Happy are thy men happy are these thy seruaunts which stande euer before thee and heare thy VVisedome Blessed bee the Lorde thy God which loueth thee to set thee on the Throne of Israel Because the Lorde loued Israel for euer made thee the king to doe equitie and righteousnesse These wordes though she spake especially to him yet as shee spake them publiquely in the audience of his subiectes for so her wordes import happy are these thy seruauntes that stande before thee and heare thy wisedome So therein shee conteineth notable matter And being before so publike a person both a king and a Prophet and before the assembly of his Court and of her troupe shee breaketh foorth into the function of a greate Prophetesse The Queen saith Peter Martyr on these foresayde wordes being no lesse Godly than prudent placeth the cheefest good neyther in power nor in riches nor in pleasure but in the knowledge of God which shoulde be had in his Worde and not onely by the contemplation of naturall thinges The Sonne of God brought foorthe this selfe same sentence but somewhat more augmented and more clearely expounded Blessed
exeept those that either God himselfe hath prescribed or we haue ground and graunt of the lawfull vse of them out of Gods word or that being of their nature méere indifferent haue as mech reason as will for them to be vsed not vnder the coulour but in verie déede onely for order and decencie so consequentlie for edification and not otherwise And may not indifferent ceremonies be so vsed And both the Ministers and the people so farre forth bee bound without scruple of conscience and matter of Religion but onelie for obedience sake as matters of decent comelinesse and the edification of quiet order to vse them and yet neuer vnder the coulour of preiudice to the libertie of Christianitie to disturbe the peace of the Church the course of the Gospell the obedience of the Prince for the resisting of them Verily if anie héereby doe hinder the building of Gods Church our brethren héerein haue to take great héede that make so great and so vnnessarie troubles in the Church for these Ceremonies with great hinderance of Gods building As for our partes if anie such Ceremonies as these indifferent in their owne nature saue that by order they bee appointed were also remoued we doate not on them but could well inough bee content so that by order and lawe they were removed and some other as comelie and decent ceremonies by her Maiesties authoritie and by our whole Churches consent were orderly ordained in their places But thus disorderlie to take these awaie and that with such reproches both of these ceremonies of all those that only in this manner for externall order and obedience sake doe admit theÌ to leaue it frée to euery congregation to cast all our ceremonies off or to take what other new they shal like better to alter them also as they list either euery man or euery congregation at their pleasure or though they would ty themselues more strictly to them yet liuing al vnder one state to innouate or abrogate any authorized with out the licence authority of that state this were me thinks not onely an vndecent disorderly thing nothing furthering yea greatly hindring the building of the church but very daÌgerous both to the higher powers to the whol realm And as for the hinderers of Gods building by spoiling the church of so many learned pastors we know not any church or learned pastor therein that néed so to be spoiled except that any more vpoÌ will than reason or learning be they otherwise neuer so well learned doe wilfully withdraw themselues from doing their more important necessary duty in yéelding vnto though not necessary nor waighty ceremonies in their owne nature yet so necessary waightie in yâ manner as they are ordained and prescribed that at leastwise they ought to tollerate them for feare of great dangers in these perillous daies although they wished them away not to spoil the Church of themselues of their ministery nor to make such troubles and diuisions in the Church for the remoouing of them Which is nothing according to the duety eyther of faithfull ministers or of ãâã subiects as they ought to be and these coâtrouersies set aside I trust they are There are besides these thinges certain other matters as confirmation churching of women buriall of the deade thought to belong to the office of a B. or pastor Whereof the first two are meere deuises of men and ought to haue no place in the Church of Christe The other albeit it be to bee reteined with a certain honesty yet it is not to be tied to the proper office of a pastor Here are now 3. other matters confirmation of those that are baptised Churching or publique thanksgiuing of women after their deliueraunce from child-birth and lastly the buriall of the dead which our brethren find first this fault withall that they should be thought to belong to the office of a B. or Pastor This goeth very hard that none of all these thinges may not only not be tied to a B. or a Pastors office but that they may not bee so much as thought to belong vnto them Their reason is that the first two are meere deuises of men and ought to haue no place in the Church of Christ. And is confirmation to be thus symplie condemned and that as a meere deuise of men If they said such confirmation as the aduersaries of the gospel vsed as to make it a sacrameÌt or to tie it to necessity of saluation or to vse it with any of the superstitious trinkets that they prophaned it withall or to hold any of the errors that they maintained about it then indéede this spéeches should haue had good pretence But we vsing none of all these thinges but such a reuerend order as in all pointes is agrééable to the manner of the very Apostles to vnderstande in what sort the parties were baptized to sée that the parties which were baptized because they are included in the couenant that God would also be the God of our séede should nowe beeing growne to vnderstanding openly before that pastor which hath the superiority of Episcopall dignity which we haue proued that from and in the very Apostles times some pastor had among over some other his fellow pastors declare the sumine of their faith and hee especially lay his handes on them and pray for them that God would more and more confirme them in that faith in which they were baptised and haue professed as the Apostles vsed to lay their hands and to pray for the confirmation of such as by other pastors had bin baptised and shall we cal this order a meere deuise of men and say that it ought to haue no place in the Church of Christe True it is that at the so doing of the Apostles they receiued commonly withall the miraculous giftes of the holy ghost according to the dispensation of that time Neuerthelesse that was not their onely ende nor the order of laying on of handes vpon them which were to be confirmed by him that was the foresayde ãâã ãâã ãâã ãâã ãâã vnto whomâ the superiour Episcopall dignity among the Pastors was committed did so cease but was continued both in the Apostles times while any one of them Iames Iude or Iohn were liuing without any contradiction of them and so simply was vsed according to the Apostles maner til the other additions afterward as that of Chrisme c were ioined vnto it Which addition Chrisme though it be very ancient yet we reiecting it as a meere deuise herein of men reducing confirmation to the first simplicity of praier to the ceremony only of laying on of handes especially by those that haue the foresaid episcopall superiority why should our brethren here affirm that it ought to haue no place in the Church of Christ But this so hard censure of theirs neither agréeth with those our Brethren of the Germain and Saxon
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 argumeÌts 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 authoriââ wâll 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 âuer 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 â2 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
house hee drue awaie as many as hee was able And yet to shew further not onely that this order of Elders was aboue the Deacons but that of Deacons they were made Elders Sozomenus li. 1. cap. 14. saith Of these disputations Arius was the author an Elder of the Church of Alexandria which is in Aegypt Who although at the beginning he seemed very studious of the doctrine of Christ yet was hee a furtherance to Meletius attempting new matters Whosâ parts when he forsooke he was of Peter Bishop of Alexandria ordained Deacon And afterward of him cast out of the Church wheÌ Peter deposed the fautors of Meletins and improued Baptisme This Arius inueighed grieuously against the Acts of Peter and could by no meanes bee quiet But when Peter had suffered martyrdome Arius crauing pardon of Achillas was not onely permitted to exercise his Deaconship but also was exalted to the degree of the Eldership Afterward Alexander had him in great estimation c. By this it may not onely appeare that the orders and Senates of Elders in such great Churches as these were Ministers of the worde but also were thereto promoted hauing before ben Deacons When therfore we reade in Socrates as in the restoring of Athanasius lib. 2. cap. 18. thâ Letters of the Emperour Constantinus directed vnto the Bishops and to the Elders of the Catholike Church saying Moreouer vnto the benefit bestowed on him this also we thought good to bee noted that all those that are inrolled into this holie number and companie of the Cleargie may vnderstand that securitie is giuen vnto all be they Bishoppes or bee they Clarkes that haue holden with him it argueth that there was indéed such a companie of Elders whom heere hée calleth Clearks but we cannot gather hereupon that they were such as ministred not at all the word and Sacraments but rather the contrarie For else if Athanasius the Bishop had beene the onely Minister of the word and Sacramenteâ all the people of Alexandria had beene destitute of the worde and Sacramentes all the while of Athanasius banishment And to confirme this that these Elders about the Bishops had not onely the publike ministration of the word but also that some one or other of their number was appointed to heare the coÌfessions of such as wer penitent and in token of their vnfained repentance to inioyne them to submit themselues to some bodilie chastisement which therevpon was called penance At that time saith Socrates li. 5. ca. 19. the Church thought good that the Elders which had the gouernment of the order of inioyning peniteÌce in euerie Church was takeÌ awaie And that on this occasion froÌ the time wherein the Nouatians separated themselues from the Church refused to communicate with those which in the time of the persecution raised in the raigne of Decius had fallen the Bishops of the Churches added vnto the Canon that in euerie of the Churches there should bee one certain Elder which shuld be ouer the Penitencies to the end that those which after Baptisme were fallen should before the Elder appointed for that purpose confesse their offences This Canon as yet among other sects remaineth ratified and firme They onely which confesse the Father and the Sonne to be one in substance and the Nouatians that consent in faith with them reiected this Penitenciarie Elder The Nouatians would neuer from the beginning suffer this to be so much as a hanger by The bishops which now gouern the Churches althogh for a good space of time they haue held this institution notwithstaÌding in the times of the Bishop Nectarius they chaunged the same by reason of such an offence as then by chance was committed in the Church a certaine noble womaÌ came vnto the Penitenciarie Elder confessing particularlie such faultes as after her Baptisme she had committed The Elder commaunded the woman that she should giue her selfe to fastings and to continuall praiers Wherby together with the acknowledgment of her sinnes shee shoulde declare a worke meete for her repentaunce The woman proceeding further in confessing accuseth her selfe of another fault and declareth that a Deacon had laine with her For the which offence by this meanes beeing made manifest the Deacon was driuen out of the Church and a tumult was made among the multitude of the people For they grudged not onelie against the offence committed but also for the note of the grieuous slaunder and reproch that thereby was raised on the Church WheÌ as therefore the sacred Priests were verie much euill spoken on for this cause Eudaemon a certaine Elder of the Church a Countrieman of Alexandria gaue counsell to the Bishoppe Nectarius to remoue the Penitenciarie Elder and to giue free power that euery one according to his own conscience should come to the participation of the mysteries For by that onelie meanes it should come to passe that the Church shoulde bee voide of all spot of infamie These things because sayth Socrates euen I my selfe had them of Eudaemon I doubted not plainly to commit them to this our historie In which wordes these Elders hauing this office among them which pertaineth especiallie to the ministration of the worde and all of them indifferentlie called Sacerdotes as well as Presbyteros it is againe apparaunt by Socrates whomâ Danaeus citeth that these Elders were not such as héere our Brethren doe conceiue or pretend but Ministers of the worde and Sacramentes which in the next Chapter saue one following doeth yet more fullie appeare Where Socrates shewing the diuersities in diuerse places concerning Easter daie Fasting Marriage Diuine Seruice and other Ecclesiasticall obseruation amongest other matters saith on this wise Moreouer I my selfe haue knowen another custome to haue growen in Thessalia that there he which is a Cleark if after he be made a Cleark he lie with his wife whom he married while hee was a laie man is deposed from his Cleargie Whereas all the famous Elders in the East yea the Bishops and all are by no lawe compelled to abstaine from their wiues except it please themfelues For euen while they gouerne their Bishoprikes not a few of them beget children of their lawfull wiues Hee that was the author of that custome in Thessalia was Heliodorus of Trica a citie of that region of whose making are the amorous bookes which hee composed when he was a young man and intituled them The Aethiopian historie hee meaneth that of Theagenes and Cariclea The same custome is kept also at Thessalonica and in Macedonia and in Hellas Besides this I haue knowen another custome in Thessalia to wit that they baptize in the dayes of the feast of Easter onely For which cause all of them except a very few die without baptisme The Church of Antioche in Syria is set contrarie to other Churches for the Altar or Communion table is not set Eastward but Westward In Hellas and at Hierusalem at Thefsalia the prayers are made while the candles are lighted after
also that these Elders as in all other Churches were Saceraotes Ministers of the sacred word and Sacraments and not such as medled not with teaching or were equall in the Churches gouernment with the Bishop This we sée was the continuall and vniuersall practise of the Church from the Apostles times vntill this age when Ambrose Ierome and Augustine began to flourish Neither aniâ thing as yet aleadged by Beza Calluine Snecanus and Danaeus out of Ambrose or Cyprian or Iustine or Tertullian or anie other auncient father or out of Socrates or Sozomene or anie other Ecclesiasticall Historiographer that can proue their Ecclesiasticall Elder gouerning only and not teaching but all these as wée haue séen shew the cleane contrarie But yet we haue not doone Danaeus besides and before Socrates alleageth Saint Augustine Serm. 19. De verbis Domini in Mattheâm for proofe of such gouerning not teaching Elders Now although there he no likelikelihood we should finde mencion of those in Saint Augustine that liued some what after Socrates time and the Fathers aforesaide yet because I would gladlie sée all that for my part I can finde in anie of our brethren for the practise proofe of these Elders what office they had both for mine own and for others satisfaction let vs view also what these wordes are which Danaeus vnderstandeth for these Elders Saint Augustine treating of the stipends of souldiours and of their spoiles and hauocks saith on this wise Illud autem quale est quum ob errorem aliquem a Senioribus arguuntur c. But what manner of thing is that when for some errour they are reproued of the Elders and anie of them is charged why he was dronke why he inuaded other mens goods why in his hurlie burlie hee committed manslaughter that he wil answere what shuld I haue done I am a secular maÌ or a souldior Am I professed a Monk or a Clerk As though it wer lawful for euery one that is not a Monk or a clerk to do that which is vnlawful Here indéede is mencioned this word Elders that in the Latine terme Seniores But so generally that whether he meane Senior or elder in yeres or in office and if in office whether ciuill or Ecclesiasticall and if Ecclesiasticall whether medling with teaching yea or no no necessarie certaintie can be grounded heerevpon Is there any word heere or going before or comming after that may proue these Elders reprouing these souldiours not to meddle with teaching Or may we not rather if we shal go by coÌiecture a great deale more probably gather the cleane contrary that they medled with teaching with reprehension which is also part of the Ministers office And namelie the example that S. Augustine in the said sermon bringeth hereof for S. Iohn Baptists teaching the Publicans souldiours their dutie what they ought to do doth plainly inâinuate that he meaneth here by these Seniors or Elders the verie teachers of the word and Ministers of the Sacraments as was Iohn Baptist that reproued taught and baptized the souldiors August li. 1 QuaestionuÌ super Genes Quaest. 70. saith In the Latine tong Presbyter is called Senior Li. 6. Locutionum Iosue Not euery senior is an old man but euery old man may be called a senior And in no place that I can find he vseth the word Presbyter as a tearme to bee vsed among vs but either as there for an elder in yeeres or els for an elder in office that not onely Ecclesiasticall but also in the very ministerie of the word Sacraments When the Manichees defaced discredited the Clergy for their liues wherin would to God our Br. would not resemble that practise of so euil men S. Aug. coÌmending the Clergie li. â De moribus Eccl. Cath. ca. 32. saith Neither yet are the maners of the Catholik church so straightned that I shuld think their liues whoÌ I haue reckned vp to be onely commended for how many Bishoppes excellent and most holy men haue I knowen How many Elders How many Deacons and such like Ministers of the diuine Sacraments c Likewise in his questions Ex vtroque mixtim Quest. 101. where he proueth that the Elders are in office and dignitie aboue the Deacons vââng this name Sacerdos and Presbiter indifferentlie and as betokening all one office concluding thus For except the Priest vnto whome they owe attendance the Deacons are placed before all meaning all the other inferiour orders Ecclesiasticall âo that Augustine acknowledgeth no such gouerning and not teaching Ecclesiasticall orders as our Breth woulde haue preferring withal these Elders before the Deacons and preferring the teachers and Pastors before these Elders but not in the Churches gouernmeÌt If there had bene anie such in S. Augustines time other than the Priestes Ministers of the word and between the Priests and the Deacons he could neuer haue placed the Deacons aboue all other saue the ministring Priests Whereby it is plaine that hee counteth Elders and Priestes to bâe all one Yea Danaeus himselfe procéeding a little further in this foresayd tenth Chapter of these Elders alleadgeth Augustine héereunto in his âiftie Homilies Homil. 5. 7. that the saying of Esaie Clama ne cesses c. appertaineth not onelie to Bishoppes but to Elders The wordes of Augustine are these Homil. 7. If ye marke diligently most deere Brethren ye know that all the Priests of the Lord not onely the Bishops but also the Elders and Ministers of the Churches are in great perill For the holy Ghost witnesseth vnto them saying Crie out cease not lift vp thy voice like as it were a trumpet and tell my people their offences and the house of Iacob their sinnes Is not this lifting vp of the voice a medling with the worde and publike preaching or teaching So that Danaeus must néede confesse that these Elders which Saint Augustine mencioneth were not such as medled not with teaching but were publike teachers or Preachers of Gods worde To conclude concerning Augustine here is nothing that Danaeus alleageth for Elders out of him Homil. 7. in 50. Serm. 16. in Math. 18. in Luc. 1. Serm. 24. that maketh anie mencion at all or anie inkling of suspition for such Elders as our Brethren imagine and Danaeus would proue but are all for Pastorall Elders medling with teaching Neither onlie meddle not these places with anie of these supposed Elders but also no other place that I can yet finde out in all the Tomes and writings of Saint Augustine But Danaeus alleadgeth not onelie Saint Augustine but Basil Dionisius Hierome And in his seuenth Chapter Isagog Christ. parte 2. he âaith But these orders that are appointed for euer in the Church of God remaining in this earth and visible are few Which Basile vpon the 33. Psalme seemeth obscurely to reuoke vnto foure kindes to wit that some of them should be as it were the eies as the Seniors other like
Bishop hear the cause of none without the presence of his Clearkes otherwise the bishoppes sentence shall bee voyde except it be established by the presence of the Clearkes Heere the Bishop is restrayned that albeit he may doe some thing alone vnto his Clearkes Ministers Seniors and Elders yet that he may not alone and without the presence of their assembly depose any of them from his liuing c. But who are these Clearkes Ministers Seniors and Elders in whose presence he must doe these thinges Doth hee admitte any other then Bishops them-selues or at least the Sacerdotall Preestes the glosse disputing this matter who should be this Counsel or Chapter or sitters by with the Bishops to proue that they must be all Clearkes referreth vs to the sixt cause Quest. 3. Scitote Knowe yee that to be a certayne prouince which hath ten or eleuen Cities and one King and as many inferior potestates vnder him one Metropolitane and other suffraganes 10 or 11. Bishops being Iudges vnto whose Iudgement all the causes of the Bishops and of other preestes and Cities may bee referred That matters may be discerned by all these Iustly and with consonant voice except they that are to be iudgd do appeal to a higher authority It must not bee that euery prouince shoulde be debased or dishonoured but shoulde haue in it selfe Iudges euery of the Preestes and Bishops That is to wit according to their orders Whereby it appeareth that these Ecclesiasticall Senates of such as sat in the Councelles and Iudgementes of Preestes were eyther Bishops or at leaste Sacerdotall preestes onely and not persons of inferior orders but euery one was Iudged according to their estate by them that were at the least of their owne orders and not Teachers by such as were no Teachers Nowe after this fiftéenth cause wherein hee treateth of Clearkes Elders Seniors Ministers and Priests indifferently This next cause to wit the sixteenth Which Danaeus citeth is altogether of Monkes and especially that first Question which he alleageth Whether they may doe that thing in respect simply they be Monkes that secular Clearkes and preests or Elders may doe This first Question is this Vtrum Monachis liceat officia populis celebrare poenitentiam dare baptizare Whether Monkes may celebrate the Diuine seruice to the people enioyne penitence and baptise To the which the answere is this They can-not And anon amongst other reasons he alleageth this out of Hierome also Ad Riparium desiderium Monachus non docentis sed plangentis habet officium A Monke hath not the office of a Teacher but of a mourner And euen immediatly before that which Danaeus citeth are these wordes Alia causa The cause of a Monke is another and another the cause of a Clearke The Clearke feede the Sheepe sayth the Monke I am fedde they liue of the Altar the Axe is put to me as at the roote of an vnfruitfull tree If I bring not my gift vnto the Altar It is not lawfull for me to sitte before an Elder if I shall sinne it is lawfull for him to deliuer me to Sathan for the destruction of the Flesh that the spirite in day of the Lorde might bee safe Idem ad Rusticum The same is in Hieroms Epistle vnto Rusticus And here commeth in that which Danaeus citeth Ecclesia The church hath a Senate the assembly of Elders without whose councell it is lawfull for the Monkes to doe nothing All this now duely considered it is manifest that by this the Churches Senate or assembly of Elders is meant onely a Senate of such Elders as did feede both the people and the Monkes also with the Worde and Sacramentes For so the glosse expoundeth the Monkes wordes Ego pascor I am fedde A sacramentis ipsorum of their Sacraments And that these Elders liued of the Altar and that the very Monks in those days were not exempted from paying tythes or offerings vnto them And that these Elders might excommunicate these Monkes so well as they might other men By all which it appeareth that this Ecclesiasticall Senate was none other but an assembly Colleage or Consistory of Preestes or Pastorall Elders And as for any other Ecclesiasticall Presbyters or Elders in all or any of the Canons either of the Councells Generall or Prouinciall or of the Bishops or of the whole body of the Canon Lawes Decrees or Decretals then such Elders as were Ministers of the Worde and Sacramentes Our Brethren shall finde but sory comfort No nor in any of the Doctors of the Church And therefore it is their best as I take it to leaue all further search that wayes for anie proofe or practise at all of such Ecclesiasticall Gouerning and not teaching Elders in the Church euen from the verie Apostles times And this withall is to be obserued that where our Bret. would now beare the worlde in hande there were such Senates and Segniories of these gouerning and not teaching Elders in the Primitiue in the auncient Church and for proofe heereof dare aduenture to cite all these testimonies and if I coulde finde that they cited any mo I woulde craue pardon to search them likewise which when they are all viewed examined there is not one Father not one Historiographer not one Canon that maketh any whit for any such kinde of Elder as our Brethren pretende to vs is worne out of vse and they nowe endeuour to haue again euiued I knowe that these our reuerend Brethren beeing both godly and learned men doe not cite these authors of any set purpose to deceiue vs in Fathering that on them which they neuer spak nor thought nor knew but as the prouerbe sayth mistaking makes misse-reckoning so they hauing conceiued this with them-selues that such a kinde of Gouerning and not teaching Ecclesiasticall Elders there was in the Apostles times and in the Primitiue Church so often as they reade in the Fathers the name of Presbyters of Elders especially if there bee any mention of Senate College or company of them and that these in any matters ioyned with the Bishop to whome they apply onely the name and office of Pastorall Elder straight-way they conceiued that which they fancied that these Elders were those Ecclesiastical Elders gouerning only and not medling with teaching Which too quick conceiuing vpon their forestalled opinion especially in the heate of zeale to haue thinges amended may fall out nowe and then for lacke of more mature deliberation and examining euen to the best learned and most holy men And that I thinke hath beene the cause of our Brethrens misliking and misseporting the Fathers meaninges in the Eldership Which when their selues shall apperceiue I doubt not for the reuerent opinion I haue of them and of all our Brethren but that they will relent in this behalf at leastwise for these fathers thus cited amisse and eyther let them all goe or séeke further in them or in other for other and better Testimonies
haue declared who are worthy of pardon and who of punishment But some there are that thinke this counsell to haue beene chosen out of the family of Dauid and that they were afterward taken away of Herod the King Which if it bee so whether the wordes of the Psalme sung as S. Athanasius witnesseth in the restoring of the City of Ierusalem may be referred thereunto because there that is in Ierusalem sate the seates vnto iudgement the seates vpon the house of Dauid that is the seate out of the house of Dauid But eyther the King or the Bishop called this counsel according as the crime brought before them eyther touched the City or Religion But the order of executing the matter was almoste in this manner He that desired to put vp the name of another for the moste part came eyther to the king or to the Bishop or to the Princes and declared the guilty party Which done they sent Ministers to take the man And if the matter required they added a band also receiued from the gouernour of the Temple And hauing brought him they kept him for the moste part eyther in prison or in souldiers custody vntill iudgement passed on him The whole Councell beeing afterward called together they gaue them-selues to the vnderstanding of the matter As for the crime and the punishment was of the accusant called vpon in these wordes The Iudgement of death is due to this man because hee hath done this or that But the Defendant repelled it with these wordes The Iudgement of death is not due to this man because hee hath not done it or because hee hath doone it righteously But when the cause hath beene throughly pleaded vpon then were the suffrages or voyces giuen of the iudges and either hee was condemned or absolued according to the number of the sentences But when the matter was brought to the Romaynes the onely condemnation was left to the Councell but the the punishment was taken away but permitted vnto the Roman procurator Which hapned in the iudgement of Christe For the Councell condemned Christe and adiudged him to death But the people being stirred vp of the Councell demaunded of Pilate the Procurator that he might be crucified he gaue iudgement that it should so be done The forme of laying the accusation or of repelling the crime as in the 26 of Hieremie the preestes and the prophetes spake vnto the princes of Iuda saying the iudgement of death is vnto this man because he hath prophecied against this City And the princes sayde vnto the preestes the iudgement of death is not vnto this man because he hath spoken vnto vs in the name of the Lorde our God A forme of the condemnation is in S. Math. 26. Beholde now yee haue heard blasphemie what seemeth it to you and they answering sayde he is guilty of death the which thing Marke saith Who all of them condemned him to bee guilty of death but these things which we haue spoken shall all be more cleare knowne if euery one of the iudementes made after this order whereof record is left in writing shall be shewed foorth And here he proceedeth to the manifolde testimonies and examples hereof in the Scripture and in Iosephus but especially in the newe testament By al which it appeareth for this Senate or council of the 70 Seniors which after the Iewes mixture with the Graecians of ãâã ãâã ãâã ãâã ãâã was corruptly called Sanedrin what persons they were except the King and the Princes all of them either preestes or teachers of the Lawes of God And how they sat but in one and the heade Citie assistant with the King and the princes in al matters of plea and controuersie of Lands goods of warre and peace of life and death c. Nor the King coulde rule these matters without them and that their autority herein grewe not so much by the late corruptions as it was rather thereby abridged in the age of Christe by the Romaynes and by Herod If nowe our Learned discoursing Brethren shall reiect all these so industrious collections of Sigonius as an aduersary what proofes reasons and authorities soeuer he auouch let vs then sée howe farre foorth Bertram also doth confirme it For besides that which wee haue alleaged out of him for the original and the first practise thereof before the gouernment of the Kings after the negligence of Saule speaking of Dauid chap. 10. Page 56. he saith Moreouer Dauid restored the municipall iudgementes altogether into their auncient order Howbeit but about the last times of his reigne because that being hindred with warres and diuers businesses hee was content with those Iudgementes which for a greate part beeing decayed perseuered but litle constantly in euery of the Cities and tribes euen from the times of Iosue vntill then But yet so that the more waighty causes especially the appeales were referred to him as it appeareth out of 2. Sam. 15.2 But at the length he also restored this part of the common weale so that vnto the Leuites reckoned vp he established to be firm their changable and vncerteine offices both in the holy or Ecclesiasticall policy and also in the ciuill In the ciuill policie hee is saide to haue appointed out of the Leuites 6000. Iudges and praefectes or Gouernors Out of the Leuites the Iudges and praefectes were assumed for this reason That first there shoulde bee certayne out of the Leuites which should bee assistors or sitters together with the ordinary and municipall iudges that were called seniors Who some-times also De plane vt Vulgo loquuntur Iudicarent de rebus leuioribus shoulde Iudge after a playne sorte as is the common saying of the lighter matters such as were the pecuniarie either they alone or taking some one vnto them of the Seniors of the place or City And moreouer that there should also be some other which should execute the matters adiudged Or else that which is indeed the more likely they that were the Assisors of the ordinarie Iudges who also their selues tooke notice of the pecuniarie matters iudged them and executed the matter it selfe that they had iudged He ordained therefore that Chanenias and his sonnes or his posterity should be designed for iudges and Prefects for the outward worke that is to saie for the outward holie offices that we necessarie for the making of sacrifices in the house of the Lord or Tabernacle in Israel that is among the Israelites that dwelt on this side Iordan except the Tribes of Iuda Beniamin and Simeon The number of these is nor prescribed He also ordained out of the Hebronites Hasabias and his brethren that they should gouerne the Western coasts side-long or on the side of Iordan that is on the hether-hand Iordan as well in the businesse of the Lord as in the seruice or ministerie or obeisance of the king In French Pour le seruice du Roy that is in the
by their greeuous apostacy so the fault beeing so heighnous and offensiue to the people no maruell if Cyprian woulde not permit that they shoulde be receiued into the Church before the offended people their-selues were content And for this cause they had made before their requestes vnto the people that they might on their repentaunce be receiued And the people examined and Iudged their requests to be reasonable But because it lay not in them to admit them both they and other that had beene constant in their persecutions whom Cyprian calleth Martyrs wrot vnto him being their Bishop that hee at his returne vnto them woulde receiue them Which although Cyprian of himselfe were willing to doe yet hee maketh this his conclusion I pray them that they woulde patiently heare our Counsayle Let them expect our returne and when as by the mercy of God wee shall come vnto you calling together more of our fellowe-Bishops according to the Discipline of the Lorde and the presence of the blessed Martyrs we may examin the Letters and the requests And to the confessors I haue writteÌ Letters which I haue coÌmanded to be read to you So that Cyprian writeth not to the people for them as though the people had had the cheefe authority or anie power heerein but contrariwise the people had written to him that whereas neither they nor the Martyrs among them nor yet the Preestes without him coulde receiue them hee hauing the cheefe power heereof woulde vouchsafe to doe it Whereupon hee writeth this Epistle to stay their desire heerein till it might be done more orderly at his comming to them This therefore being no ordinary matter wherein so many Bishops shoulde appeare to the more solemne receiuing of these so greeuous lapsed persons whereas diuerse of the Preestes or Elders of Carthage had already receyued these offenders and administred the Sacramentes vnto them Hee complayneth heereof saying I heare notwithstanding that certaine of the Elders neither mindfull of the Gospell neither thinking what the Martyrs haue written to vs neither keeping to the Bishop the honour of his sacerdotall preesthoode and of the Chaire haue begunne alreadie to communicate to them that are falne and to offer for them to witte the publike prayers and to giue them the sacrament of thankesgiuing When as they ought to haue come by order to these thinges Whereby it appeareth that these Elders were Ministers of the Worde and Sacraments and yet distinct from those which after he calleth Bishops that shoulde all be ioyned with him in the receiuing of these so great offenders As for that Aretius addeth of the seniors mentioned in Tertullian I aske no better witnesse than Aretius himselfe euen the leafe before what they were Where he saith after the example of S. Paul Excommunicating Alexander and Hymenaeus Postea vsi sunt illa pij Episcopi vt videre est apud Tertullianum Apolog. cap. 39. Afterwards the Godly Bishops vsed it to wit Excommunication as is to see in Tertullian c. Beza himselfe that referreth Christes wordes to a translation of the Synedrion from the Israelites to the Christian Church in his Confession Cap-5 De Ecclesia Artic. 43. saith Secondlie wee must knowe that this power resteth not vpon mans ordinaunce but vpon the expresse worde of God For this is part of the iurisdiction of the Keyes deliuered to the Apostles and to all true preestes or Elders in the person of the Apostles Which Paul himselfe exercised at Corinth in other places So that if these Presbyters preestes or Elders be not such as vse the keies deliuered to the Apostles and doe it not in the person of the Apostles as their Successors it is not the true Ecclesiasticall Excommunication by Beza his owne Confession But they bee not the Apostles successors if they be not teachers of the word ministers of the sacrameÌts as Paul saith 1. Cor. 4.1 Let a man so esteem vs as Ministers of Christ Stewards of the Mysteries of God And therefore of good consequence it doth followe that the sentences of Excommunication made by such Seniors as are not teachers nor Ministers of the word and sacramentes is no lawfull Excommunication nor is the power of the keyes that Christe deliuered Gellius Snecanus de Disciplina ecclesiast 1. methodi parte fol. 437 saith Thirdly by the Institution and promise of Christe Math. 18. ver 18. VVhatsoeuer yee shall bind c. is as wel added to this Discipline as to the Ministery of the word Math. 16. ver 19. VVe may call it the binding and the loosing key of the kingdoÌ of heauen in respect that it is a part of the Ecclesiasticall Gouernment For by the Figure of the keye is signified the administration of the Church as appeareth by conferrence of places Esay 22. ver 22. I will giue or I will lay the keye of the house of Dauid vpon his shoulder And Math. 16. ver 19. cap. 18. verse 19. Hereupon we learn that this Discipline is not to be administred according to our priuate affections but according to the vse in the scripture prescribed of the keyes of the kingdome of Heauen For Christe ratifieth onely those thinges that are bounde and loosed with his keyes of the Ministerie of the Gospell VVe may amplifie the same more largelie by the figure of the keies and of their signification Math. 16. ver 19. Marke 16. ver 15. Preach yee the Gospel c. And Iohn 20. ver 21. c. FroÌ the example of Peter vnto the citizens of Ierusalem c. Whereby it is plaine that this key consisting in the Ministerie of the worde is coÌmitted to those only that are the Ministers of the same word This do his exaÌples proue that he alleageth for proof why this gouernmeÌt of the presbytery is called spirituall Whereby saith he sinnes are punished not by bodily force but by the Ministery of the worde The testimonies which he adioyneth Rom. 12.1 Cor. 12.1 Tim. 4. 5. Was haue sufficiently considered that they enforce nothing for any other Elders that medled not in teaching and ministring the Worde The examples which hee alleageth to prooue that this Spirituall Discipline may be exercised without the offence of the politike Magistrate dâe all of them prooue that the Ministers of the Spirituall Discipline shoulde beâ Ministers of the Worde First from the example saith he of the distinct function of Moses and Aaron and of all the Godly kings that neuer mingled themselues with the Sacerdotall offices Yea Moses respecting the ordinaunce of God by the counsell of Iethro his Father in Lawe ordeyned seuerally by themselues ciuill iudgements Exod. 18. ver 25. Describing in other places what were the proper offices and Iudgementes of the Preestes in spirituall causes distinct from bodily causes Deut. 17. ver 9. As also the Scripture 1. Paral. 9. ver 22. Ezech. 44. This two-folde order the godly King Iosaphat obserueth also distinctly who expressely 2. Chron. 19.
not in Stephen and besides all the most cléere testimonies before cited yet bicause our Brethren stand more perhaps on the testimonie of Beza let vs sée also what Beza saith héereto who vpon 1. Tim. 3. verse 8. 9. sayth thus Deacons these are they that haue the care of the poore of whome we haue spoken Philip. 1. and oftentimes in other places holding the mysterie of the faith that is the Euangelicall doctrine which truly is indeede called ãâã ãâã ãâã ãâã ãâã a mystery or secret bycause flesh and bloud reuealeth it not For some of the Deacons partes were also in teaching so often as it was necessarie as appeareth out of Stephen and Philip. If this be true that Beza heere with the like asseueration truly that our Brethren vse doth thus expressely auouch that there consisted or were nonnullae etiam partes diaconârum in docendo some parts also of the Deacons in teaching and that such teaching as these examples of Stephen and Philip do inferre which is playne preaching then is it not truly heere said by these our learned discoursing Brethren that the Deacons office consisteth only in the ministration vnto the poore Neyther doth it any whit auaile to come in with this cautele saying in that they be Deacons as though they might do it in some other respect but not in respect that they were Deacons for Beza cutteth off that quirke also and flatly saith that some of the Deacons parts consisted or were in teaching And although Caluine vpon this place ver 9. say that they haue not the office of teaching which we denie not vnderstanding it for the ordinary office of teaching as is the Pastors neuerthelesse saith he it were too absurd that they should susteyne a publike person in the Church and be rude in the Christian faith especially wheÌ as there hapneth oftentimes a necessity of giuing warning of comforting nisi pantibus suis deesse velint except they will fayle to do theyr partes so that by Caluine also although they be not ordinary teachers by their office of Deaconship yet it perteineth to the parts of their office to giue theÌselus also to the study of teching knowledge of the mystery of the faith in doctrine of publike admonishing coÌforting which are principal points parts in âuery preacher that as often as there is neede and that he saith hapneth oftentimes so oftentimes may the Deacons teach or preach yea if they should not or coulâ not do it they should faile of their parts and how then is not this a part also of the Deacons office Aretius likewise writing on this place saith He giueth precepts of Deacons in whome he requireth those vertues which he attributeth to a Bishop and therein certaine vertues specially Moreouer I vnderstand Deacons after the Bishop that is a chief inferior minister of the Church which is put to the Bishop in teaching and administring the Sacraments in writing also and in caring for other things as to visit the sicke to attend on the almes for the poore c. Heere if he should meane a Pastor then he maketh a Pastor not to be equall but to be inferior to a Bishop if he meane not a Pastor but simply as he saith a Deacon then he attributeth three other parts and that principall parts teaching ministring the Sacraments and writing to the office of a Deacon besides visiting the sicke and attendance on the almes for the poore And on the 12. verse he saith In the fift place he speaketh of another kind of Deacons that is to wit which administred the Church goodes these were first ordeyned of the Apostles Actes 6. Heereupon it seemeth that euery where in other Churches it was obserued that certaine Deacons chosen out of the Elders should attend on the Ministers vnto whome the treasurie of the Church was committed these had the care of the poore of the straungers of the widdowes of the fatherlesse of the sicke and distributed vnto them according to the proportion of the goodes and the counsell of the Elders Heereupon Ambrose thinketh that in euery City there ought to be one Bishop two Deacons of the first kinde which withall should sometimes teach and 7. of the second order which should procure or haue the care of the Church goodes We haue Ministers and two also of the first kind of Deacons but of the second kind none bycause that part is made ciuill administred of the politike magistrate thus saith Aretius Bullinger also vpon the same place 1. Tim. 3.13 writeth thus Deacons which also Ambrose thinketh are the Ministers of the Bishops and as it were a member and spring of the Bishops these verely are found in the Scripture to be two kyndes or functions for some beeing gouernors of the Churches treasurie beare the care of the poore as is to see Actes Chap. 6. of whome also this place in all points may be expounded But other studie learning honest disciplines and the holy Scripture and therefore are continually exercised in holy thinges So that sometimes beeing preferred to the Ecclesiasticall Offices of the Churche of God they do verie much profitte for of these some are chosen the Bishoppes or the Priestes Ministers of the Churches It was also receiued in the time of the Prophetes to nourish vp yong men vnto the holy mysteries The historie of Samuel is knowne It is deliuered also that there were schooles both in Ierico which Helizaeus gouerned and also in Ramoth Galaad The Schollers of these Schooles were called both Nazarei and the Sonnes of the Prophets Euery where in the Prophets there come to hand notable shewes of these thinges And verily we shoulde not well prouide for Religion and studie of Godlines without discipline and such kind of Schooles Foorth with therefore from the infancy of the Christian faith the Apostles being the Masters and the authors excellent wittes began to be nourished and men to be brought vp of whome there was hope that being planted of our auncestors they would in time with doctrine and life adorne the Church vnto a ripe fruite To the same effect though somwhat differing and more at large writeth Hyperius alleaging likewise S. Ambrose for these two kindes of Deacons as we haue already seene But bee it spoken in all due reuerence of so notable men they somewhat me thinkes mistake S. Ambrose in this matter whose wordes are these Hee that commaundeth Deacons to be chosen with so great care whome it is apparant to bee the Ministers of the sacred Preestes what woulde he haue the Bishops to be but as he saith himselfe vnreprouable not hauing publike traffike filthie or vile gaines For he knoweth that men do therefore traffike that they might get gains But he saith that these gaines are filthy if vnder the Godly profession they studie for gaines For when he maketh shewe of him-selfe to be pure he is founde out to be filthy But
be refused for the decay of an other except the same also be decayed and so be refused till it be repayred Beza therefore seeing the inualiditie of this as yet too generall a condition draweth neerer to the speciall pointes that he requireth in this condition for the admittance of this olde order and Canons for the authoritie of Metropolitanes But here sayth he we require chiefely two things that is to wit that no tyrannie be againe brought into the Church c. This condition with all our heartes wee againe like of and detest all tyrannie both in Metropolitanes and in all other but as Beza in this condition doth againe acquite the Metropolitanes dignitie in it selfe to be no tyrannie for else to say he thinketh it not to bee refused so that no tyrannie be brought in if he thinke the dignitie it selfe to be tyrannie is but againe another mockerie and elusion and then thinking that of it selfe it is no tyrannie it is againe no sufficient stoppage against the interest of a right for the incroching of a wrong Some will abuse the Pastors Presbyters or priestes office yea it hath beene most blasphemously abused by the Papistes ând the Princes office also by turning it into tyrannie And yet we must not thereuppon except simply against the princes and the priestes offices and lawfull authorities And although the Metropolitanes dignitie and office were but an order of men yet since Beza approues it in it selfe for a lawfull dignitie and office in the Church yea we haue the practise of it approued euen from and in the Apostles times therefore the grounde of the argument is all one in all lawefull vocations authorities powers and dignities omnis potestas est a Deo And therefore remooue or debarre the tyrannie a Gods name but doe not vnder pretence of tyrannie remoue or debarre the office But yet Beza very well therein least he should againe seeme to giue vs the slip with exception of the generall name in the worde tyrannie doth particularize this tyrannie vnto vs. As though saith he the holie Ghost were tied to any certeine Senate or person Indeede this was a foule and most dangerous tyrannie not onelie oppressing the bodie but intangling the conscience and an iniurie to the holie Ghost Vnder which pretence the Pope abused all Princes and Churches But the Bishoppes and Metropolitanes authoritie in our Churche God be praised neither claimeth nor vseth nor admitteth anie such tyrannie nor anie other tyrannie that anie can proue to be indéed tyrannie As for this foule and erronious tyrannie we vtterlie with Beza and our Brethren renounce and accurse it And therefore for anie thing in this exception we may reteine our Metropolitanes with good conscience But there is yet another condition behinde And then saith Beza that all things be referred to edifying If he meane all things that can by reason of this dignitie he saith wel For it is not méete to burden this dignitie and the officers therein with other things and much lesse with all things and therefore to refuse them if all thinges bee not referred to edifying But then as before we may héereby also sée that this office or dignitie it selfe is no hinderance to edification So that if there be anie hinderaunce to edification it commeth rather of this fault that all thinges be not referred thereunto But what is this to the office or dignitie it self of the Metropolitane For if it can by no meanes be referred to edification then how can Beza say he is not the man that dooth refuse it so it be referred to edification Is not this plaine that he meaneth there is a good vse of it which may verie well be referred to edification And so doo wee accept it and not otherwise And if our Brethren will be the men that Beza here saith he and his are let them then acknowledge with him at length that they are not the men that on these conditions do thinke the olde Canons for gathering Synodes together by Metropolitanes is an order to be refused If now they dare say thus with Beza for their parts we for ours will ioyne with them in these conditions And to continue them the more in this opinion of Beza let them turne also to that which Danaeus likewise hath on the same matter in the third part and 3. booke of his Christian Introduction the 38. chapter Wherein after he hath spoken of the calling of generall Councills principallie apperteining vnto Princes descending to Prouinciall he saith But if a Prouinciall Councill onelie bee to be called together in the olde time that matter and care perteined onelie vnto Bishops that were Metropolitanes not vnto the Magistrates themselues although they were godlie At this day because in the reformed Churches there are no Metropolitanes especiallie in the French Churches that cure perteineth to all the Ministers of the Worde of God in euerie of the Prouinces who ãâã letterâ ought to âdmoâish and stirre vp one an other except that by the consent of the brethren that care of calling together a synode be specially coÌmitted to any man of the Church of that region or prouince Here he againe telleth what was the auncient authoritie oâ Metropolitanes or Archbishops And although he do set downe another order among the Pastors howbeit not to be allowed neither but by the godly Magistrate if there be any such ãâ¦ã yet the reason that he alloweth this vnto the Pastors ãâ¦ã is not that he difalloweth the authoritie herein of a Metropolitane Bishop ouer them but that he sayth there are none such in the reformed Churches meaning in their countries and therfore he restrayneth his wordes especially to Fraunce where they are all popish Bishops and as yet aduersaries to the Gospell And in such case hee refuseth also euen the chiefe Magistrate being as he sayth vnfaithfull a wolfe and persecutor of the Church that his commaundement is not to be expected no nor yet their purpose made knowen vnto him of a generall Counsell to be holden among them least he séelâe to destroy them So that he refuseth neither the Princes nor the Metropolitane Bishops authoritie if the persons be faithfull Yea in ââeede and for want of theÌ he sayth that this preheminence of one may be committed to some other person The conclusion that our Brethren inferre Therfore as it were an absurde thing for our prolocutor in our conuocation to take vpon him to be a controller of the whole Synode and to chalenge that office to him and to his heires for euer so vnreasonable is the authoritie that the Pope claimeth ouer generall Counselles All this conclusion wee fréely confesse and also in part the other conclusion that followeth One therefore is to be chosen by consent to be as it were the prolocutor or Moderator of order but not of authoritie in euerie assemblie whose prerogatiue must so be tempered that in
with the weake And this likewise I graunt that no small consideration is to be had in the Synodes determination of bearing with the weake Howbeit we must vnderstande wherein and in what manner they be weake and how farre foorth they are to be borne withall For otherwise they may still pretende weakenesse to couer wilfulnesse May not the Synode determine that it is lawefull to eate so much as an egge on Fryday because some will take offencâ and pretende weakenesse But it is a good hearing that our Brethren are become so carefull to haue offences auoyded and the weake borne withall Would God they would not giue so great offence as herein they doe both to âhe weake and strong with their vnnecessarie striuing for ceremoniall matters against those thinges which our lawfull synodes with the corroboration of the Prince and of the whole Realme haue alreadie determined and concluded Wherein our Brethren do not only offend the synode the realme the Prince in reiecting their lawfull authorities herein but euen for the weake the speciall consideration of whom they here pretende they haue beene through these contentions the greatest occasion that many which were before but weake amongest vs haue now not doubted any more of our ceremonies but of our faith and doctrine Yea where many were more than halfe wonne and metely well come on they are nowe cleane lost and vtterly reuolted from vs when they sée that we will not stande to the determination no not of our owne Churches synodes nor to the authoritie and decrées of our owne Prince Is this our Brethrens consideration of auoyding offences and of bearing with the infirmitie of the weake As for consideration of order and comelinesse and aedification it is neither orderly nor comely in my opinion for any priuate particular Ministers to controll and preindicate the determination of a whole godlie Synode such as I hope ours are that hath alreadie determined and concluded what is order comelines aedification in these things Paphnutius in-deede did gainsay in Priestes mariages and preuayled against all or the moste part of the famous Nicene Councell But that was done in the Councell and in the debating of the matter before any decrée determined and concluded And also though they had neuer so fully determined and concluded it with all the authoritie that they had since it was flat against the worde of God and an error in Doctrine he might and ought to haue spoken against it In which case not onely we but the Papistes them-selues as Gerson Panormitane and others do graunt that we must more beleeue one man neuer so simple yea a lay man more than the Pope or than a generall councell where hee brings the manifest Scripture against them If our Br. can do so against vs and not wrest the Scripture wee yeelde presently But in those ceremoniall matters that are neither of fayth and Doctrine nor are this way or that way commaunded in the Scripture but left to the Churche of Christe to vse with these three cautions of order and comelinesse and aedification when a godly Synode hath alreadie debated determined and concluded what vse of them tendeth best to these three ends and wherein the state of that Church may be best ordered adorned and edified it is not then and in âhose matters sitting with the duetie of anie such lay or ecclesiasticall persons to controll that conclusion of the Synode If our Brethren sayde so late before on the other side of the lease that it were an absurd thing for our prolocutor in our conuocation to take vpon him to be a controller of the whol Synode How much more is it an absurde thing out of the Synode and after the Synode for a meaner person than our Prolocâtor to take vpon him not only to be a controller but a defacer and oppugner of the whole Synode and a canceller of all their authoritie and determination How much better shall it be for our Br. to call to their remembrance their own conclusion where before they speake also of ceremonies page 76. saying there But to conclude it is the duety of euerie true pastor to obserue those thinges that are concluded by the lawfull authority of the Church concerning ceremoniall matters for order and comelinesse sake and for aedification and not to controll publike order by his priuate iudgement except vpon great and waighty causes Although in deede while they be but such ceremoniall matters and they are concluded as they say by the lawfull authority of the Church and if lawfull then haue they not gone beyond their bounds there can no causes bee so great and waighty that shoulde make any true pastor to set vp him-self against this lawfull authoritie of the Churcâ For if hee doe hee doth it vnlawfully and not like a true Pastor When the assembly or Synode of the Apostles and Elders at Ierusalem which our Brethren héere alleage for an example did commaunde for a time abstinencie from meate offered to Idols otherwise lawful in it selfe for offences sake and for auoyding of all pollution and Idolatrie which the Euangelist noteth Actes 6. Luke 15. ver 20.29 Had it then beene lawfull for any particular Minister or Ministers to haue reiected the authoritie of this decree or to haue kept it and broken it at his or their pleasure and if this bee an example to followe though not to compare in like authoritie with this moste holy assembly and decree of the holy ghoste but as all good Synodes may take example from hence Now then is it now lawfull for any priuate ministers to reiect the authoritie of a lawfull Synode and the caeremonies rytes and orders therein decreed by the Princes and the realms authoritie alreadie established They say the Apostles and Elders commaundement was but for a time But coulde their authoritie haue reached to the forbidding that meate for any time which was otherwise lawfull in it selfe during all the time of the Christian libertie and can the authoritie of no Synode nowe restrayne our Br. for any time to forbeare that which otherwise is lawfull in it selfe but that they will needes vse still their libertie in caeremoniall matters or will they be the prescribers of the time for their continuaunce But they say that decree was made for offences sake and for auoyding of all pollution of Idolatrie So it was I graunt But that pollution of Idolatrie was not in the meate it selfe nor the offence so much in the strong as in the weake And yet the strong obeyed this decree onely to auoyde the weakes offence And to this end that the strong in fayth should not abuse their libertie by offending the consciences of the weake Saint Paule hath a notable treatise at large thereof 1. Cor. 10. Admitte therefore that any of those caeremonies being in them-selues otherwise lawfull because they haue beene offensiuelie abused and Idolatrouslie polluted yet the
First that the Bishops do more than the Apostles durst do without the Churches election The second absurditie and presumption in giuing an office without a charge of a flocke Of the difference of giuing orders and offices Of the differeÌce of a Constable and Church warden from the orders and office of a Minister Of the offices made in respect of a place that yet cease not their interest with the dispossession of the place VVhether the Ministerie dependeth on this or that place How our Br. were made Ministers if they be faithfull Ministers How the name and office of Minister and Pastor is not so altogether of act and esse that it admitteth not also a potentiall habilitie Of the difference of making Ministers without a flocke and liuing assigned to theÌ and of making Bishops without a Bishopricke The third absurditie and presumption of vagabound and wandring Ministers VVhether a Minister ceaseth to be a Minister being out of his charge VVhether the charge of the functioÌ or of the place be of the esseÌce of the Ministerie VVhether our Ministerie smelleth of the Popish indelible charectar VVhether the Minister is to be ordeyned a new after suspensioÌ or excoÌmunicatioÌ The fourth absurditie presumptioÌ of making vnfit Ministers of the offence hereof and of our Br. coÌparing theÌ to Ieroboams Priestes Of the complaint hereon and the imagined excuse by necessitie Of the exercises of the Ministerie and inforcing the Ministers to studie The Accusation of other crimes ensuing for greater and lesser liuings VVhether the Popish Priesthood be allowed Of the Statute for reading the Articles and of the officers bribings Of old Sir Iohn lack latin ryding about to his Benefices to reade the Articles Of the godly meaning of the Statute and whether the Statute be not directly agaynst our Br. or no. Of the mayntenance of the two Pastors in euery Congregation besides the Doctors the Confistory of the gouernours and the Deacons in the same and of the newe transposing of all the Parishes for their prouision Of the abuses as many as any now there are creeping in when they haue all that they please Of the corruptions in the particular Synodes and visitations by Chauncelors Officials Registers Apparitors Of our generall Conuocations and their complayning of Chauncelors Lawyers in them Of the Bishops seuerall place in the Conuocation of their authoritie of prohibiting to speake in the ConuocatioÌ Of subscribing to the Articles confirmed in the Parliament Anno 1562. with the accusatâon of the Articles for grosse and palpable errors and the examination of them The accusation of the Bishops to exercise Lordship ouer the faith and to ouerrule all the Synode and how this accusation reboundeth on these newe Pastorall Bishops in their Synodes THE Synod hath further aucthority concerning discipline to reforme and redresse by Eccl. censure all such defaultes and controuersies as cannot be determined in the particular Churches As for example if the Pastor himselfe haue neede to be seuerally punished where there is but one Pastor in a church or if Elders which should be reformers of others haue notoriously misgouerned themselues or if they haue bin ledde by affection to condemne an innocent or to iustifie the vngodly in these and such like cases all contention is to be concluded by the aucthority of the Synode SO farre as is warranted by euident Scripture or is not preiudiciall to her Maiesties supreme aucthority nor to any the good orders established in the Churches Realmes of Englande and Ireland and with the lyke exception of the right interest due to euery onâ in other states and countries I graunt this further aucthority of the Synode to reforme and redressâ by the Eccle. censure all such faultes and controuersies as cannot bee determined in particular Churches As for the examples that here for instancies they bring in runne all vpon their former presupposalls of these pretensed Pastors and Elders Neuerthelesse by the way we may hereby perceaue that if we should set vp such presupposed Pastors and Elders as our brethren would haue we shoulde so litle be free eyther from defaultes of life or from controuersies in these or such like matters that still there would be as much adoe not onely to punish and reforme the people but euen the Pastors themselues and that seuerely and perhaps more a do also when the aucthority of the Prince Prelates and the lawes established were dissolued and dispersed to seuerall congregations or Synods than now there is Yea but saye they this might bée where there is but one Pastor in a Churche And what if there be moe Pastors in a Church than one for so woulde they haue it that there should be moe may there not fall out as greate and moe controuersies too among them twaine than where there is but one and should not the Synode punish them bothe if they were both faultie and indeede they haue shewed the examples hereof already in some places where of late the congregations haue had two of these Pastors as the saying is vnum arbustum non alit duos erythacos such contentions and part-takings haue bin betweene them that the whole congregation hath bin thereby deuided and dissolued Example that congregation which because they could not at hoame haue this Tetrarchie of Doctors Pastors Gouernors aâd Deacons in such manner as is here prescribed went ouer not long since into the low Countries there to enioy theÌ But how long agreed these their two Pastors and their other Gouernours did they not euen there also and that in short while breake foorth into such sharpe contentions that they were soone deuided into two congregations of one and at length the most part of them came home as wise or perhaps wiser than they went out being taught by experience which they saye pag. 48. is the mistresse of fooles to to repente themselues at leasure for their to quicke following of these newe deuises But may these Elders also which they say should bee reformers of others so notoriously misgouerne themselues that not only they may be lead by affection but so far lead therby as to condemne an innocent or to iustifie the vngodly it appeareth by this they may and it is not vnlikely but that as here they put the case therof before it begins so were it once begun we should fele to late the lamentable experience by the notorious misgouernments of those gouernours But say they not for remedie to preuent it for that were the best to cut it off according to the olde saying obsta principiis sâro medicina paratur but for redresse when it is done as when the pate is broken to lay a plaister In these and such like cases all contention is to be concluded by the aucthority of the Synode Here is still no aucthoritie but all of the Synode And can nothing els or must none else haue aucthority to remedy these matters but a
hearing and determining such matters as without horrible confusion they cannot perfourme themselues and hereto also may bee referred that which is sayde of election of Pastors that the Apostles Paule and Barnabas did ordeyne by election of the congregation Elders vnto many Churches Acts. 14.23 because the name of Elders is common to both to Pastors and Gouernours If then they thinke that the people may passe ouer this authoritie of election from themselues to a fewe other might they not aswell passe it ouer to the Prince and repose as great a confidence in his vpright doing of the same But what if vpon any Conquest made the Prince and the Nobles haue reserued among other things this honor and priuiledge ouer the people conquered or in the partitions of Cities Townes and Parishes to bee kept to themselues or distributed among the chiefest of the Conquerors Or what if for some notable defence and maintenaunce of the people or some benefite done vnto them they haue graunted all such right title and interest vnto the Prince to the Nobles and Gouernours of them Or what if any Prince or other of noble or gentle stemme by erecting founding or giuing some proportion of house land or reuenue to mainteyne the Pastors liuelode the right of presenting the Pastor to that Towne or Village is deuolued to him and to his lawfull heyres and so the Parson descending of that ligne doe claime and hold by that right to be euer after called and to bee indéede the patrone of that Pastorship that is to be not onely the doner of his liuing but the defender of him both in the exercise of his office and in the liberties rights and priuiledges of his Church To which ends and purposes these patrones haue onely and no further the interest of choosing a meete man and then to present that man of whoÌ he hath made choyce vnto the Bishoppe as to the superiour pastor in that Dioceâe that vpon his further triall and examination by the Bishop whether he be meete or no he may be admitted or repelled from that pastorship And if this patrone doe not in sufficient tyme inquire after and prouide a fitter Pastor then the Bishop himselfe is to prouide one Which matters and the reasons of them with all other rââhts and orders perteyning therto are now shewed and sufficiently prouided for in the lawe both for the Pastor and the congregation both for the Patrone and the Bishop or from him to the Archbishop or from him to the Prince And should now all these positiue lawes and lawdable customes growne to the auncient title of any nay of so many and so great persons rights and interests of this presentation be thus defaced as prophane and extorted from them as preiudiciall to the people I defend not nor excuse the corrupt dealings of any patrones but rather hartely lament and vtterly mislike the manifolde abuses of them But they may be remedied by farre better meanes than for the wrongs done by some to ouerthrowe the right due to all and neither to spare Gentlemen Noblemen Bishops Archbishops Prince nor anye but turne all loose to the peoples election And yet to giue them the bobbe also to take it runningly away from the people too and to giue the patronage or right of choosing and presenting the Pastor to an assemblie of a few in the name of the whole And whereto would this come but to reuiue these old broyles in euery Parish for euery Pastor that had wont to be in Cities about the elections of the Bishops And that which is more to summon Synodes and assemble the Pastors and Elders of euery Parish at least in the Shire to intermeddle themselues in this matter which are all or the most of them as much straungers if not more vnto that Parish as perhaps is the Patrone to that Benefice If our presentation of Patrones be prophane and preiudiciall verely this election and ordeyning by their Elders and Synods is farre more daungerous vnto all the state and manifest iniurious vnto many But their conclusion runneth not onely against our presentation of Patrones but also that our giuing of orders by Bishops is presumptuous and full of absurdities Whether our Bretheren presume not ouer much in these presumptuous speeches I referre to other least I should also be counted too presumptuous And yet though I dare not presume to wage anye thing with our Bretheren on this poynt neuerthelesse I dare resume this vpon me that so many absurdities as we haue seene alreadie in the elections and ordeynings of Pastors by the assemblies of their gouerning Elders and Synodes they shall neuer be able to shewe in our giuing of orders by the Bishops But here whether they bee all or they haue more in store they charge ours with fower absurdities and presumptions First say they because they take vpon them to doe that which none of the Apostles durst do that is without election of the Churches to ordeyne Elders Our Bretheren here doe not simply denye but that our Bishops may ordeyne Elders but saye they not without the election of the Churches But this is the poynt we stood on before So that if our Bishoppes may ordeyne Elders then it may suffice for their giuing orders For what is the giuing of orders els but the ordeyning And if they may ordeyne them to be pastorall Elders which is the office it selfe of the Ministerie and so farre more principall than is the electing of the partie to be ordeyned a Minister or Pastor or thaÌ is the electing of him being a Minister to a place or liuing where he may employe and exercise himself in his Ministerie why then may not the Bishops elect also hauing more discretion and skill then most commonly other haue to choose a meete man either to the office or to the liuing But they say none of the Apostles durst so doe And where finde they this in all the Scripture that they durst not or that they had any commandemeÌt not to do it Doth it suffice if they could alleadge any example where the Apostles did ordeyne Pastors with the election of the Churches I thinke that were no sufficient proofe that they durst not doe it otherwise or that alwaies they did so or that they had commaundement so to doe or that their so doing were a rule and prescription for al elections But in very déede they cannot shewe or at least they haue not as yet shewed so much as any one example where they did so All those that they haue shewed the oftner they alleadge them the more they make against them There is not one worde in them that inferreth either the peoples or in their name any consistorie Elders election of the Pastors that the Apostles vsed or prescribed in the ordeyning of Pastors Yea rather both the examples and the preceptes of Saint Paule to Timothie are either playne or seeme to encline to the cleane
as wee may generally call it also his office too yet the office occupation or function ceaseth not in him and if nowe it may bee thus in so manie other offices which notwithstanding take all their denomination euen of the action and exercise of them and of the charge or dutie therein required why may it not and much more be thus in the order or office of the minister Doth his office cease if he be put from his place where he was first appointed to minister If his office should cease with the place then could hee minister in no other place Nay then were hee no minister at all anye longer so that turne him out of his place and turne him cleane out of his ministry if he be preferred to an other place he must be made minister again And is worse then as Chancer saith A Monke out of his cloyster is not worth an oyster for a monke is a monke still but the minister is become no minister and so all his preaching and ministring of the sacraments are a laye mans actions and not a ministers and by their owne consequence no sacraments at all if he do these things where his charge and flocke is not And in deede some of our Bretheren beginne to bée so precise that thinke it scarse lawefull to preach except it bée in their owne proper charges though they bée orderly requested thereunto but they neede not to bée squemish by this rule for there they are not Ministers at all if they do it Now if the office of the ministerie it selfe cease not with the altering of the place where they had a charge much lesse doth the institution and entrie into the office of the ministrie which is the ordeyning or geuing of orders depend vpon or require the necessitie of a place as it doth in the office of a Churchwarden or Counstable or in the offices that haue locall honours and dignities annexed to the degrees or to the offices of them as in Kinges Dukes Earles Lordes c. For these offices beginne togither with the places and charges annexed vnto them but in all the offices of ministrie it is not so And if our Bretheren will so vrge it let them looke to it their selues For I suppose that some of them if I take not my markes amisse and those too whom otherwise I reuerence and honour had not prouisions of place and charge of flocke committed vnto them at their verie first receiuing of their orders but perhaps taried some pretie while after and yet I hope they make account that they were ministers beefore Yea had they not bin ministers at all before and that tryed to bée both learned and presupposed to bée meete men they had not bin capable of those places and Charges And if I should goe further what one of our Bre. were not made simply ministers of the word and sacraments and not ministers condicionall as the ministers of this or of that place charge or flocke although it might bée some of them were alreadye prouides for in that béâhalfe but their taking of orders or office of the ministrie it selfe dependeth not theron which it muste haue done were the place a parte and that a necessarie parte of the office They say that this their learned discourse is a breefe plaine declaration concerning the desires of all those faithfull ministers that haue do seeke for the Discipline and reformation of the Churche of Englande But if this bee one of the poyntes they desire and seeke for then they desire and seeke for that which ouerthrowes both their owne ministerye and their faithfulnessâ too For if this rule be true then are they no faythfull ministers nor ministers at all hauing receaued the orders of ministery otherwise than their selues desire seeke for and prescribe that other should doe But they not considering this goe forwarde from their examples of Churchwarden and Constable to prooue it somewhat more Clerke-like For saye they the name of a Pastor Elder or Ouerseer is the name of an office in Act and Esse bicause it is a proper relatiue and not a potentiall ability in the cloudes Are all potentiall abilities in the Cloudes But our brethren were disposed heere to speake in cloudes and to tell the people of offices in Act and Esse of proper relations and of potentiall abilities be like bicause they woulde the worlde shoulde well vnderstande that this is for sooth a learned discourse howbeit all this discourse here is but of the names of this order or office of the ministerye But be they relatiues as proper as they will and the relation also in Act and Esse as they terme it yet doth it not follow that this actuall and essentiall relation must be so strictly related to a place where hée must bée a Pastor or Elder or Ouerseer that hée cannot bée made the Pastor Elder or Ouerseer till hée come thither his selfe and excercise the office actually for if there bée no potentiall abilitye but onely the verye Act and Esse thereof to be considered in the office of a Pastor Elder or ouerseer then is hée not a Pastor Elder or Ouerseer till hée doe feede or teache them gouerne them and ouersee them actually But if heée bée not the Pastor till he come actually his selfe to doe these actions among them then is all the action aforesayde in the Synode fustrate except they goe all home with him and ordaine him onely then and there when and where he must doe the thinges in act and esse that the name of his office hath relation vnto For say they the name of a Pastor Elder or ouerseer is the name of an office in act and Esse bicause it is a proper relatiue and not a potentiall abilitie in the Cloudes Is not this a proper valiance on the name of Pastor and to make it a proper relatiue doe they not make it withall a proper office Yea sée whereunto by this nice valiance on these names and termes this office will come and all bicause it may in no wise suffer a potentiall abilitie And whie so forsooth for feare it would vapour up by and by into the cloudes but admitte this to be true and then it presentlye followeth that when soeuer the officer ceaseth from the very act and doeing of his office as both vppon many occasions hée may sometimes doe and of naturall necessitye he must oftentimes do so often doth he cease to be a Pastor Elder or Ouerseer But because they stand upon these 3. names Pastor Elder and Ouerseer which they make all relatiues alike and to haue like relation unto an office in act and esse For the Esse it is an other matter if they meane the being of the office For assone as the office hath begun his esse or being then his esse or being continueth still in the office in all these 3. names thereof although the act in all
alike be not in esse or in being which confuteth so muche more our brethrens assertion But that all these three names are proper alike in respect of the Act this againe is nothing so For the name of Pastor signifying a shepheard beareth more heardly uppon this actuall relation than the name of presbyter Prieste or Elder doth which hath more reuerence to the office function dignitie or degree either in it selfe or in respect of yonger and inferiour persons than it hath vnto any charge ouer them committed vnto him As for the name of ouerseer inferreth the relation of an office more in act than doth the name of Elder or of Pastor Bicause hee may easiler oftener actually ouersee them than he can feede them Yet none of these names are alwaies so related either to act oâ to esse that they debarre all potentiall abilitie in him but that he may remit the continuall exercise and acte of his office per interstitia with pausings and ceassings oftentines betweene and yet the Esse of his office ceasseth not nor he to be still an essentiall officer and much lesse that the esse or being of his office yea or the act eyther of the same should be limited and tyed alwaies to one place or flocke or charge yea the place flocke or charge to be a part of the esse or being of the office But thus straightly doe our brethren driue us to tracke them in these harish termes of schoolemens quiddities into the which bicause I am rather brought by them than that I haue ioy to staye the reader in them I craue hope for the easier pardon For indéed we striue not there so much for names and tearmes as whether the order or office of the Pastor be not competible to any man that hath not withall a charge and flocke of people committed unto him at the very instant of making him a Minister or giuing him orders which thing because our Bishops do not nor indeede can performe nor was performed in these faithfull Ministers our brethren themselues nor is necessary alwaies to be performed while they would thus chalenge our Bishops of absurditie for it they their selues incurre all these moste grosse absurdities and yet they urge them still with more and more absurdity But say they if Bishops as they be nowe were consecrated after the same manner to seeke their Bishoprickes where they could finde them it were no greater absurditie then it is to ordaine Pastors and let them Prolle where they can for their benefices This meriment here would haue done well among so solemne and subtill relations of abilities potentialities actualities and essenties to recreate the readers spirits if it were to the purpose But as before they wold haue shifted off the matter froÌ the order of the Priesthood or eldership to the office of a Pastor which yet we see serueth not their ãâã so much lesse both this bold that is a Minister may be made a Minister and haue no proper place or benefice withall assigned him where to Minister that then after the same maner a Bishop may be made a bishop haue no place or Bishopricke assigned him whereof to be Bishop Indéede if a bishop were all one nothing else but as our brethren haue sayd an elder pastor or Minister of the word and Sacraments then to make a bishop and after to let him seeke a bishopricke where he can finde it were no absurdity at all And I doubt it shrewdly this be not the least of many of our Brethrens driftes to make Bishops indeede goe seeke their bishoprickes For euen these our learned brethren haue tolde us already Pag. 54. of deuiding the superfluities of some places that haue too much vnto theÌ that haue too little And there want not more than inough to harken in the wind for such a bargain and euen therfore our brethren maye finde the more fauorites in these deuises But since that a bishop besides that he is an Elder Pastor or MInister hath also an other office in respect whereof he hath the name of Bishop By which office he hath a superiour ouersight higher charge of Iurisdiction ouer a number of other Pastorall Elders in certaine particular Churches limited and bounded for his diocaeses and of this we haue cleerely seene the practise euen in the Apostles times and from the Apostles times during all the times of the auncient and holy Fathers succeeding the contrary wherof our brethren shall neuer be able to prooue who may not then see that is not blinded with too much ignorance or partiality what a great difference there is in this poynt betweene a Bishop and one that is but onely a Minister While the Ministers office respecteth the Ministerie of the worde and Sacraments in what place soeuer he shal be assigned to Minister the same and Bishops office respecting besides this ministerie the Bishopricke that is the iurisdiction and ouersight of those Churches that are allotted to his Diocoese And can our bretheren then iustifie this saying If Bishops as they bee now were consecrated after the same maÌner to seeke their Bishopricks where they could finde them it were no greater absurditie then it is to ordayne Pastors and let them prolle where they can for their benefices What meane they by this word Bishops as they be now For this maketh yet more against themselues For Bishops as they bee nowe haue liuinges also more or lesse besides the charge of their Diocoese annexed appropriated unto them which all Ministers haue not neither I thinke al our bretheren their selues had their benefices when they were first made Ministers And should wee returne such unseemely speeches on them that they went seeking and prowling aboute for their benefices where they coulde finde them No I doe thinke more reuerently of our brethren but I mislike their termes and more their argument Thirdlye say they by this wandring wee may also say vagabunde ministerye shifting from place to place and in all places to bee counted a minister where he ãâã no charge it would greeue a man to think what inconueniences do âollow c. We like as ill and are greeued as much at wandring ministers namely such as wander not vpon any unlawfull cause but shifting from place to place as any of these our learned brethren are grieued thâreat Alââough againe it be no small griefe to heare them thus continue such vnrâuerent and uncharitable termes as Vagabund ministers they being their poore brethren and ministers of Christ not of Antichrist ministers of Gods worde and Sacrament not Idolatrous nor Massemonging Sacrificers It were well there were none but such as were so sufficiently prouided for that they néede not wander And the auncient Canons as I thinke are in force that whosoeuer should be made a presbyter priest or Elder the bishop is bound to see him haue Titulum as they terme it a Title of some stipend or pencion
wheron to be maintained or else the Bishop that ordeyned him to be bouÌd to finde him If this be not executed that is another matter and may be remedied the Eccle. state both for the substance of the bishops and of the ministers dignities and offices standing as it doth And if anye bishop were complained upon and conuicted I thinke he might by order of lawe be compelled to finde his Ministers or be punished for making of them But what is this to our brethrens assertion that a man caÌnot be counted a minister where he hath no charge and if not so much as counted then not be For if he be a minister then he ought to be counted a minister Our Bretheren sayde before it was an absurditie to ordeyne Pastors and let them prowle where they can for their Benefices But is that such an absurditie as is this Yea this is not onely most absurde and includeth all the former inconueniences but it is cleane contrarie to all their owne positions hereon For if the office of his Ministerie haue his esse as before they called it that is the essence or beeing thereof onely in that place or congregation where the Minister hath a charge then not onely as I sayd before being out of his charge or congregation he is out of his Ministerie and so a lay man and if he preach his preaching is no preaching if he minister the Sacraments they are no Sacraments neither the Lords Supper nor yet Baptisme nor so to bee counted by their owne rules any more than if a woman did minister them For if those actions of his be to be otherwise accounted âhen is it by reason that he himselfe is to be otherwise accounted that did them And if he be to be accounted otherwise then it is in respect be is a Minister And if in that respect then he is to be couÌted a Minister though out of his charge and how true is then this our brethrens paradore that he is not to be couted a Minister where he hath no charge Al these absurdities and dangerous inconueniences with their traynes and sequelles doe so followe hereupon that many may call into question both their receiuing of the Lords Supper and their childrens and their own baptisme too and so stagger whether they may make full reckoning that they be Christians yea or no sauing in the profession of their faith And yet they may begin to doubt in that also since that S. Paule vseth this gradation Rom. 10. verse 14. But how shall they call on him on whom they haue not beleeued How shall theââeleeue in him of whom they haue not heard and how shall they heare without a Preacher and how shall they preach except they be sent And how is the Preacher sent if he goe out of his charge And so vpon calling this in doubt nay that is more vpon flatly denying both his sending and the very beeing of his Ministerie how doe we not vndoe agayne all the former parts of this gradation and all because he that preached as for example I imagine it were at Paules Crosse preached where he had no charge If these things be no absurdities nor inconueniences with our Brethren though they and I agree not herein yet how doe they agree to their owne selues When a Synode is called be it either vniuersall nationall prouinciall or particular of any Shire as they woulde haue it there to ordeyne Ministers vnto the particular congregations or to decide a controuersie in doctrine or to determine of discipline or to decree ceremonies for order comelinesse as they would haue these things to bee decided and concluded in Synodes and Synodes at least prouinciall Synodes to bee called often who are they that should bee called thether Are they not the Pastors Teachers and Preachers as pag. 117. they sayd before Who shall be able to know what order comelinesse and aedification requireth according to Gods word but they that be teachers and preachers of the same vnto all others But now when all these Pastors Ministers Teachers and Preachers go to this Synod and are there assembled they are out of their particular congregation which they say is their charge and what followeth but they must forthwith bee counted no Ministers And being no Ministers they can neither preach nor teach they can determine none of these controuersies no they are not able to knowe what perteyneth to order and comelinesse so that for that while they haue lost both their habilitie and their knowledge But no maruell of that when they haue lost their beeing Ministers and so lost themselues and all so long as they bee out of their charges And now where they come to make Ministers being no Ministers their selues how can they make others and in what a pickle be we now But they say and we must beleeue them that they must haue Synods for the doing of all these things but the Synode is not the flocke the Benefice or particular congregation of them and so not their charge and what theÌ followeth hereupon but that a man may bee counted a Minister where he hath no charge which is here the cleane contrarie to our Bretherens paradoxe that a man must not bee counted a Minister where hee hath no charge Now consider since they haue auowed both these sayings and both these being cleane contrary cannot both stande true one of them must yeeld and be packing for a manifest falshoode which were best to let goe I thinke our Bretheren when they haue weighed well the peyse of both will rather let go this thân the other and neuer bee ashamed for all the learning of their discourse to say this was but a course ouerslip and that a minister is and must still be counted a Minister where he hath no charge nor flocke But if now to saue all vpright in both they will say he is not out of his charge in the Synod though it bee not his flocke shall they flocke vs so Doe they not by his charge vnderstand his flocke when they say of the Bishops that they giue an office without a charge and what is that For footh to make a Pastor and send him to seeke a flock where he can finde it And did they not expounde this flocke also to be his Benefice in saying to ordeyne Pastors and let them prowle wherâ they can for their Benefices Doe they not here plainly meane by the charge the flocke and by the flocke the Benefice of the Pastor And will they also make him Pastor there where he hath no flocke And do they not make a disâinction also pag. 111. of his double estate saying we haue declared before that there is a double authoritie of the Pastor the one ioyned with the Elders of the Church whereof he is Pastor the other with the Synod or holy assemblie whereof he is a member So that in the Synodes he is not present as a pastor
but as a member No not only he is not in the Synod as a Pastor but he is not at all a pastor there and if no pastor then no minister For if minister then pastor by our Bre. owne reckoning For they make pastor and minister all one and that they sayd before of making a pastor without a charge here they repete to be counted a minister where he hath no charge So that still all comes to this reckoning that being not minister in the Synod because that there he is not pastor and he is not pastor because it is not his charge nor his flocke nor his benefice we are still at the pitch that we were at before that either nothing can bée done in the Synod and so wee shall haue no Ministers at all if they must bee made there or els ministers be no ministers still bée they in their charge or be they out of it But because our bretheren should not be pressed too hard that it might bée thought that yet this assertion may hold vp his snowt because that although it be not properly his charge nor the charge which indéede they both meane and expresse yet because the wordes runne so large that he is not to bee counted a minister where he hath no charge and hére hée hath some charge although not Pastorall let vs see further what our Bretheren can get hereby Set aside the Synode it selfe what is he if he chaunce to be in any other place is he neither pastor nor minister if he be in some other place where hee hath no charge as beit but in the waye vnto the Synode is hee no minister But perhaps they will say that they say it not of any or of some places but in all places to bee counted a minister where hee hath no charge And doth the number of places then make or marre the matter verâây I see not why if he ought still to bee counted a minister in some place where he hath no charge but that he may bee counted so aswell euen in all places where he hath no charge And therefore it is not so much the charge of the place as the charge of the function that is the materiall poynt indeede in a minister Albeit I graunt he is ordeyned to haue a charge also which he must exercise in some place if he wil not altogether be ydle though this place or that place be not assigned vnto him But they say it would grieue a man to thinke what inconueniences doth followe but principally how filthilie it stinketh of the old Popish indelible character from whence it hath his ground and neither of any reason nor of the word of God It grieueth me to thinke and I thinke it would grieue any man that truely loueth our Bretheren and neither hateth them nor flattereth them that they so much as thinke not of the absurdities contradictions and inconueniences of these their straunge opinions that so stinke in deede in the smell of all men els that I meruell their selues are not grieued with it nor yet thinke thereon As for the office and function of our ministerie howsoeuer there may bee cause of griefe either by the foule fauour of euill report and sclaunderous infamie of it or too euill a smell and stench in deede by the default of some that are the ministers yet is not that to bee imputed to the ministerie of which function there is no cause to bee agrieued or ashamed but for vs to reioyce and for other specially our Bretheren if they bee as they say and I wish them to bee faithfull ministers to thinke of vs as they would haue vs to thinke of them according to the Apostles rule 1. Cor. 4.1 Let men so esteeme or thinke of vs as Ministers of Christ and dispensers of the misteries of God So farre of is our ministerie whatsoeuer wretched sinners wee are our selues and vnworthie in our earthen polluted and brittle vesselles to carie the heauenly liquour and precious treasure of Gods worde and mysteries so farre is it off from stinking or smelling of the false ministerie or errors of Antichrist and from all stench of the olde or rather the late Popish indelible character that it is not God bee blessed for it charactered out with any such Balaams markes and characters as the Popish Priesthoode was neither of Dylinges nor Shauinges nor any such order or office nor any such indelebilitie of the same but that without scraping or disueâing of the minister he may bee disgraded deposed vnordered or cleane depriued of his order or office as well as depriued or displaced from his Benefice for his demerites in false doctrine or wiâked life if he shall so deserue And yet till he bee lawfully disgraded or depriued from his order or office of the Ministerie yea though he were depriued of his Benefice Neuerthelesse hee may remayne in the function order and esse of a Miniâter still of the worde and Sacramentes and in potentiall habilitie to the act and exercise yea although he were also suspended for a tyme from all the action and exercise of his Ministerie Will our Bretheren neuer allowe suspension as a gentler correction than vtter depriuing or disgrading when they allowe eâen the excommunicated offenders vpon their repentaunce and amendmeât to bee receiued agayne into the bosome of the Church pag. 98. And shall they not bee receiued agayne as cléerely forgiuen into their former places and offices Or doe they so make him for that while no Minister at all that he must bee newe made Minister a fresh when he is released from that sentence of excommunication or suspension But why not if he must bee newe made Minister doe he but once set his foote out of his charge of flocke or Benefice and is hée Minister agayne when bée setteth in his foote agayne into his charge and can hée then bee minister or not minister when hée will and can hée make himselfe minister a newe as often as hée list thus to steppe in and out to and from his charge Or who shall make him minister agayne so oft as hée thus starteth aside Truely it grieueth mée and I am euen wearie to thinke and I thinke the reader also to heare or to thinke what an infinite number of absurdities doe still more and more arise on these their straunge principles Of which they máy well bestow these their owne speeches that they are indéede grounded neither of any reason or of the word of God But whether our ministerie be grounded on the old stinking popish indelible character or besides good reason euen on the worde of God let any godly or reasonable man whose reason is not forestalled with affection be an indifferent vmpere betweene vs in Gods name And yet forsoothe say they in mockerie of our ministerie it is so perfect that it may abide no reformation Wée vaunt of no perfection in our ministerie It may bée good and
godly and yet vnperfect as wee our selues and all our actions and offices are Though our Bretheren boast too much of puritie and perfection wee rather tend to it than that wee are as yet able to apprehend it For as the Apostle sayth 1. Cor. 13. vers 9 10. wee knowe in parte and wee prophecie in parte but when that which is perfect is come then that which is in parte shal be abolished Would God both for our Bretheren and for vs wee were in the better parte for our ministerie and more neere to perfection all of vs both in that and in all things els than we be And for our partes wee are readie to abide all due and true reformation But as for such reformations as these are that these our learned Bretheren which call themselues all the faythfull Ministers doe desire or rather doe not desire but prescribe vnto us for the discipline and reformation of the Church of England they are so farre off from any neernes to perfection that forsooth and forsooth they would rather deforme vs altogether than any whit reforme vs or amend vs. Fourthly saye they if you will see how well the authoritie which they claime and practise is vsed of them that onely haue the choyce and admission of ministers looke ouer the whole Realme of England what a multitude of vnfit pastors shall you finde in euery place so that Ieroboam neuer made worse priestes of the refuse of the people to serue his golden Calues than they haue ordeyned ministers to feede the flocke of Christ which hee hath purchased with his owne blood It is good to see how well or ill the authoritie claymed is practised or vsed so wee see it with an intentiue and yet a single eye discerning euermore betweene the authoritie it selfe and the practise and in the practise betweene the vse and the abuse thereof Now if wee shall thus looke ouer the whole Realme of England which GOD bee praysed is a large circuite and conteyneth a very great number of Pastors it is lesse maruell if there bée many not in all things so good as their office and order doth require Saint Paule findeth fault in the Church of Corinthus euen with all the prophetes there being though not all of them yet many the ordinarie ministers and teachers of the worde for their great disorders And how much more especially in this our more corrupt age is it lesse woonder if wee should see a multitude of vnfit pastors in looking ouer a whole Realme and that such a Realme as Englande is maior est orbis vrbe sayth Saint Ierome And yet in the Citie where hee was at Rome the multitude of the euill Priestes or ministers and their enuie made him forsake Rome and goe to Bethelem Yea for the enuie of the Priestes and ministers long before him Tertullian from growing in malecontentment with the dissolute life of the ministers fell so farre from them that in the ende hee became a Montaniste And the too much disliking of the corrupt liues of the Bishops the Clergie and the Ministers in the auncient Churche hath made many too austere Ministers otherwise excellent learned men and streight liuers become Scismatikes as many of the precise nouatians and ãâã ãâã ãâã ãâã ãâã or Puritanes were But now if wee shall looke ouer the whole Realme of England what a multitude say our Bretheren of vnfit Pastors shall you finde in euery place And indeede what a multitude I graunt moe than wee woulde there were or than there should bee For in duetie there ought none at all to bee vnfit But if wee shall viewe the number well without sinister affection I trust wee shall not stude considering the whole Realme so great a multitude as our Bretherens exclamation grounded on ill will to the state of all the Ministers and to their Ministerie it selfe would make the worlde beleeue that there is vnfitnesse in so many that euen in euery place wee should finde a multitude of them Whereas contrarywise though there bee not a multitude of fitte Pastors in euery place yet there is some and some good multitude in many places God bee praysed for it and encrease the multitude of them But they finde fault not onely with the multitude of vnfitte Pastors in euery place but that also they bee so vnfitte that they spare not to saye so that Ieroboam neuer made worse Priestes of the refuse of the people to serue his golden Calues then they haue ordeyned Ministers c. Where here they speake not of so odde particular euill persons either degenerating from their order or vnworthie to haue bene at alâ ordeyned or perchaunce crept into the number by subornation and counterfeiting to bée ministers and are not as in a whole Realme such naughtie persons may bee found but speake it generally and of a great multitude in euery place These bitter speeches seeme rather to arise from the froth of some sharpe choler if not very melancholie comprehending in generall the good and the bad to compare not onely the poore ministers that to their habilities feede the flocke of Christ which he hath purchased with his owne blood to the Idolatrous Priestes that Ieroboam made of the refuse of the people to serue his golden Calues but also with like generalitie of all the Bishoppes without discerning who hath made any vnfit ministers and who not that the fault being personall might light vpon the persons offending they charge them all alike that they haue all done as did that execrable Apostata and Idolatrous tyrant Ieroboam who being though a Prince yet a mere laye man tooke vppon him to make Priestes and ministers of the rascalles and refuse of the people whereas in déede neither hee had he bene otherwise neuer so good coulde make any Priestes at all nor they had they bene neuer so ââtte learned or godly could bée made Priestes being not of the stocke of Aaron and so in deede were no true Priestes at all But what doe I goe about to repell this so manifest a sclaunder the indignitie whereof deserueth chastisement rather than answere saue that our Bretheren vââ a little poynt of cunning herein from which they should the rather shunne because as ill men as was Ieroboam euen many auncient Hereticks vsed the same comparison And at this daye it is the common practise of the Papistes when they would breede a misliking of all our doctrine and our ministerie to vndermyne it by finding fault with the ministers vnfitnesse in their liues and learning And because they dare not openly condemne all which is their meaning they make a shewe to bee offended with the multitude of the vnfittest ministers I wisse if wee should thus rigge into the vnfitnesse and that of ministers which are greate fauourites and vegers of these deuises and reformations wee could finde if not a multitude in euery place which God forbid yet some
yâ country exercises amoÌg the poore old simple ministers that in 10.12 or 13. yeres space a great many might haue proued excellent wel learned able to serue in the Church with great fruit profit but God be praised for it though our brethren will not acknowledge it some haue reaped hereby much fruit and profite are become proper schollers and preachers too And the rest saye they according to the proportion of their time might haue come to some mediocrity in knowledge This is better said of this sort are I hope if not all yet the most part Wheras now say they as ignorant as vnfit as they were the first day so are they still for the most part will so continue to their liues end if they may be suffred in Idlenes as they haue bin hitherto If any such Idle droanes be so be proued they may by law be more sharply ceÌsured or remoued without remouing of the law for theÌ That anâ be suffred in idlenes so haue bin hitherto let the suffrers answer it suffer the shame or smart therof when the accusers haue proued it but let our brethren here take heede of slaunders Then it is a torment to think what ambitious suing what eâuio us laboring what vnseemely flattering what prodigall bribing is vsed to attain to great dignities in the church too far vnmeete for the modesty grauity that should be in christiaÌ preachers as for the inferior benefices froÌ the fattest Parsonage to the porest Vicarige almost if it be worth 40. pouÌd by the yere what Simonical bargains of Leases annuiâies reseruations exhibitions yea notwithstanding the Act of Parliament Anno. 13. by Antidates other subtill conueiances what Christian harte can thinke of them without detestation of such horrible abuses The crimes here heaped vp together are all personall neither the faults of yâ law it selfe nor approued by any law established in the church oâ EnglaÌd How soeuer any party is acquitt or gilty the authoryty of the law remaines intiere where it findeth such horrible abuses cléerly proued it seueâely punisheth theÌ if it be duly executed therfore thus to agrauate these crimes to reason froÌ them to take away the B. pastors lawful authority conteineth a nuÌber of fallatioÌs ab accedente ab ignoratione elenchi a non causavt causa a secundum quid ad simpliciter it may as easily be retorted on our Bre. that wheÌ they had done al that euer they could except not onely they would cleane take away all the great dignities which is their drift and which some be glad to barken after but take away withall the inferiour benefices froÌ the fattest Parsonage to the porest Vicarige also yet woulde therâ bee corruptions and abuses still in diuers persons though their might be the lesse ambitious suings when the liuinges were so horribly spoiled which indéede were a worse spoyle than any is made and more detestable And yet would there be ambition still far peraduenture worse in another more perilous sort than any now there is Diogenes when he sayd that he tramplâd downe Platonis fastum the pompe of Plato it was well aunswered sed maiore fastu but with a greater pompe then Plato had Shal wee speake heere any thing of the popish Priesthood the greatest blasphemie that euer was howe longe was it allowed for a lawefull Ministerye vntill by the godlye meaning of the sayde Parlyament some brande-marke of shame was sette vppon it But how pitifullye that aucthoritye was abused whereas by the same statute committed to the Bishoppes in allowing of Priestes that came to doe their pennaunce by negligence of the Byshoppes and bribeâye of their officers the countrye cryeth out of it and the state of the Churche is little amended by it Olde sir Iohn lacke latine that had not seene some of his Benefices a dosen yeare before was carryed aboute on his mare and sometimes on a carte firste to the Bishop whome he chose if he might for his purpose such a one as had beene a priest of his owne order and cared leaste what Ministers serue in his diocoese and then from shire to shire one distante an hundreth myle from another mumbling vp his Articles in his morrow masse voyce in euerye Church where he had liuing and returned as verie a beaste as he came Wee account the Popish Priestehood as great blasphemy as our brethren doe But how long say they was it allowed for a lawefull ministerye Neuer allowed at all amongste vs saye wée For euen when the masse was abolished their blasphemous sacrificing ministerie was abolished for an vnlawfull ministerye And yet as vnlawfull as that blasphemous ministerye was in respect of most horrible blasphemies that it was corrupted with all especially their vnbloudye sacrifice yet can wée not saye that it was in all respectes meerely no ministerye at all nor had anye lawfull actions in that vnlawfull ministerie The Pharises though otherwise sectaries and mainteyning blasphemous errours and were the deadly enemies of Christe and his Gospell yet did not Christe vtterly condemne their ministery but that he sayd they sat in Moses chayre and had the key of knowledge And so now and then some of the popish priestes preached the truth in some things For if our brethren will make them but meere laye men then are neither they nor wee any ministers at all but mere laye men also For who ordeyned vs ministers but such ministers as were either their selues of their Ministerie or at leaste were made ministers of those ministers except they will saye the people can make ministers and that which is more we must eyther graunt that he which is no minister but a meere lay man may baptise which our brethren vtterly haue denied or els that al those which were borne in the time of that ministery were not at all baptized and so not onely a great many both of vs and of our brethren are not yet baptised but that also baptisme vtterly ceased in the churches Yea that so the Church and all ceased when there was no other ministerie And therfore we must not vtterly condeÌne the whole ministerie but distinguish betwene it the good therin on the one side the blasphemies al the bad therin on the other side which did corrupt it This corruptioÌ is to be takeÌ froÌ it and then the Ministerie it selfe which is the office of teaching or preaching of the word of God the Ministration of the Sacraments of Christ the making of publike prayers and the gouerning or executing of those thinges that perteyne to the publike gouernment and discipline of the Church is good and lawfull Neyther were any of these so excellent Ministers Luther Suinglius oecolompadius Caluine Bucer Peter Martyr many others made Ministers a newe but disclaimed onely and renounced all the errors corruptions and blasphemeis in the Ministerie
which before they had receaued âs wée haue heard Caluines prescription Epist. 373. and so continued still in the office or ministery thus repurged And therefore since the masse was taken away and all âhe other corruptions of the Ministerie that were vsed in the popish priesthood an other Ministration appointed as is sette downe in our booke of publike prayer by the godly lawes of the realme and Church of England established which was done so soone as conueniently it could be done forthwith after her Maiesties moste happy entrance into this kingdome this is not truly sayd that the popish priesthood being the greatest blasphemie that euer was was alowed for a lawfull Ministerie vntill by the godly meaning of the sayd parliament Anno. 13. some brande-marke of shame was sette vppon it As though the sacrificing Priesthoode had continued with allowance therof for thirteene yere together of the Queenes Maiesties raigne which was as long a time as before they mencioned for the inforcing of the ministers to studie Yea by this rule it continueth still though disallowed or rather as they say but noted onely with a brand-marke of shame set vpon it So that this is not the taking of it awaye but the continuing of it with more shame to the parliament and to all the states of the Realmâ that haue marked it with a brand-marke of shame and yet shame not to continue it though we disallow it And this withall is but a shamefull and vnreuerent terme that here they vse in calling eyther the statute or the booke of articles agreed vppon by all the clergie of the Churche of England and approued in the high courte of parliament by al the states of the realme and by the statute commaunded to be read a brand-marke of shame But our brethren to mittigate the matter say the parliament had a godly meaning in making that statute for Priestes that had bin made in the tyme of Popery to professe their consent to the true doctrine agreed vpon in the booke of articles by their publike reading of the same booke in their benefices Yea verily the parliament had therein a very godly meaning and it was also as godly an act âs meaning of the parliament But saye they how pitifullye that authority was abused which by the same statute was committed to the Bishops in allowing of Priestes that came to doe their pennance by negligence of the Bishops and bribery of their officers the country cryeth out of it and the state of the Church is little amended by it There is no such crying out in the country as are these outcries of our brethren If it be but little amended yet little is somewhat But if it bee not greate that is not to be unputed to the good lawe but to the euill and indirect accidents For it was not pitifull that that authority was committed to the Bishops in allowing of Priestes that came not as our brethren here say to doe their pennance or to haue a brand-marke of shame set vpon them but the statute it selfe more reuerently and rightly setteth downe the cause and order of their act saying That the Churches of the Queenes Maiesties dominions maye bee serued with Pastors of sound religion be it enacted by the authority of this present Parliament that euerye person vnder the degree of a Byshop which doth or shall pretende to be a priest or Minister of gods holy worde and Sacramentes by reason of anye other fourme of institution consecration or ordeyning than the forme set foorth by Parliament in the tyme of the late King of most worthye memorye King Edwarde the sixte or now vsed in the raigne of our moste gratious Soueraigne Ladye before the feaste of the Natiuitie nexte following shall in the presence of the Bishop or gardian of the spiritualties of some one diocoese where he hath or shall haue ecclesiasticall liuing declare his assent and subscribe to all the articles of religion which onely concerne the confession of the true Christian Faith and the doctrine of the SacrameÌts comprised in a booke imprinted intituled Articles wherupoÌ it was agreed by the Archbish. Bish. of both prouinces the whole Clergy in the Conuocation holden at London in the yeare of our lorâ God 1562. According to the computation of the Church of england for the auoyding of the diuersities of opinions and for the establishing of consent touching true Religion put forth by the Queenes Authoritye And shall bring from suche B. or gardian of Spiritualties in wryting vnder his Seale authentike and testimoniall of such assent subscription openly on some Sonday in the time of publike seruice afore noone in euery church wher by reasoÌ of any Ecc liuing he ought to atteÌd reade both the said Testimoniall the said articles vpon paine that euery such persoÌ which shal not before the said feast do as is aboue appointed shall be ipso facto depriued al his Eccl. promotions shal be voyd as if he then were naturally dead These are the very words of the statute Wherein what could they better haue prouided than whatsoeuer they should ordeyne for the bringing of those persons to the more sure confession and consent of sound Religion firste to come before the Bishoppe or the Gardian of the âpirituall iurisdiction in the Bishops vacancie in some one Diocoese where hee had any ecclesiasticall promotion or liuing and there before him declare his consent and also subscribe to all the articles of religion which onelye concerne the confession of the true Christian Faith c. Before whom should he haue done this if he should doe it authentically than before the Bishop or the bishops gardian being the publike officers that haue competent authority ouer him in those matters which withall confuteth our brethrens equall authority of all Pastors If the bishops were negligent or the officers take bribes this was the bishops the officers fault not any default in the lawes Wise men should not doe like WilliaÌ Summer strike one for another But if the bishops negligence and the bribery of the officers be so great that the countrye cryeth out of it and the state of the Church is little amended it is then so much the easier to be knowne who are the offenders that so pitifâlly abused this godly meaning of the statute that authority committed to them and not they to be thus disorderly cried out vpon and that in this vncharitable maner by inuectiue libelles vnder the tytle of learned discourses to be thus discoursed vpon with taunts slaunders defamed to all the worlde so much as lyes in them If the matter be little amended this is not to amend it more but to make it worse for this is naught worth but to norishe malice suspitioÌ sclaunder yet the fault not knowne much lesse ameÌded Let the negligence briberies with true desire of reformation as the title of this learned discourse pretendeth
pitie But say they he was carryed first to the Bishop whom he chose if hee might for his purpose such one as had bin a priest of his owne order cared least what ministers serue in his diocoese From the disdayning of poore sir Iohn our brethren mount vp againe to another slaunder of the Bishop burdening him also not onely with the popish priesthood and so to be one for the popish priestes purpose as a fauorer of popery but also to be carelesse what ministers serue in his diocoese But till they name and proue any to haue then bene or yet to be suche euill Bishops this againe may go for so a foule slaunder that it deserueth for answere a due rewarde of so great an obloquie But to come downe againe from the Bishops to olde sir Iohn lacke Latine that was carryed about on his mare or in a carte if hée was so poore to bée carryed thus baselye aboute howe is it sayd that hée had not seene some of his benefices in a dozen yeare before and that hée was carryed from shire to shire one benefice beinge distante from another 100. mile mumbling vp his articles in his morrow masse voyce in euery Church where he had liuing It might haue beene that this olde popish priest sir Iohn lacke latine might haue serued some smale cure or perhaps in some odde corner haue got a benefice but if hee had so many it is not likely that he was but a sir Iohn lacke latine if not rather had he had withall grace and truth that he had latine inough and siluer ynough also if not too much so that hée néeded not to be carryed about on his mare or in a carte for the matter There is no probability in this tale But what liuinges soeuer he had or hauing liuinges how beastly soeuer he spared his money and rode thether on his widge beaste when hee came there if he mumbled vp his articles in his morrowe masse voice meaning heereby that he did it also in such a beastely sorte that the people did not vnderstand him or that he did it not in the best reuerent hartie maner he could but that he shewed himself to doe it against the hart and for fashion sake only to saue his liuing and so returned if he came such a beaste thither as very a beast as he came this was no sufficient satisfaction to the intendement and godly meaning of the lawe And therefore if anye godly disposed persons were iustly offended at his mockery and manifest eluding of the godly meaning of this act cryed out vpon him for a counterfeite or but orderly coÌplayned on his misdemeanor they might most easily haue had him punished the matter amended euen with the losse of all his liuinges for so apparant mocking of the statute But now howsoeuer this old sir Iohn lacke latine shifted since our brethren here cite this act of parliament anno 13. And withall doe so greatly commend the godly meaning of the sayd parliament and pitie that the authority of the same statute was abused and would haue the priestes made by the popish Priesthood and with good reason to haue bin seuerelye looked vnto in the full accoÌplishment of that which the said statute of so godly meaning did enact sith I hope our Bre. also meane as they speake may it please them to consider with me or with their pillow a little better of this godlye meaning of the act of the words therof then tell me whether that some if not all of their owne selues might not haue bin shrewdly touched yet may be by their manifest breach thereof And for to begin with the entendment godly meaning of the act to repeate the wordes againe marke them better The words are these That the churches of the Queenes Maiesties dominions may be serued with Pastors of sound religion beit enacted by the authority of this present parliament that euery person vnder the degree of a B. which doth or shall pretend to be a Priest or minister of gods holy word sacrameÌts by reason of any other forme of institution consecration or ordering than the forme set foorth by parliament in the time of the late king of most worthy mermory king Edward the 6. or now vsed in the raigne of our most gracious soueraigne Lady c. Doe these words and the godly meaning of them reache onely to the popish Priesthood do they not plainely reache also to any fourme of institution consecration or ordering of any other neuer so much reformed churches beyond the seaââ or in this realme other than the forme set foorth by Parliament in the raignes of king Edward of our now most gratious soueraigne Lady Queene Elizabeth so that the forme of institution consecration or ordering ministers Priestes or Elders which our brethren doe pretend and vrge in this learned discourse the forme that they haue prescribed in their new boke of coÌmon prayer these words godly meaning of the statute comprehend theÌ And what now if any protestation were ordeined in any reformed churches beyond the seas according to their formes of institution consecrating or ordering or according to that our brethren desire yet read not the articles nor were depriued will our brethren crie out how pitifully that authority was abused which was by the same statute committed to the B. by the negligence of the Bishops and bribery of their officers And although that braunche touche not so much these our Bre. now bicause it saith which doth or shal preteÌd to be a Priest or Minister of gods holy word sacraments by reason of any other institution consecratioÌ or ordering sith our Bre. as I take it do not pretend to haue bin ordered or made ministers by anye other forme but onely that they should or would bée made ministers by another that is by the forme following the Geneua order set out in their communion booke so that withall it haue the additions of this learned discourse and be in a Synod so escape the danger of the statutes words yet therin they both do much discredite themselues in holding by that ordeyning which they desire to leaue writing against it yet retaining it calling theÌselues faithful ministers are made ministers by the very same forme of a B. ordeining them which they condemne to be an vnfaithfull forme of ordeining ministers or rather no ordeining at al except Antichristian being done by the authority of one man besides that they manifestly oppose themselues to the godly meaning of the statute But how soeuer for that point of the Statute ordeined as is aforesaid they will flee for holding their Benefices from the meaninge thereof which neuerthelesse they confesse to be godly to the wordes of the statute that they pretend not to haue bin ordeined by another forme that is allowed in the statute notwithstanding in that part of the statute that
pleaseth vs also to afforde them so much credite as it pleaseth them to pawne so free a promise but for anye reason to mooue vs héere is none but that they giue as héere three promises togeather that abuses shall not so soone nor so easilye nor so many creepe in as nowe they thrung in at wyde windowes and port gates Indéede considering well of all that pro con hath passed betweene vs in the examining but of this their learned discourse we neede not doubt that abuses would thrung in at wyde windowes and port gates as they say now they doe for when all the walles are beaten downe what infinite abuses and worse than abuses may not most soone come in not only creeping but come tumbling in fayâe and easilie if not rather foule and most conâusedly howbeit we feare not beating downe the walles or one port gate or but portall or but windowe opened or any hole made by all the batterie of these our learned Bretheren except wee will let them as we doe too much discourse and take their pleasure indeede to dispose and transpose to pull downâ ând set vy all things as they please to frame them Now whether they feare this obiection to be too true or in securitie they will graunt it vs for their further pleasure But if say they as many or moe abuses if moe could be were crept in yet were it better than it is now for we should be sure that God approueth our order though he condemne the abuses because it is grouÌded vpon Gods word whereas now he abhorreth both And can our brethren at length confesse this difference betwixt the order grounded vpon Gods word and the abuses rising vpon mans corruption how chaunce then they haue grounded all their former so bitter inuectiues agaynst the orders of our Ministerie vpon the abuses of the Ministers and all to bleare the peoples eyes to make the orders odious because of the offensiue abuses that they pretend agaynst the persons But it is well that yet they here confesse that their owne orders which they would haue are not free from abuses yea froÌ as many or more abuses than are the orders that we haue They doe well to graunt this before hand for if their orders were admitted we should finde it too true afterward that there would be as many or more abuses Neuerthelesse they set a good face thereon that for all there were more abuses Tush what of all that yet should our case be better when it should bee worser than it is now Yea how can that be For we should be sure that God approueth our order And how should we be sure of this Because it is grounded vpon Gods word But can they tell vs in what part of Gods word this ground lyeth they haue oftentimes told vs it is grounded on Gods word but when we come to seeke for the words wée can neuer find theÌ nor any necessary consequence that they haue led vs vnto in all the word of God either for any example or commaundement that wee are charged or bounde to followe and therfore this is but their owne confident presupposall When they can proue such a ground in Gods word for them then we will yea wee must yeeld will wée âill wée to Gods orders But till then wée craue leisure that remouing the abuses as well as God will giue vs grace we may keepe our orders still in Gods name except wee might bee better assured of better orders and lesse subiect to abuses than these be But of the authoritie that Pastors haue as members of the Synode wee haue spoken hetherto sufficiently By which it is euident how all things haue bene corrupted in Poperie which had at the first any good institution which corruptions we also retayne at this day without desiring of any reformation To that they say they haue spoken hetherto sufficiently of the authoritie that Pastors haue as members of the Synode whether it be also aunswered sufficiently to that they haue spoken therevpon I yeeld it to the indifferencie of the Reader But what is this they say here that Pastors haue as members of the Synode Indeede they vsed that terme before pag. 111. of the Pastors double authoritie the one ioyned with the Elders of the Church whereof he is Pastor the other with the Synode or holy assemblie whereof he is a member But after that they sayde pag. 117. who should bee able to knowe what order comelinesse and edification requireth according to Gods word but they that bee teachers and preachers of the same vnto all others What then meane they by these termes that they haue authoritie as members of the Synode If they meane as all the members and so as the whole that none be members or parts of the Synod but only they then holde they tacke indeede to that their former clayme who should bee able to knowe those things but they But in so doing they not onely quite exclude the Prince but their gouerning Elders also and their Deacons whom if they will not exclude from some authoritie as members also of the Synod then was that not sufficiently spoken or rather they gaue their Pastors more than sufficient authoritie in the Synode The corruptions in Poperie our Bishoppes and such as acknowledged their Episcopall authoritie founde out God bee praysed for it before our Bretheren came and reformed the same and they now vnthankfully reward the reformers of those corruptions to affoord them this good word for their labour that we reteyne those corruptions at this day and that without desiring of any reformation If in saying we they speake of themselues they are their owne Iudges if of the Queenes most excellent Maiestie and of all the Prelates and Pastors and whole state of the Church and Realme of England it is too euident and too foule a sclaunder that wee reteyne at this day all things that haue bene corrupted in Poperie and that without desiring any reformation Neither helpeth it that they say all thinges which at the first had any good institution they haue not yet bene able to proue that by authoritie of any lawe established wee reteyne so much as any one such corrupted thing but either haue reiected it if it could not bââ scoured from the rust and ranker of that corruption or if it could wée haue so clensed and refourmed the same to his good institution that wee may well and safely reteyne it without desiring innouation If any persons reteyne the corruptions still that is contrarie to the reformation of the lawe and punishable vpon the lawfull proofe in the reteyner And sith they doe here confesse that the institutions were good of those things whereof they say wee reteyne the corruptions howsoeuer we reteyne them the institution of them was not nought if good but lawdable And therefore they are not vtterly to be condemned but contrarywise may be well reteyned being reduced to their first
and good institution For to begin first with our particular Synodes good Lord what a mockerie they are of lawfull Synodes being holden for no other ende almost but to gather vp fees both ordinary and extraordinary with daylie newe deuises to powle the poore Priestes of their money which they extort for seeing the letters of orders for dinners and such like matters And yet a newe inuented pillage whereby they compell men to buye bookes of them for 4. pence or 6. pence which are too deare of a penie or two pence not only such smal ware but also great bookes being such as euery Parish is appoynted to buye must bee bought of them for two or three shillings in a booke derer then it may be bought in Paules Churchyard yea otherwhiles though the Parish be furnished of them alreadie they are not authenticall except they bee bought at maister Chauncelors and Officiall at maister Registeas hands As for reformation of any thing in the Church there are indeede many presentments and men sworne to present matters but little or none amendement at all doth followe So that it is a common saying in the countrey when the presentment is once receiued they shall neuer heare more of it Soone after the visitation or Synod the petite bribing Sumner rideth foorth laden with Excommunications which hee scattereth abroade in the countrey as thicke as hayle-shot agaynst this Parson or that Vicar this Churchwarden and that Sydeman whome he himselfe when he came to summon him to the Synode for a Cheefe or a gammon of Bacon had vndertaken to excuse for non apparance But when hee is once excommunicated there is no remedie but hee must trudge to the Chauncellor or Officiall for absolution who after hee hath once absolued his purse of a fewe groates giueth him his blessing and sendeth him away And this is the Image of our little or particular Synode To begin firste with our particular Synodes good Lord what a bolde and open sclaunder is this that whatsoeuer these corruptions are which here they heape vp agaynst the officers they dare not shame to saye that the particular Synodes are holden for this end yea for no other ende almost but to gather vp fees both ordinarie and extraordinarie with daylie newe deuises to powle the poore Priestes of their money It cannot bee denyed but that in such Synodes there are and must néedes bée where there are ordinarie officers some ordinarie fees except there be ordinarie stipends prouided that the officers may be otherwise allowed for their acts their payues and charges if they would haue any officers at all to enact or record the things done or decreed in their Synodes Yea the very Pastors themselues must haue as they sayd before a sufficient liuing And were it well sayd of any eâuying the same because the Pastors must euen of ordinarie haue sufficient lyuings that therefore a sufficient lyuing is the ende or there is no other ende almost but that of hauing Pastors whereas indeede that is no ende at all of the Pastorship but a necessarie or conuenient concurrence and appendix annexed thereunto And euen so is it in the fees of the officers both in Synodes and all other publike actions of the officers For if there were no other endes of them both their fees and the offices could not continue nor euer had begun Neither helpeth it the matter that they say not simplie Synodes are holden for no other ende at all but that they are holden foâ no other ende almost for although almost neuer reached home and so it appeareth that they are holden for other endes if they had bene as willing to shewe them as to shewe these thinges that here they picke quarrels withall yet if they had so done they should haue shewed that the gathering of these fees in very deede were no endes of Synodes at all but allowances assigned vnto them that trauelled in the Synodes to the endes that Synodes were and are ordeyned for And if any officer as I graunt many officers doe shot at other endes and made his fees his ende so also may any other officer doe Pastor or whosoeuer But this is the fault of the man and not to be imputed to the matter But it is a good hearing if they meane good sooth that our Bretheren yet now at the length begin to haue some pitie on the poore Priestes whom for the greatest parte of this their learned discourse they haue coursed and recoursed withall the most dispitefull reproaches that they could deuise and some would haue them hangd and some would haue them turned out a begging and now forsoothe they begin to smoothe them and pitie the poore Priestes that they should âee polled of their money Shall wee crye good Lord what a mockerie is this But there is no Priest so poore nor simple that may not perceiue their mockerie both of him and of the good lawes and lawful orders of the Synods Yea how they would mocke them euen with that Sophisticall deception which their selues last noted of not discerning betweene the lawfull order and the abuse thereof And here to make the Synod the more odious they begin with the accusation extorting money for seeing the letters of orders But for plaine and simple aunswere hereunto for the ordinarie and auncient accustomed fees of âegisters or other fees by law rated and set doune as are thought reasonable there is great reason that without all scoffing grudging or detracting they should be payd vnto them seeing that the office of a Register in making and keeping authentick recordes is a good and necessarie office And euen this among all other things that our Bretheren here first begin to bee offended withall to call for to see and to recorde yea euen at euery Synode such of the Ministers letters of orders as they shall thinke requisite which is a matter of no small importance If any Registers doe abuse themselues therein namely by extortion as here they are burdened name the Register prooue the extortion in tyme place and manner competent and the Lawe hath prouided readie remedie This generall complaint on all we knowe not by whom is not lawfull But belike they would either haue no Registers or they should haue no fee or aboue all things the letters of orders must not be called for nor scene for in that tangis vlcus if our Bretheren must bee driuen to shewe how they were made Ministers by authoritie whereof they take theÌselues for Pastors This is euen as when the Pharises Math. 22. were driuen to shewe the penie that conuinced them either they must cleane ouerthrow all this their learned discourse and disclayme all these deuises of their Pastorshippe or els they shall shewe themselues to bee no faithfull Ministers nor true Pastors yea to bee vtterly no Pastors or Ministers at all nor to haue any lawfull authoritie to teach or preach nor to be capable to
hold any Ecclesiasticall function or liuing which would bee a shrewder losse vnto them than all the Registers fees for all his extorting amounteth vnto But by their leaue the Register must not leaue still to call for the letters of their orders both to see that they haue them and that they bee recorded and that in their still presenting of them they stil acknowledge that they hold all the lawfulnesse of their entrie into their calling and function by the testimonie of them so that if they shall now pretende to bee Ministers and teach and preach and hold liuing by that order that themselues crye out vpon and yet reteyne it all the world may see this great vnfaithfulnesse perpetually remayning in record agaynst them I speake not this to approoue the manner of ordeyning in the Popish tyme of the which sort the most of our Brethren are not the corruptions in which orders they haue publikly renownced disclaimed yet the exhibiting of theÌ also for the good part in theÌ is necessarie therby they also are knowne how they were called into the Ministerie From letters of orders they come to dinners and say they in generall such like matters If they bee no worse matters than diâners they are no ill matters But if they were no better they might haue dined at home And is it not good reason if their dinners be there prouided they should pay for their dinners or prouide otherwise or kisse the poste for ought that I perceiue except any wiâsbestow their dinner on them What a toy is this to helpe to furnish vp their learned discourse to picke a quarrell at the Synodes for the Priestes paying of money for their dinners Let them goe reckon rather with the Tapster or the Hoste than trouble their learned discourse on Synodes for dinners and such like matters From dinner they come to selling and buying of bookes Neither is this worthie their learned discourse nor yet can bee much âmisse if ought amisse at all so that the buyer haue ware worth his money Call they this pillage Yea say they whereby they compell men to buye bookes of them I doe not thinke that they compell any for if they list they may buye them in other places So that this is but a gentle compulsion to buye the bookes of them Although to appoynt some bookes meete for them and to compell them to haue such bookes is both lawfull and conuenient If they maye haue them there it is their more ease that buye them and if they pay a penie or two pence more for the reddinesse of them and for his charge that prouided them let them looke to that a foole and his money is soone parted And must this also bee inserted into this learned discourse No meruell if they forget not the greater and dearer bookes when they remember a booke of a groate or two pence But belike some of these our Bretheren met with a hard hukster or els they are ouer hard handed if not worse affected to any of those bookes of which if they might set the price though the booke were well worth two or three shillings would they not yet thinke it too deare of a penie or twopence Loe how easie a matter it is to finde a sticke to beate a dogge to picke a quarrell at euery small offence when one is disposed to cauill If the booke bee necessarie for the Parish or for the Pastors why should they not bee compelled to haue it If they haue it alreadie this is not true that they can be compelled to buy it agayne of these or those men If they think they may haue it cheaper in Paules Church-yard they may send thether for it none can let them If any compell them or extort more than it is worth their complaynt may bee hard in other places and the partie offending be he maister Register or maister Officiall or maister Chauncellor neuer so much may be punished for it From the bookes they come to the presentments with the which they seeme to finde no fault that there are many presentments and meÌ sworne to present matters but they finde fault with this that foâ reformation of any thing in the churche little or none amendement at all doth followe And I confesse that here they saye some thing for little amendement but not for none at all But still this fault is not in the Lawe nor in the Synode but eyther in the people that ware worse and worse or in the Officer that is negligent and perchaunce also corrupted And if the fault bee found to bee in him there are lawes also prouided to refourme him As for the common saying in the Countrey when the presentment is once receiued they shall neuer here more of it It may bee that some may say so and it may so fall out in some matters and in some persons but in all it cannot bee true nor for the most parte Let them inquire after it and they shall finde it farre otherwise But I will defende no mans fault nor yet myne owne and by some negligence or ignorance without any corruption some faultes perhaps may not bee refourmed that haue bene presented or all mens humors are not satisfied in the maner of refourming the same Some count it no reformation if it bee not refourmed as they imagine it should bée But id possumus quod iure possumus As for the reformations which our Bretheren woulde haue in the conteyte of many other that are as godly learned and wise as they and of great experience in the sequell of such matters where little amendement is now would bring a great deale lesse amendement if not rather it would cleane marre all Next to the presentments they fall a quarreling with the Summoner for giuing warning to the parties presented to appeare and aunswere or for their not so doing and for giuing notice to them that they hauâ incurred the censure of excommunication But here howsoeuer the Summoner also may abuse his office with petit bribing as they terme it yet is not his office all vnnecessarie And euen by the poore Summoner they may perceiue that the common saying in the Countrey is not very true that when the presentment is once receiued they shall neuer here more of it For belike they heare somewhat more when they heare of Citations and perchaunce heare themselues summoned and agayne after that when they heare other newes that for their contumacie besides their other notorious crymes they stande excommunicated and if the excommunications be scattered abroade as thick as hayle shot the countrey were very thicke of hearing if they hard not of them And if the Summoner notwithstanding al his promises for a Cheese or a gammon of Bacon could not excuse the partie for non apparance then bribes auayle the lesse and Maister Chauncellor and the Officiall are the lesse corrupted and more commendable when that the offender beeing
sayth the Church doth reade for example of life and instruction of maners but yet doth it not applye them to establish any doctrine Such are these following The 3. booke of Esdras The 4. booke of Esdras The booke of Tobias The booke of Iudith The rest of the booke of Hester The booke of Wisdome Iesus the sonne of Syrach Baruch the Prophet The song of the 3. children The storie of Susanna Of Bell and the Dragon The prayer of Manasses The 1. booke of Machab. The 2. booke of Machab. All the bookes of the newe Testament as they are commonly receiued we doe receiue and account them for canonicall This is the whole article especially for the distinction of Canonicall and Apocryphall bookes And is there any grosse and palpable errour or any errour at all in this distinction that any godly and learned Preacher should haue offred to speake agaynst in the Conuocation Well if he could not be suffered to speake then let him do it yet doing it in seemely order Yea if it be a grosse and palpable errour that all we grossely maynteine in this distinction he is bound to shewe it orderly comiter monstrarier viam erranti if he will be a faithfull Minister And if wee cannot bee able to defend this distinction we will then by Gods grace yéeld it to be an error and forsake it But I meruell if it be so grosse and palpable that we cannot yet feele nor vnderstande it which were indeede a great grosnesse in vs all But because I confesse my selfe to be but grosse that cannot so quickly find out this palpable error neuerthelesse since that it is palpable or may be groped and yet out learned Bretheren will not vouchsafe to set it downe I will therefore grossely grope after it if perhaps I may finde it and giue others warning of it For by the grace of God wee shall not be so grosse as defend any error if we may finde it and perceiue that it is indeede an error that is to say a wrong and false opinion Is this grosse error in these wordes holie Scripture conteyneth all things necessarie to saluation so that whatsoeuer is not read therein nor may bee proued thereby is not to bee required of any man that it should be beleeued as an article of faith or be thought requisite or necessarie to saluation I trust they will acquit this parte of the article from all error Neither is it properly of the distinction of Canonicall and Apocryphall bookes which are to bee accounted of the one sorte or of the other but of eithers validitie or inualiditie in the articles of faith and matters requisite or necessarie to saluation What then Is this grosse and palpable error for the distinction of Canonicall and Apocryphall bookes in the wordes of the article following In the name of holy Scripture we doe vnderstand those Canonicall bookes of the olde and newe Testament of whose authoritie was neuer any doubt in the Church What grosse and palpable error or any error at all is in these words that wee doe vnderstand those bookes in the name of holy Scripture of whose authoritie there was neuer any doubt in the Church Is there any reason to the contrary why wee should not vnderstand these bookes for holy Scripture If they replye that is true indeede for those bookes but not for those bookes onely then are these wordes also of the article acquit by their owne mouthes As for the so vnderstanding of them onely to be accounted in the name of holy Scripture of whose authoritie was neuer any doubt in the Church this article hath no such worde as this word onely nor any such meaning Yea least their meaning or wordes might be misconstrued they goe also particularly to worke and booke by booke till which is to be vnderstoode for the holie or canonicall Scripture and which not in the olde Testament And in the newe Testament they haue reckoned all for Canonicall If they yet replye that diuers bookes of those which the articles name and vnderstand for the holie and canonicall Scripture haue bin doubted of I graunt it and the articles doe confesse as much in these playne wordes All the bookes of the newe Testament as they are commonly receiued we doe receiue and account them for canonicall Do they not here plainly enough inferre that there hath bene some doubt and not receiuing of some of them when they say as they are commonly receiued so doe wee receiue them though some doe not so receiue them And will our learned Bretheren bee so ââremptorie that if they had not so fully or cléerely expressed their meaning in the former wordes they will not giue them leaue to bee their owne expositors but bee so cutted and short with them that they may not tell out their owne tale but a worde and a blowe or euer they haue tolde halfe their tale to crye out by and by errour errour yea grosse errour and palpable errour Ha bretheren ye are a little to hastie to bée Parrish Priestes yée giue too short and too sharpe a iudgement in this matter Take the whole article together to conferre the later woordes with the former and if a worde escape incommodiously What my Maisters will yée take vauntage of euery sillable or if ye will néedes prie so narrowly goe to it then hardlye and spare not I mislike not your industrye therein spye a Gods blessing èuery mote in your bretherens eyes and note euery tittle in their writinges and weigh their woordes euen in the Goldesmithes balance Yet when yée haue all done ye confesse your selues it is but a scape whereas indéede weighe it well and trulye it is not so much But admitte it were a scape will ye make a mountayne of a mole hill that it is a grosse and palpable errour Verely whether we shall weigh the woordes with graue and indifferent iudgement as we ought to doe or but euen grossely or sleightly consider of them except our opinion be too grossely forestalled against them wée coulde neuer giue so grosse a iudgement of them as for a grosse and palpable errour to condemne them for in very déede there is no errour at all in them But it maye be such is my grosse pate that yet wee haue not light vpon this grosse and palpable errour indéede there are other woordes also especiallye these after the cataloge of the Canonicall bookes in the olde Testament And the other bookes as Hierome sayth the Church doth reade for example of the life and instruction of manners but yet it doth not apply them to establish any doctrine Is there any thing heere that our Bretheren can challenge of errour Is the sence of Hierome cyted amisse Or is Hieromes sentence it selfe Erroneous The words of Hierome in his praeface on the bookes of Salomon are these as therefore the Churche readeth indeede the bookes of Iudeth Tobie and the Machabies but receaueth them not among the canonicall
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 theÌselues withall of their former vnaduised spéeches pag. 9 10.84.85.117.1â8.119 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 coÌmeth 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
kept It behooueth therefore that the peace of the Church of God within the walles therof and the tranquilitie deliuered by the hande of the Christian king bee euer cheefely kept firme and inuiolated If any therefore shall violate any of these two Gods Churches and the kinges peace forfetting his Lands he shall be put to death except the king shall pardon his offence c. And if the Churches peace bee broken without man-slaughter let the punishment followe according to the manner of the offence c. It greatly behooueth all Christian men moste religiously to maintayne in peace the holinesse the orders and the places consecrated vnto God and to giue to euerye order his owne dignitie For let euery one knowe at leaste hee that will or may knowe that it is a matter of greate waight and moment which the Preeste must doe âor the health of the people if so bee hee shall studye to please GOD aright Greate is the sanctifying and more is the sanctifying or consecrating with the which in consecratinge baptisme and the Sacrament of thankes-giuing the Deuill is driuen away Yea the Angelles keepe the holye mysteries and depending on the Diuine prouidence assist the preest so often as he serueth God aright Which thing they do at all times when as the preeste doth humblie from his heart beseeche Christe and begge of him those thinges that are necessarie for the peoples life these men therefore for the fear of God for the dignitie of their order are to bee discerned from other men If therefore anye man shall accuse of any crime a Preeste liuing according to some certayne rule of Religion and if hee witte himselfe to bee cleane thereof let him say Masse if hee dare and with his once receyuing of the sacrament of thankes-giuing hee alone shall dash all the slaunder But if hee shall bee accused by three then receiuing the Communion if so be hee dare and taking with him two other of his owne order hee shall wipe away the suspition of the supposed crime If any man shall accuse with some speciall sclaunder of crime a Deacon liuing after some certayne forme of âeligion the Deacon shall purge himselfe of the crime by taking two other with him of his own order But if hee haue beene accused thrise he shall purge him selfe with sixe other men of his owne order c. Wee also doe bidde or pray and doe teache all the Ministers of GOD and especially the preestes that they obey GOD and loue cleannesse and auoyde the wrath of GOD and flee from the lake of Hell fire c. Moreouer wee teache and wee pray and in Gods name wee commaunde that no manne can contract mariage with in the sixt decree of kindred neyther yet mary the Widowe of his coosine that was within sixe degrees vnto him neyther that hee mary any that was of kinne to his Wife that hee had before neyther that any Christian mary his Gossippe nor any that is deuorced To conclude hee that hath any care to keepe Gods Lawe and will study to haue his soule saued froÌ hell fire let him shunne harlots and keepe him to his onelie wife ioyned vnto him in lawfull mariage and haue no more so long as his wife liueth Let euery man pay vnto God yeerely his rightes and his iust duties orderly let him pay the almes of his plowing the fift day after Easter The tenth of his Cattell at Whitsontide and the tenth of his fruites at Alhollow-tide But if so be that any wil not pay their tenthes in manner as we haue afore-sayd concerning the acre that is tythe-able then let the kinges officer the Bishoppe and the Lorde of the soyle and the seruing preeste of the Churche come together and whether hee will or no deliuer the tenth part to the Churche whereunto it is due and leaue the ninth to him as for the other eyght partes the Lorde of the soyle shall haue the one moytie of them and the Bishoppe of the diocesse shall haue the other be he the Kings man or any Noble mans And in this order he proceedeth to a great number of other Ecclesiasticall matterâ mingling as in these a great deale I graunt of foul chaffe but good and badde one with anâther all shewe his authoritie in Ecclesiasticall matters But when hee commeth to the nineteenth and so forwarde because the Laws are of better matters I will craue the readers patience further in setting them downe also And let euery Christian man doe all those thinges that are profitable to his saluation Let him applie him-selfe with all his thought and care to the Christian fayth and Religion and whosoeuer will conceiue in his soule and minde those things that are nââessarie for his saluation as indeede it ought to bee the desire of all men let him prepare his minde to receiue the Sacrament of thankesgiuing at leaste thrise a yeare And if hee will hope to finde fauour let him well bestowe all his wordes and deedes and dispose them orderly let him keepe his othe and fayth giuen moste religiously And let euerie man to the vttermost of his abilitie driue away from the boundes of our Dominion all vnrighteousnesse and hereafter earnestly follow the righteousnes of God both in wordes and deeds and so at the length we shall all bountifully obtain the mercie of God Besides this let vs our selues put that in execution that we commaunde other Let vs alwayes bee of a firme and faythfull minde to God Let vs vpholde his honour with all our forces and abilities and obey his will For what soeuer wee shall doe towardes the Lorde beeing mooued with that faythfulnesse that is ioyned with vertue and our office that shall be to our great aduantage For in this thing God the cheefe ruler and Lorde of all will bee exceeding faythfull vnto vs it standeth vs therefore cheefely vpon that they which are Lordes behaue themselues rightly to their vassailes And wee earnestly admonishe all Christian men that inwardly withall their heart they loue God that religiously they holde the right Christian fayth and that gladly they obey their Diuine Doctors that moste diligently they search the Lawes and Doctrine of God and that they searche for it often and much for their owne commoditie And wee admonish that euery Christian man doe so throughlie learne that at the leaste hee doe well knowe the right Fayth and can say the Lordes Prayer and the Articles of his beleefe For by the one all Christian men doe call vpon God and by the other they professe a right fayth Christe him-selfe did first set foorth the Lordes prayer and taught the same vnto his Disciples Which diuine prayer consisteth of seuen petitions the which whosoeuer shall vtter not faynedlie but from his heart hee conferreth with God him-selfe of all thinges that are necessarie either for the life present or to come But by what meanes can any man heartily pray vnto
The B. Mel. zeale seueritie in reiecting them The Archb. Pâterâ mercy to admit them The greater part went to Meleâius Peter suffereth martirdome Meletius is exiled Meletius maketh B. priestes and deacons and erects churches against his Archb. What means they made to haue accesse to the Emperor Constantinus Magnus The Meletians coÌpact to ioyne Arius with them that without the Archb. let they might haue their communion by them selues Socrates lib. 1. cap. 5. Meletius Meletius depriued of his bishopricke Flauiaâuâ a priâst and afterward a bâshop Meletius offer to part the bishopricke between them to gouerne togither for a full vnion The most reuerend Cyprian The Bishop ouer the Priestes by the Gospel the Lords iudgement Peter and Paule A plausible shew of reformation but offensiue to God The most reuerend Bridges Ionius referring him seâfe for Iames B of Ierusalem Bishops the Apostles successor The most reuerend Bridges Peter and Paule not B of Rome The most reuerend Bridges Both suâerior gouernment supreame too may be in more then one ouer the residue The most reuerend Bridges It followeth not that because some Apostl were Bishops all Bish. must bee Apost August Tom. de qâest ex nouo Testam questione 97. Aug. tom 8. in Psal. 44. Augustine The Bishop in steed of the Apost The most reuerend Bridges The most reuerend Bridges Ieromes minde is most apparant that the pecullarizing of the name office of B. âas in the apostles time Hierome The most reuerend Bridges Ierome challenged of vntruth The fâiuolousnesse of the moste rev argum Differânce of the persons dignity authority in the aequality both of Apostleship Eldersh The most reuerend Bridges The most reuerând Paule Soâhenes Bridges S. Paules author superiour in excoÌmunic Caluinon 1. Cor. 5. â Marlorate on 1. Cor. 5. If the priests or Elders minist of the word Sacram. did then together with the B. gouern the Ch. then were B distinct from Elders of the word sacrameÌts A priuie custome The most reuerend Bridges The most reuerend Bridges Titus authority Pag. 24. 1. Tim. 3.2.8 Tiâ 1.5.6.7 Bridges The time when the Epistle to Titus was written Chytraeus in Onomasticho Calâin 1. Tiâ Praedicas Aretiuâ in tit Tituâ ordained Elders alone Caluines obiâction and answere for Titus authority in electing ordeining Pastors Inequality of Ministers Caluineâ conclusion that the ministers were not al equal in authority in the Apostles times The ancient fathers acknowledging Titus to be B. of Creta Titus authority Titus a B. and his authority a patern to al other B. The popes superiority not established by this superiority of a bishop Ecclesiasticall promotion Inequality of dâgnity Christ forbiddeth the superiority or the title thereof but the ambition abuse of it Hemingius Syntagma âit or arg Bern. Eccle. The spiâituall iurisdiction all one but the degrees of dignitie not equall The degrees that the reformed churches do acknowledge Herbrandus in comp Theol. lo dâ minist Superintendents special and Superintendents generall ouer Pastors Caluines iudgement of Bishops âaluin Insâit ca. 8. sect 51. The Canons of the auncient B. how little they varied from gods word Caluines confession of the primatiue churches order for superioritie of B. The auncientnesse of this institution from S. Markes time Caluine Limitation of Regions to the cities whence the Priests shold be taken The fathers in coÌposing all this form of gouernement by the only rule of Gods word though it be not expressed therein Eusebius chronicle corrupted not agreing to his eccl hist. The credite of Eusebius report and proofe in his eccl hist. The Apostlâ not improuing but approuing these orders Caluines iudgement of the titles of B. and Archb. and their superiour auth Epist. 295. Caluine acknowledgeth London and diuerse other places to appertain to the Bishoprike of one Caluine still acknowlegdeth the name of L. in a Bishop Caluines reuerend stile Epist. 272. He exhorteth the B. to beâhinke him of hâs place and charge Caluini Epist. 190. ad Regem Poloniae Caluines allowancâ of an Archb. and B. vnder him Epist. 127. The place office of an Archb. enioyned by God The chiefest auth Eccl. in an Archb. Caluines resolutioÌ how B. conuerted to the Gospell should behaue themselues How a conuerted Bish. shall reteine his iurisdiction and superior authoritie Zanchius in confess Christ. relig How farre succession of Bishops holdeth Zanchius Bish auth agreable to the Apostles doctrine Wherein Zanchius fauoreth our Brethrens opinion ApprobatioÌ of orders multiplied Aphorism 11. The originall of one to be superiour and B. The same reason that serued for B. serueth for Archb. Whereto how far the ministers auth stretcheth 1. Cor. 14.40 How farre it is debatted Aphor. 21. That B. may haue also politicall auâhoritie Rom. 13.5 Rom. 13.1.2 1. Pet. 2.17 Obedience to Metropolitane Zanchius coÌfirmation of his confession in these thinges Vpon what occasion Zanchius set out these obseruations A Noble mans letter to Zanchius on this matter The orders not striuing with the scripture Bucers opinion Bucer How the Ecclesiasticall functions are to be multied The manes of the D. reaching D. exhortors and applierâ Readers office Curats Singers of the psalmes Hymnes The pronuÌtiation of the readers Interpreterâ How the B and the priestes also did these thinges How euerye minister according to his gift may do these thinges Magisterio The authority of a B. among the priâstes Metrop B. ouer the other Bish. The bishops peculier iurisdiction Elections of bishops Quae prefatus enim Primats Patriarkes Zanchius The clericall order of gouernmeÌt and obedience broken by Antichr The names of Arch. and Bish. better then Superintendentes Primaâij The authority of arch against Antichristes tyranny The originall of Patriarâes for general couÌsels The name of Hierââchâ The learned discourse Pag. 27 28. 1. Pet. 5.1 1 Peâ 5.1.2.3.4 Titles of Arch-bish c. 1. Peâ 2.25 Bridges S. Peters testimonies of these titles Names included 1. Pet. 2. Apocal. 1. Titles of â Elders Proper and improper names How necessary Bish. superiority is by our Brethrens own collection Slouth Couetousnesse Pride Submissio Neither Peter nor Paul require such submission How these ââtles agree onely to â Christe Titles proper to Chr. How diuerâ of these titles are froÌ Christ communicated to man Archipoimen archpriest ãâã ãâã ãâã ãâã ãâã Thesânameâ offices giuen to the building of the Church Man beeing but the figure called ãâã ãâã ãâã ãâã ãâã Thâ name of ãâã ãâã ãâã ãâã ãâã among the Christian Iewes Archdeacoâ Bishoâ Arch-bish The name office wel vsed according to the obseruatioÌs of S. Peter How far we yeeld to our brethrens argumeÌt for these termes how far wee denie it Archpriest The learned disc Pag. 27 Bridges The name of Archpâ not in vse among vs. Our bretherens argum Our vse of the name Archbishop Why we vse not the name Arch-Priest How the name of Arch Prieste and Archbishop are allowable Peter prince of
preach The preaching of a sermon no necessary part of the sacrament The abuses of the Lords supper that S. Paule reproued in the Corinth No probability that S. paul thought preaching at the communion to be so absolutely necessary as our Breth vrge it The vse and practise of the Apostles in the communion Act. 2.42 The Geneua note Caluinus in Act. 2. 1. doctrine 2. the communion or brotherly loue 3. the sacrament 4. prayer Marloratus in Act. 2. Act. 20 â c 7. 11. The primitiue church The practise of the primitiue Church Iustinus Martyr in defens pro Christ. ad Antoninum Pium. Iustinus Martyr The ministration of the L. supper without a sermon The supper of the Lord ministred with a sermon Iustines words maintaine neither transubstantiation nor consubstantiation Iustinus in dialogo cum Triphone Iudeo impress paris 1565. fol. 42. The occasioÌ of mingling water with the wine in the sacram Aretius in probl âom 2. tit de fract panis The Heluetian order Aretius description of ministring the Lordes supper in the reformed Churches of Heluetia Kneeling at the communion not offensiue The learned disc pag. 60. 61. Bridges Abilitie of expounding Abilitie to expouÌd the mysterys of the sacram Vnable ministers not allowed The learned disc pag. 61. Bridges How the elements are dead beggerly Caluinus in Coll. 2. Caluinus in Gal. 4. A generall preaching Aug. tractat in Ioh. 80. The ioining of the word to the elemens Rom. 10. Act. 15. â Pet. 3. The word preâching at the face comprehendeth the action of all the people The worde abused The wordes that Christ spake in that action were not preaching Oleuianus in Rom. 10.8 * In visua The Papists magicall abuse of the word The worde rightly vsed The sacrameÌtall signes hauing the word so vttered by the ministers as it may be vnderstood are not beggerly elementes The life of the sacr liâth not in the manner of preching the word Our forms of sacram Baptisme may be ministred with out a sermoÌ How clearely the word is set foorth in our form of baptisme How fully the worde all the mystârie of Châists deth and our vnion with him is set foorth in our form of the communion Sacrilege Our Breth intemperate speeches against our formes of minisâting the sacram Caluinus in Epist. 265. No necessitie of preaching at baptisme Caluinus in Gal. 4. â How the Papistes committed sâcrilege in the L. supper How sermons are very profitable at the sacrament Caluin in instit cap. 18. sect 34. Four kinds of preaching The diuerse kindes of preaching in the Lords supper The papistes mute actioÌs in the Lords supper What is the preaching of the words of Christe Caluines order in the Lordes supper The sacrament ministred according to our forme hath a true consecration The forme that Caluin prescribeth with a fourth kind of preaching Musc. for the M. of the Sacrment that are not preachers The reformed Churches wherin the Minist that are not preachers do minister the sacraments Many can minister the Sacrament that cannot preache Musculus for the pointes requisite in the sacrament VVhat kind of preaching Musculus requireth in the L. Supper The seale the writing ioyned The effect of Musculus argument Ministers forbidden to preach The learned Dis. Pag. 61. Bridges We haue both the seale and the writing ioined in our form of sacrament The learned disc Pag. 61. Bridges What ministers herein wee defend defend not Our brethr accusation lighteth on their own selues Baptizme by Women The force of the sacrament substance therof dependeth not vpoÌ the ministers not preaching The learned disc pag. 61. 62. 1. Cor. 13 34 1. Tim. 2.11 Bridges Baptising by women Baptisme in priuate places Womens speaking in the Congregation The Eunuches baptisme Acts. 8. Cornelius Baptisme Acts. 10. The cleare light of the Gospell debarreth not al perticuler necessities of occasion nor diuersityes of circumstances preiudicate the substaÌce or vertue of the sacrament Necessity of baptisme Nâcessity of âârcuâncisioÌ Necessity of baptism Gellius Snecanus in methodâ baptis parte 6. The forme baptizing sât down by Snecanus Hellopaeus de sacrameÌtis cap. de bapt pag. 120. Cap. 8. pag. 155. Howe farre womens extraordinarie bapââsme De post facto iâ iâproued CircumstaÌces in baptisme Cap. 8.171 The form of baptizing allowed by Heâlopeus Baptism effectuall and formall ynough with out a sermoÌ The custom of answering in the childes name The words of consecration What is the word added to the element to make the sacrament in the L. Supper Tâe onely words of the Institution doe make consecration Which are woâdes of the institution Beza for the forme effect of Bapt. Bezaes opinion of holding the infant vnder the water Baptisme true Baptisme witâout a âermâoÌ The truth of Bapt. for al the abuses How true lawfull we may better thinke our Bapâisme is Bezaes saying confutes our Learned discoursers Our Brethr. more allow of the Papistes ministration of the sacraments than of the Protestants that are not precherâ Necessitie of Bapt. Baptisme hath more neede to be receaued lesse neede of a sermon to the receiuer of it Whatnecessitie we denie or grant in the sacrament Christes in situation Whât is and is not necessarily conteyned in Christes institution of the sacr The daungerous sequele of our Breth assertion The Popish corruptions Beza in confess Christ. cap. 4. ãâã 35. Our Breth vse the sacr without the pub assemb and times prescribed of the Church Bezaes modestie Bezaes modestie Our Brethr. contradiction Our Breth dangerous positions Our Brethr. absurdities in this assertion The learned Dis. Pag. 62. 63. 1. Cor. 1.17 Bridges Our Brethr. most daungerous conclusion Baptisme banished throughout the most part of Christendome No preacher no sacrament What a state our Breth vnder pretence of making it better would bring vs vnto The duty of a good Curate that is no preacher The inconuenience of our Brethr. rule No preacher no sacrament Our Brethr. extraordinary order till all places caÌ be furnished with preachers The daungers flowing from this rule Principall and accessorie Preaching is not the principall thing but accessory to the sacram What is the principall thing in the sacrament Beza in confess cap. 4. art 35. The coÌmendation of the sacram Calminus in 1. Cor. 1.17 The separation of the sacr and preaching How the administratioÌ of the sacr preaching may be ioyned and separated How our Breth owne positions ouerthâowe themselues Act. 16.16 The learned Dis. Pag. 63. 64. Act. 6.4 1. Tim. â â 1 Cor. 14.16 1. Cor. 14.40 1. Cor. 14.16 Bridges The Iewes publike prayers A pâescribed forme of prayers diuine seruice among the Iewes before Christes coÌming Numb 6.22 c. 1. Chron. 9.33 1. Chron. 16.4 7. The Geneua note 1. Chr. 21.2 The Iewes order in the Apostles time The publike prayers in the Apostles times The Christians order in the Apostles time Col. 4.16 Ephes. 5.19 1. Cor. 14.26 The
primitiue Church The order of the diuine seruice in the primitiue Churcâ * Vâ ad Deuâ quasi factâ praecationiâ ambâsanuâ orâanieâ Cap. 30. Iustin marâ in oratione ad Antoninum pium Bul. 1. Tim. 2 The ancieÌt form of publike praiers before a 1000 ãâã agone The age succeeding the primitiue Church The maner of their ministring the Lordes supper Cyprian Augustine Hierome How neere our forme commeth to this auncient form The reformed Churches forme order The inconueniences of the pastors onely conceiuing of publâke prayers The peoples speeches The people may ioyne their voices with the Minister in some publike prayers and are not tied only to silence saue in saying Amen Exod. 19.7 Exod. 20.18 c. Deut. 5.23 c. The peoples prayer The publike prayers psalmes and responses may be sayd of all the people together 1. Sam. 12.19 Solomons prayer 1. King â 37 The peoples voyces in publike prayer 1. Kin. 18.39 1. Esdras 31. c. Esâras 10.1 c. Versâ 12. â Mary voyces ioyned in the new Testament Nehemiah 8.1 c. The voices of many without confusion in the newe Testâment Luke 2.13 Math. â1 9 Verse 1â Act. 1.14 Caluinus in Act. 1. Acâ 12.5 Chrysost. time Apocal. 4.8 c. Iustiâââ in âras ad Anââninuâ poiÌo Cyprianus in serm 6. de oratione dominica The ioint praising and praying to God of all at once The peoples responses to the Minister Chrysost. in 2. Cor. 8. Homilt 8. The people ioined with the Ministers in many publike prayers Seuerall prayers in publ assemblies How farre seuerall prayers in publike assemblies may be vsed of the people Exod. 14.15 Moses prayers Seuerall prayers 1. Sam. â 11 c. The prayers of Annah Dauidâ Psalmes Salomons prayer Luk. 1.8 c. Zacharies prayers Marlorate Caluine and Bucer on Luke 1. Simeons prayer Luke 2. Annaes prayer Luke 2. The Pharisees Publicans praier Luke 18. Math. 6. Caluin in Mat. 6. Musc. in Mat. 6. Christs own seueral praâers in publ assemblies Math. 11.25 Mât. 14.19 Ioh. 11.41 Ioh. 12.27 Ioh. 17. Luke 23.34.36 Mat. 27.46 Stephens prayers The Apostles prayers S. Paules prayers S. Iames his prayers Euseb. Eccl. Hist. lib. 2. cap. 23. How and when seuerall prayers are not to be made Abuses in the diuine seruice How seuerall prayer may be made The learned Dis. Pag. 64.65.66 â Cor. 14.28 Bridges Long prescribed forme of prayers Our Brethr. complaint of diuerse great abuses Long prescribed forme of prayers Default in pronouncing of the prayers Ill pronouncing and reading Insensible readers The Ministers place The place of the minister Al speaking at once Chauntrie chappels c. Screenes of Roodloftes Organlofts Idoll cages high pewes Idoll cages Pewes Roodloftes Pewes and Roodloftes Countrie Chappelles The beauty of the materiall and spirituall building Some of our Brethr. prescriptions may well cease by their owne rule Walking talkiâg Collecting The learned disc Pag. 65. 66. Bridges Walking taâking in the Church Contributions and collections for the poore Caluine in 1. Cor 16.2 The Geneua note Priuate praâer or reading Our Brethr. vnbrotherly misliking their Brethren Priuate praiers Reading of bookâs in the time of the diuine seruice The learned disc pag. 66. Priuate prayers Bridges Neglect of preaching vnder color of praying Publike prayers made vnprofitable Gods word ioyned with publike prayer The establishing of publike preaching Formall Prayers Who are admitted to bee publike preachers The establâshing of publike prayers Our Brethr. own formal prayers Publike prayers to be vpholdeÌ although preaching were neglected Publike Prayer the meanes to further publike preaching The popish publique Prayers Our Brethr. woulde haue our publike prayers neglected vnder pretence of publike preaching The learned Dis. Pag. 66. and 67. The corruptions of the popish pub prayers Length of Prayers The short time of our publike prayers Our Breth own prescribed formes of confessions and prayers longer then ours Prayers The length of our publike prayers no hindraÌce to a sermon or homilie Whether ordinâry publike prayer may be made without preâching Preaching without Prayer The Will of God herein The vnderstanding of the worde preaching The ordinary course of the sacram publike prayer not to be omitted for want of preaching Math. 5.6 and 7. chap. Math. 13. Act. 1. Act. 2. Acts. 3. Act. 1.23 Actâ 8â Acte 10. Acts. 13. Actes 17. Ordinarie and extraordinaâie praying and preaching The learned Dis. Pag. 67. Feare of the Papists example Bridges Example to terrifie vs from like occasion 1. Cor. 10.12 How contrary our forme of publike prâier is to the example of the Papistes Publike prayers giuing place to a SermoÌ The learned disc Pag. 67. Bridges Publike prayers more needfull at some times than Sermons The Protestants slaundered as coÌâemning preaching in respect of publ prayer Prouisoes both for preaching pub prayer Prouisoes for giuing place to sermons The duty of a discrete pastor Act. 13. The reuereÌt order of the AntiochiaÌs modest de meanor of the Apostle Chanting of mattens euensoÌg Chanting of mattens and euensoÌg A slaunder of protestaÌts The learned disc Pag. 67. Bridges Cathedrall Churches The departing of som from the sermon that heare the seruice The order of frequenting the sermon in the Cathedrall Churches The learned disc Pag. 68. Bridges Organes ComparisoÌ to the Masse The learned disc pag. 68. Bridges Our bretheren too passionate comparing our diuine seruice to the Masse The masses byting How gentle a beast the masse was how it did byte no man How our brethren delight in byting The Masseâ did byte and not barke The Mass. gentlenesse and cruelty The Harlot of Babylon a shrewde Queane Apoc. 17. The popish baites attendant on the mass to allure the simple The Iesuites practises The bloud-thirsty nature of masmongers Luc. 11. Apoc. â3 The mildnes and sharpenesse of our seruice Gentle not of nature but of Hipocrisie Sathans practise The Masse like to the goodly Troiane Horse to Helen Iesabell How it âyteth not The myldnes and sharpnesse of our diu Seruice VVhat kind of byting it hath How the law is ioined to the gospell The learned disc Pag. 65. The liking of our Diuine Seruice Bridges The liking of our diuin seruice is a good thing Our diuine seruice reproueth mens sinnes Our bretherens fowle slaunder of our diuine seruice The learned disc pag. 66. The efficacy of our diuine seruice Bridges Our ordinary seruice hath all thes effects that our brethren attribute to preaching Our ordinary seruice may better be called a preaching than opposed against preaching The learned disc pag. 68. 1. Cor. 1 5â1 Bridges 1 Cor. 14. The wordes of S. Paule 1. Cor. 14. applyed not only to prophesiyng but also to prayer and to the sâruice of God The effecte of preching Prophesâing taken in properly The learned disc pag. 69. Bridges The effect of S. Paules preaching wrought in Felix The effect of diuine seruice in many herers of it The Papists had rather heare sermons many times then any
suche Controllers not âeachers Lucretius What Elders Hierom. alloweth of Danaeâs in 1. Tim. 5.19 The superior gouernmeÌt of one in euery company The orders and gouernments of that Ierome coÌmeâdeth Hier. in epis ad Euagr. Danaeus allegation of the Canon Law for this Senate of Elders Canon Eccl. 16 quest 1. The Canan Lawe Canon Absque Synodali causa 15. quest 7. * Le ui aura These elderâ were ministers of the sacrameâts The B. his Clearks Who these Elders and Clarks were that these CanoÌs haue relation vnto The difference of the Cleark of the Monke The Monks payde tithes offerings to the elders The Elders might excoÌmunicate the Monkeâ The cause of our Bret. these reuerend meÌs mistaking theâe allegations of these Elderâ Mistaking the fathers Danaeus in 2. parte Christ. Isag. Cap. 7. Caluines allegation of the same in Instit. cap 8. sect 42 The Scripture of the Elders WhoÌ Cal. thinâeth âo be the gouernors Bom 12 1. Cor. 12. Rom. 12. For gouernors Caluines interpretation not necessary Euery Church had not a Sanate Gouernors This consistory of these elders not necessary Rom. 12. Of the perpetuity and necessity of Deacons Danaeus in Christ. Isag. 2. para ca. 10. The Elders mentioned Act. 20. 1. Pet 5. were Pastorall Elders by our Brethrens owne confession Danaeus coÌtradiction to our Br. for the Elders in these places Caluinuâ in Instit. ca. 8. sect 4. The Elders Act. 20. P. 5 Caluine coÌtrary to Danaeus for the Elders Act. 20. Calv. in Inst. ca. 8. sect 42. Calvine coÌfesseth that the place Act. 20. is only of ministers of the word Caluinus in Act. 20. ver 17. The Elders Gouernors Ver. 18. These Elders that were gouernors and and correctors of maÌners were also teachers Those whoÌ Danaeus calleth gouerning not teaching Elders Caluin calleth Pastors Bishops feeders with the word Elders 1. Pet. 5. Our Breth sestimonie against Danaeus for the Elders 1. Pet. 5. Caluinus in Instit. ca. 13. sect 7. For the Elders 1. Pe. 5. EueÌ the generall name of ecl Elders for gouernors exemplified by teachers The office of their Eldership consisting in feeding The wordes of Peter spoken to feeders haled to such as are not feeders The seueral parishes of the Elders As Daneus reporteth Sozomenus there was but one Elder in euery parish Eccl. hist. Hermiae Sozomeni li. 1. cap. 2. Sozomenus for these Elders * ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã Danaeus miscollection of Sozomenus wordes Sozomenus mistaken The lack of through serching the cause of our Br. mistaking Act. 17.11 The Elders that Sozomenus meÌtioneth wer teaching elders Danaeus testimony for for these elders Act. 21.18 Act. 21.18 The probabilities that the Elders mentioned Act. 21.18 were teachers These Elders were exhorters of Paul They were such as froÌ whoÌ knowledge shuld begin They were such as wer not of the people but distinct froÌ them Act. 21. 15. These elders Act. 21. are here plainly called Doctors Danaeus testimonie for those Elders Phil. 4. v. 8. Phil. 4.8 Caluinus in institus cap. 8. sec. 42. Phil. 4.8 2. Tim. 3. Danaeus other allegations for Elders all which also are cleane against him Act. 20. Aug. in hom 50. hom 5. 7. Esa. 58. Difference of the false teacher and true teacher Danaeus testimonie 1. Pet. 3. maketh nothing for Eccl. Elders that are not teachers Danaeus testimonies 1. Cor. 14.34 35. are likewise nothing for Eccl. Elders not teachers Iames. 5.14 for these Elders Danaeuâ testimony for theâe Elders out of Ia. 5. and 14. Caluines opinion for these Elders Dânaeus coÌtrarie to Caluine Iames. 5. Aretius iudgement of what Elders Iames speaketh The Elders that Iames speaketh to be of no one certaine office either Ecclesiasticall or laie persons Caluines owne testimonie that these Elders were Ministers of a teÌporarie Sacrament so teachers Our Bre. discoursers confute Danaeus Act. 14.23 Our brethr returne for proofe of these Eldeâs to the âormer allegâtion Act. 14.23 The learned Dis. Pag. 85. 86. Act. 14.23 Bridges Moderating these Elders The text meÌcioneth not that the Apostles set the Churches in perfect order established discipline The learned Dis. Pag. 86. The popular state Bridges The reducing of al to the popular state S. Paules excommunication 1 Cor. 5. The learned disc pag. 86 1. Cor. 5.4 Bridges S. Paule by his separate authoritie gaue seÌteÌce of excoÌmunication before the Corinthians knew of his doing No such CoÌsistorie among the Corinthians The manifestnesse of thâ fact ExcoÌmunication 1. Cor. 5. The order of discipline that our Br. prescribe therto wrest S. Pauls excoÌmunication The learned disc Pag. 87. Math. 18.17 Bridges Mat. 18. for these Elders Our Breth supposall of Christeâ wordes The admonition may be done without a Consistorie likewise âxcoâm Mat. 28. Our Brethr. varying in this place Math. 18. The Consistorie that our Br. call the Church consisting but of one of these Eldârs The learned disc pag. 87 88. Math. 11.6 Bridges Allusion to the Sanedrin Allusions to the Sanedrim Our Breth proues of these Elders âut of this place Math. 18. The head of all this question Christes wordes directly Chrysostom Hierome Hilarie Theophilact Vatablus Aretius Mansterus Caluines prooues on Mat. 18. Caluines applying Christes words to the rewes Sanedrim Caluines prooues on Mat. 28. Caluins reasons for this Segniorie of Elders to be renewed to the Christians froÌ the oloÌe Sanedrim by this place Ma. 18 Caluine the principall interpreter of Christs words for a consistory of Elders The examination of these proues of Caluine The incâstuous person not excom by a Consistorie of the Church Caluines reasons for these Elders on Mat. 18. There was a church wheÌ Christ spake these words Mat. 18. and a Church that had orders when Paule wrote to the Cor. Bucer vsing Caluins reason applies it to no such CoÌsistorie No excom without Pastors B. That the Chur. may be without excomm The Ministers office and power in the church Bucer referâ vs to Aug. for excommunication The admission of this allusion inferreth no perpetuall rule of a like Consistory Calu. owne example ouerthrowes this perpetuity What Seniors among the Iewes had the power of excommunication The gouernors of the Church are not so aptly sayde to represent the Church Danaeus 2. part Chri. Isag. li. 2. c. 10. What Presbytery that was Act. 22. Caluin for the Sanedrin The SynedrioÌ or Sanhedrin was not in Esdras time How our Bret. run to the corruptions of Iewish traditioÌs to seeke out the grounds of this coÌsistory of gouerning Elders Christes wordes import no translation of the Iewes Sanedrin to the Christians Supra Pag. 23â What discipline succeeded in the place of the olde discipline Calu. argument from comparison of the Gentiles The shame and daunger of this newe Sanâdrin Noua glossa Stephani in Math. 18 Bertramus de politia Iudaica The 70. Elders not first ordeined NuÌ 11. BertraÌ of the Iewes Elders Of
what nuÌber they were why those Elders had that number The preceps the prâctise of this Seniory The Leuites with their offices The matters wherin the Elders gouernors dealt * Leuirationis The vniuersall assembly of the Tribes and families Iosues orders for all these Elders * Expeditionem The proces of the story Iud. 19.20 The necessity of a king or one cheefe Gouernour The beginning of these elders corruption The Elders flattery of the people The Concion of the elders Our Brethr. defacing the state of a king Carolus Sigonius de rep Haebrae orum lib. 6. Cap. 2. The Iewes Councels Three ââateâ of the Iewes then 3. kinds of Conciouâ Sigonius of the Iewes Senates Three kinds of the Iewes Senates Our Br. will be Seniors of the highest sort The Elders in the time of the kings The Elders since the captiui tie Sigonius The Kinges authority besides the Senate Cap. 5. The Synedrion at Ierusalem Cap. 6. What elders the Iudges of the cities were What princes the Elders were inferior to the SynedrioÌ Elders The Elders in the time of Iosaphat These Elderships restored after the captiuitie FroÌ whence the Synedrian Elders wer chosen Petrus Galatinus of the processe in the courtes of iudgment Petrus Galaâtnus collection of the Thalmudists concerning the Sanedrin * occidere The authoritie of the Synedrian Elders The Elders chosen with imposition of hands The power of the Sanedrin diminished in Christes time They lost their place dignitie after their fals iudging of Christ. The Romanes destruction of these Elders Gods ordinaunce Deut. 17. of these Elders power in iudgement Iosephus Iosephus li. 2. ad Appionem Philo. li. 3. de vita Mosis What manner of persons the Elders were in the Sanedrin The power of the preests in the Sanedrin The order and processe in the Sanedrin The appealants accusation The foâme of the accusation in Ieremy and of his acquitall The formâ of the Synedrion in coÌdemning Christ. Bertramsâ confirmation of these thinges âert de politia Iudaica ca. 10. pag. 56 The Leuites were the gouernors in the Iewes Senats The matters that the Leuiâes iudged Bertram 1. Chro. 26.29 How Dauid distributed the gouernments and bounds of the Leuites Seniories Solomon maintained herein Dauids orders Iosaphats restoring âhe Iewes Seniories 2. Chro. 19. * Ad Liââm The Synedrion The diuerâ respect of Eccl. ciuil in one and the same cause The great principality of these Elders Ierem. 2. Ieremie acquitted by those Elders Bertrams 2. example of those Elders power Ierem. 36. Bertrams 3. example Ier. 37. 38. The Elders superiour to the king The state of the tenne tribes The state of the Iewes regiment after the captiuity The speciall time of the Elders gouernment The auth of Nehemias Iosephus antiq Iud. li. 7 cap. The high Bishops authoritie 1. Mach. 12.6 The mixt estate of the Iewes common weale Gabinius erecting of mo Synedrins The SynedrioÌ Elders slain by Herod Our Br. assertioÌ of the Iewes Synedrion alters al the states in Christendome and bindes vs to the IuÌdiciall Lawe Our Br. pretence vnder the name of eccl regiment driue at the ciuill regiment Chytreus of the Synedrion When all is done our Br. Elders that are goueânors and notteachers are here also excluded except they will bee Princes Beza in confess Christ. cap. 5. Art 32. Danaetus in Iâag Christ. 3. part cap. 10 Danaeus Confession for the difference of the Iewes SynedrioÌ our Presbyteries for gouernmeÌt of ciuil causes Chytraeus in Deut. 17. titulo de Iudicijs Three kindes of iudgements among the Iewes The iâdgemeÌt Triumuiral of thâ 3. Elders The little Synedrion of 23. The great Synedrion of 70. Chytreus resemblance of the chief Senate in Germanie to the Sanedâin The elders of the new Testament How moderatelie Chytreus alludeth on Christes words Mat. 5. to our Senates Our Breth peremptory wresting of Christes words The learned disc pag. 88. Bridges The vse of the name Elder Christe alluded not to the Iews Sanedrin or Presbytery mencioned in the newe Testament By the name Church is not meant Senate Caluinus in 1. Tim. 4.14 Bezaes testimonie that by those elders were meant onely the Ministers of the word Our Br. coÌclusion of these Elders Bezaes nip of Castalion for the terme Senate The Presbyteries of the Iewes Luc. 22. Act. 20. Our Brethr. chiefe euidence for their Eldership howe weake it is The power of the keies The learned Dis. Bridges The sentences of christ Mat. 18. ver 19. and 20. not to be restrained to a Consistorie Brentius on Math. 18. Brentiuâ in Math. 18. How these words Die ecclesiae haue ben abused A small assemblie wâting a ciuile Magistrate The occasioÌ of Christes sentence That this rule of Chr. serueth onlie among priuate meÌ This senteÌce cannot be vnderstood of hainous sinnes Brentius The Incestuous Corinthian The last remedy is to tell the ordinary magistrate and not to constitute an Eccl. Senate Excommunication A priuate Ecclesiasticall excommunication To whome the proper Eccl. exc doth pertaine Two kindes of Exc. ciuiâ and Eccl. Cal in Mat. 18. The ministery of the powre of the worde pertaineth to the Minister in the expounding the worde Cal. in Mat. 18. The Minist are publishers of Gods word and setters foorth of his iudgementes How the froward are punished the repentaÌt receiued by them that haue the word of God Aretius 2. parte problem Tit. de Excom Ciuil and Eccl. Exc. Syntagma Tit. de clauibus The definition of the Eccl. binding The definition of the Eccl. absoluing The censure of Exc. renued by Christ. Mat. 16. Iohn 20. Tertul. In Apolog. cont Gent. cap. 39. Ext. in the Eccl. history Wherein Victors exc was reprooued What Exc. by Victor was allowed Eusebius li. 6. cap. 25. The Exc. of Philip the Emperour Theodosius of Excom Theodoreâus li. 5. cap. 17. Cyprianus vt supâa Iunii ecclesiasticus cap. 3. Hierom. in Math. 16. August of excom Aug. ad Auxilium epistola 75. Math. 16. Exech 18. S. Aug. erâor in the Infants dying without baptisme Iames. 1. What S. Aug. dissaloweth in this B Exc. Chrysost. Homil. 2. de Dauide Saule How Chrysost woulde Excom the contemners of the word Chrysost. of Excom Chrysost. in Homil. 70. homil 4. in Hebr. 2. The Praesidents and Elders of whome Chrysost. speaketh Chrysost. âhreat againe to Excom Matst 18. The B. seperate authoritie in excom The excommunicator such a person as may teach Melancthon Kemnitius in exam Trident. Conâ To. cap. 6. Melanct. in locis com de regno Christi Melanct. in aânot locorum com The Churches power of order Iurisdiction The poweâ of order The poweâ of Iurisd Aretius Aretius in locis com parte 2. de excomm The definition of excommunicâtion The Minister is the excommunicator and the Church consenteth Cyprianus The Eccl. Senate of Gouernors not teachers reiected The example of Saint Paul 1. Coâ 5. Cyprian epist. li. 3. epist. 16. 2. Co. 11.29 1. Co. 12 2â Aretius
ãâã ãâã ãâã ãâã ãâã The relation in the text betweene the ordeiners the people to whoÌ they ordeined the Elders The Etimology of the word ãâã ãâã ãâã ãâã ãâã The Example of Timothie Caluin acts 14.23 The assigning of the Pastors to the seuerall churches perteyned to Paul Barnabas The peoples assent debarreth not the choosing and ordeining froÌ the Apostles 1. Tim. 4.14 Our brethrens other example Our brethen here make Timothie an example of Pastors Supply of the Pastors rome Though other in the Eldership laid hands on Timothie with Paule yet might he bee the onely choser of him The learned disc pag. 12â The Gouârnors dealing in election Bridges Our brethren excluding of their gouernors from dealing in these matters except they be pastors The Synodes finde fitte Pastors A Synod to be called when any Benefice in all England is voyde The Synods dealing in placing past How much the synod hath to deale in placing of pastors What the congregation hath to doe therein Whether the congregation ought to receaue the man whom the Synod appointeth to them The Synodes imposing of Pastors vpon the congregation The Synods imposing pastors All their election defeated by any one man Our brethrens auouching of the right election and ordeyning of Past. Our brethrens election ordeyning of Pastors is not grounded on-Gods word 200. yeeres practise after Christ. The practise of 200. yeeres for this pretended electing ordeyning Pastors The learned disc pag. 125.126 127. Patrons presentation Bridges The Princes care in prouiding godlie Bishopes If the people might resigne their interest to the Elders why not to the Prince or to the Nobles c. How diuerse waies the right of patronage and presentation might haue come The endes whie patronages were ordeined Bishops giuing orders This newe deuised electings and ordeinings far more indiciall then the presentation of patrons Our Bishops geuing orders Our brethren charge our Bishops geuing orders with 4. absurdities and presumptions Our Bishops may ordeine Elders ergo they may genâ orders Bishops may ordeine pastârs ergo they may electe them The first absurditie and presumption Whether the Apostles durst ordeine Pastors without the Churches Election The 2. absurditie and presumption is the geuing of an office without a charge or flocke Office and Order Where to the worde Office hath relation Phophets Apostels hauing no certaine Places The difference betweene Office Order The order of Knighthoode geuen without geuing landes fee to maintaine it Ceasing of offices The fimilitude ãâã being a Churchwarden or Counstâble with Churche or Twone to looke vnto The difference betweene these offices and the office or order of a minister Some offices made in respect of place charge that cease not with the dispossessing of the place or charge A Minister ceaseth not to bee a minister though put from his place where hee âinistred Entrie into the ministrie The ministerie it selfe dependeth not vpon this or that Place How our Bretheren were made ministers Our brethren ouerthrowe their owne Ministrie The act and esse of a pastor The name Pastor not so of act and esse but that it admiteth also Potentiall habiâitie This Position ouerthroweth all the making of Pastors in the Synods The grosse absurditie of this position Bishops to seeke their Bishopricks Our brethrens resemblance of Bishops to seeke their Bishopâicks Wandring Ministers Our brethrens drift for Bish. bishopricks The Bishop office besides Pastorship Bish. as they be nowe Ministers out of their charge The 3. absurditie presumptions is wandring and vagabund Ministers No Ministers to be made sine Titulo Ministers are and are to bee counted ministers out of their charges The incoueniences of our brethrens position Ministers in Synodes Our brethren ouerthrow all Synodes Pastors and Ministers in Synodes Our brethrens contradictionâ Contradictions What our bretheren meane by a ministers charge Our Brethrens position ouerthroweth all The charge of the function not of the place is of the essence of the ministerie The Charge of the Function Our ministerie smelleth not of the Popish Character The function and potentiall abillitie remayning till degradatâon without indelible Chaâacter Indelible Character The minister not a newe ordeyned after suspension or excommunication The absurditie of our Bretherens position The grounde of our ministerie hath Gods word good reasons for it We vaunt not of our ministeries perfection We are readie to abide all true reformation Multitudes of vnfit Ministers The 4. absurditie and presumption is the vse practise of ordeining vnfit ministers Howe wee should looke on this practise St. paules fault finding with the prophets of Corinth How some to seuere fathers haue fallen into scismes by offence of the ministers liues Not such great multitudes of vnfit ministers as our brethreÌ pretend Ieroboams Priestes A sclauÌderous compaiâon of our Pastors to Ieroboams Priestes Our Bretheren vse heerein the practise of the old Heritikes and the papists by the ministers liues to discredite their ministerie Vnfit Ministers The vnfitnesse of manie among our bretheren to bee ministers The learned disc pag. 128. Bridges Our bretherens grieuous complaint Our BrethereÌs confession of their coÌplaint to be grieuous The extreame manner of our Bretherens grieuous complayning The excuse of necessitie The excuse of necessitie The excuse of necessitie The occasions of the necessitie The occasions of the necessitie The exercise of the ministery to increase in learning The Bishops sclaundered that they wouldneedes admit ignorant persons Enforcing the ministers to studie and learning Harrison against Mr. Cartwrit pag. 23. Inforcement vnto other thinges 13. yeares profit The growing of many in the increase of learning The decaies by age c. The inforcing the ministers to studie this 13. yeares The number of excellently well learned Diuines Mediocritie in knowledge Accusation of crimes The punishments or remouing of the idle hopelesse The learned disc pag. 129. Bridges Our BrethereÌs vndermining the lawe and authoritie by the persons defaultes After all our bretherens spoyles wee should haue as great or greatââ faultes The learned disc pag. 120. The popish priesthood Bridges The popishe priesthood neuer allowed of vs though some partes thereof be not vtterlie disaloshed The whole ministerie of the Papistes not condemned but the bad distinguished from the euill therein The Parliaments brande marke of shame The godlye meaning oâ the parliameÌt The Statute anno 13. Eliz. The committing to the Bishops the authoritie for the statutes execution The wordes of the Statute anno Eliz. 13. cap. 12. Negligence bribes Before whome the thinges ordayned in the statute should best be done The Bishops negligence the officers bribes The disorderly proceeding of our bretheren Our brethereÌs orderlie proceeding The vnlikenes of our bretherens accusations Sir Iohn lacke latin Wherein the Bishop and his officers ar or are not to bee blamed Sir Iohn lacke latines traueling to read the articles Sclaunder of the Bishops No likelyhood of this deuise of Sir Iohn lacke latine Sir Iohns not âatisfiing the acte
a blinde malicious zeale against her authoritie which if her Maiestie would giue ouer manie of them would perhaps giue ouer their malice also and acknowledge her their Soueraigne Ladie as they did Queene Marie her Maiesties sister yet this thing which these our brethren though with as good meaning I dare say for them and with as louing hearts as Bethsabee bare to her sonne Salomon both thinke and wish vnto her Maiestie as to their owne selues but whaâsoeuer they thinke wish or meane neuer so well like louing subiectes not onely her Maiestie In whom God be praysed the wisedome as it were of Salomon shineth but almost euerie man not affectioned that way may sée that her Maiestie to these her children as Salomon to his mother may reply and say Whie do you aske this thing Aske if not the kingdome and all yet euen the best and chiefest part duetie and authoritie of the kingdome And that these desires of our brethren doe so néerely touch her Maiestie and euerie Christian Princes gouernment established and supreame authoritie I referre my selfe to this learned discourse where it shall God willing most plainely appeare what is taken away and what is left to all Christian Princes so to her Maiestie in this gouernement Nowe vpon this satisfaction as our brethren conceaue to this last obiection they conclude this preface saying And if this so safe and reasonable an offer can not be liked in respect of the last obiected consideration we thinke it impossible but the persons which desire a way so sound peaceable dutifull shall recouer this fauour that with safety of their consciences they shal exercise their ministerie with that libertie which is meete for those who shal-be tyed in all things to haue especiall regarde to the peace of the Church and publike orders Wherefore most Christian reader when thou shalt by these fewe take knowledge of these things Pray vnto God for vs and as thy place is sollicite and furder so iust a cause to this ende only that Christs kingdome may be perfectly established the consciences of all the godly quieted and the happy regiment of her Maiestie honoured with much ioy peace and quietnesse at home What safe reasonable offer haue our brethren here made or what answer haue they giuen or what meanes haue they deuised besides the otheâ obiections to satisfie eueÌ but the last obiected coÌsideration doth not the obiection stand stil that it shal be preiudicial to the estate of gouernmeÌâ established wheÌ their desires principally are that not only the authority of the Bishops the most part of al the Lawes orders eccl established but also al the acts of Parliament ther-on yea her Maiesties own authoritie principall part thereof concerning eccl matters must be reuersed cancelled abrogated dissolued and a new authoritie in al these thinges set vp Who may not sée except he will blindfold himselfe with too mucâ affection that this is and cannot otherwise be but to the preiudice of the estate of gouernement that alreadie is established As for the Bishoppes acceptation of any offer by our brethren that to her Ma. their Honors shal be thought safe and reasonable I dare vndertake it they shall at all times be most readie to accept the same so that our brethren would for euer hereafter stande to the finall determination of the tryall As for the offer that here they make is neither safe nor reasonable nor satisfieth the consideration of the last obiection And therefore except better prouiso be had for the safegard of the Princes supreame authoritie it can not as I take it well be liked But if this offer can-not be liked then say our brethren we thinke it impossible but the persons which desire a way so sound peaceable and dutifull shall recouer this fauour that with safetie of their consciences they shall exercise their ministerie with that libertie c. As I said before so I say againe this way which our brethreÌ haue here set downe is neither sound peaceable nor dutiful It is so vnsound that as we haue séene for many partes thereof their verie words haue so vncertain a sound that we can not sound out the sense therof And how can the same be peaceable except there were such moderators and determinors as might with full authoritie decide and determine all the controuersies For if all should take vpon them to fall a prophecying when they should fal rather to disputing all the hearers actors in the controuerââes should as in prophecieng take vpon theÌ to be the iudges how would not this in these controuersies bréed greater contentions confusions theÌ euer S. Paul reprehended among the Corinthians Neither is it dutifull when they cal into these questions euen the Princes chief authority Besides the intemperate spéeches against their brethreÌ which we haue heard euen at their very first motion of this conference And now since that this way as is here set down is so vnsouÌd so vnpeaceable so vndutiful do our brethreÌ thinke it is impossible but that the persons that desire this way make al these troubles shal recouer this fauor which they haue lost that with safetie of their consciences they shall exercise their ministery their coÌsciences being thus affected as they are would God they would so enter into the due examining of their consciences wherfore they should haue lost this fauour which they now thinke they shal recouer Yea wherfore should they not more looke herein to dutie theÌ to fauour for the exercise of their ministery if they be indéed as they say faithful ministers who made theÌ ministers did not our Bishops and if our B. be not Bishops how could they make any ministers and if their ordaining of theÌ were not a true ordaining theÌ are they no true ministers And if they be true lawful ministers how go they about to make their ministerie to be no true lawful ministerie of whoÌ their selues haue al the ministerie that they haue Would God this would sincke into their consciences they would then neuer be the causes of their owne disfauour or restraint from the exercise of their ministerie for the oppugning of their ministerie that made them ministers Which if they exercise not the default is not in the Bishoppes that made them ministers for they made them of fauour and to the endâ that they should exercise their ministerie So that the fault of their disfauour and not exercise is principally in their owne selues And yet if they will performe indéede that which in woordes heere they offer they may both with recouerie of fauour exercise their ministerie still and might still so haue doone without losse of fauour if they would exercise their ministerie with that libertie which is meete for those which shal-be tyed in all thinges to haue especiall regarde to the peace of the Church and publike orders In what bonde will they bee tyed to this That her
Maiestie their honors and the Bishops may be assured hereof Or will they promise this on the worde of a faithfull minister that they will exercise their ministerie no otherwise But why then do they it not For there is no other thing required of them and it is their dutie so to doe it But what especiall regard of the peace of the Church publike orders if they had libertie to exercise their ministery according to their consciences is it likelie that our brethren would haue wheÌ as they were restrayned only for the abuse hereof being restrayned do thus disturbâ the peace of the Church the publike orders of the same Yea all their especiall regarde and drift is against the publike orders And if nowe they should thus be with fauour allowed to exercise their ministery according to their coÌsciences what would our brethreÌ then spare to do against these publike orders I maruel therfore how they can thus coÌfidently say it is impossible but that they shall exercise their ministerie c. Whereas it is both against all sense and reason yea plaine impossible to bee graunted to them without we would with all graunt vnto them all their desires and deuises in these controuersies For the residue of this conclusion we say in part with our bretheren also Wherefore most Christian reader when thou shalt by these fewe take knowledge of these things which are contayned in this preface and in this Learned discourse praye vnto God for vs and as thy place is and so farre foorth as accordeth with thy dutie therein sollicite and furder so iust a cause as that the peace of the Church the publike orders gouernment established be not preiudiced to this end only that Christs kingdome may be perfectly established the consciences of all the godly quieted the happy regimeÌt of her Ma. honored with much peace ioy and quietnes both at home among vs and that it may ouerflowe to thâ reliefe comfort and good example of other parts of Christes Church that are distressed in forraine countries To the which effects good Christian Reader cal vpon God our heauenly Father in the name of his sonne ouâ Sauiour Christ for the illumining of his holie spirit that thy iudgement being not foreâtalled in these matters and yet being desirous to sée the trueth and to search out the bothom of these doubtes thou mayest bee able to discerne the spirites aright to resolue and staye thy selfe on the very grounde of trueth in all these questions And so a Gods name enter nowe into the perusall and considering of this learned discourse The first booke of this defence against the learned discourse of Ecclesiasticall gouernment The argument of the first Booke THE first booke is of the principles of this learned discourses platforme of the Churches gouernment of their partition thereof into a Tetrarchie of 4. estates Doctors Pastors Gouernours and Deacons and of their necessitie and perpetuitie of the perswasion to leaue our own Estate and embrace the Estate of our neighbors and of their putting back the treatise of the Christian Princes supreame Gouernment in Eccl. causes and their reasons why they will not first treate there-on vntill they haue before assigned vnto all and euerie of these 4. Estates all their places with their seuerall and ioynt offices and authorities wherein is shewed not only what daunger and iniurie is offred vnto Christian Princes but also with what vnworthie contumelies and sclaunders they are reiected to the ende of this Learned discourse A learned discourse of Ecclesiasticall gouernement prooued by the worde of God THis is the Title commendatorie of this booke besides the other title which they set before it A brief or plaine declaration concerning the desires of al those faithfull ministers c. But because this later title liked them better our brethren take the former part of this title prefixe ouer euerie leafe of all their treatise this commendation A learned discourse of eccl gouernment I referre the iudgement of the learning to the learned Me thinketh our brethren should haue done better to let the discourse commende it selfe whether it be learned or vnlearned vino vendibili non âpus haedera But what soeuer the reader can iudge of learning let him stil haue his ayme to this point that is here auouched but not likewise set vp ouer euery leafe proued by the word of God For beit learned or vnlearned proue that we yéelde And if our brethren proue it not by the word of God then we craue of them that they will cease these contentious discourses and not stande so much vpon their learning But both their learned discoursing of Eccl. gouernment and their prouing the same by the word of God shall appeare God willing to the Reader by the discoursing The Church of God is the house of God therefore ought to be directed in al things according to the order prescribed by the housholder himselfe which order is not to be learned else-where but in his holie word The first of these principles or propositions is the very worde of the holy Ghost vttered by Paul The second followeth necessarily of the first The third 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 On these thrée principles our brethren lay their ground of al their learned discourse Which being rightly vnderstoode and building well vpon them are verie good principles or rather propositions as they terme theÌ Of this first is saide ynough alreadie concerning Dauids comparing him selfe to the stone in the corner of this mysticall houses building And most gladly we admit this our brethrens testimonie for the same as the verie worde of the holy Ghost vttered by Paule and that this house of God which is the Church of the liuing God is the piller and ground of truth Because it alwayes vpholdeth and maintaineth the trueth both in this matter of eccl gouernment and in all other so farre as is necessarie to saluation Albeit Christe in principall properly and absolutely is the onely ground and foundation of this house And heere by the way sith by this testimonie of S. Paul the Church which is the house of God is thus the piller and ground of the truthe If this gouernment that our brethren vrge be so necessarie and of so great moment to the house or church of God then is it likely the the Church of God though it hath not alwaies and in all places yet for the most part of time places or at leastwise in some ages and places had this gouernment maintained kept it or striued for it or else belike it was not thought so necessarie The second principle they say followeth necessarily of the first And so it doth which seconde was this and therefore this Church
we shall come to it God willing after warde our Brethren leading vs to that argument But because that standeth rather on a presupposall of an imitation or continuance of the order in the old law among the Iewes than any proofe of institution in the newe among the Christians let vs nowe first go to those argumentes whereby Danaeus will euict both manifest example and institution of these Elders in the newe Testament ca. 10. part Christ. 2. Isagog or introduction he sayth Horum igitur Presbyterorum qui c. The offices therefore of these Elders that rule the manners is to attende vppon the flocke and to watche as well ouer the doctrine as ouer the manners of the Church and of the faithfull that be in the same Act. 20. ver 28. 1. Pet. 5. ver 2. and especially in his parishe that is in that part of the Church or region which is coÌmitted peculiarly to him And verily concerning doctrine least anie Haeresie should be brought in and least any errour should be sowed and generally least the substance of the faith should be corrupted Act. 20. ver 29.21 ver 18. which thing may be done and thereupon arise offences and those greeuous Here are thrée testimonies of scripture alleaged of which the two former Act. 20. and 1. Pet. 5. we haue séene sufficiently before concerning those Elders especially those that are mentioned Act. 20. whether they were all Bishops of Ephesus in the proper sense of the name of Bishop but there the question was all of such Elders as whether they were all equall or no yet were they all Pastorall Elders Teachers and Ministers of the worde and Sacramentes And our Brethren in this Learned Discourse in their treatise of the Pastors office haue cited alreadie for suche Elders onely these testimonies Act. 20. 1. Pet. 5. saying pag. 19. Besides Doctors there must be Pastors ordeyned in euerie congregation which haue diuerse appellations in the scripture as Ephes. 4. they are called by the name of Pastors because they ought to feede the seuerall flockes of Gods sheepe committed to their charge As appeareth Act. 20.28 1. Pet. 5.2 they are also called Elders c. Againe page 21.22 and 23. where at large they vrge this that all the functions of the Elders mentioned 1. Pet. 5. and Act. 20. is to be imployed in such gouernement only as is feeding euen as a Pastor doth his sheepe And that therfore they are called Bishops Super-intendentes or Ouer-seers And yet sée how boldly Danaeus citeth teese testimonies for these gouerning and not teaching Elders Wherein although our Brethren holde the truer opinion and the text is plaine inough that the elders there mentioned were onely such as medled with the worde yet the rather to mooue Danaeus with the iudgement of Caluine also thereupon Caluine likewise in his Institutions ca. 8 sec. 4. treating of the Pastors office sayth Of these and other places which here euery where come to hand we may gather also that in the function of the Pastors these are the principall parts to declare the Gospell and to minister the Sacraments But the manner of teaching consisteth not onely in publike sermons but pertaineth also to priuate admonitions So dooth Paule cite the Ephesians to be witnesses that hee shunned none of those things that were for their profit but declared taught them publikely and by euery house c. And in the 42. Section he saith And in the Actes is rehearsed that he called together the Ephesian Elders whom he himselfe in his oration nameth Bishops Heere now is to be obserued that hethertoh we haue reckoned vp none but those offices that consist in the ministerie of the word In his CoÌmentarie indéed vpon the same ver 17. he saith Moreouer it shal more cleerly appeere out of the context that the Seniors are called not they which were of olde age but they which ruled the Church But it is vsuall almost in all tongues that they should be called Auncients and Fathers which were the Gouernors to rule others although their Age did not alwaie answere therevnto Heere he speaketh of gouerning Elders or Gouernors which is the terme wherby our Brethr. signifie their Segniorie But now what manner of Gouernors or gouerning Elders maketh he them to be On these woords Vos scitis c. ver 18. In this sermon saith he Paul cheefly with hereunto that those whome he had created the Pastors of Ephesus hee might by his example exhort them to performe their office faithfully For so is the censure or correction of manners made aright and authoritie gotten to the doctrine when the teacher prescribeth nothing with words the which he hath not before in the deede it selfe perfourmed And so he goeth on applying S. Paules words in euery verse to Ministers and Pastors And on the 26. verse he saith Moreouer this place conteineth a briefe summe of teaching orderly and well and he exhorteth the Doctors themselues with a vehement and seuere statute that they should diligently apply their office And to this dutie of the Pastors in the next verse he applieth the sayings of Ezech. 3.18.20 till he come to the 28. verse which Danaeus citeth where he concludeth thus Since the time they were created Pastors they are not their owne men but publikely bound to the whole flock And on these words The holy Ghost hath made you Bishops Furthermore saith he although from the beginning the L. would haue the Ministers of the word chosen by voices neuertheles he alwaies chalengeth to himselfe the gouernment of the Church c. And as he saith We must breefly note this of the name of Bishop that all the Ephesine Elders were of Paule so called so withall we must note that he said before in his Institutions Whosoeuer enioyeth the ministerie of the word hee giueth them the title of Bishops And on these woords To rule the Church The Greeke word ãâã ãâã ãâã ãâã ãâã signifieth to feed but by an apt similitude it is translated to any regiment And on the 29. verse This is verely as it were the perpetual destinie of the Church that it should be vexed of wolues wherfore there is neuer anie time of sleeping Howbeitt he more the more hurtful doo breake in the more attentiue watches must be made of the Pastors c. And on the 30. ver Then doth the synceritie of the word of God flourish when the Pastors with a common studie doo gather disciples vnto Christ c. And in the 31. That he saith he warned euerie one may be as well referred to the common people as to the Elders For sith he had purposed to make his sermoÌ common to the whole Church he speaketh as though the whole bodie were present NotwithstaÌding if any had rather restraine it to the order of the Pastors c. So that in all this assembly of these Elders hée mentioneth stil none other but such as were Pastors
and Ministers of the word and sacraments This place therefore Act. 20. be it spoken by Danaeus leaue is méerly abused for the proofe of any Senate of not teaching Elders And the same answere serueth to the other testimonie 1. Pet. 5.2 which likewise our Breth ioyne in this learned discourse to their former testimâââe for Pastors onely pag. 19.22.25 32. And the like doth Caluine with all other interpreters new and olde saying both in his Instit. ca. 13. Sect. 7. Peter therfore while he warneth the Pastors of their office exhorteth them so to feede the flocke that they exercise not a dominion ouer the Clergie By which name he signifieth the inheritance of God that is the people of the faithfull And in his Comm. While hee would exhort the Pastors to their dutie he noteth cheefly three things that are woont much to hinder theÌ that is to wit slothfulnes desire of getting gain licentiousnes of gouerning True it is that he afterward saith vpon yâ name Elders By this name he designeth Pastors and whosoeuer were appointed to the gouernement of the Church but they called them Elders or Seniors for honors sake not that all were olde in age but because they were chiefly chosen out of old meÌ For age hath for the most part more wisdome grauitie experience Howbeit because now then as is said in the Greek prouerb The hoare heare is not wisdome and there are young men found that are more fit such as Timothie was it is receaued in vse that they also are called Elders after they are chosen into the order WheÌ as Peter likewise nameth himselfe an Elder it appeareth that this name was common the which also is manifest more cleerly in very many places Furthermore by this title he getteth authoritie to himself as though he said that of his owne right he warned the Pastors because he himselfe was one of them For this mutual libertie ought to betweene them that are Colleagues Here he sayth that the name of Elder is a common name not onely for olde age but of dignitie And he sayth that the Apostle designeth in this name Pastors and whosoeuer are appointed to the regiment of the Church but doth he not still restrayne the vnderstanding of it in this place to such Gouernours only as either are Pastorall elders or to suche teachers as himselfe although he were also an Apostle was one in the same office of this Eldership a Colleague among them And what was their office of this Eldership that he requireth of them But euen that which followeth in the seconde verse by Danaeus cited feede so much as liâth in âou the flocke of God And what was the foode wherewith these Elders should feede them so much as lay in them Any other than the doctrine of Gods worde Hereupon sayth Caluine wee gather what the name of Elder doth import to wit that it contayneth in it the office of feeding The Pope createth his Elders farre to an other ende that is to wit that they should dayly offer vp Christ. In their ordeyning there iâ no mention of feeding Let vs therefore remember to discerne the order of Christ from the confusion of the Pope euen as it were the light from darkenesse The definition also of the word ought to be holden Because the flocke of Christ cannot be fedde but with pure doctrine which alone is the spirituall fodder Wherfore Pastors are not either dombe ghoâââs or such as sprinkle their forged tales as it were deadly poyson to kill the soules And vpon this worde ãâã ãâã ãâã ãâã ãâã I doubt not sayth he but that Peter would expresse the office and name of a bishopricke it may also cut off other places of scripture be gathered that these 2. Bishop and Elder are names betokening one thing He chargeth them therefore howe they should rightly exercise the Pastorall office Who séeth not hereby that Caluine in this place restrayneth the name of Elder to such onely as were feeders of the people with the worde nor that Peter in that place speaketh to any other officers And to what purpose should he charge those to feede the people with the doctrine of the worde that were no feeders and medled not at all with teaching So that this testimonie of Peter 1. Pet. 5. maketh nothing for any such eccl Elders gouerning the Churche and not teaching if rather it make not cleane against them being such ecclesiasticall Elders as be onely dominium exercentes in Clerum exercising gouernement ouer the Clergie and doe not pascere nor meddle at all with feeding or teaching the people As for that which Danaeus gathereth on these two testimonies Act. 20. and 1. Pet. 5. that the office of these Elders was to attende and watche both ouer the doctrine and ouer the manners of the Church and of the faithfull that are therein and especially in his parish that is in that parte of the Church that is peculiarly committed vnto him in what thing the attendance and watching of the Elders consisted in these foresayde places we haue fully séene Not only as Danaeus sayth ouer the doctrine and ouer the maners but as themselues expressing the example of the manners so also feeding with the doctrine so much as in them did lye If they say that is nothing at all because they were but Controllers and Ouer-seers of others and themselues meddled not with teaching then were they not such Elders as S. Paule and S. Peter do prescribe but what meaneth Danaeus by these wordes his parishe Which he expoundeth to be that part of the Church that peculiarly was committed to him Was there diuerse parishes in those great Cities that he speaketh of where hée supposeth a Senate of these Elders were and that euery one of them had a part of the Citie assigned to his ouersight which was called a Parish And that all these Elders of seuerall parishes had some one great and mother Church wherein all these Elders helde their Senate Seignorie or Consistorie And can this also be prooued out of these two places or out of the scripture that the Apostles ordeined any such Senate of gouerning and not teaching Elders of seuerall parishes If it could how would this agrée with these our Brethren that woulde haue a Senate Seniorie or Consistorie of these Elders in euerie parish Church and Congregation except they would bring the whole Citie as London but to one Congregation But whereupon gathereth Danaeus this Vppon these testimonies Act. 20. or 1 Pet. 5 No he citeth them after in the conclusion of his former assertion For when he had sayde the seconde kinde of Elders was wont to be ordeyned in euery great Citie only wherein there was a large and populous Church and a great number of the faithfull hée prooueth it thus for euery part of the Citie and of the Church as it were a parish had his owne Elder As it may be gathered ex Herm. Sozome lib.
after a Bishop he setteth vnder him the ordination of a Deacon Wherefore nisi quia episcopi Presbyteri vna ordinatio est vterque enim sacerdos But because the ordination of the Bishop and of the Presbyter Preeste or Elder is one for eyther of them is a sacerdotall or sacred Preeste But the Bishop is the first that euery Bishop might be a Presbyter Preest or Elder but not euery presbyter Preeste or Elder a Bishop For he is the Bishop which is the first or cheefe among the Presbyters Preestes or Elders To conclude hee signifieth that Timothie was ordeyned a Presbyter Preeste or Elder But because hee had no other before him he was a Bishop Whereupon he sheweth also in what manner he shoulde ordeyne a Bishop for it was not right or lawfull that the inferior might ordeyne the greater For no man giueth that that be hath not receyued c. And anone after he saith Let the Deacons bee the husbandes of one wife gouerning well their children and their owne houses For they that haue ministred well get vnto them selues a good degree and great confidence in the fayth which is in Christe Iesu. Those thinges that he spake of lesse in the ordeining of the deaconship hee hath nowe set them vnder and also sheweth that they ought their selues to bee the Husbandes of one Wife to the ende that they may bee chosen to the Ministerie of God that haue not gone beyonde the constitution of God For God decreed one Wife vnto a man with which wife hee shoulde be blessed For none is blessed with the second Who if they gouerne their children well and their houses that is their seruaunts and domesticalles they may be made worthy of the sacred preesthood I set not downe these wordes of Saint Ambrose that I allowe of his opinion against the second mariage or prohibition from the vse of the first in those that are Deacons But I alleage him to shewe howe hee is heere misse-vnderstoode to make two kindes of Deacons Whereas in very deede heere hee properly rather acknowledgeth but one kinde of Deacon which hee calleth the Minister or attendant on the Preeste or Elder Hee sayth in-deede But nowe there ought to bee seuen Deacons and some fewe Presbyters Preestes or Elders that throughout the Churches there may bee twayne and but one Bishop in a City So that he maketh heere but two distinct kindes of Ecclesiasticall ordeyninges the one of the Presbyters Preestes or Elders the other of the Deacons As for the Bishops hee maketh them to bee of the same ordeyning that are the Presbyters Preestes or Elders but the difference to bee in the dignitie of them That the Bishop is the first or cheefe aboue all the rest and but one Bishop in a Citie whereas the Elders are moe and all in dignity inferiour to the Bishop And these Elders not to bee Gouernours not medling with teaching but sacred or sacerdotall Elders both teaching and ministring the Sacramentes As for the Deacons hee maketh them all and alwayes so attendant on the Ministerie of the Bishops and Sacerdotall Elders and so continually giuen to Prayers that he woulde haue though to be maried yet altogether to absteine from their wiues Which though it were a greate ouershooting in so holy a father and direct contrary to the state of matrimonie and to the law of God and to the examples of all the holie auncient Preestes Prophets and Apostles and of the Bishops and Pastorall Elders as wee haue seene yet it clearely sheweth howe these Deacons were imployed not onely in the ministration vnto the poore but also in the attendaunce on the Bishop and on the Pastorall Elders in the deuine seruice and vpon necessitie or occasion to exercise the same their selueâ also In so much that Hyperius calleth the Pastorall Elders and all vnder thâ Bishops by the name of Deacons though hee distinguished Deacons into two kindes All which Testimonies both of this auncient Father and other so notable late writers duely considered it appeareth that this heere is not truely sayde of our Brethren that truely the Deacons office consisteth onely in ministration vnto the poore in that they be Deacons And this is all that their Learned Discourse discourseth on these Deacons From whome they nowe proceede to another Learned Discourse concerning Synodes The argument of the 14 Booke After all the foure Tretrarches haue all their seuerall ioynt offices and authorities assigned vnto them our Brethren heere enter the treatise of their Synods and assemblies First of the arising and repressing controuersies and of calling the ayde of Synodes there-vnto Of the promise of Christes presence Math. 18. Of the Pastors authoritie with the Synode Of the authoritie of calling and directing Councels and of the authoritie in determining controuersies Of the example in the assembly of the Apostles and Elders Acts. 15. And what the multitude did in that assemblie Of what persons a Synode consisteth of the order in that assemblie obserued Of the preheminence of one aboue the residue and whether this preheminence be of order only and not of authoritie Whether Iames his preheminence continued not but for the time onely of the Synode Of the Presidentes of Councels and of the Prolocutors authoritie Of the seuerall and ioynt-authoritie of Bishops and Arch-bishops Of the supremacie of Christian Princes ouer Counselles Of Bezaes graunt for this supremacie of the Prince and for the superioritie of Arch-bishops Metropolitanes and with what conditions Of the authoritie of Prouinciall councelles and that the matters lawfully decided in them are not to bee reuoked or controlled by inferior persons The rules of determining ceremonies The auoyding offences The Pastors knowledge of comelinesse order and aedification How farre the laity may herein informe the Pastors The Pastors dealing heerein toward the Elders that are not teachers Our Br dealing herein especially against christian Princes The christian Princes authoritie in ceremoniall constitutions Howe the Prince is vnder and ouer the Pastors in these matters How our Brethren reiect the Pince from hauing authoritie in making any Eccl. Constitutions with the Synodes because Synodes were holden before there were any Christian Emperors and of the force of that argument Of the Christian Princes before Christes comming and since his comming but before Constantine the great of the prefiguring their authoritie til they came Of the slaunder for absolutâ authoritie Of Bezaes aunswers to this reason that there were no christian Princes And of the authoritie that Beza alloweth to Princes ouer Synodes The vnitie of ceremoniall constitutions Of our Brethrens reasons against vniformity in ceremonies as feeding and clothing yong and olde alike and as compelling men of ripe age to sucke the dugge to were biggins to carrie rattles and other childish bables Of Caluines rules for vniformitie in ceremoniall constitutions Of our brethrens reason against it that the land is not yet wholy conuerted to Christe Our brethrens assemblies for new orders
to be appointed and howe they shoulde afterward be kept Of the difference betweene necessary and not necessarie matters Of the signe of the crosse at baptisme Of baptising in the Font. Of kneeling at the communion And of wearing the Surplesse Whether the recusant ministers be displaced onely or cheefely for these ceremonies Of those ministers commendation by our brethren For their moste diligent preaching their moste feruent praying and their moste reuerend Ministration of the Sacramentes Lastly of the pure caeremonies that the councell should ordeine expedient for the time and persons and the punishing of the breakers of them WE haue declared before that there is a double authority of the pastor the one ioyned with the Elders of the Church whereof he is pastor the other with the synode or holy assemblie whereof hee is a member Of the former we haue intreated hetherto Now it followeth that wee speake of the later WHen our Brethren beganne to enter into their Learned Discourse of these last Officers in their Tetrarchie to witte the Deacons they sayde page 100. Wee must therefore returne to the authoritie of the pastor which hee hath ioyned with the Elders of the Church whereof hee is pastor And heere nowe after their Treatise of Deacons telling vs of the double authority of the pastor the one ioyned with the Elders of the Church whereof he is pastor the other with the synode or holy assemblie whereof he is a member of the former wee haue intreated hitherto nowe it followeth that wee speake of the later except their Deacons be pastors or at leaste haue some part of their office and authoritie ioyned with the pastorall Elders of the Church I woulde faine learne howe these sayings hang together but to passe ouer this let vs come nowe to the later authoritie of the pastors that with the synode they say followeth There ariseth oftentimes in the Church diuers controuersies which cannot bee otherwise expressed pertaining to the state of the whole Church then by a generall assemblie of the pastors of that Churche which is called a synode or Generall counsell That diuerse controuersies oftentimes and to oftentimes arise in the Church with heartie greefe thereat and with present experience we cannot but confesse it and lament it And if licence be permitted thus to preach and print what euerie one please in Discoursing vpon the Ecclesiasticall Gouernment when will controuersies ceasse if not increase dailie more and more but what meane they by this can not these controuersies bee repressed nor yet expressed otherwise than by a general assemblie of the pastors of that church which is called a synode or generall counsail Can they not be so much as expressed without a synode nor without a Generall counsaile Howe coulde they haue arisen into controuersy if they had not beene before expressed Yea the light and trueth of them by other meanes also then by a synode and that a generall Counsayle maye bothe bee expressed and the controuersies of them repressed too as many haue bin oftentimes by the Learned Discoursers writings of the Fathers And what meane they againe by these wordes There ariseth oftentimes in the Church diuerse controuersies which cannot be otherwise expressed perteining to the state of the whole Church than by a generall assembly of all the Pastors of tâat Church which is called a Synode or generall Councell If those controuersies pertain to the state of the whole Church why say they that they can not bee otherwise expressed than by a generall assemblie of all the Pastors of that Church Are all the Pastors of that Church where the controuersies pertaining to the whole Church doe arise the whole Church or doe they meane that a generall assemblie of all the pastors of that Church which Church is called a Synode or Councell is the whole Church and are they also the Pastors of the Synode or rather Pastors of their particular and seuerall Churches as they sayde better before but members onely of the Synode or holy assembly and so do they say this is a Synode or generall Counsell Euery generall Counsell may be called a Synode but euery Synode cannot be called a generall Counsell These things me thinks beit spoken vnder their correction might haue beene if not more Learnedly Discoursed yet more clearely expressed that wee might haue better vnderstood their meaning and so wee might giue them if neede bee further aunswere Also there bee diuerse cases wherein seuerall Churches are driuen to pray the ayde of the Synode where matters can-not bee determined among them-selues For this cause the holy Ghoste hath ordeyned these holy assembles with promise that they beeing gathered together in the name of Christe hee him-selfe will bee among them In case this our Brethrens platforme were in place wee shoulde then haue more than good store of these diuerse cases in euery seuerall Church and might soone bee brought into such a doubtfull and pitifull case that wee shoulde bee driuen to pray the ayde not of the Synode so much as of any body if any but God allonely in so diuers cases coulde relieue vs. But nowe put case that in diuers cases the seuerall Churches are driuen to pray the ayde of the Synode where matters cannot be determined among them-selues will the seuerall Churches be all of them content with whatsoeuer that Synode shall determine of whome they pray ayde And what if the Synode can not agree among them-selues and some determine this way and some that way or one Synode determine the cleane contrarie to another when shall the cases bee fully determined among them and hath it not beene so I speake not against Synodes or Counselles generall or Prouinciall of which there is and hath bene in the Church for determining of diuers cases and controuersies very needefull and very excellent vse and remedie Howe soeuer Gregorie Nazianzene sayde that hee neuer sawe good effect in any But I speake onely of the state of them as our Brethren woulde haue them ordered and for that when euerie seuerall Church had set vp this Ecclesiasticall Gouernment and tetrarchie that that they haue here in this Learned Discourse prescribed when wee shoulde haue diuers cases diuers controuersies diuers wayes still arising It is not their Synodes that coulde determine appease or stoppe them if they made them not more diuers and contentious then before or raised not diuers controuersies and cases more among them The holy Ghoste I graunt ordeyned holy assemblies And the promise that they beeing gathered together in the name of Christe hee him-selfe will bee among them stretcheth also vnto the holy assemblies of Godly Synodes and Councelles But did not our Brethren heere apply this sentence of our Sauiour Christ Mat. 18. Pag. 81. Vnto the seuerall assemblies consistories of the Gouerning Elders Yea that place descendeth downe euen to two or three and that also wheresoeuer And yet may two or