which cannot be reached vnto then to be sober to be Cosmios that is comely in attire to bee no fighter are so likewise seeing that is not onely bounde vp by the Apostle by the same bond of necessity but also is the onely quality which the Apostle requireth wherein a man fit for the ministery differeth from anye other good sounde Christian or from those which are to be chosen Deacons Further seeing y ◠Apostle requireth that he must hold fast the faithfull word which is according to doctrine that he may be able to exhort with sound doctrine conuince the gainsayers And therein plainly deliuereth not only wherein they may but wherein they must be able to doe these thinges he directly ouerthroweth this mans building in the aire which hee thinketh no man can reach vnto Lastly 1 That which holdeth proportion with the proper actions of diuers members of a naturall body y ◠cannot be accounted an Idaea seeing nature doth not only tend but attaineth vnto that 2 But that proper teaching which is the peculier work of the teacher and that proper exhorting which is the peculier worke of a Pastor doe holde that proportion as is manifestly set downe by the Apostle Rom. 12. 4. 7. 8. 3 Therefore muche lesse can this aptnesse to teache which is common to them both be reckoned for an Idaea Now this thus necessarily concluded being granted notwithstanding it wold follow therupon that the issue which he tendereth is also therwithal established namely that it is simplye vnlawfull to admit them to be ministers of y ◠Sacramentes which cannot teach yet to shewe the riches of the truth it shall be further confirmed by these reasons following 1 That which is contrary to the whole course of y ◠scripture both of y ◠old and new Testament is simply vnlawfull 2 But to admit the administration of signs to such as are vnfit to administer y ◠doctrin by preaching is contrary to the whol course of the Scripture 3 Therefore it is simply vnlawfull The 2. part of which reasō is manifest by this inductiō Noe y e preacher of righteousnes had the building of the Ark to which our baptism answereth So Abra ham was y ◠minister of Circūcisiō being also a prophet of God So y ◠Jews were baptized vnto Moses who preched y e law So the Priestes offred Sacrifices who were commaunded not to drinck strong drincke That they might teach the children of Israell all the statutes which the Lorde had commaunded them by the hande of Moses So all they which were Ministers of propheticall signes were also Prophetes So in the Gospell the baptisme of John implyed the ministerie of his doctrine For the text sayth Those which heard him were baptized So the general commission of the Apostles is to preach and Baptize And when they were sent to baptize in Judea they were also sent to preach So in y e ordinary ministry whatsoeuer Elders went further then ruling onely were occupied in the Word and doctrine diuers from which seeing he can shew no worthy example out of the Scripture the former induction is full Secondly 1 It is simply vnlawful to admit such to be Ministers of the Sacramentes which the Lord reiecteth from being Ministers of the Sacrifices 2 But such as are so vnapt to preach as by that meanes the people lacke knowledge the Lord reiecteth from y ◠ministery of the sacrifices Ose 4. 6. 3 Therefore we ought much more to reiect them from the ministery of the Sacramentes because the ebbe of knowledge vnder the law ought to be full Sea vnder the gospell Thirdly 1 If the Lorde in the scriptures of the new Testament hath giuen no commandement to the ordinary Ministers of the Word to administer the Sacraments but vnder the commandement of preaching the Worde then is it vnlawfull to admit a Minister not apt to teach 2 But hee is not able to shewe any one place of a commaundement of an ordinary ministry of the Sacraments not comprehended vnder the commaundement of the preaching Ministery 3 Therefore vnlesse he would bring into Gods haruest such an one as he hath not hyred it is simply vnlawfull to admitte him to administer the Sacraments which cannot preach If he obiect these words of Christ Do this we answere that it is not to be referred onely to the deliuery of breade but to al the actions going afore of preaching blessing and breaking c and therefore the Apostle sayth that when we administer the Lordes Supper we preach Christs death till he come Lastly seeing by Ephes 4. verse 11. all the ordinary offices which serue for the gathering together and the building of the Church by the publique ministery of diuine seruice is eyther the office of a Pastor or a Doctor it followeth that none be admitted to administer the Sacraments which can not preach because prophesying that is preaching is the worke that is proper and common to them both Rom. 12. 6. From whence also floweth their seuerall duties of exhortation peculier to the Pastour and of an especial manner of teaching proper to the Doctour Rom. 12. 6. 7. To his demaunde following Whether so many Churches as cannot obtaine learned Ministers should be destitute of publique Prayers and administration of Sacramentes And to y ◠after That so they would become in short time as heathen and Painims or as sauadge as the wilde Irish And againe that the French Churches Tolerate certain congregations wher they haue no publike sermons but prayers with certaine exhortations To these ioyntly we aunswere the church can follow no better direction then the holy Apostles haue deliuered vnto them in this behalfe who hauing by the preaching of the gospell gathered many churches did not ordain insufficiēt ministers because at the first they had not those which were sufficient but leauing them partly to the ministery of others where they mighte find it partly to the quickning of their faith by their graue and sober meetings for praier and mutual exhortation they then returned and ordained them Elders church by church whē men were grown fit and meet for the same Act. 14. 21. 22. 23. So in the old Testament when for y ◠sins of y e people y e work of preaching was rare precious y e prophets of God sent not forth reading vnlearned Leuites but rather gathered y e people to thē on y ◠saboths new-moons to be instructed of them 2. King 4. 22. and in this sense and no other is the constitution of the French Church to be taken seeing they make no mention of the Sacramentes but of Prayer and Exhortations which in another manner may bee done with due caution of priuate persons in priuat assemblies Which thing if it were so carried of the Apostles in their times of persecution and troubles howe much more oughte it to bee among vs in the time of peace where beside the dayly increase
woorke vvhich tendeth to no other end but that the truth being found we might al ioin togeather in godly peace an holy vnion to serue him ioifully together froÌ„ generation to generation The reasons which specially did cause this mater to be taken in hand are either in respect of the substaunce of seuerall points in question or of the time wherin they are brought in question For first considering that the question is not as the aunswerer would beare the world in haÌ„d as in publike sermons it is euery day vncharitably vpbraided about trifles things of no vvaight as of variable ceremonies matters of circumstances which yet are to be squared by the sacred Canons of holy Scripture but about matters of no small importance euen of the great and waighty cause of Christes kingdome by vvhat lavves and offices his heritage is to be gouerned protected that is of the whole Discipline of the Church of Christ whether it be to be ordered by the vncertayne and deceiueable waights of humane constitutions or by the infallible Oracles of Gods most holy testimonies And that the aunswerer doth very confidentlye challenge as thogh not only by vs but byal churches reformed in manye writinges verye well knowne he vvere not already aunsvvered that by the worde of God vve vvoulde prooue a certaine gouernement of the Church vnder the time of the Gospell and that this he doth very closlye and colourablie at his pleasure adding to and detracting from the question as in the treatise shall appeare and vvith smooth vvordes and artificial euasions though sometimes vvith more gaule then comelynes and more scoffing then substaunce labouring to cast a myst before the eyes of the Reader and to beare dovvn the cause with svvelling vvordes of vain ostentation And concerning the time seeing that novv by the meanes of the vnaduised stirre vvhich by the reuerende Fathers is made in this Church of England al the faythfull seruauntes of Christe Iesus are in some sort called to beare vvitnesse vnto the truth and that vvithout verye good grounde it vvere not meet that any reasonable thing shoulde be refused of such men as vve be not onely to satisfie the expectation of all men desirous to knovve the truth but also to discharge our dutie to our Lord and Master Iesus Christ and to her gracious maiesty and all her good subiectes vve coulde not keep the pen from paper but vvere as it were inforced to beare this necessary vvitnes to a truth not so much by the reason of man impugned and resisted as by manifest and plaine places of scripture to be approoued and confirmed and for the dayly profite of the Church most behoosefull of euery man to be rightly vnderstood and in euery Congregation vvith all reuerence and diligence to be practised and religiously obserued For what man indovved vvith the feare of God and a reuerent loue of his Prince continually beholding the diligent hand of the seditious papists to waxe stronger and stronger through the stopping of the mouths of the sincere ministers and so many I might say innumerable soules for whome Christe Iesus shed his moste precious bloude to remaine in miserable captiuity and bondage of blindnesse and ignoraunce the very chaine of darknesse and iniquity for lacke of teaching and instruction and these non-residents and blinde guides which in some sort make a pray of God his heritage to bee so cunningly vnder-propped and maintained and so many thinges of so euil nature in themselues so pernicious to the church of God so dangerous to the state of this commoÌ„ wealth so offensiue and burdenous to all people of any conscience and knowledge to be so mightily backed and defended what man I say hearing and seeing the daily and pitiful complaints of the poore people for lack of good pastors and of the reioycings of vvicked euill men in the trouble of the faithfull Ministers to the great dishonour of almighty God and contempt of many most wholsome Lawes by her most excellent Maiesty set foorth and established can be so carelesse and vndutifull as not to applye him-selfe in some sort or other that these great enormities may be detected and remooued Accept therfore gentle reader the godly labours which were employed in setting foorth this little Treatise thinke it not straunge that it commeth foorth so soone or so sodenly but take it as a stay an help vnto thee till some more larger discourse shalbe adueÌ„tured wherin the holy scripture is made the onely iudge of this coÌ„trouersy so much as coÌ„cerneth the reasons of the lavves of this land is nothing at al touched as wel because the purpose of this reply vvas to instruct the coÌ„science by the proper means thervnto ordayned of God as because the shortnes of time could not suffer any more the pen vvhich vvrote this is of an other profession vveigh vvell and examine the reasons here inserted vvith the iust and euen ballaunce of God his holy sanctuary and let thine eye be single in iudging and no doubt but thorovv God his grace though peraduenture the stile may be somevvhat harsh and euery point not so finely adorned with the flovvers of mans eloquence yet the plaine simple euidence of the truth euen in her nakednesse and proper beauty shal so shine and cast her bright beames into thy conscience that if thou reape not so much profite as vvere to be vvished at the least vvyse this cause may receiue more fauourable interpretation and be esteemed as a thing vvorthy of due consideration Thus hoping of the blessing of God tovvardes thee and of thy charitable receiuing of the labours vvhich were enterprised to do thee good I cease anye further to hold thine eyes from the vvorke it selfe moste humbly beseeching God euen the father of our Lord â—esus Christ to be mercifull vnto this land to giue vs speedy and vnfayned repentaunce to turne his plagues from vs to ouerturne and confound the diuilish and blouddy treacheries of all seditious popish and other traiterous vndermyners of the state to plant true and godly loue among vs and to set vp the kingdome of his sonne according to his vvorde to the prosperous continuance of the most honourable and peaceable estate of the Queenes highnes to the reioycing of all faithfull and true hearted subiectes and to the glorie of his moste holye name for euer Amen Faults escaped Page 32. line 12. for Nicodemia read Nicomedia pa. 43. lin 5. for would read should pa. 56. lin 6. for rotted read rotten pa. 80. l. 11. for from read after p. 91. l. 11. for by read of pa. 92. li. 1. after God read doth pa. 120. li. 7. for he read they pa. 105. li. 6. after vpon read vs. pa. 128 line 10. read exercise ceasing pa. 131. li. 20. for commit read commute pa. 133. li. 3. for railing read calling pa. 146. li. 1. for hast read his own heart pag. 157 li. 13. for trueth read fruite ⧠Of the certaine
forme of Ecclesiasticall Gouernment prescribed by the Word of God and perpetuall for all ages FOR as much as the purpose of this treatise is with all modesty and peace to giue cleare euidence to the trueth it was thought fittest for the cause and most profitable for the Christian Reader to set downe vnder certaine heades the seuerall assertions and reasons which are here and there scatteringly inforced by the answere to the Abstract against the seuerall braunches of the holye gouernement which Christ Jesus hath asigned for the ordinarie policie of his Church Amongest which that requireth the firste place which is the grounde of all the rest concerning the certaine forme of gouernement which he hath prescribed for his Church His wordes be these I doe therefore say and offer in the name of the learned to him or other to consider of that it is taken by vs for an vndoubted trueth the contrary whereof by no proofe we doe assure our selues can bee shewed that there are not set downe in perticuler by Scripture or by necessarie collection to be gathered all circumstaunces of pollicie gouernement Discipline and ceremonies necessary and vniformally to bee vsed in euery seuerall Church and that the Christian Magistrates and gouernours are not in the sayd former points wherof somthing is touched in Scripture of necessitie tyed to that precise forme that is there set downe but to the generall Doctrine concerning them to wit that al be done to edifying orderlye comely and such like page 33. And againe asking whether all reformed Churches are disciplinated alike he sayth Nay they neyther are can be nor yet neede so to be seeing it cannot be prooued that any set exact perticuler forme thereof is recommended to vs by the Worde of God pag. 58. And againe pag. 60. To the former assertion he addeth this reason For else how could the Primitiue Church without any prescript word I doe not onely say haue brought in a newe ceremonie but haue altered the Sabboth day by God appoynted at the first and being our Satterday to the first day of the week in the Scripture twise or thrise called the Lordes day and with vs Sunday or yet the time of receiuing the Sacrament of the Eucharist being according to the institution vsually receiued after Supper to haue it receiued as it is in the morning fasting In which assertions there is so little plaine dealing and so much vntruth as of y ◠one side they sauour of subtletie so on the other side they haue very smale taste of sound diuinitie For first when as the Question was of Discipline to be administred as the Lorde commaunded that is of the substantiall forme of Christes gouernement he carieth it to the ceremonies and circumstances of Discipline as if when the Apostle commaundeth to keepe the forme of wholesome doctrine one should aunswere it is not certaine because the circumstances rites times of it are variable Which also casteth a strong sent of the Romishe practize who to make a way to their additions and detractions in the matter of the Sacrament and otherwise flie vnto the circumstances of time number persons and such like Test Rem in annot John 6. verse 58. the which they say the Church may alter and chaunge The second subtletie is that when the state of the question is propoūded as that which is the difference betweene vs the verye poynt of it is so obscurely and doubtfully set down as one can hardly attaine vnto his meaning For when he saith the Magistrates are not in y e sayde former points tyed to the precise forme c. He leaueth it doubtfull whether by points are ment the particular circumstaunces of policy gouernment discipline and ceremonies which if they be he commeth no nearer the questions then thinges variable to thinges certaine and vnchangeable or whether he meaneth the thinges themselues to wit policie gouernment discipline which if he do then he is become an ouerturner of all the assertions of former diuines whatsoeuer For then if the Magistrate think it for order and comelines Ecclesiasticall censure shall be administred by ciuill persons layemen as he speaketh men may be excommunicated before they be summoned in a priuate corner not in the Congregation then the Magistrat may cause the Deacons forme to become the forme of the Bishop and the Biships forme the form of a Deacon Finally then the seuerall members of Christes bodye their formes and specificall differences maye be altered and changed as seemeth good vnto men then Princes maye ordayne Bishops as Bishoppes sometimes annoynt Princes Finally then the soueraigne Magistrates may them selues become Ecclesiasticall officers and Church-ministers which at once vndermineth not onelye the Church-discipline of God which we require to bee exact according to God his worde but also euen the formall destinction of offices censures and matters Ecclesiasticall which all other Churches and euen ours haue established are made arbitrarie and changeable seeing they are not tyed to the precise forme of these things It is palpable darknesse also which hee sayth that all Churches are not disciplinated alike because anye set and exact particuler forme thereof is not commended vnto vs in God his worde Which if he meane of the set forme of ecclesiastical gouernment all reformed churches acknowledge it either haue it or seek it and distinguish it in al their writings from the variable ceremonies or circumstances of the same as appeareth by y e places quoted in the margent if he meane it of circūstances of places times numbers and such like he calleth that to question which none euer made doubt of Nowe besides this confusion in propounding the Question the reasons of the assertion are full of vntrueth First the allegation of y e alteration of y ◠Saboth borowed from y ◠Jesuits annot Apo. 1. 10 sauing y ◠thei haue for shame limitted that which he left at large saying they did it w tout al cōmā-dement of Christ which they read of is not as he setteth downe iustifiable by y e Scriptures namely y ◠they did it without prescript cōmandement frō Christ For seeing the Apostles hauing by God his commaundement kept the Jewes Saboth for the weeke gone afore when the time of the alteration of the ceremony of that particuler day was come did for obseruation of the morall commaundement of celebrating one day in seuen ordaine and keepe the next day for the weeke following calling it and making it the Lordes day as the other was the Lordes Saboth it is manifest that when this cannot be altered without breache of the morall proportion of one in seuen that therein they had direction from Christe according to those words Teaching them to keepe what soeuer I commaund you Mat. 28. 20. If it be asked where in the Gospell this is commanded and prescribed of Christ let him shew the like of those which the Apostle speaketh of 1. Cor. 11 2. cap. 14. 37. Concerning the
contayne And the same authour DE PRESCRIPT ADVERS HERET We may not giue our selfe the liberty to bring in any thing that other men bring of their will we haue the Apostles for Authours which themselues brought nothing of their owne will but the Discipline which they receiued of Christ they deliuered faythfully to the people Which sentences seeing they can not be vnderstoode of the circumstaunces must be taken of the Substantiall poyntes which wee haue declared So the same Authour speaking of the like matter EPISTOLA LIB 1. EPIST 8. It is adulterouse it is wicked it is sacriligious whatsoeuer is ordayned by humaine fury that the diuine disposition shoulde be violated To the lyke effect LIBERIVS the Romane Bishop requyreth of the Emperour To leaue the trueth as it is in this behalfe or else to make all newe THEODORET in the sixeteene Chapiter of the seconde booke of the Ecclesiastical history which their iudgment shall be moste manyfestly auouched in the particular parts of this discipline of God which followe And thus much for the first and moste generall point which giueth both light and strength vnto the rest Now because him selfe willeth the particuler plat to be layed and prooued in the particulers which hath long ago beene done in many bookes and namely in the booke of Ecclesiasticall Discipline which hath receiued no answere as yet as whatsoeuer on their side of any worthinesse hath seene the light hath beene aunswered it shal be very profitable both to aunswere him and to maintaine the trueth in those particulers wherein hee seeketh to vndermine the same and first of the generall property of the Offices and then of the Offices themselues Of Election with consent of the people COncerning Election the wordes of this answerer be these Pag. 83. I doe thinke verily that in no Church the whole number of the people are permitted to haue a free Election of their Pastor c. Pag. 88. Also her Maiestie being the head member of this church whether she shall be alowed a voice by her highnes proctor among the people of one parish alone or in al parishes in the realm in chosing their minister what voice whether a negatiue coūtermāding al others or no or whether her highnes shal haue no suffrage therein at all Both which if they be not to the derogation of her highnesse prerogatiue royall let indifferent and wise men iudge And a little before in the same page I will only put this great canonist in minde of the 13. chap. of the counsell of Laodicea which doth forbid these elections by the multitude or people which as Origin sayth is pricked forwarde or caried away with clamors fauour or rewarde And to the same effect page 97. Item page 99. he obiecteth thus So that by this reckoning men women and children for all the faithfull bee interested shall haue voyces in election of their Ministers If any dissent all must be dashed if we followe that rule Againe page 100. For his flocke is but an handfull in comparison of hypocrites and many are called but few are chosen neither are al true beleeuers always indowed with such measure of wisedome and discretion as that they are able to sounde the aptnesse of a man in learning for the ministery nor yet haue all so profited in true mortification as that they can weane them-selues from those disordered affections which cleaue fast to euery one of vs either more or lesse so long as we remaine in this world and therefore in such cases the mo that do deal in any actiō the more disorderly troublesome for the most part it falleth out to be To the seconde I say it contayneth a promise of such quietnesse and peaceable issues of this populer election as if you turne ouer ecclesiasticall hystories neuer or seldome hath happened but the clean contrary And a little after Now it had beene very requisite that our Authour for the appointing of these democratical elections the better vnto vs should with proofe out of scripture for euery particuler haue shewed whether Women or children of some reasonable discretion shoulde haue voyces in the election of their Minister whether he should be chosen by all by the greater part or by the better part Whether the wiues voyce shoulde bee accounted seuerall or but one with her husbande or whether shee mght discent from her husband or the father from the sonne Whether the Patron not dwelling in the Parish shall haue a voyce or dwelling there but a single voyce Whether the greater number of voyces shall bee accounted in respect of all the Electors or onely in respect of him which is to bee chosen hauing more voyces then anye other hathe Whether all absent shall bee accounted to discent or to assent Whether sicke men or other necessarily imployde that would come and cannot maye sende the Proctor beeing no Paryshioner or compromit their voyce to a Parishioner Item Page 94. Discoursing largely about the places of Scripture alleadged to this purpose He sayth that course of election mentioned in the Actes was not vndertaken for satisfying anye expresse commaundement by Christ but vpon an especiall occasion of the mutiny of the Greeks against the Hebrewes Againe in that page 94. that of the Actes speaketh of Deacons onely and is not read elsewhere in all poynts to haue been obserued either in chosing of an Apostle Act. 1. of Ministers Acts. 2. or of Bish Titus 1. There also the whole multitude made choise without the Apostles who mēt therby to auoid al suspicion of corrupt dealing Which two circumstaunces no man will I hope require in the chosing eyther of a Bishop or a Minister especially that the Bishop and other of the Cleargie shall bee debarred from any stroke in that action seeing therein there cannot be the lyke cause of suspicion Also the Apostle calleth them togeather and prescribed vnto them what they shoulde doe in that poynt of externall policie and that according to the present occasion offered without any prescript worde but onely by the instinct of Gods spirite Further that the Apostles set out the qualitie of the men to be chosen but tied them to no certayne forme of election to be obserued neither doe we reade what forme of election they then vsed Againe that the Disciples were to looke out and chose such as they thought fitte to be trusted with the Church-stocke but the Apostles reserued to them-selues the appoynting of them to their office if they should be founde to be such as were described Moreouer that the Deacons were appoynted for the further ease of the Apostles in some part of their function Lastly that the disciples presented them to the Apostles censures who by imposition of handes did as it were consecrate and authorize them to the function of Deaconship Now if by this act our authour mind so hard to curbe vp al churches as that he will accuse thē to giue a counterbuff to the holy ghost which in their ordinations
Churches in his dominions both lawfully may by duety ought not onely to disanull what-soeuer election the Elders and people haue vnlawfully made but also by his ciuil preeminence to compell them to make a newe election according to the Worde of God Which as it is as much as the sole election by the Byshop giueth to the Prince yea or rather more so if they can shew any further thing due vnto the Magistrate all such as with a sincere minde seeke for the reformation of the Church are alwayes as readye with all humblenesse to giue it as they will be willing with singlenesse to shew it To the place of the Councell of Laodicea and Origin let this be the aunswere The meaning of the Councell in those words Non populo concedendum electionem facere c. We ought not to giue leaue to the people to make electioÌ„ is they shold not bear y e whol sway without the gouernment or direction of the Elders and not to shut out the due consent of the people as is manifest by the counselles going afore as shall hereafter appeare against which this counsell woulde not haue decreed vnlesse it had repealed the same or shewed some reason but most of all by Counselles following who haue authorized the consent of the people and namely the 4. of Carthage which was confirmed in the sixt generall Counsell at Trullum together with that of Laodicia which would not haue confirmed contrary decrees The wordes are these When he speaking of the bishop shal be examined in al these and founde fully instructed then let him bee ordayned with the consent Clericorum laicorum of the Clearks lay men As for that of Origin it is nothing to the purpose which hee sayth of the people except there could be some priuiledge shewed that partly the same or such like as daungerous infirmities were not to be founde in a Byshop The next reason maketh as much against the election of Byshops as of the people seeing they may bee hypocrites as well as the people in all mens iudgement one man is sooner carried with ambition couetousnesse then an whole Church of godly Elders and Christian people vnto disorder And if for the contentions striuings of y â— people y e church may abrogate the consent of y e people in Ecclesiastical elections theÌ„ may she by the same authority disanull Synods and Counselles which as often haue beene full of rage and vprores and of which Nazianzen saith He neuer sawe good issue but that thorough merueilous ambition desire of contention thinges out of order were not remedied but made worse Epist 42. ad procopt Neither for this cause as the promise of God made to counsels is not lightly to bee regarded so ought hee not thus prophanely to reiect it when it is brought to vphold y t consent of y e people Further wher as he saith that Churches both of elder later times haue for that cause abandoned such elections it is to be thought he can bring as much for the proofe of it as hee hath already alleadged which is nothing Whatsoeuer hee can doe the Doctrine of the auncient Fathers and the examples of the elder Churches is farre otherwise For Chrysostome vpon Actes 1. aunswering the Question why Peter communicated the election with the Disciples saith Least the matter should be turned into a brawle and haue fallen to a contention For the elder Churches he cannot be ignoraunt how many haue beene troubled with such inconueniences and yet haue not sought such extream remedies nay the example of good Constantine the Emperour is notable who when the citizens of Nicodemia had chosen an Arrian a runnagate and a rayler on the Emperour he did not take awaye the Churches consent but by his Letters according to his duety mooued them to a newe Theodoret lib. 1. Cap. 19. Againe if these infirmities of the people bee a good reason to take away their libertye in the Election of their Ministers then the contrary vertues which oftentimes haue beene found in them in staying the rage of the Scribes and Pharisies Mat 21. 26. Actes 3. 26. in preferring catholique persons before Arrians and in being themselues catholiques when their Byshops haue been heretiques Zozo lib. 7. cap 7. Theodo lib. 2. cap. 7. is a good reason to maintaine their liberty â—till As concerning his questions following which as they declare rather a mind giuen to cauell at that which he cannot by sound reason auoyde so are they easilye aunswered out of the course and proportion of trueth in the Scripture Women not being in the seate of Magistracy are forbidden by the Apostle to speak in such publique assemblies and exercise authority ouer men Which rule being spoken of y â— mother doth also barre children and such as shall bee in greater subiection vntill by yeares and Christian knowledge they shall by the iudgement of the Church growe vnto the liberty of Christians in that behalfe and then if they followe the greater and better part their sentence ought to preuaile As for the Question of the Patron seeing it is a constitution not of God but of man let the wise and skilfull lawyers define so they do no iuiury to the holie trueth of GOD and his Church The next Question is vayne and friuolous For first by due authoritye diuers be propounded and the Church consent to haue one of them it must needes bee that hee which is approued of the Elders and hath most voices must receiue the charge seeing that can not be sayde to be done with generall consent which thing the Scripture giueth to Church-elections where the fewest but where the moste directed aright do agree And as for them that be absent sicke or imployde if they haue any thing of waight to signify to the Church the Church is to harken vnto them by whome soeuer they sende their aduise And as it is no reason that when eyther sicknesse or theire duetie to the Church doe withhold them that shoulde abridge that libertie so if by negligence or wilfulnesse they bee absente after competent warning the whole Churche is not to depend vppon them who doe not so much loose as cast awaye theire interest in the election Lastly who seeth not that anye idle brayne may make these and such like demaundes both against the rules in the Scriptures and the obseruation in the primitiue Church Where he sayth that in the sixth of the Actes was not done by anie expresse commaundement of Christe but vppon the mutinye of the Greekes agaynst the Hebrewes as it is to bee graunted that it was an occasion why the people did present so that was no cause of their free consent is manifest by the other places where that is maintained without any particuler cause Actes 1. and Cap. 14. If Actes 6. speake of Deacons onely yet Actes 1. Actes 14. speake of Apostles and Elders and theire election by the consent of the people And if the peoples consent
to conuince any errour And page 3. For the issue ought to haue beene to this effect whether it be simplie vnlawfull that one shold be admitted to minister the Sacramentes which is not sufficiently inabled Orthotomein that is to deuide the Worde of God aright and is also Didacticos Kai elegticos able to teach the truth and conuince errours and to correct sinne to instruct to vertue and good life and to comfort the weake or else whether it be expedient that all the parishes in Englande either not able to susteine such a learned Minister or for the scarsitye of such so wel qualified not able to procure one shoulde be destitute of publique prayer and administration of Sacramentes tyll such a Preacher be procured vnto thē or no And the like page 14. where a little before he hath these wordes If he reply that the Bishop should not then haue made him Minister I reioyne that peraduenture he was none of his making it maye be also that he was fitte for the cure he was appoynted vnto though not so fitte for some other populous Congregation or troublesome people Lastly that if none should be assumed to the ministry but with those especiall indowmentes surely all the learned of all professions in England if they were in the ministery woulde scarce be able thus to supply one tēth part of the parishes Item page 25. Neither are such of them thogh they be no Preachers to bee accounted dumbe and silent who in their Churches do exhort dehort rebuke comfort and also in some degree instruct their parishioners as their ability serueth occasion is offered Which I know they may as profitablye doe as some who of as meane gyfes but of more audacity then they dare take vpon them to expound deuide the Scripture by preaching vppon some text vnto which they in their whole discourse do come iust as neere as Iarmans lippes are sayd to come togeather Page 34. Further if they haue ordayned some of mean ability it hath been in respect of their slender portions of liuing allotted out in moste places for the finding of Ministers which places otherwise should be destitute wholly whereby the people wold be in short tyme become as heathen Painims or be as sauage as the wilde Irish to the great daunger of their soules and hazard of this state Againe page 45. But he is angry also with their bare reading and very peremptorily assureth vs that they shall neuer be instrumentes of the holye Ghoste to woorke fayth in the hearers but he limiteth it with this word ordinarily which he seeketh to establishe by that of Sainct Paule And how shall they heare without a Preacher Truely as it must needes be confessed that the plaine resolution and vnfolding of the Worde in Scripture called Orthotomia the right cutting thereof and the grauing of the due and fitte allotment in season which is perfourmed by discreete and pithie preaching is an ordinarye and the moste excellent meanes to ingender fayth So is it a great errour in diuinitye to thinke that God neuer blesseth the reading or the hearing of his Worde read but extraordinarily for then why is it commaunded that the law of God shoulde be rehearsed continually to our children that we should talke of the commaundementes in oure houses c. That we should meditate therein daye and night that all the daye long our studie should be in his law that we shold search the scriptures Also why was Moses reade in the Synagogues euerye Sabboth day and they of Thessalonica commended for their reading of Scripture conferring it with that they heard shall we saye that so many thousands as in late tyme of persecution were conuerted from idolatry by reading of Scriptures and diuine treatizes obtayned not fayth by ordinarye meanes or that without especiall miracle and by extraordinary working none are saued in this Church of England where the Minister is no publique Preacher and is not the declaring and publishing the Worde in the Mother tongue wherein as Augustine sayeth in those thinges that are playnely set downe is sufficient for fayth and conuersation a kinde of declaration and preaching the Lordes will vnto vs. Page 70. Neither in vaine is preaching spoken off at the firste ordering both to put them in minde what ought to bee their principall indeuour and to giue vs to know that meere laye-men be not inabled to this office so is it not conuenient that a licence to preach be giuen to anye but to such as beeing in some function Ecclesiasticall haue addicted them-selues to serue the Church according to their abilities in all their functions incident to that calling And page 63. and the 4. iniunction addeth here-vnto That if he be lisenced herevnto he shal preach in his owne person at the least euerye quarter of a yeare one Sermon for the which ende the Ordinaries in most places doe requyre of such as be not fitte to be licensed to preach that they procure such dutye to be done by an other which is able to perfourme the same c. Where he asketh whether the meaning of the Parliament were to haue the Bishops Iudge the reading of Homilies to bee preaching it maye bee sayde that reading of Homilies in a strickt signification can not bee accounted preaching yet they serue to edifying and are a kinde of publishing the Lordes will euen as well as a Sermon beeing penned is and vttered foorth to the people Page 121. Truly I wish vnfaynedly that the gifts of Gods spirit were doubled and redoubled vppon all that function yea that all the Lordes people could prophesie Yet can I not without intollerable vnthankfulnes to God great touch of her Maiesties gratious care for the instructing of her people so debase al Ministers abilities which be no Preachers as to say they know not either for what they ought to praye or that the worde of God is the only food to the soul of man Or shal we say that none knoweth any thing nor is able to catechise or to exhort dehort in any resonable measure but he that is a Preacher publikly licēsed seeing it is notorious that euē in the reformed churches of Frāce according to which our men that haue their heades so full of Church-plots would seeme to haue squired out all their frame there be certaine Congregations tollerated where they haue no publike sermons but praiers and certaine exhortations It hath been the hope of al the godlye minded that after the cleare light had shined so gloriously both by zealous preaching and learned writings of many worthy men to the manifest discouery of the vnlawfulnesse of an vnpreaching Ministery so that not onely most of sound religion but also euen the very impugners of this haue after a sort been driuen to an open confession of the same that no man indued with any true care of religion or minding to defend a cause worthy of anye account would once haue aduentured eyther colourably
of preaching Ministers if those already which we haue may be suffered freely to execute their office matters may be so ordered till thorough the blessing of God all Churches bee replenished that no man neede to goe aboue fiue myle to heare a sermon and for the administration of the Sacramentes the Church with the consent of the Godly Magistrates may take such order if it shall so please them that euerye Parish may haue the Sacramentes ministred by a preaching Minister and so they maye bee still edified in the holy fayth and not as hee grosely and vngodlye imagineth of the people of God become more sauadge then Painims and wilde Irish The next is worthy of no other answere then is already made But where hee sayth They are not to bee counted dumb and silent who in their Churches doe exhort dehort comfort and in some degree instruct their Parishioners If he meane those dueties as the Apostle vnderstandeth them to be peculier to the man of God 2. Tim. 3 wee graunt he saith true for so they cannot be seperated from the true resoluinge and opening of the Scriptures But if he meane as his words import by comparing with the rashe dealing of suche as take vppon them to preache beeing not inabled thereunto then must wee needes say that that voyce which is lowde ynoughe in the house euen in the mouth of the Misteres of the family who must Open her mouth with wisdome and haue the doctrine of grace in her lippes Is not lowde ynough for the Pastors of Gods church who must lift vp their voyce alowde to shewe Israell their sinnes and Gods people their transgressions and that the riches of the Worde with wisedome to admonish and exhort one another which the Apostle maketh common to all grounded Christians is not competent for the Scribe who shoulde bee prepared for the Kingdome of God and bring out of his storehouse thinges bothe newe and olde that hee may bee a Pastor according to God his heart to feede them with knowledge and vnderstanding Touching the want of liuing in some Parishes for which cause hee sayth The Byshoppes haue ordered some of meane ability If they obserued the rule of the Apostle that at this time Their aboundaunce mighte supply others lacke that also others aboundance might be for their lacke that as it is written hee that gathered much hath nothing ouer and hee that gathered little had not the lesse Then that obiection neede not bee made In his large discourse to salue the sore of the vnpreaching ministry wherein hee laboureth to disprooue the Abstractors assertion who affirmeth that preaching of the Word is the ordinary meanes to worke fayth hee hath many wordes but no reason For as one wel beateÌ„ leaueth him that mastereth him and turneth to some easier match in steede of proouing out of the Scriptures that reading of the word is ordinarily so honoured that it should bee an ordinary instrument to worke fayth hee prooueth by many places of Scripture a cleane other thing namely that the reading of the Worde receiueth some other blessing then that which is extraordinary which euerye one will graunte him For they are no small blessinges that by publique reading priuate exercise of the word men are prepared made fit for the publike ministry and afterwards are continually quickned in al Christian holines and confirmed in the publike doctrine which is al the sence of the places which he alledgeth And it is as if one shold reason Apollo watered y â— Corinthes therfore Paul only did not plant theÌ„ Where he asketh why Moses is read euery Sabboth in the Synagogues we answere to the former ends and more fully with S. Iames that euery sabboth day he might be preached Neither doth he in any sort satiffie that which is obiected out of the Apostle Rom. 10. seeing hee speaketh of such Preachers as are publikely and solemnly sent verse 15 which we hope he will not vnderstande of bare reading and of such as the Prophet Esaie with admiration of the blessing of the Gospel crieth out How beautifull are the feete of those which preach peace of those which preach good thinges As for his obiection Of many thousandes in the tyme of persecution by bare reading conuerted and that we are not to saye that the people where they haue no preaching Minister be saued by myracle It is not worth an answere For besides that the blessing of God is extraordinary by raysing vp the light of the Gospell in so palpable darkenesse which had couered the whole earth in stead of a thousand he can not shew one who by bare reading without the preachinges then vsed in secreat and the open publishing of the truth by the Martyrs at their death or by ordinary preaching going afore as in the dayes of King Edward of blessed memory haue beene truly conuerted vnto the Lorde In the other poynt he is forced to goe against y â— wool For whereas else-where though to an ill ende namely to dazell the eyes of the people that they shoulde not see the plague of an ill ministery he doth worthely commend the running of the Gospell vnder her Maieâ—â—ies happy gouernment yet heere he is fayne to as ill a purpose farre more vnworthely to abase the same as though preaching were so scant as the Lorde knoweth it is very scant and both Country and Citie doe lament the rarenes of it as that men can not haue fayth but by reading onely which is farre otherwise seeing they ought to haue at the least foure sermons euery yeare it is as if complayning of a great dearth one should aske how they liue that starue not As good is his reason out of Angust The scriptures containe all thinges necessarye to saluation therefore men may ordinarily haue faith by bare and naked reading As materiall is his demaund following whether the declaring and publishing of the Worde be not a kinde of declaration and preaching of the Lordes will vnto vs. And that which he sayth afterwardes of Homilyes that although in a strickt signification they be not preaching yet in some sence they are as well as a Sermon penned is vttered forth to the people for so it may be replyed that the insensible creatures preach and publishe God his will and that the sheepehardes preached though not as he sayth in a strikt signification So women and Children may make a declaration of the wil of God and yet not apt to preach as the scripture requireth of euery Minister Further if he had remembred that the Apostle maketh so great a difference between his owne writing preaching as when he writeth to the Romanes he desireth earnestly to preach vnto them also he need not haue maruailed if good men make such seperation between the reading of good writinges of men the liuely preaching of the holye worde of God especially considering he can not be ignoraunt that the one proceedeth onely from the common gyftes
compasse of the ordinarye power of the Church who beeing immediatelye called of God coulde not be demissed by the Church For seeing no calling can bee made voyde but by the authority which made it that which hath immediately proceeded from God can not be repealed but by his voyce Now seeing the immediat voyce of God and Christ did not onely not make voyde but further establish the calling of Aaron and Peter how could y e Church meddle with that Or how coulde the rule giuen to the Church for to direct their mediate elections rule the immediate calling of God And if this be not playne inough to cause him to see the difference which is as greate as that which is betweene GOD and his Churche the voyce of man and the voyce of GOD Let him vnderstande it by an other example of lyke reason It hath beene prooued alreadye both by the Scriptures and Fathers that none shoulde be admitted to the Ministery by the Church but such as were sufficiently qualified by ordinary meanes or gyftes giuen them alreadye of God vnto the same function Now if to defend the Bishoppes in admitting Taylors Shomakers Weauers Chaundlers Harpers beeing also men furnished with no gyftes one shoulde alleadge the calling of Amos who by God was taken from the sheepfolde beeing neyther a Prophet nor sonne of a Prophet woulde it not be a manyfest dallying in the sight of God and man But rather as the ordinary power of the Church can not heerein imitate the Lordes prerogatiue because they can not as God with their calling powre in gyftes into the personnes whereby they shoulde bee inabled to their office So they muste not followe the prerogatiue of GOD in this because they are rather to bee gealouse and suspicious for the Churches sake though other-wyse they are bound to hope the beste of a repentaunt Sinner ouer him leaste he shoulde agayne betraye the cause of GOD which in God is farre other-wyse who not onelye knoweth the heartes of men but also what strength he will after gyue him and if hee let him fall hee knoweth how to tourne it to the profitte of his Church Now as these examples in this respecte approche not vnto the matter in debate So the example of AVGVSTINE a Manachie or such lyke because the question is not of such as were before their ministerye such or carryed away with the common ignoraunce before they knew the trueth but of suche as firste seruiuge GOD in his appoynted seruice doe not onely leaue the holy altar and fire but renouncing that betake them-selues to a prophane and idolatrous seruice and priesthoode Wherin he receiueth answere also vnto his allegations of the fathers and counsels which if they should speake of such as fell in capitall pointes from the true seruice of God of which somtimes they were Ministers they should then be directly contrary to the fathers and general counsels which shal anon be brought as direct and manyfest on our side The lyke is to be answeared vnto Viret and the example of the French Churches Hauing thus aunsweared his obiections the truth is confirmed sufficiently by the reasons following out of the Scriptures and auncient witnes from the councels and Fathers 1 Whatsoeuer God hath commaunded to be done in the lawe to declare the honour he hath of his right seruice how he will haue his Ministery beautified and fenced against the cauilles of all which are perpetuall equityes of such their prescription 1. Tim. 3. 7 that is still and perpetuallye to binde the Church 2 But such is the order which now we speake of as may appeare by the 1. King 23. 9. and by the 44. of Ezech 13. 14. 15. c 3 Wherefore this order must be kept holy and vndefiled We know it will be obiected that these commaundementes be in the olde Testament not in the new and that they are ceremoniall They who shall so obiect must consider the old Testament is of equal authority with the new and therefore seeing God hath once established this law for the Church-ministery they must not repeale it but by the same authoritie vnlesse they will make with y â— Manichees one iust God for the law and an other mercifull for the Gospel So that vnlesse it maye be shewed eyther that this law was onely a shadowe for a tyme to come or was made for some cause peculier for that tyme and those persons which they can not doe because of the perpetuall equityes before assigned It followeth that this must stande for an holy and induring constitution of God And in trueth such aunswere vndermineth at once both the glorye and perfection of God his holy Scriptures not onelye in our iudgement but in the iudgement of all wryters holy and prophane who haue continually alleadged the sentences and commaundementes of the olde Testament euen for the matters of the gouernment of the Church The Apostle prooueth the mayntenaune of the Ministerye for preaching of the Gospell by the lawe made for the maintenaunce of the Priestes in the 1. Cor. 9. he prooueth women ought not to exercise authority by the places of Genesis and in the first of Tim. 2. Cyprian as all know that read him prooueth the election of the people by the place of Numbers and that men are not to attempt further then their calling by the places of Dathan Abiram Uzza in the carrying of the Arke and such lyke If this exception serue howe shall we any longer with the Fathers and Godly wryters of our age stoppe their mouthes for the proofe of the Baptisme of Children with the reasons from Circumcision drawne out of the lawe Nay that they maye see they can not vndermyne the gouernment of Christe with such aunswers but they must also shake the brazen Pyllers of the Sacred authoritye of the Magistrate Let them shew with what Argumentes they can stoppe the Mouthes of Papystes in maintayning the Supreame authoritie of the Prince and our moste gratious Soueraigne in Ecclesiasticall causes to reforme religion according to Gods word to plant Church-officers by the rules of the same and according therevnto to depose Abiather and set vp Sadotk to call synodes Ecclesiastical when need is or when the Church-gouernours neglect their dutye other then by the examples of Ezechias Solomon Jehoshaphat Josias and by the pregnant reasons drawn from them Wherfore let them leaue these euasions and shifts vnto popish diuines to whom they appertaine But least they should thinke we haue but one piller to vpholde this trueth and that onely in the olde Testament let them answere the reasons following out of the newe If Paule did rightly think It so vnlawfull to take Mark such a one as went from them from Pamphilia and accompanied them not vnto the worke y â— he would rather be at sharp strife with Barnabas the sonne of consolation and be seperated from so worthy a companion in all his labors then accept Mark herein being iustified aboue Barnabas by S. Luke
in Fraunce the substaunce of Discipline shall be out of the worde confirmed and the controuersies betweene vs equally and orderly decided We will also be bounde to subscribe as they are His first quotation out of the Adm. doth set down that in a different letter which is not there to be found Which practize is done onely to disgrace vs vniusâ—ly with the Magistrate The other two sentences though we iudge them somewhat hardly set downe yet they must be charitably interpreted according to the course of their Booke the first of the trueth of Discipline not of doctrine the other of Ministers so called and inabled as God his worde doth allowe The rest is worth no aunswere the matter beeing handled before and Gualter being a party with you against M. Iewell and M. Nowel in that point though againste you in the question of Church election Now in stead of this heape of disagreementes which are at one with them selues let him accorde these following drawne from the wryters who are of his iudgement No man for any crime is to be secluded from any law fall vocation if he repent him and become a new man and there be no generall commaundements contrary herevnto But this doctrine is consonant to the whole course of the Gospell Yet we all hold that Traytours are not to be admitted Byshops or of the Queenes Guarde They maintain this speach of Ambrose on the 4. of the Ephes In the beginning it was permitted to euery one to preach the Gospel baptize and expound the Scriptures but when the Churche was enlarged certain Parishioners were appoynted and goucrnors and other officers ordayned in the Church Yet now Ministers maye not preach without a lisence It is defended by the former Booke that The worde of God is as effectuall when it is read as when it is preached and reading is preaching yet the Booke of Common-prayer preferreth Preaching before Homilies And himselfe sayth that Preaching is the most excellent meanes to ingender fayth This man condemneth and reiecteth Doctours as new yet the former booke Page 425. sayth that by auncient wryters A Catechistes office was necessarie in the Church and distinct from the Pastour The same booke fol. 700. in the marginall note hath Nothing ought to be reade vnder the name of Scripture but the Canonicall Contrary to the booke of Common prayer which appoynteth the Apocripha to be reade vnder the name of holy scripture Iewel saith that for one bishop to haue authority ouer an other is neyther by Christ Peter nor Paule nor by any right of God his word Yet they do by preaching and wryting still maintaine it by the examples of Peter Timothy and Titus In the aunswere to the authority of Peter Martyr it is sayde that in our Church religion is onely reformed to the quicke But the examiner sayth they see weightyer things in the Church wherat they may be greeued as other good men are Now we come to his questions which althogh they he captious and therefore by lawe they are not to bee aunsweared yet to shewe our sincerity in that which we holde we will make him an aunswere To the first we saye Discipline touching the substaunce is fully described out of the worde of God in the booke of discipline the treatise of ecclesiastical gouernment and in the most of the soundest writers of our time The second is answered partly by the former partly by this treatise In steed of this we aske him what be y â— writings which haue coÌ„futed by the scripture all those foresayd godly learned writings To the third we aunswere it is no sounde diuinity to exclude Christian Princes from their gouerment in Church-matters Concerning Excommunication he hath his answere before To the two other clawses let the Papists answere for they are malitiously imputed vnto vs. And we demaund of him whether it be sound diuinity that when the Prince will eate flesh in Lent or do such like shee must haue a Dispensation from an Archbyshop And that the writes of his Courts euen in causes ciuill and matters of instaunce should be in his owne name and not in the name of her most excelleÌ„t Maiesty The fourth is aunswered in the Treatise of the Eldership And we aske of him what pregnant proofe he hath either from scripture or Father that Ecclesiasticall Gouernment shoulde be exercised in a wholle Diocesse by a Chancelor or Commissarye beeing a meere lay-man To the 5. and 6. both wee aunswere That rebaptization is condemned by the Worde of God and that those hee speaketh of be maried folkes And wee require him to prooue by the Worde of God that in case of the necessity which they pretend a Woman may baptize And to prooue by the same that men may be forbidden to mary in Lent or such like times The seuenth is aunswered in that to the 5. and 6. And we demaunde of him how they can prooue it lawfull to admit a Popish priest fallen from the Gospell and still vnapt to teach To the eyght we aunswere there is the like reason of the Supper and of Baptisme And we require him to prooue by the Worde of God that a Deacon may baptize and when he hath proued that let him proue why hee may not minister the Supper also To the ninth we answere that to the Ministers there may be diuersity of rewardes giuen so long as none haue to little nor any too much And we require him to prooue by the Word of God that a Minister of the Gospell may carry the pompe of men of estate To the tenth we aunswere as is set downe in the Treatise that a Minister should be apt to teach We would haue him proue that any other may preache who is not apt to teach To the Eleuenth we answere affirmatiuely and require him to prooue by the Scriptures that an Archbyshop may put Preachers to silence for not subscribing to that which is not required by the lawe To the twelfth we aunswere it is not lawfull for one to be thrust out of his Ministery for shewing modestly in his sermons the inconuenience of vnleauened breade in the Lords Supper that all vsury as wee speake it whither biting or nibbling is vnlawfull And we require of him to prooue by the Worde of God that it is tollerable to suffer Drunkardes whoremongers ignoraunt men of occupation in the Ministry and for not subscribing where Law doth not enforce it or for the not vsing of some ceremonie to turne out godly learned Ministers And make a pitifull seperation of the Pastor and the flocke The Lorde giue vs to be of one minde and wherein we agree let vs proceede by the rule of loue FINIS Eccles 12. Iud. 9. Psalme 2. 2. Chro 16. 9 See admon ad lib. concord de mod agend Mat. 24. 48 Beza praefat before the new Testament Hermonia confess page 53. gal confess art 29. Genes 2.