This rule therefore that because it is first in time before another it is in order to bee first treated vpon before an other or because other as yet were not therefore that which was before made a perfect regiment is no perfect nor good argument Which argument being grounded on so vncertaine and weakâ— foundation all that is built thereon is easily shattered The Papistes for the traditions of the Church which they call the vnwritten worde or veritie vnwritten vse the like argument against the authoritie of Gods written word and veritie of the Scripture The word was deliuered by tradition of preaching before it was deliuered by writing therefore traditions are of no lesse authoritie nor lesse to be beleeued then the written worde and holie scripture yea the Churches authoritie is aboue the scriptures and is the iudge thereof Thus doe the Papistes encroche from the time to the authoritie as our brethren heere doe Nowe as this reason faileth both for the Senioritie of time and forestalling the order of place and much more for claiming any prioritie in dignitie and most of all for inferring any such honour as perfection of regiment so for the truthe of this proposition that The Church of God was perfect in all her regiment before there was any Christian Prince I can not yet sée howe directly it can be iustified For if this were true then there neede no regiment of Christian Princes at all And howe then haue the Christian Princes anie authoritie at all in Eccl. causes Or â—f they haue anie howe came they by it if the Churches regiment were perfect or the Church perfect in all her regiment before there were anie Christian Prince Or whereto serueth the Christian Princes supream authoritie in Ecclesiasticall causes if not to make the regiment of the Church in better estate For otherwise the Church were as good without it if she be no better in her Regiment by it then she was before shée had it But it is not so both the church and her regiment is bettered by it Which your selues are faine in part to confesse euen heere in the conclussion of your argument saying of God who hath most mercifully and wisely so established the same to wit the churches regiment that as with the comfortable aide of christian Magistrates it may singulerlie prosper and flourish c. And againe for the church craueth helpe defence of christian Princes to continue and go fore-ward more peaceablye and profiâ—ablye to the setting vp of the kingdome of Christ. Although héere ye will affoorde no more but this yet if there were no more this is inough to ouerthrow your saying that the church of God was perfect in all her Regiment before there was any christian prince For if this comfortable aide helpe and defence to continue and goe forewarde in so great matters as more peaceably and profitably to the setting vp of the kingdome of Christe were taken awaie then the church of God though I graunt it may continue and against the aduersaries thereof preuaile Yet should she not be perfect in al her Regiment needing this comfortable ayde help and defence of christian Princes And the setting vp of the kingdome of Christe shoulde with more trouble and lesse profit go fore-warde yea rather it should go back-warde and he hindered though it continue and not so singulerly flourish and prosper but decay And is this so smal a matter in your eyes brethren as that it nothing appertained to the Regiment of the church but that crauing all this of christian princes and so without them wanting the same ye dare so boldly auouch that she is perfect in all her Regiment without it Doth she craue that she wanteth not Then is she a wanton Doeth she want it then is she not perfect in all her Regiment Or doeth it not greatly pertaine vnto her Regiment Or doe yee thinke that this shall salue the matter because the churche may continue and againste the aduersaries thereof preuaile without it Our question nowe is not of the substance and beeing of the church but of the Regiment of it Neither yet simply of the Regiment but whether she were perfect in all her Regiment before any christian princes were or no The church I graunt was then and shall continue euer and she had euen then a Regiment also Yea and that Regiment in soone respectes might be called perfecte for that time while there were not such open professed christian princes to be foster fathers and noursing moothers of the church as God bee praysed now there are For concerning the Rectors of the church then as they were then more perfect and singuler persons so had they more perfect and singuler extra-ordinary offices and withall more excellent giftes to be able to gouerne it the better But this argueth so little the churches perfection then in al her Regiment vnderstanding the same of all her ordinary externall Regiment whereupon our question is which Regiment shee was not then so perfectly come vnto that rather their extra-ordinary gifts and offices of Apostles Euangelistes Prophetes c. were added for that time to supplye furnish that part of the Regiment thereof that was afterward to be made more perfect concerning the ordinary state by the accesse of the Christian Princes following Except therefore our Brethren intende vtterlie to shake off all Christian Princes and account their supreame authority in Church causes if not now to be nought yet to be nought worth and altogether vnnecessary to the perfection of the Churches Regiment how can this be any good argument to infirme it now because admitting this also were true there were no ChristiaÌ„ Princes theÌ„ what do they inferre here-upoÌ„ that there is no more néede héerein of Christian Princes now then there was then presupposing that then héerein there was no néede at all of them that were a very suspitious and perrilous conclusion For although theÌ„ there were the lesse néede of them because that néede was then other-wise supplied yet those supplies not continuing and malice increasing both of aduersaries without and of Hipocrites within and the giftes also that remaine decreasing there is now farre more neede of the Christian Princes supreame gouernment to the perfecting of the Churches Regiment And so the state of the time for the regiment of the church differing the argument of the Regiment from the time then to the time now is defectiue But if they néeded then héerein the helpe of christian Princes as they do nowe then was not the church perfect in all her Regiment otherwise than as it was extraordinarylie supplied before the christian Princes helpe and comfortable aide was added Before which time those temporary supplies comming to the church as the Manna and other extraordinary helpes made the Iewes estate to flourish prosper and goe fore-ward in the Desertes though they ceased when they came to the land of promise So the church might bee
the Prince and all in authority Eccl. or Politike vnder her Ma. against all the state of the church as is most apparant in diuerse of their books in this lear dis as God willing we shal see at large And without authority or licence to publish abroad in print and scatter abroad throughout the realm coÌ„trary to al lawes orders their treatises so pestred with slaunders reproches suspitions to preteÌ„d for the reformation which they deuise prescriptioÌ„ of gods word practise of auÌ„cieÌ„t churches testimonies of holy yet cannot proue either any cleare scripture or practise of any auÌ„cient church or cleare testimony of any holy Father as by the grace of God shall manifestly apppeare by the diligent search thereof in the examining of this learned discourse howe greatly then haue our brethren strayned their consciences in these things Or rather do they not as Christ said swallow vp a Camell and straine a gnat such doings beséeme not the embassadors of Iesus Christ. The third point in their first obiection is of their fewnesse As for the fewnesse say they it may be if the ignorant ministers the varietie of other which subscribe some dooing it with this limitation and some with that some holding their former iudgement as not gainsaide by their subscription some lamenting their slippe in that behalfe were deducted the number of the one would not so greatly suremount the other Wee do not obiecte their fewnesse to them as any preiudice vnto the matter if the pointes which they contended for were material and necessarie Neither do we obiect fewnesse in respect of Archbishops and bishops but in respect of the consent of all the other of their brethren ministers that haue agreed vpon these articles from whome it might better become our brethren not to dissent especially by making such a scisme in this our Church of Christe as they do But they say the number of the one would not so greatly surmount the other if the ignorant ministers were deducted Of the ignorant ministers we shal afterward haue their large discourse But let them deduct them from this number as indéed they are not reckoned There is none chosen into the conuocation house that is not thought and known to be sufficiently learned how-soeuer our brethren in conceit of their owne learning do despise them As for the other learned Pastors in the realme besides that they gaue their compromise to those whome they chose vpon confidence of their learning and sincere iudgement to agrée vpon the articles and to giue their suffrages in their names haue either al of them or the most part of them giuen also their especial assent subscription therunto But besides these they say there is the varietie of other which subscribe to bee deducted some doing it with this limitation and some with that If there be a variety of such subscribers it is a great signe of nâ—rigour nor straining of their consciences but of all courtesie shewed vnto them and of relenting so much as may be extended to our brethren in permitting them with such varietie of limitation Howbeit for al this number the variety of their limitation containing no contradiction to the matter that they subscribe vnto they may also bee well accounted in our number But they say there are yet more to be deducted some holding their former iudgement as not gaine-saide by their subscription If their former iudgement accorded there-with they may well so hold it not to be gainsaid by their subscription But if they subscribe to one thing their former iudgement hold the contrary except they alter and correct their former iudgement let theÌ„ looke to it how they dissemble can then some of these our brethren and faithfull ministers straine their consciences on that fashion Lastly say they there are to be deducted some lamenting their slipp in that behalfe Indéede this is a foule slippe of any our brethren to subscribe contrary to their former iudgemeÌ„t except that in their latter iudgement vpon better aduisement finding the defect of their former iudgement they amend it but if they subscribe against theâ—r conscience lament it secretly to them-selues or to other their brethren and not renouÌ„ce it to the open state they haue to aunswere for their great and triple sinne First for the weakenesse ignorance and errour of their iudgement that ought to be strong skilful sound in iudgement namely such as withal vpbrayde ignorance vnto others and also for that contrary to their iudgement they subscribe to that which their selues condemne and lastly that they thinke all is so salued with their close lamenting of their facte yet not renouncing of their subscription so that while we plainly and simply make reckoning of them to haue subscribed bona fide and to haue said and written as they think to think as they haue writteÌ„ said Our brethren come now in with a new knack new to vs vnlooked for at any of our brethrens hands though it were practised of old by Arius the Priscillianistes except that the dissembling Papists and Anabaptists do reuiue it and tell vs we must deduct out of our number some such of our brethren as hold their iudgement not gain-said by their subscription and some such as lament their slippe in that behalfe When as who these shoulde be we can take no notice except they openly reclaimed their subscription I am sory to heare it that there should be any somes of such dissembling brethren as can thus hold with the Hare and run with the Hound besides these our open recusant brethren But I trust there are not many such dissemblers or rather none if it were well examined and that this is but our brethrens threaping more kindenesse then néedeth vpon them to winne some from vs or to make a shew vnto vs that our number is not so great as we account of for so they conclude that if these were deducted the number of the one would not so greatly surmount the other Neuerthelesse for all these deductions either open or vnderhande this shall not much encrease their number nor decrease ours Neither haue they any cause to boast of such dissemblers As for vs though we are sory for them yet can we well spare both them and other ignorant out of our number and yet God be praised for it still surmount our brethren Albeit we vaunt not of number as do the common aduersaries to vs both though the greater our number be the more is our ioye and our brethren should be the more ashamed of their separation But the number was not the cheefest thing that was obiected But let vs now sée what our brethren say to the other obiections As for the challenge of the Papists knit vp with the consideration of the estate the difference may be considered in the matter manner CoÌ„cerning the matter they make it in the substance of
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 coÌ„sciences what would our brethreÌ„ then spare to do against these publike orders I maruel therfore how they can thus coÌ„fidently 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 regimeÌ„t 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 foreâ—talled 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 â—pus 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
or house of God ought to be directed in all thinges according to the order prescribed by the housholder himselfe Which principle is true within the boundes thereof that is to say in all thinges that he hath prescribed But if he haue not prescribed all thinges appertayning to the externall gouernment of his Church or house then are those thinges which are not prescribed by the housholder himselfe not to be so vrged as that they ought necessarily this way or that way to be alwayes directed The Apostle Hebr. 8. verse 5. saith out of Exod. 25. verse 40. Moses was warned by God when he was about to finish the Tabernacle See sayde he that thou make all thinges according to the paterne shewed to thee in the mount But the Apostle proceeding in the ninth Chapter verse 11. applying this first Tabernacle to the second which he calleth a greater and more perfect Tabernacle not made with handes that is not of this building meaning the naturall bodie of Christe referreth not this to the mysticall bodie which is the Church or house of God and much lesse to the externall forme of regiment in all matters ecclesiasticall or belonging to the Churches gouernment No not when before chap. 3. verse 1. c. he speaketh both of Christ himselfe and of his house or Church also Therefore sayeth he holy brethren partakers of the heauenly vocation consider the Apostle and high Priest of our profession Christ Iesus who was faithfull to him that hath appointeâ— him euen as Moses was in all his house For this man was counted woorthie of more glorie thâ—n Moses in asmuch as he that hath builded the house hath more honour than the house For euery house is builded of some man and hee that hath built all thinges is God Nowe Moses verelie was faithfull in all his house as a seruant for a witnesse of the thinges which should be spoken after but Christe is as the sonne ouer his owne house whose house wee are if we holde fast the confidence and the reioysing of the hope vnto the ende Here againe we sée that this faithfulnesse in all his house as Moses was faithful is not to be reckoned as though he went about to shewe vs that all pointes of the externall regiment of the house or Churche of Christe haue a prescribed order by which they ought to bee directed in all thinges but that in the inwarde and spirituall regiment thereof we should acknowledge Iesus Christ the sonne of God to be the Lord and owner of this house and to consider him as the Apostle and high Priest of our profession that is of our Christian faith and religion and to confirme our faith in him that wee are his house or Church if wee holde fast not this or that externall forme of Ecclesiastical gouernment but the confidence and reioysing of hope vnto the ende And thus farre foorth and not furder we admit this second principle or proposition And this is necessarie to be obserued because this principle is here set downe in such captious order as insinuating that Christ had prescribed an order in all thinges in his house or Church according to the prescription whereof all thinges ought to be directed In which sense it is no principle but a question betwéene vs which wâ— denie and our brethren affirme but as yet they haue not prooued it The thirde saye they is a manifest trueth beleeued of all them that acknoweledge the Scripture of God to bee a perpetuall rule of all our life and able to make the man of God perfect prepared to all good workes Here againe another caption is to be taken héede of in this their thirde principle which order is not to bee learned else-where but in his holie woorde For if they meane it of the order that in his holie worde he hath prescribed true it is that order is not to be learned any where else as anie necessarie prescription otherwise then as an exposition of the same order for our more cleare and fuller learning thereof And so alwayes kéeping the foundation the godlie fathers and expositors may builde there-on and the godlie gouernours of the Church may beautifie and adorne the same so that all be doone to Gods glorie and to the true edifying of the Church And so this third proposition is a manifest trueth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it followeth not héere-upon that all generall or particuler orders in the externall gouernement of the Church are not else-where to bee learned but in Gods holie woorde except they meane by Gods holie worde such as are inclusiuely comprehended and not expresselie specified in his holie worde For they their selues haue not all their orders expressely mentioned and in all thinges prescribed in Gods holy worde For example their owne communion booke entituled The forme of Common prayers administration of the Sacramentes c. They dare not auowe that all thinges therein conteyned haue not beene learned else-where but in his holie worde and are there to be founde eyther in plaine woordes or necessarie implication but because they thinke that they are not contrarie they dare auouch thus farre to call them Agreeable to Gods worde And yet as though the agreeablenesse also might be called in question they adde héere-to And the vse of the reformed Churches And as their owne booke of Common prayers vseth all these helpes to saue all vpright for feare they might be chalenged in this poynt euen so this booke which our bretheren commende vnto vs to be A learned discourse of Ecclesiasticall gouernment prooued by the worde of God wee shall finde in the discourse thereof that the learned discoursers learned not all the orders prescribed there-in out of Gods holie worde but somewhat else-where Except they will likewise say it is agreeable or not contrarie to Gods holie worde Wherein also we shall God willing sée how they faile But if that answer may thus serue them I sée not whie it may not as well serue vs if we haue no other gouernement established but such as is agreeable and not contrarie to the holie word of God although it be not in his holie word expresselie prescribed Neither dooth this text of S. Paule 2. Tim. 3.17 anie more infringe euerie order in the churches gouernement that it maye not be learned else-where but in Gods holie worde then it dooth infringe euerie other order in the ciuill policie or administration of euerie mans morall behauiour that their orders also are not to be learned else-where but in Gods holie word Bicause thiâ— is a manifest truth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it sufficeth for such orders as
said to bee perfecte in al her Regiment meaning that Regiment which was fittest for the state of her affâ—iction and trauelles then bicause she had such extraordiâ—â—ry helpes But this is no diminishing of that perfection if it may so be called that is requisite to the ordinary regiment of the Church vnder the Supreame Gouernment of Christian princes albeit the offices and giftes of Apostles Euangelists Prophets c. are ceased nor to be expected nor reuoked Nowe then as the proposition admitting there were no christian princes is not true in affirming that the church of God was perfecte in all her regiment before there was any Christian prince vnlesse wee vnderstand that perfection of all her Regiment which was appropriate to her by the extra-ordinary prerogatiue of that particuler age and peculier state thereof not extending it to all her ordinary Regiment that shoulde perpetuallie continue So is this proposition likewise moste vntrue in this other parte that there was not any christian prince then Albeit this also be no good argument there were no christian princes then Or they were not reckoned among the Gouernours of the church then therefore they are not to be reckoned among the gouernours of the Church nowe Neyther this argument The Apostle Rom. 12.1 Cor 12. and Ephes. 4. reckoneth vp onely in the church these 4. Pastors Teachers Gouernours and Deacons as the perpetual offices by whiche the Church of God may according to his worde be directed in all matters which are commonly called Ecclesiastical therefore Christian princes as not mentioned haue not to deale in the regiment of the same Which kinde of argumentes I am the sorier that these our Brethren in the earnestnesse of their zeale should vse bicause as Gellius Snecanus Phrysius noteth from whome our Brethren séeme to take manye thinges in this their Learned discourse all these reasons that our Brethren heere vse are the very plaine reasons of the Anabaptistes against christiaÌ„ Magistrates Whose heresie sith our Brethren do vtterly detest I would haue them vtterly detest in any case not to vse their reasons whichis nothing but to bolden strengthen the Heritikes to breed suspition to theÌ„selues Snecanus de Magistratu pag. 637. alleadgeth the Anabaptistes obiection saying Hucque trahunt quod Ephes. 4. c. And to this they drawe that Ephes. 4. the office of a Magistrate is not to be reckoned vp among the functions of the church Whereunto he aunswereth in the nexte page Quòd autem Ephes. 4. But as for that Ephesians 4. S. Paule doth not mention the office of a Magistrate that is to bee supplyed out of other places to witte Rom. 12. 1. Corinth 12. Whereas Rulings and gouernmentes are reckoned vp among the giftes of the church and kinds of vocations as is aboue declared Otherwise many things ordeyned in the church to edification should be condemned Yea euen as the Apostle Rom. 13. properlie treating of the ciuill Magistrates mentioneth not the Bishops so it is no maruell that Paule heere passeth ouer the meÌ„tion of the Magistrate Namelye when heere hee reckoneth not vp the kinds of al offices but specially and properly the functions onelie of the Ministers of the word Whereby not onely we see that this argument is the very argument of the Anabaptistes and therefore not to be vsed of our Bretheren but also that those places Romaines 12. 1. Cor. 12. cited also by these our Brethren where-as they vnderstande the woordes of the Apostle Rulers and Gouernours onely for their supposed Seniors and thirde sorte of Tetrarks those wordes are as-well to bee vnderstoode of Christian Magistrates Yea if those wordes of Rulers and Gouernours shoulde not bee so vnderstoode to witte for Christian Magistrates many thinges ordeyned in the church to aedification shoulde be condemned those wordes therefore being thus vnderstood both such ordinaunces in the Church ordeined by Christian Magistrats are not to be condemned and Christian Magistrates haue power to ordaine suche things And the argument that our brethren héere vse that thâ—re were nâ— Christian Princes at that time is also conâ—uted But this is handled by Gellius more at large pag. 555. To this purpose saith he serueth the likenesse and conueniencie of the Ciuill Magistrate and the Ecclesiasticall Ministery which fighte not one with the other but from the beginning haue alwayes beene most neerely ioyned together although the proprieties of them both in the Church are distinguished Euen as it is manifest by the example of Moyses and Aâ—ron This order was distinctly obserued in the Church of GOD in the time of godly King Iosaphat 2. Chron. 19. Which thing of all other is most euidentlie declared in the new Testament Mat. 22. Where Christe saith Giue vnto Caesar that that is Caesars and to God that that is Gods Where-upon it is manifest that God is no lesse the authour of the order of Magistracy among the faithfull Rom. 13. then hee is of the order of the Churches offices Ephes. 4. ver 11. These things dotâ— Paule most effectually confirme while Rom. 12. ver 8. and 1. Cor. 12. v. 28. he reckoneth vp Rules and Gouernments among the giftes of the Church and among the offices thereof For the proprietie of the wordes which the holy Ghoste both in the Greeke and in the Latine tongue doth vse not only signifieth especially the censure of the Eldershippe but may be also generally stretched to the Rulings and Gouernements of all offices as it is manifest by the declaration conference of the Scripture For besides the former places Rom. 12. v. 8. 1. Cor. 12. v. 28. The name of gouernment Pro. 11 v. 14. is giuen to counsellours Act. 27. v. 11 and Apocal. 18. v. 17. it is referred vnto Ship-maisters Lyâ—â—wise also the name of Ruling is applied in the firste Epistle to Timoth. the 3. chapter the 4. and 5. verses to the administration and discipline that is domesticall And to these fore-cited places commeth that which Paule Rom. 13. v. 1.4 and Tit. 3. ver 1. doeth expresse in the same wordes as-well in the Greeke as in the Latine tongue the ciuill power and reuengement of the Magistrate against vnrighteous men and malefactors against whome the Lawe is made 1. Tim. 1. v 9.10 and the spirituall power and reuengement giuen of the Lorde to the Apostles for the edification of the church against all contumacie 2. Cor. 10. v. 6.8 and the thirtienth chapter the tenth verse For in both places he vseth these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuating by these selfe same woordes that the distincte proprietie of power and power and reuengement both wherby the Magistrate taketh vengeaunce of the contemner of the Lawes and wherebye the Churche hath yet in a readines reuengement and power against all contumacy is of God and to be reckoned among the offices of the Church Sithe that therefore the ordinaunce of the Ciuill power and of reuengement
plaine and expresse terme we méete in all these persoÌ„s with those that are intituled by the name of Teacher or Doctor on which title our Bretheren take holde And albeit the Text setteth it downe not in the name of Doctor onelie but calleth them Prophets and Teachers or Doctors yet that makes no matter For as speaking of teaching they alleaged prophesie before so héere they take these names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as diuerse names betokening one matter For if they doo not so either they speake contrarie to themselues or nothing to the purpose Contrarie if the Doctors intermeddle in other mens functions distinguished from theirs Nothing if they meane not they were suche Doctors as héere they take vpon them to prooue vnto vs whose office is onelie to teache true doctrine and confute all heresies and false opinions by the word of God concerning all articles and principles of Christian religion without applying their teaching to any particuler state of time of persons or places But it followeth The example or practise of this office is set foorth Acts. 13.1 c. So that their meaning is to prooue all these héere recorded by Saint Luke to be suche and no other sorte of Doctors To which purpose how truelie these examples fitte let vs sée besides the conference of the Scripture howe they contrarie in these examples the Doctors that their selues most estéeme Caluine vpon these words Acts. 31.1 writeth thus What Doctors differ from Prophets at the least-wise in my iudgement I haue expounded on the fourth chapter to the Ephes. 11. And on the twelfe of the former Epistle to the Corinthians 28. In this place these two are synonyms that is diuerse wordes signifiyng all one thing that Luke might signifie there were manie men in that Churche indewed with a singuler grace of the spirite for to teache Truelie I see not how it agreeeth to take prophets for those that excelled in the gifte of foretelling But rather I suppose it is noted that they were excellent interpreters of the Scripture But such did exercise the gifte of teaching and exhorting euen as Paule dooth testifie in the foureteenth of the former to the Corinthians 29. Wee must regarde the drifte of Luke Paule and Barnabas were ministers of the Churche of Antioche from thence God now calleth them to another place Least any should thinke that Churche to be stripped naked of good fitte Ministers that God prouided for others with the damage thereof Luke preuents it and teacheth that there was such plentie that helping the neede of others notwithstanding it had a residue left so much as was inoughe for the vse of it selfe Wherevpon it appeareth how liberallie the grace of God was powred on that Churche from whence Riuers might bee drawne hether and thether So also dooth God enriche certeine Churches aboue others in our time that they might bee Seminaries to spread abroade the doctrine of the Gospell By which iudgement of Caluine it appeareth that those Prophets of whome wee haue spoken 1. Cor. 14. were these Doctors being Interpreters of the Scriptures How-be it not bare interpreters but suche as ioyned the gifte of exhorting with their teaching Gualter saith on the same place Act. 13.1 But they are called Doctors who do publikelie instruct the Churche and doo orderlie applie the holie Scriptures to the institution of all whome at this daye we call either Pastors or Ministers of the worde Therefore there was not at Antioche onelie a Churche but also a Schoole out of which the learned Ministers were sent to other Cities c. Beza also vpon the second verse Act. 13. When as they ministred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is while they exercised their office to wit of teaching of Prophesiyng For a little before he had said they were Doctors Prophets Therefore Chrysostome rightlie interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they were ministring that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they were preaching Wherevpon saithe the Geneua note The worde signifieth to execute a publike charge as the Apostleship was so that heere is shewed that they preached and prophesied While they preached saith Bullenger while they redde holie things interpreted and taught others and while they were occupied with holie thinges For holie things are preaching the reading of the Scripture interpretation doctrine and suche other matters So that by all these learned mens iudgements and by the apparance of the verie text it selfe concerning the example and practise of this office it appeareth how vntrue this is that the office of Doctors is onelie to teache true doctrine and to confute all heresies and false opinions by the worde of God concerning all articles and principles of Christian religion without appliyng their teaching to any particuler state of time of persons or places But to sée this practise better by these perticuler examples let·vs begin with Barnabas which in the text is firste named And whose verie name saithe Saint Luke Acts. 4.36 is the sonne of consolation On which Beza saithe they that are skilfull of the Chaldie deriue it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar which is Sonne and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh that is Soule as though yee would saye he that refresâ—eth the Soule Vatablus saithe Full of consolation that is one moste apte to comfort And trowe yee this Surname giuen him of the Apostles for other-wise his proper name was loses or as some copies haue it Ioseph euen as Christe had giuen surnames to some of the Apostles as Peter signifiyng a Stone and Boanerges signifiyng the sonnes of Thunder was giuen him by them for anye greater cause then for his comfortable and effectuall kinde of Teaching And if it were so can we suppose his Teaching was with-out application and exhortation But let vs not stand vpon coniectures nor on his name but on his dooing Dooth not the text expresselie say Acts. 9.26 When Saule was come to Ierusalem he assaied to ioyne himselfe vnto the Disciples and they were all afeard of him beleeuing not that hee was a disciple but Barnabas tooke him and brought him to the Apostles and declared to them how he had seene the Lord in the waye and that hee had spoken vnto him and howe he had spoken boldlie at Damascus in the name of Iesus Can we conceaue that Barnabas could doo all this or be-it that Paule did declare some parte thereof with-out application of the particuler state of the time of the persons of the places But what say you to this place conteyning the foure verses 22.23.24 and 25. immediatlie precéeding that place that is cited by your selues Act. 11.26 Then tidings of those things to witte that a great number in Antiochia beléeued and turned to the Lorde came to the eares of the Churche which was in Ierusalem And they sent foorth Barnabas that he should goe to Antiochia Who when he was come and had seene the
confession was neuer as it was hoped for set foorth in their name for whose cause it was written notwithstanding how this was done and vpon what causes it was done all men do not clearely vnderstande while many men marueile at the dooing but are ignoraunt of the true causes of the matter Heereupon howe diuerse suspitions might haue hapned vnto many howe diuerse iudgementes might haue beene made both of me and of the confession it selfe I will not say of priuate persons but also of the very Churches to conclude howe diuerse and sinister reportes might haue beene scattered among the common people what one is he among men that doth not knowe It behooueth me therefore before I shall die to stoppe the sinister naughtie supitions iudgements reports concerning my doctrine Which thing I iudged could of me be done by no better meane than if I should prouide that both my confession euen as it was of me written should be set foorth seuerally by it selfe and also seuerally by thēselues my obseruations theron by the which if any things were dark they might be made plaine if any things were doubtful they might bee confirmed and that I should leaue the iudgement of the whole busines vnto the whole true Catholike Church Moreouer I thought that to remoue false suspitions out of mens mindes if any were conceaued I should doe no little good if what iudgementes were made of learned men concerning the cōfession I should euē by their owne letters make them knowen to all the godly especially sithe that also out of the same euery man might easily vnderstande for what causes the confession was not set foorth in that manner that it was purposed A certaine greate man wrote vnto me of that matter in these words Concerning that which you write of your cōfession it was read ouer of me and of N. and of others with great pleasure Which both was written most learnedly with a most excellent Methode And if so be you except that which in the end you adde concerning Archb. the Hierarchy it liked me exceedingly well But when we did deliberate with our brethren N.N. the which are heere concerning the way and manner of entring into a concord among al the Churches of our confession they with one consent did iudge that this was both the only the safest the reddiest way that the cōfessiōs of faith already receiued set forth by the Churches of euerie Prouince should be composed compacted into one harmony because they are all of them one most like another so farre as appertaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the substance of faith and that their confession was refused of none of the Churches This their counsell when they proued it by many reasons we haue written therof vnto you and to the Reuerende brethren N.N. and to other Churches neighbors to vs who all of them greatly like the selfe same counsell These thinges out of the letters of that great man To the same opinion almost we might produce out of other mens letters also writing of the same matter But sithe it is not necessarie for breuitie sake wee omitte them Zanchius nowe being thus mooued by these considerations to iustifie all these his former Aphorismes in these pointes aforesaid setteth downe among other these obseruations following Vpon the 25. Chap. Aphorism 10. 11. When I wrote this confession of faith I wrote all thinges of a good conscience and as I beleeued so I spake also freely as the holy scripture teacheth vs to doe But my fayth first of all and simplie dothe rely on the woorde of God after which somewhat also on the common consent of the whole auncient Catholike Churche so bee that the same consent striue not with the holy scriptures For I beleeue that those thinges which were of the holy Fathers beeing gathered together in the name of the Lorde determined and receaued with a common consent of them all without any contradiction of the holy scriptures that those thinges albeit they bee not of the same authoritie with the holy Scriptures are also of the holy Ghost Hereupon it commeth to passe that those thinges that are of this sorte neither would I neyther dare I with a good conscience disallowe them But what is more certaine out of the stories out of the Counselles and out of the writinges of all the Fathers than those orders of Ministers of the which we haue spoken to haue beene ordeyned in the Church and receaued by the common consent of the Christian common weale But who am I that I should disalow that which the whole Church hath allowed No neither all the learned men of our time durst disallowe For why they knewe that both these thinges were lawefull vnto the Churche and that all those thinges proceeded and were ordeyned both of godlinesse and to good endes for the edification of the elected And for the cause of confirming this matter I thought good here to inserte suche thinges as Martine Bucer of godly memorie a man moste famous for singuler godlinesse and learning hath left written vpon the Epistle to the Ephesians As for the administration of the woorde when it is doone by the reading and reciting of the deuine scriptures finally by the interpretation and explication of the same and by exhortations taken frō thence and also by repetition and by the Catechisme which is perfourmed by mutuall questions and aunsweres of him that is the Catechiser and of the party that is catechised and by holy conferences and debatings of the harder Questions of our religion according to this manifold dispensation of wholesome doctrine the giftes or offices of this function are also multiplied For whatsoeuer belonged to the moste perfect māner of teaching that in the administration of the doctrine of saluation is to be applied with most great study because that sith thou art a man the knowledge of seeing God or liuing according vnto God which as of al other it is most diuine so also most difficult ought to be set forth they now that teach artes diligently contayned in some certain books as if a man woulde purpose out of Euclide to teach the Mathematicalles first of all they will reade and recite the booke proposed and streight waies they wil expound the particuler words that are not commonly knowe as euery Art hath his proper wordes and names and then if anye collection or argument be more breefely made they expound it by resoluing the partes thereof and make it cleare by many examples out of the generall preceptes they teache particulers and they do enforme them how farre foorth they stretch This it is properlye to teache But he that is indeede a sure or faithfull Doctor is not contente to teache these thinges although by a faythfull deliuerance of the Doctrine but also hee repeateth it and exacteth the thinges that he taughte and offereth him selfe readye to his schollers that they might demaunde a playn explication of
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
women gouerned Gods people Whereby hee séemeth to clayme this to bee the prerogatiue of Fraunce that whether it bée right or whether it bee wrong they will not suffer womens gouernmtnt Neyther is Cenalis thus content to haue thus once or twise heerein abused the Scripture but he goeth on moste blasphemousely to God and iniuriously against all Christendome and sayth in which thing that most noble Realme of the Nation of the French Gaulles hath whereupon to congratulate vnto it selfe that by the singular benefite of God it may woorthily be called before other kingdomes a sacerdotall or Priestly kingdome For it hath this thing common with Priest-hoode that euen as the Priest-hoode can not passe ouer vnto a woman so no more can the Monarchiall Empire of the Salike Monarchie What therefore remayneth but that being mindefull of the grace receaued of God they breake foorth into these wordes Apocal 5. Thou art worthy O Lorde to take the booke and to open the seales therof because thou wast slaine hast redeemed vs in thy bloud out of euery tribe language people and Nation to wit whome thou hast vouchsafed to illustrat with the title of the most ChristaÌ„ kingdom And moreouer hast made vs kinges and Priestes and we shall raigne vpon the earth to wit being enriched with this sacerdotall dowrie Nothing therefore letteth whereby that Nation should not be called a holy Nation a royall Priest-hoode or if ye had rather a priestly or sacerdotall kingdom a people of purchase For the religion which afterward once it got neuer intermitted but happely prosperously euer encreased Gallia or the couÌ„trie of the Gaules sayth Ierom alone hath wanted monsters with the which almost the residue of Nations haue abounded more than inough Thus monstrously writeth Caenalis against womens regiment Howbeit I hope Caluin tooke not this terme of monster for womens regimeÌ„t from this monstrous Popish Bishop As for that which Ierome wrote was not against the regiment of women in Gallia neither was Gallia in his time called Francia nor Pharamundus borne and so no such Salike lawe as yet inuented And therefore this must needes be wrested hereunto Besides this intollerable arrogancie in the French to claime that spirituall priuilege of Royall Priest-hoode that is both common to all true Christian nations and to all true Christian people not onely men but to women also and to children And therefore this is both iniurious vnto theÌ„ to take this title from them and a grosse errour in a Bishop not vnderstanding what these termes doe meane For although he deâ—arre his Popish sacrificing Priest-hood from a woman leâ— him laye that hardely to Pope Iohanes charge yet in this spirituall and mysticall kingdome and Priest-hoode that either S. Peter or S. Iohn speaketh of euery good Christian woman neuer so priuate or poore person and all the electe children of God haue as good title right and interest as not onely the French king but as any or all the Emperours Kinges Queenes and Princes in the worlde Now after Caenalis hath thus craked of the French prerogatiue in this Salike lawe so much pretended and so greatly vrged when he commeth to the reason of the same and of this worde Salica he sheweth what diuersities of opinions are thereon Munster thinkes it is deriued of the worde Sala a riuer at a village of the same name Other that the lawes Salike are deriued of the woorde Sala or vne salle in Frenche signifying in Latine Aulam a Courte or Hall as who say the Courtly or Palatine law Some thought the deriuation of the lawe Salike came of certaine lawes of the French Emperours beginning Si aliquis or Si aliqua and so by contraction striking of a letter or two in the ende per syncopen it was vulgarly termed the lawe Salike Some sayth he arise higher more commodiously who fetch the Etimologie of the lawe Salike not so much out of the marrowe or pythe of the worde as out of the barke or rynde of the worde A Sale from salte as by a certayne allusion that they would haue the Salike law to be spoken hereupon as though it were perpetually constant inuiolable and incorruptible for all times to endure For salte in the holy scriptures is a token of incorruption and perpetuall enduring and moreouer both of Wisdome and discretion As is expressed in plaine wordes Numb 18. and Leuit. 2. In the booke of Numbers All the first frutes of the sanctuarie which the children of Israell â—ffer to God I haue giuen to thee and to thy sons by a perpetuall right it is an euerlasting couenant of salte vnto thee and to thy sonnes before the Lorde And in Leuiticus Whatsoeuer sacrifice thou shalt offer thou shalt season with salte nor shalt take awaye the salte of the couenant of thy God from thy sacrifice In euery oblation thou shalt offer salte And againe 2. Paral. 13. Yee are not ignoraunt that the Lorde GOD of Israell hath giuen the kingdome vnto Dauid ouer Israell for euer to him and to his sonnes for a couenaunt of salte By this it manifestly appeareth that salt hath the tooken of incorruption And as for the token of discretion Let your speech sayth Paule be seasoned with salte And in Marke Bâ—â—rie offering shall bee salted with salte Salâ— is good but if so be it be vnsauorie in what will yee season it That so yee may vnderstande the lawe Salike being sprinkled with the salte of discretion and with the sauce of muche reason perpetually to remaine in his vigor Thus doth Caenalis séeke all the shiftes he can to enforce this lawe not sparing thus more and more to hale and drawe these places of scripture to the same But sence he alleageth so manye originalles thereof and dare not resolue himselfe vppon any one of them but sayth Let euerie mans iudgement remayne to himselfe for I will not vppon this thing contende with any man what certaintye therefore can this lawe haue The very title whereof when it is tossed and tombled withall these diuersities of opinions and wrestlinges of the scripture is so vncertaine But if this were suche a wise and incorruptible lawe that it had his name of seasoning with salte to resemble those auntient offringes couenantes and spéeches in the olde and newe Testament then it maketh more for women than against them For although that saying 2. Paral 13. mention onely Dauid and his sonnes yet did Caenalis himselfe confesse before that the Nation of the Iewes did admitte the gouernement of a woman And the place mentioned Numbers 18. conteyneth not only sonnes as Caenalis citeth it but the verie wordes are to thee and to thy sonnes and to thy daughters So that the offering that is the salte of couenant or incorruptible couenant if the Frenche can drawe it to holde still incorruptiblie with them or the resemblance of their Princes estate thereunto giueth the same not onely to the man
scriptures which are able to make thee skilfull concerning the saluation by the fayth which is in Christe Iesu. The whole scripture inspired from God is profitable to Doctrine to reprehension to correction to institution which is in righteousnesse that the man of God may bee perfect being perfectly enstructed to euery good worke 2. Tim. 3. And this wee confesse against the aduersaries of the scripture and with our Brethren that the diuine and Canonicall scripture as the onely rule that conteineth all thinges perfectly concerning fayth and the saluation which is in Iesus Christ to make the man of God perfect vnto all good workes but that the holy scripture is the onely rule whereby the Churche of God ought to bee gouerned vnderstanding by these wordes that the scripture hath set downe a perpetuall and generall rule of all the onely order of the Churches forme of externall gouernment as well as it hath of faith and of the morall part of mans actions and conuersation if we search the scrpture neuer so much neitheir we nor our brethrē shal euer find it For the church of God may safely admit according to the diuersities of the states thereof diuers formes and orders whereby it may be gouerned So that nothing be withall admitted preiudiciall to the Law to the Gospel that is to say neither against faith nor good manners as S. Austen termeth it Neither is all the Gouernment of the Church in the gouernment or authority of the pastor Bishop or Elder For the Christian Prince and ciuill Magistrate hath a gouernment of the Churche of God also and there be diuers approoued formes whereby princes and Magistrates gouerne the Church of God in the diuers parts and states thereof besides the ecclesiasticall gouernment of pastors And as for that heere our Brethren say the pastor Bishop or Elder hath no authority by himself separated from other These spéeches are spoken ambiguously It is true in one sense that neither pastor nor yet Bishop for I distinguish these tearmes that here are confusedly clapped together hath any authority by him selfe separated from other in the regiment of the Church but that he hath the same in common with all other in the church that bée of his calling and not like a pope as an A-per-se as though none other shoulde haue it but hee onely and all other from him Neither hath any pastor or Bishop or Elder any such authority by himselfe that can properly be sayd to be seperated from other For if it be seperated from other thē it hath no gouernment of thē nor dealing with thē Yea we graunt that whatsoeuer authority and Pastor or B. or elder hath it is the Churches authority because it is giuen vnto them that are the partes and members of the whole Church and to the Churches vse and profite As S. Paule sheweth Ephes. 4.11 c. Hee therefore gaue some to be Apostles other prophets other Euangelistes other pastors and Doctors to the growing together of the saints to the worke of the Ministery to the edification of the body of Christe And the Apostle 1. Cor. 12. after he hath shewed how the spirite of God giueth seperately his spirituall giftes saying vers 11. But all these worketh one and the self same spirite distributing priuately euen as hee will he addeth for as the body is one and hath many members but all the members of one body whē as they are many are one body so also Christe For by one spirite we are al baptised into one body whether Iewes or Grecians whether seruants or free and all haue drunke one drinke into one spirite For the body is not one member but many If the foote say I am not the hande I am not of the body is it therefore not of the body and if the eare saie I am not the eye I am not of the body is it therfore not of the body If the whole body were an eye where were the hearing If the whole were hearing where were the smelling But nowe hath God placed the members euery one separately in the body euen as he would But if all were one member where were the body but nowe there are many members and yet but one body Thus doth S. Paule reason from the resemblance and proportion of the naturall body and the regiment thereof to the misticall So that although what gift facultie power or gouernment soeuer they haue it is not so seperated from other by themselues that it hath no Community with the other nor is pertaining to them For it pertaineth to the whole in common as we say also in the schooles of the soule or life of man anima est tota in toto in qualibet parte The soule or life is whole in the whole body and in euery part But yet euery faculty and power of the soule and life is not in the whole body nor in euery part therof but in the member onely that is the proper organe to the same And so hath euery Bishop or pastorall Elder some authority by him-selfe in the regiment gouernment of the Church so separated from other that other which haue not the same office haue not the same authority So that the community in respect of the benefite barres not the separation in respect of the exercise of the authority and therefore faith S. Paule 1. Cor. 12.27 You are all of the body of Christe and members in part And some hath God ordeined in the Church first Apostles thē Prophetes thirdly Doctors then powers then the giftes of healing helpings gouernmentes kindes of tongues Are all Apostles are all prophets are all Doctors are all powers haue all the giftes of healing Doe all speake with tongs doe all interpret So that as in the first and second degrées heere mencioned the Apostles and Prophets had some power and authoritie in the regiment and gouernance of the Church by themselues separated from other so may we safelie conclude of the Doctors heere mencioned also by which name our Brethren doe here comprehend both Bishops and Pastors that they had some power and authoritie of regiment and gouernaunce in the Church by themselues separated from other in lyke manner And this manifestlie appeareth in their practise The Apostle Saint Paule by his Apostolicall authoritie in the Ecclesiasticall regiment and gouernance of the Church setteth downe in diuerse places diuerse rules some temporarie some perpetuall concerning orders rites and ceremonies of the Churches without anie ioynture of those Churches authorities to whom he inioyned them Yea without so much as asking anie counsel of them or deliberating with them And 1. Cor. 11.34 he saith in generall other things well I set in order when I come Hee saith not you and I together in ioynt authoritie and yet no doubt he had the ioynt consent compromitted to him before and declared after of all good men in al those ordinances that he had made or should make amongest
they called it Concionem a Congregation or calling together of the people If they were of part they called it a Senate And this also seemeth Dauid to haue vnderstood in the Psalmes For treating of the Prayses of God that ought to be celebrated in al and of all assemblies poetically he maketh mention both of the concion and of the Senate As when he saith I will praise thee O Lord with my whole heart in the Councell of the righteous and in the Congregation And in another place Let them extoll him in the Church or Congregation of the people and prayse him in the chayre of the Elders Again I haue hated the Church of the Malignant with the wicked I will not sit For the concion he sayde the congregation in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synagogue and church for the senate councell or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senate or consistory and chair of seniors He would also haue adioyned a thirde if the vse of his commō weale which he looked vpon had permitted By which it manifestly appeareth that these two being thus distinguished and so different the one from the other and the name of Ecclesia church or congregation beeing taken for the one that is to say for the concion or gathering together of the multitude cleane different from the other that is to say from the senate or consistory of the Elders It is moste euident that if in these wordes of Christe Dic Ecclesiae tell the church hee alluded eyther to the auncient or to the present state of the Iewes order that he ment not any senate consistory or councell of seniors but a concion a congregation or calling together of the whole multitude of the people Nowe although this so cleare a reason the distinction beeing als◠confirmed by Bertram might seeme sufficient to cut off all Caluines interpretation and those that followe him applying these wordes clean contrary not to the congregation but to the Iewes Seniory yet let vs procéed further with sigonius for our further vnderstanding of both these councels Moreouer saith he c. 3. The concion of the people in the holy scriptures is cōmonly expounded by 2. terms Synagoga ecclesia Synagog church as in the places right now alleaged it is known For as yet there was not that difference betwene the synagog the church which hath come between thē since the gospel deliuered by Christ But as there wer 3. as it were cōmon weales of the Iewes euen as I haue declared from the beginning of the whole people of euery one of the Tribes and of euery one of the cities in euery tribe so were there 3. Concions of the people One wherein all the tribes of Israel another whereunto all the families of one tribe the thirde whereunto all the men of euery citie came together And of this last except we shall yet restrayn it narrower to all the multitude of euery synagogue in euery citye is this Ecclesia Church Concion or Congregation whereof Christe speaketh to bee understoode if it shoulde be referred to the Iewes state and orders Now after Sigonius hath produed this by manifold testimonies out of the scriptures hee commeth to the fourth Chapter concerning the Senate saying Hauing expounded the Concion wee haue to speake of the Senate But this also the Hebrewes had and that as the people three-folde One whereunto the Senators of all the people came together another vnto the which they that were of euery one of the tribes the thirde they that were of euery one of the Cities The Senate of the whole people was ordeyned by God of threescore and ten men which in age excelled others in all Israell For so he sayde Num. 11. Gather together to mee threescore and ten of the seniors of Israell whome thou knowest that they bee the elders of the people and the scribes and thou shalt bring them vnto the doore of the Tabernacle of the couenaunt and thou shalt make them stande there with thee c. to beare the burthen of the people and that thou onely be not burthened The Grecians therfore called the men that were of this order a Senate auncients Seniors and Senators the Councell they called Bulen the Councell place Eulenterium the men Buletas as yee woulde say a Counsel a councell house and councellers Heere Lo is the place that our Bret. in thi◠their Learned Discourse haue now the second time auonched for their Seniors that our Sauiour Christe hath translated the Senate of this seniory into his church in the newe Testament althogh it was shamefully abused by the wicked Iewes This Seniory indéed of these 70. was instituted of God for the Gouernment of his Church in the olde Law Sith therfore this is the place chiefly pretended for the order and authority of the Gouernors in the newe Testament the abuses of the Iewes being onely abolished let vs not only looke to the Iewes corruptions and abuses but to the institution of God and to the good vse thereof in the olde Lawe that our brethren say is here passed ouer in the new Testament and translated vnto vs to be perpetually vsed in euery congregation And here I like better of our Bret. wit that they would chose to bée Seniors of the best and highest Senate not of the mean or lowest than of their wisedome not fore-seeing how this can not agrée to euery Parish except euery parish should be made a kingdom But why not as that he said Si ius violandum est regni causa est violandum They must néedes be like the 70. Elders assistent to Moses the other inferiour Elders will not serue them But these saith Sigonius chap. 3. sate by the chiefe Prince of the Cōmon-weale in the Metropolitane Citie and being of him admitted together with the Princes of the people they entred into the Counsels of the summe or chiefe state of the affaires Whereupon Iosephus reporteth that out of the Lawe Lett the King doo nothing without the sentence of the Bishop and of the Senators Of these Councells there ar◠these testimonies in the 5. of Deut. Moses faith All ye the Princes of the Tribes and the Seniors came to me And in the 27. Moses and the Seniors commaunded the people saying Keepe all the commaundements that I cōmaund you Also Iosue 23. Iosue called all Israel their Seniors their Princes their Iudges and their Scribes From thence vnder the Iudges chap. 21. the Seniors or Elders decreed that the Beniamites shoulde catch the virgines of the siloites to be their wiues Then vnder Salomon in the 7. chap. of the 3. booke of the Kings All the Elders of Israel were gathered to the King Salomon in Ierusalem And in the 1. ch of 2. Chr. Ezekias the King entred into counsell with the Elders concerning the stopping the heads of the fountaines And albeit the kingdome being deuided the Senate of the Iewes was chosen out of the onelie Tribe of Iuda and of Beniamin
is decreed amongst themselues that must be called the determination of the whole Synode I meruell that our Bretheren shamed nor feared not to stuffe their learned discourse with so many manifest vntrueths It is most euident that nothing is or can bee decreed in the name of the whole Synodes determination without the whole Synode comprehending at least the greatest number for the whole haue decreed and determined the same So that say they no man must bee suffered to speake any thing agaynst it bee it neuer so reasonable or agreable to the worde of God This is another most great and manifest vntrueth sclaunderous to the Bishoppes and reproachfull to the whole Conuocation There is none of the house but that may in any matter that is propounded to bee debated vppon yea any other though not of the house being knowne to be a reuerent godly wise and learned person either of the Ministerie yea in some cases though he were not any Ecclesiasticall person yet might he also bee freely admitted according to the auncient Canons to speake before the house in such sorte and manner as the order of the house requireth for those that bee or should bee learned men to speake their minde in the Latine tongue for feare some young Sir Iohn lacke latine would bee ouer busie and so to reason freely pro contra obseruing alwaies that modestie and reuerence which beseemeth the assemblie of graue and learned men And in this maner many haue propounded and reasoned vpon diuers matters as those that are auncients in the Conuocations heretofore can witnesse Yea saye they whosoeuer will not subscribe to all such thinges as they decree must bee excluded out of the Conuocation as was practised and threatned in the Conuocation at the foresayde Parliament vnto diuers godly and learned Preachers that offered to speake agaynst diuers grosse and palpable errors that had escaped the Bishops Our Bretheren hauing so often broken the squire of trueth in these matters doe here waxe bold to rappe out vntrueths now by huddles What one Preacher hath bene excluded out of the Conuocation for this that he would not subscribe to all such thinges as the Bishoppes among themselues haue decreed Or can they bring any instance but of such one threat made vnto them And albeit a threat differeth from the putting it in practise yet this also is a notorious sclaunder There was no such thing either practised or threatned at any tyme in our Conuocations namely at that tyme they mention which I remember well and so doe many others when some speaking in English began to bee ouer busie and to vse disordered behauiour with vnreuerent termes they were by the Prolocutor as moderator commaunded to silence or els to departe and not to disturbe the house nor alter the lawdable orders thereof except they would and that in seemely modestie speake in Latine which these godly and learned Preachers that our Bretheren commende liked not to doe Neuerthelesse other being indeede godly and learned Preachers did very reuerently and with great learning discusse those matters And so with generall consent either of all or which sufficed of the most and best parte those Articles were condescended vpon and approoued for good and sound doctrine And so I hope will stand for any thing that our Bretheren or any other shall euer bee able to say agaynst them As for any and much lesse diuers grosse and palpable errours that escaped the Bishops I remember none nor can learne of any The Decrees conteyned in the articles aforesayd are published to the open viewe of of euery man if our Bretheren as yet can burthen them with any grosse or palpable errour or with any errour at all though not grosse nor palpable or but with apparance or suspition of errour it were worth the hearing But if there bee no such errour in them who are then worthie the punishing or at least worthie to acknowledge with repentaunce and reuoking this so great a sclaunder For it toucheth not our Bishoppes and the Conuocation onely but béeing established also as is aforesayde by act of Parliament and so the professed doctrine of all the Realme and Church of England how are wee not all hereby defaced to maynteyne grosse and palpable errours and that in no small poynts of doctrine If Papistes had sayd this it had bene lesse meruell which hate our doctrine and count it stuffe full of errours and heresies too But they neuer were nor are nor euer shall bée God willing able to prooue that we mainteyne any one errour in any one article of doctrine but agree in all the substance of Religion with the true and syncere worde of God Yea our Bretheren their selues bearing vs witnesse who in the Preface of this learned discourse confesse that for the substance of Religion it is resolued and now publikly maynteyned for our true and holy faith How could this bee true if those articles namely these which here they note being matter of faith and publikely maynteyned and resolued by all the Church of England to bee true and holie were grosse and palpable errours But to shewe both vnto them and to all the worlde least the Papistes should take holde hereon when they heare of this our owne Bretherens accusation which will bee euen meate and drinke to them béeing glad to feede vppon such sclaunders that as wee are sounde GOD bée blessed for it in all other articles of doctrine so in these wee maynteyne no errour at all but a most sure and syncere trueth let vs come to the viewe of these two Articles that here they mention for example As for the distinction saye they of Canonicall and Apocryphall bookes Although this bee a matter wherein good and godly Fathers haue had some difference yet for our Bishoppes and Conuocations decree thereon I see not how our Bretheren shall bee able to finde that wee holde any error in that matter It is the sixth Article the wordes whereof are these Holy Scripture conteyneth all things necessarie to saluation so that whatsoeuer is not read therein nor may bee proued thereby is not to be required of any man that it should bee beleeued as an article of the faith or bee thought requisite or necessarie to saluation In the name of the holy Scripture wee doe vnderstand those canonicall bookes of the old and newe Testament of whose authoritie was neuer any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leuiticus Numeri Deuteronomie Iosue Iudges Ruth The first booke of Samuell The 2. booke of Samuell The first booke of Kings The 2. book of Kings The 1. booke of Chroni The 2. booke of Chroni The 1. booke of Esdras The 2. booke of Esdras The booke of Hester The booke of Iob. The Psalmes The Prouerbes Ecclesiast or preacher Cantica or songs of Sal. 4. Prophets the greater 12. Prophets the lesse And the other bookes as Ierome
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 â—â—remptorie 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
the Princes authority that none but the Prince can doe and this prerogatiue be to make such Ecclesiasticall lawes as some of these Princes Lawes were howe doeth not this seruice plainely include the Princes supreme gouernment in Ecclesiasticall causes And sith this seruice of the Princes vnto Christ consisteth principally in making lawes for Christ no maruell then if the holy ghost exhort Princes to be wise and to be learned and to vnderstand as the most necessary thing for them to vnderstand the state of the Ecclesiasticall gouernment So that if their Clergie forstowe to doe their duetie yet the Prince by this wisedome learning and vnderstanding might as well be able to giue aduise againe if néede be euen to his Cleargie in the making of many Ecclesiasticall lawes and orders as to take aduise of them As wee sée how diuers of the forenamed Princes did and that by their authoritie with the aduice of wise and learned men both make lawes of Ecclesiasticall matters and haue a supreme gouernment in the maintenance and direction of them Musculus writing on these woordes And now ye kings vnderstande c. The nations and people saith he and much more say I the Clergie are not excluded but Kings Iudges are by name called to bethinke them selues euen for this cause that they are the heads of the nations and of the people conteyning in the nation Clergie and al to whome it principally apperteineth to be subiect vnto the Lord and to giue themselues to bee leaders of the people that are their subiects vnto this true obedience For in two respects it standeth them vpon to be obedient to the Lord first bicause they are subiect to his power as are all other mortall men and then because they are made his peculier Ministers to this purpose that hauing receaued power ouer their subiectes they shoulde both their selues the will of God and cause their subiects to be obedient to it And Marlorate vpon these wordes Serue the Lord in feare noting out of Caluin saith Princes therefore in this place are admonished that they shall then raigne happilie when their power is nothing else but Gods seruice That is to say where in commaunding and bidding they serue not their owne lust but gods will neither vsurpe that tyrannical speech Sic volo sic iubeo stet proratione voluntas Thus wil I haue it thus I bid it be it stands for reasō that it pleaseth me But they say Sie volo sic iubeo quia sic divina volunt as mandat cui soli cuncta subesse decet thus will I haue it thus I bid it be because this is the will of Gods decree He bids it bee to whome what ere he say all creatures will they nill they ought obey Let them also note this place which deny the power of the king secular Magistrat as they cal him to haue ought to do in a cause of a religion For although the kingdom of Christ be in the harts of the beleeuers notwithstanding it apperteineth to the Magistrate to haue a care that the doctrine of the word may be retined in the Church that Idolatry and false worship may bee taken awaye that the Ministers of the church may be commodiously mainteined that the aduersaries may be repressed then to forbid the name of God to be blasphemed to bring to passe that such as leade a godly life may liue in safety but the wicked persons those that are vnquiet may be punished restrained ned This then is the Princes seruice vnto God And is not this as much as to make good Eccl. lawes orders with the aduice counsell of the wise godly learned clergy as hath done and doth her Maiestie But now our brethren after they haue tryed whether they shoulde preuaile by these two aforesaid testimonies least these should not preuail in striuing against the Princes authority in Eccl. matters they adioyn a third vnto them out of the new testament saying And especially it is to be noted where S. Paule commaundeth prayers and supplications to be made for the conuersion of kings vnto the knowledge of the truth and their own saluation that he alleageth this reason that we may leade a quiet and peaceable life in all godlines honesty vnder their protection A godly honest life we may liue vnder enimies of the church persecutors but a peaceable and quiet life in all godlines honesty onely vnder a christian Prince If they do it as paraphrasts by way of some part of exposition they adde these words well vnder their protection But in that they set them downe as the words of the text me thinketh it somwhat ouer bold so to cite the holy scripture or yet as paraphrasts if they so limite the end of our prayers and supplications for Kings Princes which in these three benefites that the Apostle citeth stretcheth a great deale farther than to protection onely For as Dauid and other godly Princes were they may be both protectors and procurers of the same yea the chiefe gouernors and directors in the setting foorth and maintenance of them Neither is S. Paules exhortation to pray for Princes to be restrained onely to the praiers supplications to be made for the conuersion of kings vn the knowledge of the truth but it stretcheth further yea generally as well for those that are conuerted as those that are to be conuerted as well to giue thanks for the one as to pray for the other not onely for their owne saluation but that by their meanes all their subiects likewise may attaine to the way of saluation He reckoneth vp saith Caluine the fruits that spring vnto vs out of a principality that is well ordered the first is a quiet life For the magistrats are armed with the sword to kepe vs in peace Except they should beate downe the audaciousnes of wicked men al things would be ful of robberies slaughters c. The second fruit is the conseruation or saluation that is to wit while the Magistrats indeuour to nourish religion to plant the worship of God to require the reuerence of holy thinges The 3. is the care of publike honestie c. If these 3. things be taken away what is the state of mans life if any care therfore either of publike tranquility or of Godlines or of honesty touch vs let vs remember to haue consideration of them by the ministery of whom so excellent things do come into vs. Thus doth Caluin confesse that the Ministery of the Prince stretcheth as far foorth in procuring vnto vs the benefit of religion as of the other twain therfore he concludeth that we must pray for Princes aswell as much if not much more for this benefite as for the other Yea saith he If any man shall aske whether prayer ought also to bee made for the Kings of whom we receaue no such thing I
in all degrees of men and women noble worshipfulâ— â—â—d of the vulgar sort many begin to doubt of our established gouernment and to suppose some great and inuincible validitie to be in their assertions if too manie be not alreadie carried away too farre in thiâ— opinion that the regiment and discipline which our Brethren desire is suppressed onely by meere authoritie against the manifest prescription of Gods word against the cleere examples of the Primitiue Church against the manifold testimonies of the vnsuspected hystories and auncient Fathers against the sound interpretations and approued practise of all or the best reformed Churches and against reason it selfe as they pretend how much behoueth it vs againe in all brotherlie modestie constantlie to stand vpon our gard in so iust a defence For although many godly learned and wise haue in searching found out the shallownesse heerein of all their grounds yet is it requisite to lay them open to all other that desire to be more thoroughly satisfyed yea euen to exenterate and rip vp the verie bowels of the whole cause to examine their chiefe and principall arguments to go to the authors themselues from whence they fetch them to set them downe at large least any might complaine they were mangled or inuerted and to do all this by the more diligent search and conference of the holie Scripture by the better examining the state of the Primitiue Church by the particular perusing the autentike hystories and testimonies of the auncient Fathers by reuising the states and writing of the reformed Churches and by weighing the peyse and inference of their reasons if happily by all or by any of all these meanes we shall see all or any of the thingâ— that they crie so much vpon to be truly and substantially prooued Which thing while heere I haue laboured to performe though the volume haue growne bigge and the search may seeme tedious vnto some yet the desirous readers satisfaction may be part of his recompence which I haue chiefely intended in this aunswere I know that some too much dazeled by preoccupate affection and wholy mancipated to their forestalled opinion will be still picking byous quarrels to replie vpon one thing or another But to him that is desirous indeede to boult out the truth to sound the matters to their deapth to leuell his ayme not to euery incident but to the head and state in question such replyes as bubles will die as they rise being of no regard but seruing onely to feede and foade contentions and foreseasoned humors and such I graunt it is in vayne to aunswere except they be too vrgent or preuayle too much or by silence and permission get too great credite But when as heere the persons with whome I deale professe in the front and first title of their booke that this is A briefe and plaine declaration concerning the desires not of such or such an one or of some fewe or many of them but of all those faithfull Ministers that haue and doe seeke for the discipline and reformation of the Church of Englande and say againe in their conclusion and last leafe of this Discourse that if this forme of reformation which they haue here set foorth may not nowe be receaued yet the present age may see and iudge what is the vttermost of our desire concerning reformation which hitherto for lacke of such a publike testimoniall hath beene subiect to infinite sclaunders deuised by the aduersaries of Gods truth and hindrance of godly proceedinges vnto reformation And for remedie hereof they haue nowe at length ioyned all their heads together consulting and consenting vpon this plotforme of the Churches gouernement which for greater aestimation they recommende vnto vs with this plausible title on the toppe of euerie leafe A Learned Discourse of Ecclesiasticall gouernment And that this is nowe set foorth to this ende that the posteritie may knowe that the truth in this time was not generally vnknowen nor vntestified concerning the regiment of the Church of God thus couragiously prouoking vs to aunswere vnto this Learned Discourse if we be able so to doe or else to holde our peace for euer hereafter who may not hereby see that it is high time either now or neuer to speak for our selues and for our Churches defence or else as conuicts by silence to yeelde vnto them But now againe while we thus contend by inueighing against and aunswering one another some good men I knowe there are that wish vs both well which are most of all afraide of this that wee shall lay our shame and nakednesse open to all the worlde and namely to the publike and deadly aduersaries of vs both who by occasion of these inferiour matters of circumstance wherin we agree not diffame the higher matters of substance wherein we agree And I confesse with griefe so we doe But when this ariseth not by vs nor by vs is growen so farre and yet betweene our Brethren and vs it is so farre growen that the aduersarie alreadie and all the world doth or may see our dissent herein although neither our Brethren nor we had set it foorth in writing yet when our Brethren by writing also diuulge it to the wide worlde and still followe it with one treatise on the necke of an other what booteth it any longer for that respect to refraine from the publike defending of our cause Yea how doth it not nowe stande vs more vpon to publish our so necessarie defence that all men may better knowe and iudge it hearing both partes So that wee defende ours and aunswere theirs in such reuerende forte as the Apostle putteth vs in minde Let your modestie or your patient mind be made knowen to all men And when the worlde shall see vs deale together thus they shall see that although we must needs as the sonne of Syrach bids vs Striue for the truth vnto the death and defende iustice for thy life yet still we are desirous as the Apostle also willeth If it be possible so much as lieth in vs to haue peace with all men And when the aduersarie shall see how loath we are and euen haled to enter into this conflict against our Brethren and with what reuerence for our partes wee striue with them or rather stande onely at the bay of our defence in the shielding of our Churches state and gouernance And againe when they shall see howe that notwithstanding all these contentions for our regiment we doe yet as I hope hetherto we doe and shall the Lorde be praysed for it continue in the vnion of all the ground-worke and building of our faith doctrine and religion which the aduersaries among them selues for all their crakes doe not they shall or may the easilier perceaue euen in the matter and manner of our contentions both the synceritie of our cause and the temperature of our dealing Which may by the grace of God turne to their bettering or at least to their shame they shall or may
God So be it Blessed are the peace makers for they shall be called the children of God Math. 5.9 AA A DEFENCE OF THE GOVERNEMENT ESTABLISHED IN THE CHVRCH OF ENGLAND FOR ECCLESIASTICALL MATTERS The Preface of the learned discourse vnto the Christian Reader THE holie Prophets hauing oftentimes but searched when and at what time the foreseeing spirit of God declared vnto them the manifold afflictions and troubles of the Church to come haue therevpon entred into great lamentations for the same and haue not only wept and fasted themselues but haue compiled for the Churche whole bookes of Lamentations therein instructing them what waye to take for appeasing the wrath of God breaking out against them The Defence c. IN this applying the great lamentations weepings and fastings of the holy Prophets for the manifolde afflictions and troubles of the Church to come either in their daies or the timeâ— succeeding wherof they prophecie◠〈◊〉 the semblable manner of weeping â—asting compiling like bookes of Lamentations by the fore-seeing Spirit of God reuealing vnto these our brethren â—â—e liâ—e manifolde afflictions now to inâ—â—â— vpon the church for the like offences our brethren héere in 〈◊〉 both too much abuse the fore-seeing spirit of God and take too farre vpon them 〈◊〉 be such Prophets and offer too great an iniury to Gods Church 〈◊〉 time God be praised héere in England both in threatning vs 〈◊〉 like calamities and in burdening vs with the like causes 〈◊〉 â—hey can shew in them selues the like warrant of the fore-seeing 〈◊〉 and shew also that we prouoke the â—ierce wrath of God in like offâ—nces But what speake I of their abussingthus the applicationof tâ—â—se holâ— Prophetes when they dare also abuse the Apostle S. Peters words and his application of those Prophetes and of the for-seeing Spirite of God in them Doth Peter applie it to any such manifolde afflictions and troubles of the Church to come to prouoke any to enter into great lamentations for the same to weepe and faste and to compile for the church whole bookes of lamentations and not rather in that place heere quoted cite onely the Prophets fore-telling of our saluation and of the comming of Christ and although withall of his sufferings yet of his glorye c. to confirme our faith in him whose wordes are these 1. Pet. 1.9 c. Receiuing the ende or rewarde of your faith euen the saluation of your soules of which saluation the Prophets haue inquired and searched which prophecied of the grace that should come vnto you searching when or what time the spirite which testified before of Christ which was in them should declare the sufferings that should come vnto Christ and the glory that should follow vnto whome it was reuealed that not vnto themselues but vnto vs they shoulde minister the thinges that are nowe shewed vnto you by them which haue preached vnto you the Gospell by the holye Ghoste sente downe from heauen the which thinges the Angels desire to beholde What is héere in this application of S. Peter that is not cleane contrary to that wherto our brethren do applie it This therefore is too foule a wresting of the Scripture and that in the veryâ— first entrie into the matter to stumble vpon such an vntruth or rather so to enforce it to discourage the people and to slaunder al the state of the Church thereby I note not this that we on the other side should instifle our selues as though we were not sinners or as though our sinnes were not manifold and grieuous sinnes or as though we wouldflatter any in their sinnes or lay pillowes vnder their armes lull them in the sleepe of security with singing vnto them Peace Peace No howsoeuer they burthen vs vntruly with that poynt we do by the grace of God as much acknowledge our manifold wickednesse and heauie prouocation of Gods wrath as doe our brethren though in other respectes then they doe For that which they impute to the lawes orders established in our Churche we sée not any iust cause so to diuerte the faulte from vs but rather to acknowledge in repentaunce the disorders to bee in our selues in not submitting our selues as we ought to doo in the duetie of our obedience to the lawes and orders For when we consider the sincerity of our faith whiâ—h God hath giuen vs grace by his Gospel to professe and beholde the â—â—â—uelous light of his kingdome into the which out of the power of darknâ—sse and shadow of death wherein we sat he hath translated vs the vnâ—â—ekeable ioy and consolation of the spirit of God that we receiue héereby doth recomfort and confirme vs against the feare of our sinnes and terrour of the wrath of God But when againe we consider how we walke not in this light that shineth to vs but professe to be the children of light and commit the works of darkenes how our laws be good and our liues be euill this is a great touche vnto our conscience which rebating our ioy bringeth feare least the kingdome should be taken from vs and giuen to a nation that shall bring foorth better fruits thereof When we see how these three capitall vices of the world whereof S. Iohn complaineth The lust of the flesh the lust of the eies the pride of life doth so mightily cary away the greatest parte this we crie out vpon and bewaile the euent whereof indeede wee feare and giue warning of it as much we hope to our powers as any of our brethren do at least we confesse this is our duty offer to ioyne with our brethren in the earnest reprehension of these and al other vices and in denouncing Gods righteous iudgements on all those that continue vnrepentant in their sinnes and we reioyce with them that reioice and mourn with them that thus do mourn wishing to god herein that they also would ioine with vs. But their mourning is not for such grieuances nor their thretnings for such vices For we sée many that are great fauorites of their plotformes both dwell swel in these vices and nothing by our brethreÌ„ said vnto them yea they are of theÌ„ to all apparaunce not a little esteemed as of whom they are most maintained and vpholden But our brethrens chiefest mourning is a grudging repining at their brethren preachers as themselues are professors of the Gospel with theÌ„ and the chiefest spirituall fathers in our Church be they neuer so learned godly yet are they grieued at their superior dignitie better mayntenance and greater authority Yea they maligne and burden the lawes orders and gouernment it selfe not the abuses onely Yea they spare not the authority that is giuen to the Prince their most gratious Soueraigne but are offended therewith that they cannot thereby haue the entry which they séeke for into those lawes orders authority offices and discipline which they would bring in and wherof they haue
here prescribed a forme vnto vs. All their chiefest mourning and lamentation is for this if indéed they weepe and mourne at all and that euery teare be not as they say as big as a milstone For God be praised they are merry inough and in good liking saue that they put on a sower visour of mourning and terrour But since their griefe and al their threats of plagues and destructions are not for our sins or contempt of Gods word but for that we followe not their misconceaued forme of reformation we are the lesse to be moued with this tragicall beginning that they tell vs héere of their mourning and lamenting as those that made their faces looke sadde and pale or for that they would take vpon them as Micheas Ieremie Ioel the auncient Prophets to prognosticate great calamities and destructions to come vpon vs for that we admit not their formes of reformation O would God that we needed to mourn for no worse matter that we néeded to feare nothing else but that But let vs lament and abhorre in vnfeined repentaunce our manifold sins and amend our liues and then recomforting our selues in the trueth of God which we professe and better estéeming and liuing after our lawes and orâ—ers of gouernnment established let vs put our whole affiauncâ— in God that for Christs sake he will extend such mercies vnto vs that he will not laie greater tentation on vs then he will make a waye for vs to passe through the same eueÌ„ to that consolation of the comforter in the militant state of his Church in this present life eueÌ„ that ioy that none shalbâ— able to take from vs til we attaine to those ioyes that we hope for though we cannot yet conceaue them that in his Church triumphant he hath for euermore prepared for vs. Which duetie in semblable manner should now long agon haue bin done of vs did not the hope we conceaued in the middest of many teÌ„pests confirme vs in such expectation of her Maiestie and her most honorable Counsel as that according to their clemency towards the poore ministers and their families but most especially according to their holy and zealous care which ought to abound for the cleane driuing out of the Cananites and planting hedging pruning and continuall preseruing of the Lords vineyard from foxes yea little foxes this ciuill warre as a man may say of the Church wherein so much of that bloud wherof S. Paule speaketh is powred on the ground should by their holy and iust authority fully be ended See how quickly our brethren haue wiped away their teares they say this duty in semblable manner should haue bene done of them now long ago did not the hope that they had otherwise conceaued so tourne their mourning from this semblable manner and whereunto to a dissemblable shewe of that which indéed they did not but made vs afrayed of For if they meant good sadnesse what was the reason that they did it not but made onelie a coppy of their countenance to do it Forsooth the hope that they had conceaued and such expectation of her Maiestie and her most honourable Councel c. Sée againe after they haue not spared to wrest Gods holy Scriptures how vnduetifully our brethren héere also forgette themselues euen almoste in the beginning of their Preface or euer they come to their learned discourse on these matters to burdeÌ„ her Maiesty her most honourable counsell for frustrating their hope and deceiuing their expectation and that they do not that which they ought to haue done should by this time haue fully ended This is a sharp onset that is héere laid vnto their charges for the breach of their duty No maruel though they spare not the lawes nor the Bishops nor the residue of their brethreÌ„ wheÌ„ they adueÌ„ture at the first dash so hardly to challenge both the Queenes Ma. al her most honorable Counsel for not answering their hope expectation as they say that by this time yea long agoe they should and ought to haue done Yea and whereas they say that they conceaued this hope expectation of them in the middest of many tempests how do they not also burden them though with a little more biows as though they had beene the causes or at least the sufferers of them to be tossed in the midst and that of many tempestes But what tempests and those many haue they bene tossed with God be praised her Maiesties raigne hath bene the daies of the Alcions sitting in the neste most frée from tempests of all other parts of Gods church insomuch that it hath euer bene a refuge and hauen to harbour at anchor many other churches that haue indéede bene tossed in the midst of many tempests al which are strangers borne to vs saue in the new birth and commonwealth of the Israel of God and hath denied succour to none and are now our own natiue people yea the pore Ministers and faithfull ministers too and their families also denied this clemency that they onely should be tossed in the midst of many tempests It is said there is a lake in Ireland in the which if a man caste but a stone it causeth tempestes and are these ministers of that nature verely it is contrary to the nature of her Maiesty whose clemencie is knowne to all Churches yea to all the world and to her enemies especially to al her louing and obedient subiects chiefly to godly Ministers be they rich or poore And also her most honorable Counsell are most ready to helpe and comfort any such godly Ministers and if any should offer any wrong vnto any the poorest of theÌ„ would vpon iust complaint quickly help the matter They should not néede to complain that they also deceaued them of their hope and expectation whiche were a great blot vnto their honours if they should so do or should willingly suffer any such wronges to be done And if this be not done of them nor by them suffered to bee done what a greate fault and vnfaithfulnesse is this then in these faithfull ministers so vntruely to burden her Maiesty and her moste honorable counsell with so greate a crime If therfore any of our brethren or any poore Minister haue bene tossed in many or any tempests in these calme daies of her Maiesties peaceable mercifull prosperous and most godly reign it is most likely that there is some matter in themselues that either they are not so faithfull and godly as they pretende nor of so quiet disposition or so obedient to her Maiesties lawes and to their superiors as they ought to be or else there is in them some such other matter as whereby they haue done or do procure their owne trouble And till we enter furder into the examining of the cause we may a while rather suspect such matter in them-selues then to beleue this their accusation of her Maiesty her most honorable Counsell to haue bene the
are not prescribed nor specified as things necessarie to saluation both in life and manners to leuell all such orders be they ecclesiasticall ciuill or morall according to the analogie of those that are specified prescribed and to receiue them either as folded vp or vnfolded in those generall specifications prescriptions and so to estéeme them in their degrées as necessarie or expedient to edification for order comlinesse or obedience sake although they be none of those things that directlie apperteine vnto the necessitie of our saluation or to anie absolute necessitie of our obedience And thus farre as I vnder correction take it are these three principles albeit indéed no principles bicause we sée they are thus intricate ambiguous captious and so questionable but propositions are the fitter name for the two later to be admitted and no farther This foundation being surelie laide against which the gates of hell cannot preuaile we ought diligentlie and reuerentlie to search the holie scriptures that we may finde what order our sauiour Christ our onelie housholder hath set foorth in them by which he would haue his church or houshold to be directed in all thinges apperteining to the eternall saluation of vs men his vnprofitable seruants Héere our brethren drawe their thrée former propositions to an head or issue what order is prescribed in the holie scriptures But whereas they make these thrée foresaid propositions to be the foundation of all their building of this house of God the reuerence reserued to so learned discoursers me thinketh they should haue laide a more sure foundation whether it be of this house of Gods church or of their platforme of building this their ecclesiasticall gouernement For as we may easilie perceiue by view of these thrée propositions they are not all of them so sure and plaine principles as our brethren would beare vs in hand they are But this is apparant that they are not that foundatioÌ„ against which Christ saith that the gates of hell shall not preuaile That foundatioâ— was surelie laide indéed for it was Christ himselfe vpon whom by faith in him all the house of the church is builded as the Apostle saith No mâ—n can laye anie other foundation then that that is laide which is Iesus Christ. Séeing that therefore our brethren make all their foundation where vpon their plotforme of gouernement shall arise to consist on these thrée foresaid propositions I doubt least the surelier they thinke that they lay their building on it this foundation will not beare it being so sandie lose and hollowe except their building be of verie slight timber light stuffe Neuerthelesse the drift wherevnto they driue all these thrée propositions is well to be liked to search the scriptures as Christe willeth Iohn 5.39 For they testifie of him But although a man builde on that foundation which is onelye Iesus Christ yet saith S. Paule 1. Cor. 13.11 c. Let euerie man take heed how he buildeth vpon it For if any man build vpon this foundation gold siluer precious stones timber hay stubble euerie mans worke shall- be made manifest For the daie shall declare it bicause it shall- be reuealed by the fire and the fire shall trie euerie mans worke of what sorte it is If anye mans worke that he hath built vpon abide he shall receiue wages if anye mans worke burne he shall lose but he shall- be safe himselfe neuerthelesse yet as it were by the fire And who are these that build thus albeit on Christe Maye we not well among all other interpretations compare them vnto these builders which being neither Heathen nor Heretiks nor erroneous Papists for all those builde besidâ—s the foundation Christ But these building and grounding themselues so farre as reacheth to the ground and foundation all on Christe notwithstanding they contend as the Corinthians did about matters that were not so necessarie but lesse edifiynge of the which although some of them were gooâ— giftes of GOD méete for the state and time then present being well vsed but not to bee vrged so peremptorilie that euen a building and platforme shoulde bee made and prescribed vnto all churches and to all times and states of those things these men although otherwise they laye all their foundation onelie on Iesus Christ yet when the fire of Gods spirit and holie word shall come in-déed to trie them this fire will consume and burne vp as strawe or stubble yea be it timber also all these curious and contentious plotformes that these our zeâ—lous brethen haue framed and endeuoured to set vp on Iesus Christe the rocke and foundation of all the building But not so but that they their selues by the grace of God shall neuer the lesse be saued though these deuises of theirs for all they build them on Christ yet bicause they are not so necessarie to edifiyng as they conceaue of them shall perish in the triall And as this is true of our brethrens building so likewise of ours or oâ— anye others if we should make anye building on Christe of the outward order of ecclesiasticall gouernement otherwise then as S. Paule the wise maister builder dooth not to vrge them as matters of saluation or as though the perfection of religion laye in them nor yet to giue leaue to euery priuate congregation to dispose of them as they list but so to vrge and reteine them as orders necessarie not of the building it selfe but of the ornaments of the building of which orders he giueth his generall rule 1. Cor. 14.40 Let all things be doone honestlie and by order as we shall God willing sée further in this discourse thereon And such orders he séemeth also to include 1. Cor. 11.34 Other things will I set in order when I come But these orders are neither of the substance of the building nor be all of them expressed in the holie scriptures though some of them be nor all that are expressed are prescribed to all ages churches nor are things of necessitie to saluation Albeit they be not thervpon to be vnorderlie plucked vp or contemned being orderlie set downe established But that we ought diligentlie and reuerentlie to search the holie scriptures that we may finde what order our Sauiour Christ our onelie housholder hath set foorth in them by which he would haue his house or church to be directed in all thinges apperteining to the eternall saluation of vs men his vnprofitable seruants This is most true we ought so to do and to do the same with great diligence and no lesse reuerence least perhaps of neuer so good and zealous a meaning we should ouer-busie our selues contentiouslie for things not necessarilie perteining to the eternall saluation of vs men his vnprofitable seruants when we find any thing mentioned in the holie scriptures and not diligentlie and reuerentlie searching and considering the same streightwaies vrge it to be a generall order or an absolute rule that our Sauiour Christ
our onelie cheefe housholder hath set foorth in them by the which he woulde haue his house or church to be directed as in things perteining to the eternall saluation of vs men his vnprofitable seruants This were indéed an improfitable seruice and an vndiligent and vnreuerent searching of the holie scripture For so Per ignorationem Elenchi not knowing the ground of the matter which we searched for we might in a zeale not according to knowledge run and leade other with vs into manie and dangerous inconueniences and so become not onelie vnprofitable but hurtefull seruants too And if these our brethren the learned discoursers did alwaies search the holie scriptures with this diligence and reuerence as both they and we and all ought to doo they should finde that in their vrging of this their ecclesiasticall gouernement as apperteining to saluation they offer to great an iniurie both to all vs their brethren to the most ages and peoples if not to all Gods church besides themselues For albeit they could find some parts thereof set foorth by our sauiour Christ in the holie scriptures which how they searche and prooue this discourse will shew yet for all their forme héere prescribed to be set foorth by our sauiour Christe or by his apostles in the holie scriptures by which he would haue his church directed in all things and that as apperteining to the saluation of vs men his vnprofitable seruants They shall neuer finde this search while they will Yea in saying this they pronounce to hard a censure vpon all the house and church of Christ where this ecclesiasticall gouernement hath not béene obserued Which if it had perteined to the saluation of man should not onelie haue béene vnprofitable but cast awaie and condemned seruants to and so no liuelie stones of his house or parts of his true church at all For it booteth not that other of our brethren thinke to helpe the matter in likening our church to a man liuing but yet maimed or to a house standing but yet ruinated For if it necessarilie be apperteining to the saluation of vs men then cannot we men without it be partakers of saluatiō But none are of the true church of God but are pertakers of saluation For the true church is onelie of the elected and therefore either all that haue not had since Christs time this prescribed forme of gouernment were not the church of Christ at all or els this prescribed forme of gouernmēt is not necessarilie apperteining to the saluatiō of vs men And if not necessarie then vnnecessarie to our saluatiō And then we shall mainteine our gouernment I trust in peace honestie and godlinesse by the grace of God well-inough yea without anie deforming and much more without anie maiming of the church of Christ as Cartwrighte saith and much more without being no true church at all as Harrison saith although we want it But now let vs sée with what diligence and reuerence our brethren haue searched the holie scriptures and what they haue found in them for this their building Now we finde in the scriptures that our sauiour Christ ascending into heauen was not vnmindfull of his church on earth but ordeined an holie ministerie of men to the building vp of the bodie of Christ in vnitie of faith and knowledge This for a beginning is well searched out and a good beginning maketh a good ending This is searched found and quoted by our brethren Ephes. 4.11 and 1. Cor. 12.28 But they finde héere that was not lost nor is doubted of or called in question betwéene vs. For we confesse as fréelie as they that our sauiour Christ ascending into heauen was not vnmindfull of his church on earth but ordeined an holie ministerie of men But what that holie ministerie of men was the apostle himselfe sheweth in the same place Ephes 4. ver 11. He therefore gaue some to be Apostles and some Prophet◠and some Euangelists and some Pastors and teachers This place declareth that our sauiour Christ was neither vnmyndfull nor vnbountifull to his church on earth Notwithstanding the most part of the gifts héere reckoned vp are ceased manie hundred yeares agone and either there remaineth of this but one vnderstanding pastor and teacher for one office as the apostle deuiding the other setteth downe this togither iointlie since the office of Pastor cheefelie consisteth in teaching and so doo the most interpretor◠expound it or there remaineth but two ordinarie functions at the most héere mentioned if we should deuide them as these our brethren doo but of that afterward Now onelie to the present purpose for the which our brethren héere alledge this place the Apostle héere citeth it not for anie orders of ecclesiasticall gouernement concerning externall discipline or iurisdiction in what prescribed manner it should be obserued directed set foorth and perpetuallie continued in Christs church yea the chéefest part of those gouernours which the Apostle setteth downe is altered by taking awaie the three principall named persons Apostles Prophets and Euangelists But S. Paule speaking there of their diuerse gifts and functions to what purpose doo our brethren say Christ gaue them To the building vp saye they of the body of Christ in the vnitie of faith and knowledge What is this to the matter that we now search to finde in the scriptures that is to saie for some orders prescribed and set foorth concerning the externall forme of ecclesiasticall gouernement for the church to be directed by in all things Can we finde this in this testimonie of the scripture If we can let vs search the place better and not curtall it thus as they doo He therefore saith the Apostle gaue some to be apostles and some prophets and some euangelists and some pastors and teachers for the gathering together of the saints for the worke of the ministerie and for the edification of the bodie of Christ till we all meet togither in the vnitie of faith and knowledge of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we hence foorth be no more children wauering and caried about with euerie winde of doctrine by the deceite of men and with craftinesse whereby they lie in waite to deceaue But let vs follow the truth in loue and in all things grow vp into him which is the head that is Christ by whome all the bodie being coupled and knit together by euerie ioint for the furniture thereof according to the effectuall power which is in the measure of euerie part receaueth encrease of the bodie vnto the edifiyng of it selfe in loue This is all that S. Paule in this place speaketh of these gifts and of this building and of the order and ends thereof So that héere he referreth all to vnitie in doctrine of faith and to holie conuersation of life and not to the externall orders of the churches ecclesiasticall gouernement Albeit we must
anye suche then which pointe is afterwarde foâ— to bee examined suppose also that this gifte of ruling that anye such had hath so remained euer since Nay if it be demanded further whether either gifte or office thereof vnderstanding the same as they doo haue not since that time euen from the first planting and foundation of the churche among the Heathen and from thence euen till our time discontinued And besides all this what warrant out of Gods word can be shewed more for those rulers or Gouernors if they will néeds vnderstand thereby their seniorie of which neither haue we any warrant that they be more perpetuall then the other Or the other more temporall then these And that these are of the later kinde as are Doctors Pastors and Deacons perteining to the nourishing and building vp of the churche for euer Our brethren haue alledged some-what for the ceasing of the other is there anye thing alledged héere for the perpetuitie of these Seniors if they runne backe to their former search of the holie scriptures to find out what order our Sauiour Christe our onelie housholder hath set foorth in them by which he would haue his houshold directed in all thinges perteining to the eternall saluation of vs men we finde that all those giftes or offices or the most of them yea those which they say are ceased are drawing néerer to matters perteining to saluation then is this of ruling or gouerning Neither hath this any further warrant of remaining in the churche then had the other Now holdeth therefore this argument of our brethren We finde say they that there was such a seniorie set foorth by Christe in the holie scriptures therefore that office must needs be one of those that are perpetuall perteining to the nourishing and building vp of the church for euer What reason dâ—â— they héere alledge for it Nay no reason but this Either it is of the one sorte or of the other temporall or perpetuall but it is not of the one to wit temporall Ergo it is of the other sorte that is perpetuall This reason is good if the parts of it were as good But howe doo our brethren prooue it is not of the former sorte that is to saye temporall Of the former sorte that is to say temporall and which are ceased there are but sixe reckoned by our brethren Apostles Prophets Euangelists men indued with the graces of powers of healings and of diuerse toongs but the gift of ruling or gouerning is none of these and therfore it must néeds be of the other kinde and so perpetuall And how doo our brethren prooue there are but sixe of the former or temporall sorte What if we can prooue by their owne place héâ—re cited that there were moe And what if they all ceased not And why may not this gift or office oâ— those kinde of rulers or gouernors goe among the number of that former sorte with the sixe which they call temporall and make vp the seauenth or rather the seuentéâ—nth if they will accouÌ„t them all in that former sort Surely except we make this our fourth Principle to our former three or rather this our first and last our vnquestionable maximie against the which there is no disputing because as ipse dixit these our brethren the learned discoursers haue coursed it ouer and ouerruled it and so it is become a ruled case here is else nothing in the worlde to prooue it And vpon this they conclude saying There remaineth therefore of these before rehearsed onely in the Church these Eccl. offices instituted of God namely Pastors Doctors Gouernors Deacons by which the Church of God may according to his worde bee directed in all matters which are commonly called Ecclesiasticall And therefore as it is vnlawefull so it is vnneedefull for men following the deuises of their owne brayne without the warrant of Gods worde to institute and ordaine any other offices or kindes of ministerie besides these appointed and approued by God himselfe exercised in the primitiue and pure Church vntill the mysterie of iniquitie working a way for Antichristes pride presumption changed Gods ordinance and brought in all kinde of false doctrine confusion and nowe againe restored in all rightly reformed Churches with such dayly encrease and glorye of the kingdome of Christe and suppression of the tyrannie of Sathan that the onely experience hereof might bee a sufficient perswasion to vs to leaue this disordered state of ours wher-in we haue so long labored with so litle profite and to embrace that most beautifull order of eccl regiment which God so manifestly doth blesse and prosper in our neighbours handes We haue hearde what inuincible prooues as our brethren imagine they haue found and brought foorth out of the holy scriptures to inferre the grounds of their desired Ecclesiastical gouernment Now vpon these groundes and prooues such as they are they resolutely procéede to the finall conclusion and determinate sentence of this matter by whome all Ecclesiasticall matters shal-be directed saying There remayneth therefore of these before rehearsed only in the Church these eccl offices instituted of God namely Pastors Doctors Gouernors and Deacons by which the Church of God may according to his worde bee directed in all matters which are commonly called ecclesiasticall In this peremptorie conclusion the direction of all eccl matters is here to be onely gouerned by foure kinde of persons Howbeit the frutefull Sermon vpon 1. Cor. 12. printed also 1584. by Rob. Walde-graue the printer of this learned discourse maketh fiue ordinarie and perpetuall offices Doctors Pastors Deacons Rulers and Attenders on the poore But here by these our brethren the Learned discoursers is erected a Tetrarchie or Quadriuiratus that is to say a Catergouernment And if as diuerse expounde it Pastors Teachers be coincident in one office and person as the text it selfe Ephes. 4.11 Ioyntly setteth them together and not disiunctiuely which it doth in the other offices there mentioned and as the Scottish booke taken from the English Church in Geneua séemeth to make no necessity of hauing Doctors distinct from Pastors saying Although we are not ignorant that the scripture maketh mention of a fourth kinde of ministers left vnto the Church of Christe which also are verie profitable where time and place doe permit and so accounting no further on Doctors set downe but thrée so that by them it is but a Tritarchie or Triumuiratus as that kind of gouernement was called when Lepidus Anthonie and Augustus parted the Romaine gouernement among them three into a Triple regiment If it fall not out alike that as two then made the thirde a cifer and the one of those two did eate vppe the other and all resolued into a Monarchie so in the ende Monarchie and all being turned out a fourth stept in and set vp a Triple crowne for all But what this Tetrarchie heerâ— erected will resolue into in euerie particular Congregation and that in all and euerie
and principall office in the Church Thankes be to God they see now more into the matter at least the name hath gotten greater credite Belike some of these Learned discoursers or some of their fauorites are either Doctors or coulde bee nowe content to be named Maister Doctor And by the grace of God as this title of Doctors is now so plausitly admitted not onely into the Schooles but into the Church so I hope we shall waxe more temperate and wise also in accepting of other reuerent names and titles of the Ministers offices and dignities of the Church then so odiously and contemptuously to exclaime vppon them by that time we shall haue more aduisedlie considered of them But yet say they euery teacher is not meant heereby for it appertayneth also to Pastors to teach Ye say wel and so it may appertaine to Deacons to Example Stephen Act. 6. and Philip Act. 8. c. Yet this later is distinct from the former What meane ye by this is the Pastors office now againe the later that in your former wordes was so late the former Where you saide but halfe a dosen lynes before the first are called Pastors the other are called doctors or teachers What a Teaching call ye this that what is later or what is former neither you can teach vs nor we can learne a certainty by this teaching But former or later how is it distinct For if the Pastor not onely maye teache but also it appertaineth to Pastors to Teache and so it is a parte of their office yea and as the forme of the English Congregation in Geneua saith The Pastors or Ministers chiefe office standeth in preaching the word of God and ministring the Sacramentes howe then are these offices distinct that in Teaching one from another Especially sithe that these Learned discoursers say withall that the office of a Doctor is to teach as the very name doth declare But it pertayneth to Pastors also to Teach therefore it appertayneth to Pastors to be Doctors that by their office Where-upon it followeth that these offices in the Pastors and Doctors are not such distinct offices as is pretended yea their own repugnant confessions do confute it But they not so carefull to auoide these contradictions as carefull to followe their purpose proceede and say Almightie God being careful that true doctrine should continue in his Church from time to time most wisely prouided that certaine men should be appointed in euery Congregation whome hee hath endewed with giftes meete for the same purpose which shoulde employ thēselues either wholly or principally to the studie of holy scriptures thereby to learne to auouche the principles of true Religion and to represse beat downe all false and straunge opinions of which Sathan neuer ceaseth to sow the seedes but cheefelie where this office is not set vp and mayntayned according to Gods ordinaunce Moste true it is that Almightie God is carefull that true doctrine should continue in his Church And so he be praised for it it hath done spite of all the enimies practises to corrupt it And his prouision also we acknowledge is most wife But that he hath prouided that from time to time certain men should be appointed in euery Congregation whom he hath endewed with giftes c. as a distincte office from the office of the Pastors of the Church this is confidentlie auouched but no so carefully cōsidered or as yet proued at al of these so Learned discoursers The English Congregation in Geneua more carefully cōsidering of this matter durst not go so farre but onely said it was a kinde of Ministery verye profitable where time and place doth permit For otherwise they saw that Christ left no such necessary and ordinary officer appoynted for euery congregatiō nor they saw any such practise of it from time to time in euery congregation But vnderstanding the office not so precisely neither as these Discoursers do they saw it had béen in some times and in some Congregations but not in all and euery time and congregation Yea they plainly confesse of their owne time and congregation that they neither had nor could wel haue it saying But for lack of opportunity in this our dispersion exile we cannot wel haue the vse thereof So that al things considered it is almost vnpossible I speak as to man so to haue it nor there is any absolute necessity of it at all Beza therefore making a difference betwéene Pastors and Doctors saith Pastors are those that gouerne the Church Doctors are those that gouerne the Scooles And yet sée howe these our Learned discoursers make so cléere a matter of it how carefully and most wisely god hath appointed yea and prouided that from time to time in euery congregation such Doctors distinct from Pastors should be and the continuance of true doctrine and Religion depends vpon it c. But their very owne words do still and beste confute their owne selues For speaking of false and straunge opinions of which Sathan neuer ceaseth to sow the seedes chiefly where this office is not set vp and maintayned it clearely appeareth by these words that they themselues do graunt that in euery congregation that from time to time such Doctors distinct frō Pastors haue not bene set vp nor maintayned And yet had God his Church and many congregations and the carefull wisdome and prouidence of God and his true doctrine Religion still continued for all Sathans seedes sowne of false and straunge opinions These mē must not content themselues with cōtemplatiue knowledge◠but as by the grace of God they excell other men in vnderstanding so they must diligently enstruct other men in the same learning and openly confute all false doctrine and heresie especially they ought to take paine in the instruction of such men as may be made meete to serue in the Church as Pastors and to succede in their place as Doctors Al this in the Schooles or in any place else conuenient that professors of Diuinity Teachers Readers or expositors may bee maintayned were ◠very good thing But to tie euery congregation and that from time to time there-vnto and to make thereof a distincte office seuerall from the office of Pastors and to limite these Doctors onely to teach confute and not to exhorte and disswade and to say they must instruct other mē in the same learning yet that especially they ought to take paine in the instruction of such mē as may be made meete to serue in the Church as Pastors where as these our brethren discoursers make the principall part of a Pastors office to exhorte and rebuke not to enstruct and cōfute how they can proue all these thinges to be true and the last of them to hang together with it selfe I referre it to their better advice and mor◠Learned discourse and prooues thereof Their institution is set forth 1 Cor. 12.28 also Eph. 4.11 In the
the interpretation of the holy scripture For saith Ambrose by Prophets he vnderstandeth the scriptures interpreters which you say are your Doctors for as a Prophet foretelleth things that are not knoweÌ„ so also he is said to prophecie while he openeth the sense of the scripture that to many is hidden c For the church hath nothing greater more profitable then Christian doctrine the interpretation of the scripture c. And again he that prophecieth studieth on euery part to profit his Church For he that prophecieth performeth that for which cause the assembly is gathered together For he speaketh vnto meÌ„ edification exhortation consolation To wit while he expoundeth the secrecies mysteries of the scripture and out of theÌ„ doth either exhort to the studie of godlines or else coÌ„forteth those whoÌ„ faint heart or terror or dispaire or impacience of trauaile hath almost broken And this it is to speake to edification That is to say by speaking to endeuour tende therto that thou mayst profit the hearers But of this place it is cleare that a Prophet is the same with Paul that vnto vs is a Doctor a Bishoppe a Preacher or an Euangelist To this agréeth Aretius and saith Hereupon it appeareth that most great are the profites of interpretation whose partes are so bright And saieth Gualter vppon the same place Heereupon Doctors in the scriptures are called Edifiers And for this cause the Apostle called himselfe a Maister builder It pertaineth to these men before all things to care that they lay a good foundation that is to wit euen Christ which otherwher is called the foundation of the Proph. Apost And theÌ„ that vpon that alone they build nor mingle any stubble hey wood or ought else straunge froÌ„ Christ. Moreouer that diligently they plie the work with all care least sathaÌ„ with his mynes secretly wrought do vndermine it nor that it be ouer-turned with the whirle-windes stormes of tempestes nor finally that any as sande without lime of their owne voluntarie slide and fal away Ministers also must remeÌ„ber that there is need of continuall perpetuall building Partly because the infirmitie of the beleeuers requireth dayly a-new renewing partly because new stones must often be layde vpon this holy edifice that more may dayly be gathered to Christ and his kingdome be enlarged perpetually But in this place is euident the craft of Sathan who that hee might make all men more remisse and slouthfull in this studie deuised certaine edifices of Temples Towers Colleges and Chappels that are called eternall and are builded with great charges the spirituall Temple of the Lorde being in the meane time neglected which lyeth there almost altogether in ruyne where this frantike lust of building raygneth For eyther there are no builders at all or they are trecherous Who as the scripture speaketh of the Priestes of the Iewes hauing reiected that precious stone of the foundation do declare that all their help of saluation is in things improfitable pernitious Let them take heed therfore of their exaÌ„ples that will speake edification The other head of the eccles ministerie is Exhortation There is need of this for those who do not straightway obey when they are taught those things that are necessary to attain saluation For by nature we be more slow to heaueÌ„ly things And that is more hurtful we are delighted with sinnes and errors Wherfore there is need of rebuking our sins errors need of reprouing exhorting Whereof we haue most graue examples in the Prophets whom God in old time commanded as watchmen to blowe the trumpet of his word that they might stirre vppe all men to doe their duetie The Apostles each where followed these to say as nowe nothing of Christe whose most graue exhortations are read in the Euangelistes Therefore they do very greatly erre that at this day will haue none of this to bee done but as though the naked and simple doctrine might suffice do take most greeuously all rebuking and exhorting But howe necessary these are the licentiousnesse of most cruell wickednesse daylie encreasing and the most corrupt manners of all men aboundantly beareth witnesse but because the Church hath many that are exercised with tentation and all kind of afflictions there is added a third head consolatioÌ„ To the which appertaine those things that in Ezechiel are spoken of the office of the good faithfull Pastor when as the Lord promiseth that he will be hee which will require the loste sheepe reduce the expulsed binde vp the wounded strengthen the weake And in consideration of these things the ministers of the Churches ought so to behaue themselues that they alwaies remember they shall then at length be faithfull to God if that being intentiue with all their minde on the peoples studies maners they set foorth all these things most diligentlie according to the consideration of the hearers and of the times To this ought to be referred those things that S. Paule to Timothie writeth of cutting aright the word of God And the things that Christe deliuered vnder the parable of the Steward 2. Tim. 2. Matth. 24. Zuinglius on the 24. verse of the same chapter bréefelie knits vp all the matter saying To prophesie is to teache to admonish to comfort to reprooue and to rebuke And Peter Martyr vpon 1. Sam. 10. ver 9. But in the Primitiue church when Prophecy flourished what difference was there between a Prophete and a Doctor I aunswere that although the office of them both were al one yet were Doctâ—rs instructed by Maisters but Prophets spake on the sudden beeing mooued by the inspiration of the holy Ghost without anie helpe of man Thus doo all these and manie moe late and notable learned writers agréeing with the old Fathers and almoste with all the interpreters of the Scriptures accord that by this Prophet héere mentioned he meaneth a Doctor or Teacher But withall that this Prophet Doctor or Teacher communicateth in his teaching and interpreting of the Scriptures in all the parts of a Pastors office without restraint anye more then the Pastor is restrained from any part that apperteineth to a Doctor Yea as Peter Martyr noteth on the same chapter verse 6 on these words What shall I profite you except I speake vnto you either by Reuelation or by knowledge or by Prophecie or by Doctrine Chrysostome thinketh reuelation prophesie science and doctrine to signifie the same thing And that Paule by a certeine circumlocutioÌ„ expressed a gentle diminution that might easilie be perceiued of the hearers Other beleeue that these are diuerse giftes by which the Churche might be edified and some do fit these wordes thus that reuelation should bee ioyned to prophesie for Prophets doo not treate or speake but that thing that is reuealed to them And likewise they will that knowledge should cleaue to doctrine For no man teacheth right but that which before he knew
thought did S. Paule satisfie their demaund being now appointed to become the Doctor or Teacher of the Gentiles as h◠calleth himselfe 1. Tim. 2.7 And would he ioyne exhortation to his teaching Yea the verie first words of his Sermon are an Exhortation to them to giue him audience verse 16. And although he procéede from th◠16. verse vntill the 26. verse all in doctrine yet hee entereth againe into application and vseth not onelie a moste graue exhortation an◠reprehension but returning to matter of doctrine knits vp all his Sermon with an application and a dreadfull admonition to the dispisers of his doctrine And the next day againe both Paule and Barnabas as they begin with persuasion so afterwarde reprehending the obstinate Iewes and comforting the beléeuing Gentiles they conclude with Doctrine And this order to ioyne and enterlace these things togither was alwaies the manner of Saint Paules teaching being the Doctor and Teacher of the Gentiles And this manner of teaching he constantlie obserueth in all his Epistle◠and willeth other Teachers so to doo For charging Timothie to giue attendance to reading to exhortation to doctrine 1. Tim. 4.13 And willing him to teach and exhorte 1. Tim. 6.2 And bidding him to ordeine Teachers dooth he limite it onlie vnto doctrine No. But saith he 2. Tim. 2. What things thou haste heard of me by manye witnesses commend the same to faithfull men which shall be able also to teache others And what was that All and only doctrine No. But doctrine intermingled with exhortation admonition reprehension consolation perswasion or still some kinde or other application These thinges saith he admonish c. ver 14. and 15. studie to shew thy selfe an approoued workeman before God and one not to be ashamed of cutting a-right the word of truthe 24. Moreouer the seruant of the Lorde must not striue but be gentle towardes all men apt to teach suffring the euill men patiently instructing them with meekenesse that are contrarie minded proouing if at any time God will giue them repentance that they may knowe the truthe Lo here the dutie and office of a Teacher And doth he not herein most plainly insinuate that he should teach them so that with exhortation perswasion application and all gentle meanes he should assay to winne them and doth not this Doctor of the Gentiles to this purpose set out himselfe an example heereof 2. Tim. 3. ver 10. saying But thou hast fully knowen my doctrine maner of liuing purpose faith long suffring loue patience c. 14. but continue thou in the thinges which thou hast learned and art perswaded thereof knowing of whom thou hast learned them and that thou hast knowen the holy scriptures of a childe which are able to make thee wise vnto saluation through the faith which is in Christ Iesus For the whole scripture is giuen by inspiration and is profitable to teach to improue to correct and to instruct in righteousnes that the man of God may be absolute beeing made perfecte vnto all good workes cap. 4. I charge thee therefore before GOD and before the Lorde Iesus Christe which shall iudge the quicke and the dead at his appearing and in his kingdome preach the worde be instant in season and out of season improoue rebuke exhort with all long suffring and doctrine Hetherto alwayes wish teaching doctrine Paule ioyneth exhortation and willeth Timothie to ioyne application of these thinges with doctrine and the like he doeth to Titus Tit. 1.9 Holding-fast the faithfull worde according to doctrine that he may bee able to exhort with wholsome doctrine and improue them that say against it If nowe it be replyed that here he speaketh of a Bishop and Paul was an Apostle and Timothie and Titus Bishops not onely the text maketh them Teachers or Doctors but what office or degrée of the ministerie of the worde soeuer they had S. Paule doth alwayes so ioyne these together that Caluine on 2. Tim. 3.16 saith He setteth doctrine in the first place as in order it goeth before all other For hee should exhort or reprooue to n◠purpose except yee should teach before but because doctrine is colde by it selfe he addeth improouing and correcting c. and on 2. Tim. 4.2 he willes him to be instant in reprouing rebuking exhorting by which wordes hee signifieth that there is neede to driue vs on with manie proddes that we may proceéde in a straight course for if there were that docilitie in vs that ought to be the minister of Christ might drawe vs with his becke onely But nowe no not moderate exhortations I say not sounde counselles do suffice to shake off our sluggishnesse except a greater vehemencie of reprehensions and chydinges doe come thereto VVith all lenitie A very necessarie exception For reprouings euen with the very pushe of them doe fall away and vanish into smoulder except they be strengthned with doctrine For as well exhortations as reprehensions are helpes onely vnto doctrine And therefore without it they are of small force Example whereof are they which excell only in feruencie and eagernesse but they are not defenced with sounde doctrine for they stoutly tyre themselues they make loude cryes and make a turmoyle and that without profit because they build without a foundation I speake of good-men otherwise but too litle learned too much feruent And on Tit. 1.9 But what meaneth he by this according to doctrine To wit such an one as is profitable for the aedification of the Church For whatsoeuer is learned or knowē without any fruite of godlinesse Paule is not woont to account it in the name of doctrine But rather he condemneth for vanitie all speculations that bring no profite although otherwise they be neuer so wittie So to the Rom. the 12. chap. 7. He that teacheth let him doe it in doctrine that is to say let him studie to profite his audience To conclude this is the first point that a Pastor must be furnished with the knowledge of doctrine but the second is that he must reteyne the confession thereof with a firme constancie of minde euen to the vttermost The third that he apply his maner of teaching in edifying nor flie about by subtleties of friuolous curiositie but al-onely seeke the sounde profite of the Church Thus doth Caluine not only in a Bishop Pastor or any Minister of the worde shew how these two Doctrine Application cannot cōueniently be disioyned without the hindrance of edification doctrine is colde and mooues not men without these helpes and yet they helpe not without doctrine but also one of these very places which these our Learned Disc. and other of their minde do chiefly vrge for Doctors Rom. 12.7 Caluine speaking of Pastors applies it to them to their dutie And simply expounde◠it thus he that teacheth let him do it in doctrine that is to say let him studie to profite his hearers As who say let him
life should euen bowe down their myndes to loue the Gospell of Iesus Christe and his sincere Religion Certes to perswade one in speeche and wordes to embrace Christe to inuite him to godlinesse to open the waye to faith but in doings to driue him from Christe to giue an example of doing wickedlie to bring forth no fruites of faithe is no other thing then as much as the daie before thou buildest vppe so muche the daye following to pull downe and with Penelope to vntwiste the webbe againe whiche thou wast minded to haue gone thorough More-ouer before them whose condition is of very diuerse sorts wittes are not al like to temper the manner of teaching to the profit of ech one of them is neede of singuler prudence Heere-unto therefore appertayneth that whiche Clement writeth in his firste epistle to the brother of the Lorde They that Catechise that is to say they that instruct beginners with the worde it behoueth that they them-selues bee instructed For it is a matter of the soule And it behoueth him that teacheth and enstructeth rude soules to be such an one that he may bee able euen to proportion or fitte himselfe and directe the order of his worde according to the capacity of the hearer He therefore himselfe must especially be verye well learned and skilfull blamelesse ripe vnfearfull And S. Augustine at large teacheth how a Catechist or Teacher ought to rouse vp oftentimes his mynde to diligence and labour to breake of all irkesomnesse in the difficulties that hee meeteth with How furthermore it should be his speciall endeuour to frame his speeches according to the diuersitie of the persons And to deale otherwise with those that are of the Gentiles Otherwise with those that come to the Churche from among the Iewes Otherwise also with those that are of the citie and politike men Otherwise with those that are husbandmen and altogether vntrayned vp Otherwise with those that are Gramarians Orators or Philosophers Otherwise with those that are vnlearned otherwise with those that haue beene before accustomed to foule offences and to treate on all thinges otherwise with them that are thought to liue vn-reproueable Besides this there are many that feignedlie and not from the heart come to heare the doctrine some desire diuerse places of Scripture and obscure questions to be expounded vnto them From whose mindes except the scruple be in time remooued it is to be feared least at some time they leape back againe from their holy purpose Therefore these men which were called to the office of catechizing or teaching had not onely neede of learning but also of no meane wisedome Of whiche things Augustine teacheth in his booke of Catechizing the rude in the third the fift and in eleuen chapters following And against Faustus the Manichaean the thirtienth booke the seauenth chapter and so forth vnto the ending And out of doubt such an other was Panthenus the first Doctor of the Ecclesiasticall schoole after the Apostles Maister of the Catechismes or of these manner of Teachings in Alexandria Whome Clemens in his firste booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his scatterings or strawings witnesseth that he learned all of the Apostles Of whome S. Hierome writeth that he laboured muche in the Chruches with his liuelye voice Such an other was Clemens of Alexandria the successor of Panthenus in either function As also besides Hierome Eusebius witnesseth in the first booke the tenth and eleuenth chapters of the Ecclesiasticall Historie Such an other was Origen there succeeding in the thirde place Such an other was Heraclas vnto whom Origen deliuered vp the schoole Such an other was Dyonisius the Catechizer or teacher of the people of Alexandria Of whome Eusebius in his Ecclesiasticall Historie the 6. booke Chap. 16.19.22 speaketh Moreouer such an-other at Hierusalem was Cyrillus of whome mention is made before To conclude suche an other at Carthage was that godly man Deogratias whome S. Augustine greatly doth commend All this noteth Hyperius of these auncient Doctors Teachers or Catechists Whereby we may perceaue these Doctors Teachings and much more by their owne workes and treatises to be ful of exhortations applications Yea some of their Catechistical bookes are called by the name of exhortation as that of Clemens Alexandrinus his oration exhortatory to the Gentiles c. Neyther héerein did they inuade the office of other men For it speciallye appertayned to their owne office as Hypperius further noteth 499. For those which for the confession of the Christian truthe were deteyned captiues or ledde to punishment hee was woonte speaking of Origen and likewise of Cyrill with reasons brought foorthe out of the holie Scriptures to comforte them and to animate them vnto constancye and to many the children of the heathen vnto whom with the rules of Grammer hee had studiouslye beate vpon the points of religion to them was he an author to embrace Christianity c. And in the 3. Chap. what doctrine and poyntes of Religion should be taught in a Cathechisme fol 472. he saith The 4. heade is of doctrine but in the name of doctrine I take all those thinges which were proposed to them that were newly baptized and are exacted to be seuerely kept That is to witte of the newe life innocency of the regenerate For it beseemeth him that is baptized to become euen a newe man and by all meanes to die to sinne to liue afterwardes onely to righteousnesse and to shew himselfe to bee suche in all the actions of his life that it may be vnderstoode he vsed the mysteries trulie and with fruit Of the which newnesse of life after Baptisme Rom. 6. Knowe ye not that so many of vs as are baptized we are baptized into his death wee are buried together with him by baptisme into death that euen as Christ was raysed from the deade by the glory of the Father euen so we should also walke in newenesse of life For if wee bee grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection Knowing this that our olde man is crucified with him that the body of sinne might be destroyed that hence-forth we should not serue sinne c. Also to the Eph. 4. This therefore I say and testifie by the Lord that ye walke not heereafter as the residue of the Gentiles walke in the vanity of their mynde c. And a little after of the doctrine succeeding baptisme But you haue not thus learned Christe if so beye haue heard of him and haue beene taught in him euen as the truthe is in Iesus To lay aside according to the former conuersation the olde man which corrupteth according to the luste of error But be ye renewed in the spirite of your minde and put on the new man which is created according to God by righteousnesse and holinesse of truthe The like things thou readest Col. 3. 2. Pet. 2. In which the doctrine of
new obedience and of the fruites of faithe which ought chiefly to be regarded in the late baptized is as it were in a painted table set before our eyes And wee see the Apostle in the moste of his Epistles proceeding in that order that in the former parte he treateth of the Faith of those that are to be iustified where all things runne to this head of faith in God and of Baptisme the Sacrament of Faith but in the later parte of the faithe and charity or workes of those that are iustified To witte where he handleeh the offices of a Christian life and all things that are there expounded are rightly referred to that head of doctrine that followeth Baptisme To conclude therefore all the precepts the exhortations the rebukings which are extant in the Apostolicall writings concerning the charitie iustice innocency purity of those that are by faith Iustified baptized were comprehended and such teaching as in times past was in the fowrth place expounded before the learners What is héere left out for the Teaching of the Pastor that is not common with him vnto the Doctor And in the 4 Chapter of the manner of this Doctors Teaching After he hath again at large declared how hauing his audience of all kindes of persons he must apply him-selfe vnto them euery one fol. 488. Hee saith To conclude if there were among the hearers some learned as Philosophers Rhethoricians they were gently warned that they should not dispise nor heare with lothesomnesse the doctrine of the gospell Which in shewe and in the manner of the deliuery seemeth base and somewhat rusticall Nor that they attribute more then is right to mans wisedome and to the bookes of the Philosophers that they were before inured withall But that they should more attentiuely consider the matters themselues and the reuerent largenesse of the mysteries And that they should religiously examine all their rules by the squyre of the holie Scripture And if they had redde ouer any good authours they should constantly cleaue fast vnto them But vnprofitable and stayned with euill opinions they should in time lay them out of their handes And if any thinges were more at length and groselye expounded they should not be grieued thereat for that was not for them who alreadie partlie by priuate reading partly by conference with godly men were pretily entred but ought many times to be done for the ruder sorte And if they seemed to require a more full explanation of any certaine Chapters it was by the waye declared vnto them the reading of what writers was able to satisfie them Which things that they were wont thus to be done S. Augustine in his booke of Catechizing the rude in the 8. and 9. chapters doeth declare According to this manner therefore did the Catechists or Teachers when they did publikely teach applie them-selues wholly vnto all men And as the Apostle saide to become all vnto all to the intent to winne the moste part vnto Christe and to giue no man occasion of starting backe of erring or so much as staggering And if moreouer they perceaued it were expedient oftentimes they asked the Bishops themselues to the ende that of some certaine more difficulte pointes or more needefull to be expounded they might also publikely more fully preach vnto the people Whereunto no doubte those thinges are to be referred bicause the fathers oftentimes do intermingle in their Sermons exhortations c. 497. Againe speaking of their diuersitie in teaching of children and those of riper yeares he saith For children also the same forme of sownde wordes is well vsed which in little bookes that are borne about we see prescribed But with those that are elder there must be a freeer course of speeche and place by yeelding to examples similitudes descriptions amplifications and to the mouings of the mindes If at any tyme anye vices are to be reckoned vp and reprehended which muste needs bee done in the expounding the tenne commandementes those things in children shall bee noted and chastifed with gentle woordes which we know are familier to that age In young old persons verilie it is meete that other vices bee cured with another medicine And euen as these thinges fall out more and more in the eyes of men so muste the reprehension be tempered for they are able to susteine a sharper reprehension In Exhortations the like moderation must bee vsed and duties prudently prescribed that are agreable to euery age and perswasiue argumentes aptly applied vnto them What neede many wordes Whatsoeuer shall be offered to tender mindes that muste bee as though it were milke or delicate pulse Those thinges that shall bee distributed to them of full age they must expresse after a maner the nature of strong meate Generally the Catechist or Teacher must often admonish all his hearers that they often deeply in their mindes consider with him what they once promised to God to the Church in their baptisme What confession of their faith they made How haighnous a thing it is for those that haue geuen their names to fall from their Emperour Christe What life Christe requireth of those that are his Finallye by what bayte arte prudence and counsell so-euer hee can he shall diligently studie to drawe them to the true feare of GOD and loue of vertues and hatred of vices And thus muche of the manner of his teaching in publike All this at large and much more writeth Hyperius of these Doctors and Teachers which in the Primitiue Church were called Catechistes bicause of the sounding of their voice in their teaching And other Ecclesiastical Doctors then these from the Apostles times except the Deacons Priestes Pastors or Bishops I haue readde of none in al the Churche of Christe But what Teachers soeuer haue béene none haue béene debarred till now of exhorting and applying of their doctrine No not the best of the Doctors Teachers Readers or Catechists what name soeuer they shall be tearmed by that God in these our laste dayes hath raysed vp in his Church to reforme the same and to restore the true Teaching of the Gospell which the enemies had suppressed No not one that I can yet reade or heare of but that nowe and then hee exhorteth rebuketh or applyeth in his teaching as appeareth in all the woorkes of Luther Zuinglius Oecolampadius Bucer Musculus Martyr Bullinger Simlerus Gualter Caluine Danaeus Zanchius Hyperius Oleuianus Vrsinus Sadeelus Beza Tremelius Iunius or any other learned godly and famous Doctor Teacher Catechiste Reader interpreter Expositor c but in their teachings by mouth you should haue hear◠and in their teachings by writing yee shal finde more or lesse erhortations reprehensions admonitions consolations and applications c. Only the néerest that mee thinkes I speake it vnder correction doo drawe to this imagined Doctor that these our brethren and Learned discoursers would set vp are the Scholasticall Thomisticall Scotisticall Sorbonicall Cherubinical Seraphical or cal them
what ye wit the Speculatiue and contemplatiue doctors They of all other vsed a kinde of teaching and confuting much like this manner for the moste part without applying their teaching to any particuler state of time of persons or places As for al other exāples of the practise of Doctors both before Christs time and in Christes time and in the time of the Apostles and in the time next after them and so continuing till these Schoole-men began and from them vntill God raysed vp better Doctors among vs and among vs of all these and other godly learned Doctors not so muche as one appeareth that thus preciselie was limited onelye to teache but had liberty to exhorte and applie and yet exceeded not his office But nowe hauing considered the institution and practise of this Doctor thus far forth let vs returne to our Learned discoursers collection héereupon Therefore if we purpose to haue the Church to flourish in true knowledge we must prouide that this office be restored both in the vniuersities and in as many other places as may bee aswell for the better instruction of all men which are desirous to learne as especially for the information of those which shoulde occupie the roomes of Pastors Of whiche sorte there ought to be a great number alwayes in good towardnesse to take charge of so many seuerall flockes as must of necessitie be in so great a Church as this is By this kinde of Doctors that is héere vrged the Church would sorily flourish restored that can-not be which neuer was Howbeit to haue Doctors or Teachers more especiallie though not onely to dedicate themselues to teach true doctrine and to confute all heresies and false opinions by the woorde of God concerning all articles of true Religion both in the Vniuersities and in as many other places as may be Is not thus farre said amisse But this farre differeth not in methode but in matter and that in one of the principall pointes thereof from that which before was vrged that hereunto God had prouided that certaine men shoulde bee appointed in euery congregation But héere yée are well fallen from euery congregation to the vniuersities and as many places as may be This draweth néere indéede to the Englishe forme at Geneua and to the Scottish But the néerer to any of them the further from yourselfe And as ye were too peremptorie in that pointe whiche héere yee mitigate so there where yee saide they shoulde employe themselues whollie or principallye to the studie of holye scriptures c. Whiche woorde principally beeing also a gentle lenitiue of the woorde whollie is cleane contrarye to it selfe and to your laste assertion that the office of Doctors is onelie to teache true Doctrine and to confute all heresies c. Which againe is an-other difference not from your brethren but from your selues nor yet so much in methode as in matter Neyther can I sée howe this also doeth hang together that the especiall ende of these Doctors is for the information of those that should occupie the roome of Pastors and the Pastors office is not onely teaching but exhortation is the principall parte of their office And shoulde the informers and Teachers of their offices not deale at all with exhorting and applying which principally pertayneth to Pastors but teache onelie So indéede they might make them Learned Doctors like them-selues but sory Pastors with whose office they haue not to meddle Mee thinkes it were better saide of the twaine these offices being thus distinguished if Pastors did informe Pastors and Doctors too since they may bothe Teache and exhorte and Doctors maye not exhorte but teache onely But of these thinges I wil- be gladde to bée my selfe a learner when I shall get a Doctor that can more learnedly discourse vppon them In the meane season let vs now leaue both these imagined and other Doctors not to euery congregation but rather to the Vniuersities and other fitte places for them as Cathedrall and Collegiat Churches c. Where I truste some good Teachers and Doctors bee And now let vs come to viewe the Pastors The Argument of the 3. booke concerning the 2. Tetrarke called the Pastor FIrste for the titles and names of Pastor Elder Priest Superintendent Ouerseer and of Bishop Of the indifferent vsage of the names of Pastor Elder and Bishop Of one or many Bishops in one Citie Of their equalitie in dignitie and authoritie Of those Bishops that S. Paule called together to Miletum Whether the name were not made peculier to one in the Apostles times Whether Timothie and Titus were not such Bishops How the Apostle calleth them Bishops at Philippos Of the Superioritie among the Apostles and whether Iames were Bishop of Ierusalem Of the name and office of Priestes and Bishops in the Primitiue Church and so continuing till Aërius moued the first question heere-of and of the Fathers opposing them-selues against him Of Ieromes reasons for the occasions and endes thereof Of the auncient Fathers interpretation of the former places and of the continuall practise heerof in all Churches That this order was no way to Anti-Christes pride and tiranny but the stop there-of And of the originall and state of the Church of Rome and of the schisme made therin by Nouatus a Bishoppe of a new making and of his Puritanisme BEsides Doctors there must bee Pastors ordayned in euery congregation which haue diuerse appellations in the Scripture As Ephes. 4. they are called by the name of Pastors bicause they ought to feede the seuerall flockes of Gods sheepe committed to their charge As it appeareth Act. 20.28 1. Pet. 5.2 They are called also Elders not alwayes in respect of their age but of their office and grauity For Timothie was but a young man yet had the office of an Elder This name was receaued of an aūciēt custome of the people of Israel who vsed so to cal those that were rulers or officers among thē as it appeareth by many places both of the olde and newe Testament but chieflie in Num. 11.16 Where god ordained seuentie Auncientes to assist Moses in his gouernement who were also indued at the same time with the spirit of Prophecy frō which time it became an ordinarye office and name of Gouernours in Israell Wherein we haue to note against the Papistes that the Ministers of the Churche are neuer called in the newe Testament by the name of sacrificing Priestes which were vnder the Law but often are called Elders of the similitude of those auncients that gouerned the people of GOD. Whereas if they had beene appointed of God to bee sacrificers the similitude and name of sacrificing Priests would a great deale better haue agreeed vnto them But wher-as both these names were vsuall amongst the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifying sacrificers and the other Elders the spirite of GOD dooth often call the Ministers Elders but euer-more verye preciselye
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 confouÌ„ding 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is aforesaide and you call Elders whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labourers whome Epiphanius calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—hey 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 inuenâ—ion 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fratrum and certaine Deacons the other brethren Nicâ—phorus 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 coÌ„cerning 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 anciēt 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
Tit. De gubernatione ecclesiae Sect. 12. Hée descendeth further vnto the particular Titles and degrees which these our brethren especially doe forbidde saying Moreouer sithe that the Kingdome of Christe is gouerned by the worde and spirite of Christe the Monark there are therein two kindes of men that is to witte the setters forth of the worde and the hearers of them who no otherwise than the Fathers and the Sonnes reuerence and worship the one the other And although the spirituall iurisdiction of these setters foorth of the worde of which iurisdiction wee shall speake afterwarde bee all one notwithstandinge the Degrees of dignitie bee not equall and that partly by the Lawe of GOD and partly by the approbation of the Churche For as Christe ascendinge from on high gaue Gyftes to men Apostles Prophetes Euangelistes Doctours and Pastors So gaue hee vnto his Churche power to edification By this power the Church ordeyneth Ministers for her profite that all thinges might bee doone orderly to the encreasing of the bodie of Christ. Hereupon the pure Churche following the times of the Apostles did ordeyne some Patriarches some Bishops some Bishops Coadiutors whō Iustine the Martyr calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom we call Prepositors some Pastors and Catechisers The reformed Churches after the darkenesse driuen awaie which the Pope brought into the Churche are content with fewer degrees least by little little the matter might passe into a tyrannie They haue Bishops Doctors Pastors and Ministers inferiour vnto Pastors whom by a fonde terme they call Chapleyns Among these he that excelleth in the excellencie of giftes in the greatnesse of labours and in the degree of calling is preferred before other in dignitie Not indeed that he should exercise a dominion vpon other but that he should rule other in wisedome and Counsell so be that he shall shewe the reason of his Counsell drawen out of the word of God and out of the lawfull ordinance of the Churche For when Christe onely in his kingdome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from rendring anie account it is fitte that they which be subiectes to him should render a reckoning of their doings Thus reuerently writeth this Reuerende and learned man Hemingius on these titles and difference of dignities in the offices promotions of the pure and primitiue Church succéeding the time of the Apostles and of the reformed Churches in these dayes Vnto whom also accordeth Herbrandus a famous Protestant writer nowe liuing though differing frō vs in the controuersie of the sacrament who in Compendio Theologiae loco de ministerio Vpon this question whether there are or ought to be degrees among the Ministers of the Church Yea sayth he for God himselfe made and ordeined these degrees with different giftes Ephes. 4. Hee gaue some Apostles but some Prophets but some Euangelistes but some Pastors and Doctors to the filling vp of the Sayntes into the woorke of the Ministerie to the building of the body of Christe Also Paule nameth Bishops Priests or Elders and Deacons Moreouer by reason of order for good order or discipline sake and to preserue consent concorde and vnanimitie let some be superiour vnto other Least there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissolute state without gouernement in the Church orders were ordeyned among the ministers by a profitable Counsell As among vs meaning the Germaine reformed Churches are Subdeacons Deacons Pastors Super-intendentes speciall ouer whome doe rule Super-intendentes generall as we vse the names of Bishops and Arch-bishops after the olde and vsuall name Vnto these other chiefe and choise men as wel Ecclesiasticall as Polyticall adioyned do make the chiefe Senate of the Church But this primacie is not of power that for his higher degree a greater authoritie licence and power should be graunted to anie man of decreeing anye thing or of commaunding in the Church or of ordeyning at his pleasure or of determining in the controuersies of Religion for heere as much preuayleth and ought to preuaile the sentence of the lowest as of the highest which resteth on better and firmer testimonies of the holie Scripture and of argumentes brought from thence in what place or degree soeuer any man bee placed But it is a Primacie of order in the residue of the gouernement and polycie of the Church Thus sayth Herebrande of the Germaine Churches But if now for admitting a bishop and distinguishing him from Priest or Elder for allowing Sub-deacons which we do not for hauing Super-intendents speciall and generall and for making this distinction for primacie of power and order in this sense that this power of order is of a standing and continuing degree of dignitie superiour to Elder or Pastor if for these pointes Herebrande and all those reformed Churches in this matter be reiected let vs then come euen to Caluine himselfe who doth yet more reuerently write of these titles and dignities of order where they are not reteyned then these our Brethren do among vs be they neuer so godly vsed For Caluine in his Institutions cap. 8. de Fide sect 51. Hetherto sayth he we haue treated of the order of gouerning the Churche as out of the pure woorde of God it is deliuered vnto vs and of the ministeries as they are ordeyned of Christe Nowe to the ende that all thinges may bee made manifest more clearely and more familiarlye and may also be better fixed in our mindes it shall be profitable to recognize the forme of the auncient Churche in those thinges which shall represent vnto vs before our eyes a certaine Image of the equall diuine Institution For although the Bishops of those times haue sette foorth manie Canons wherein they might seeme to expresse more then were expressed in the holie-scriptures they composed notwithstanding all their whole domesticall administration with such heedefulnesse to that onely leuell of the woorde of God that you may easily see they had in this parte almost nothing varying from Gods worde Yea if anie thing might be wished for in their ordinaunces not-with-standing because they endeuoured with a syncere studie to conserue the institution of the Lorde and swarued not much from the same it shall very much auayle here briefely to collecte what manner of obseruation they had According as we haue declared three kindes of Ministers to be commended vnto vs in the scripture so whatsoeuer Ministers the auncient Church of God had she distinguished thē into three orders For out of the orders of Priests or Elders partly were chosen Pastors Doctors the other part gouerned the censure or controlement of manners and corrections The care of the poore and dispensation of the Almes was cōmitted to the Deacons as for the readers and Acolytes were no names of offices that were certaine But those whō they called Clerkes they acquainted thē with certaine exercises to serue the Church whereby they might better vnderstande whereunto they were appointed and in time might come the more
readie prepared to their office as I shall anon more at large declare And so Ierome when as he set downe 5. orders he reckoneth vp Bishops Priestes Deacons the faithfull and those that learne the Catechisme to the residue of the Clergie and to the Monkes he attributeth no proper place They therefore called all them Priests or Elders to whoÌ„ the office of teaching was enioyned They elected one out of the number in euery Citie to whom especially they gaue the title of Bishop least that by reason of equalitie as it is woont to come to passe discorde should spring vp How-beit the Bishop was not so superiour in Honour and dignitie that hee had dominion ouer his Colleagues but what parts the Consull hath in the Senate to propounde the businesses to demaunde the opinions to goe before or gouerne the other in Counseling admonishing exhorting to rule all the whole action by his authoritie and to put in execution that which by the common counsell shall be decreed that office did the Bishop sustaine in the assembly of the Priestes or Elders And that this for the necessitie of the times was with consent of men brought in the auncientes themselues confesse it So Hierome on the Epistle to Titus A Prieste or Elder sayth he was the same that a Bishop before that by the instinction of the Deuell factions beganne to be made in religion and that it was said among the people I hold of Paule I of Cephas the Churches were gouerned by the common Counsell of the Priests or Elders Afterwarde that the seedes of dissention might be pulled vp all the carefulnesse was surrendred vnto one man As therefore the Priestes or Elders knowe that of the custome of the Churche they are subiected to him that ruleth ouer them so let Bishops knowe that rather by custome than by the veritie of the Lordes disposing they are greater than the Priestes or Elders and they ought to rule the Church in common Howbeit he teacheth in another place howe auncient an Institution it was For he sayth at Alexandria from Marke the Euangelist vntill Heraclas and Dionisius Priestes or Elders they alwayes placed in a higher degree one that was chosen from amonge themselues whome they called the Bishop Euerie Citie therefore had their Colledge of Priestes or Elders which were Pastors and Doctors For all of them exercised also among the people the office of teaching exhorting and correcting which Paule enioyneth vnto Bishops and here by the way note that then which was yet in the Apostles times the Doctors as wel as the Pastors had the exercise of exhorting and correcting as well as of teaching And to the end they might leaue seede after them they trauelled in enstructing the younger sorte that had enrolled their names into the sacred soldage Vnto euery Citie was attributed a certaine Region which froÌ„ thence should take their Priests or Elders And it should be reckoned as it were vnto the bodie of that Ch. Euery one of the Colledges as I haue sayd only for because of policie and of conseruing peace was vnder one bishop Who so excelled the other in dignitie that he was subiected to the assemblie of the brethren But if the field or territorie which was vnder his bishoprike were more than that it might suffice for the bishop euery where to doe his office there were certaine Priests or Elders assigned in certain places through that fielde who in meaner affaires did serue his turnes Those they called Chorepiscopos Bishops deputies or as wee call them bishops suffraganes because they represented the bishop through out that prouince In which wordes Caluine plainely confesseth that although all these degrées of dignitie be not expressed in expresse wordes in the Scripture yet the Fathers had such a care to compose all their forme of gouernement by the onely rule of Gods woorde that almost nothing is different from Gods worde And that bishoppes were but one ordinarily in one Citie who had Regions and Prouinces and manie Priests or Elders yea Colleges of Elders of Priestes vnder them that some of their Prouinces were so large that they had deputies or suffraganes also to supply their tournes Which withall inferreth that this their dignitie ouer these persons could not be onely for the present time of this or that action or assemblie but was still standing and continuall euen as those Regions and Prouinces allotted to them and as were the numbers of Pastors and Colleges of Priestes or Elders in euerie Citie as are our Cathedrall Churches likewise abiding and continuing And this dignitie of one B. aboue the Priestes or Elders arose not of any ambitious aspiring but of verie necessitie to auoide it And that of the equalitie of Priests or Elders dissentions and sectes would spring And that this dignity is so auncient that it was vsed in Alexandria a most famous Church euen from Saint Markes time Who as Eusebius in his Chronicle noteth died foure or fiue yeares before either Peter or Paule and while manie of the Apostles and Disciples were yet liuing For to reiect that which Eusebius speaketh of Peter or rather which is manifestly foysted into his Chronicle that he was Christianorum Pontifex primus the first or chiefe Bishop of the Christians and that when he had founded the Church of Antioch he went to Rome where preaching the Gospell he continued 25. yeares Bishop of that Citie because this agréeth not with the holy Scripture no nor yet with that which Eusebius citeth concerning Peter out of Dionisius Bishop of Corinth Li. 2. Hist. Eccl. cap. 25. as is afore-saide is therefore worthie to be repulsed yet this which Eusebius hath both in his chronicle and in his Eccl. historie of Annianus orâ—â—yned the first Bishop of Alexandria after Marke the Euangelist and of Euodius ordeyned the first bishop of Antioche another more famous Church the 45. yeare of the L. that is the 12. yeare after the Lordes ascention and that Iames the brother of the Lorde was ordeined of the Apostles the first Bishop of Ierusalem the most famous Church of all in those dayes and that in the very yeare of Christes ascention how soeuer the Scripture expresse it not or that Ierome say it was done by coÌ„sent of meÌ„ or custome of the Church and not of the verity of the Lordes dispensation yet sithe this consent is of so manie and so holy men and this custome so auntient and of these so notable Churches in the Apostles dayes if this order had béene anye breach of the veritie of the Lordes dispensation or of any perpetuall order set downe and commanded by the Apostles or not good and necessarie but daungerous and hurtfull to the Churches of Christe by them both before and after planted or had béene anie direct occasion to the tyrannie of Antichriste no doubt they should haue knowen it and foreknowen the euent and would neuer haue permitted but impugned and expressely written against the
that the Church is kept by order and lost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by lacke of order For which cause he hath instituted many also and diuerse orders of ministers not onely in times past in Israell but also after-wardes in the Church gathered together of the Iewes and of the Gentiles and also for the same cause hee hath left it free vnto the Churches that they might adde moe orders or not adde them so that the same may be done to aedification Whereas therefore when all the Ministers of the worde were called equally both Pastors and also Bishops also Priests or Elders and whereas they were of equall authoritie one afterwarde beganne to be preferred aboue all his Colleagues howbeit not as their Lorde but as the Rector in the vniuersitie aboue his other Colleagues to this man in principall the care of the whole Church was cōmitted whereupon and by a certaine kinde of Excellencie hee alone was accustomed to be called by the name of bishop and Pastor the residue of his fellow Ministers being contented with the name of Priests or Elders in so much that in euery City there began to be one onely Bishop and many Priestes or Elders This thing we iudge cannot be dissalowed Of which matter the declaration and the sentence of Ierome both otherwhere and also in the epistle to Euagrius and in the commentaries of the Epistle to Titus chap. 1. is of vs approued Who saith all this came rather of custome than of the verity of the Lordes disposing that the plants of dissensions of schismes might be taken away Verily by this reason those things also that were ordeyned concerning Arch-bishops yea and of the 4. Patriarkes euen before the Nicene Councell it selfe wee thinke may be excused and defended although that all thinges in successe of time afterwardes were drawen awaye vnto the greatest tyrannie and ambition which is the cause why that the neerer wee approche in those orders to the Apostolicall simplicitie so muche the more is it also of vs allowed And we iudge that euery where they should endeuour to approch thereto Nowe when Zanchius hath added certaine other Aphorismes concerning the Church and the lawfull Ministers thereof he setteth downe Aphorism 20. their authoritie saying We beleeue also that great authoritie is of Christe giuen vnto the lawfull Ministers to wit to performe those thinges whereunto also they are called to preach the Gospell to interprete the holy scriptures according to the analogie of the faith to catechise to teach the people what is the will of God to reprooue and rebuke as well the great as the small to remitte or reteyne sinnes ministerially to binde the impenitent and to loose the repentant to administer also the Sacraments which Christ instituted and according to his manner deliuered to exercise Discipline after the prescription of Christe and also by the expounding of the Apostles to conclude to all those things also which though they be not expressed in the holy scriptures notwithstanding do appertaine to order and to comlinesse and make to edification but not to destruction according to the generall rule deliuered of the Apostle That all thinges ought to be doone in order decently and to aedification For neither doe we beleeue that any authoritie is giuen to the ministers that ought to be stretched beyonde the boundes of Gods worde or vnto anie other ende than to the aedification of the Church And therefore we vtterly deny that any Bishop yea or that all of them together haue authoritie of ordeyning any thing contrarie to the scriptures of adding any thing vnto them or of takeing any thing from them of making newe articles of the faith of instituting new Sacramentes of bringing into the Church new worships of setting forth lawes that should bind the consciences and that should be made equall in authoritie to the lawe of God or of hauing dominion in the Church and consciences of the faithfull of forbidding those thinges that God hath graunted and would haue to bee free Or finally of commanding any thing that is without the worde of God as though it were necessarie to saluation sithe that it can not truely be sayde that indeede the whole Church hath not this authoritie Hauing thus in euery particuler set downe and limited the authoritie of the lawefull Ministers of the Church according to the worde of God he procéedeth Aphorisme 21. vnto this that the politike authoritie of Bishops which also are Princes is not to be denied for any thing before restrayned In the meane season we denie not that Bishops which with-all are also Princes besides the authoritie Ecclesiasticall should also haue their lawes politike and powers seculer yea euen as the rest of Princes haue the right of the commaunding seculer thinges the right of the sworde some of them the right of Electing and confirming kinges and Emperours and of ordeyning and administring other politike thinges and of compelling the people subiecte vnto them to yeelde them obedience and there-upon we confesse that vnto their politike commaundementes which with-out the transgression of Gods lawe may be kept their subiectes ought to obey not onely for feare but also for conscience For we knowe that all power is of God and who-so-euer resisteth resisteth the ordinance of God And that moreouer kinges are to be honored and we ought to be subiect to Princes and Lords in all feare not onely to those that are courteous and modest but also to the froward and wicked To conclude when he commeth to Ecclesiast Discipline which Aphorisme 36. he deuideth into popular and clericall in the 3. part of the clericall discipline Aphorisme 38. he saith The third is that they should promise peculiar obedience in things that are honest vnto their Bishop and to the Metropolitane of the Bishops Nowe although by all these Aphorismes of this excellent Learned man and great light of our age Zanchius it is most apparant what his Iudgement is of the superioritie of Bishops and with what reasons he prooueth and confirmeth the same to be in all pointes agréeable to Gods worde Yet for the further confirmation of these thinges and to satisfie all suche as shoulde or did mislike anie thing conteyned in them let vs also not thinke it tedious to peruse certaine other obseruations that he hath lastly adioyned to these Aphorismes in the foresaid confession of the faith with the preface of his reasons for the same The obseruations of the same Zanchius vpon his confession Neither fewe nor light are the causes with the which I was drawen that I had leauer adde these obseruations to my confession apart by thē selues than to alter any thing therein There are not a fewe vnto whom it is knowen on what occasion at what time by whose commaundement in whose name and to what ends I being indeede vnwilling and compelled wrote the summe of the Christian Religion But although ech man seeth that this
priestes did administer it cheefely by them-selues Notwithstanding both out of the inferior orders and also out of the lay persons if they had noted any to be fit for this office they adioyned them to be ioint-laborers with thē After the same manner did the bishops and the preestes administer also the fourth part of deliuering the doctrine the which is out of the diuine bookes being expounded to exhort vnto the duties of Godlines to dissuade from sinnes and from all thinges that may on any part slacken or hinder the course of a godlie and holy life to reprehende and chide those that sinne to comfort the penitent although the bishops the priests or elders cheefly did perform this function because that it required so much the great authority 1. Tim. 5. The fift part the Catechismes they commended now to the priestes nowe to the Deacons nowe to the ministers of the inferior orders euen as euery one appeared more apt vnto this kinde of teaching And so was Origene the Catechizer at Alexandria The sixt booke of the Ecclesiasticall history of Eusebius of Caesarea Chap. 13. and 20. Also the sixt part the holy disputations they yeelded to euery one that was more apt thereto although for the most part the bishops their selues gouerned them The seuenth part priuate calling vpon admonition the byshops also studied to doe it by themselues Howbeit they alwayes exhort edeuery one of the preestes or elders and the greater of the inferiour orders to doe the same 1. Thes. 5. Therefore the readers ought to exercise the ministery of the Doctrine by reciting the diuine scriptures but the bishops by interpreting and by teaching by exhorting by disputing and by priuate calling vpon and moreouer both by reading and by catechising if that peculier readers and catechisers want Furthermore they committed the catechismes to certain Prieests and Deacons or else to those also that were chosen therunto out of the inferior orders As also they admitted out of those vnto the offices of interpreting and of teaching and of disputing whomesoeuer they found apt for these offices in what order soeuer they were of the holy ministery yet also as it is sayde out of the laity But in these offices that thing is diligentlie to bee marked that the holie ghoste did in-deede so disperse vnto them that were his men these giftes of teaching that vnto one he would giue the gift and singuler faculty of interpreting and making plain the scriptures vnto whom notwithstanding he giueth not with the like dexterity and with so happy successe to teach and confirme the points of our religion out of the diuine scriptures or also luckely to defende them in disputing But to another he giueth a peculier and notable faculty of exhorting the brethren out of the scriptures of admonishinge of reprehending and also of catechising and of priuate calling vpon vnto whom notwithstanding he giueth not to excell in other giftes of teaching This varietie of the gifts of the holy Ghost wee dayly find by triall in those that do publikely teach the people of Christ which are Christes true Churches and suffer themselues to be altogether ruled by the holy Ghoste These Churches doe religiously note what spirituall faculties are giuen to eche one in the Church and doe so much as lieth in them apply euery man to that point that appertayneth to his function Wherefore vnto the particuler parts of teaching they giue particuler ministers if so bee they finde among the men that appertaine vnto them those that are of the Lorde singularly made and furnished to the particuler office of teaching But because it is necessary for the saluation of Gods people that no part of the teaching which I haue reckoned to be 7 partes be vtterlie ouer-passed in any Church euery one of the Ministers yea and of the layty also in what place soeuer he bee placed in the Church ought to exercise so farre foorth as hee is able all these partes of teachinge both of reading and of interpreting and of teaching and of exhorting and of Catechizing and of disputing and of calling vpon See how far oure learned Brethren differ from this graue iudgement of Bucer and Zanchius for the exercise of these offices Yea euery one ought to take vpon him to him selfe so manie of these functions that are to bee administred and so much part of euery one of them as vnto howe many and to how much part of euery one hee shall perceyue himselfe to be furnished of the holy ghoste Let the example of an house orderly appointed and distributed bee considered wherein the Father of the householde about other businesses the Mother of the housholde about other the sonnes and the Daughters about other the Man-seruauntes and the Mayde-seruaunts about other Heere while all are present and in health euery one in-deede goeth about his owne office but if any of the Family bee absent or bee not in good health and there happen a necessity of some seruice eche one so runneth to helpe that necessity that often times the men goe about the womens offices and the Women the Offices of the men the Maysters the offices of the seruauntes and the seruaunts the offices of the Maysters Now as Zanchius alleageth this out of Bucer concerning the seueral and mutuall vse of the Ecclesiasticall offices in so many poynts different from these our Learned brethren and that in the allowance of the church of England so hee proceedeth Concerning also the Clericall Discipline The thirde part of the Clericall Discipline is a peculier subiection Wherein the Clearkes that are of inferior degree and Ministery doe submitte themselues to them which in order and Ministery are superior The Lorde hath taught vs this part of discipline both by his example who ordeyned his Disciples that should become the Doctours or Teachers of Gods elected throughout all the worlde by a peculier mastershippe vnto this office and by a certaine Domesticall Discipline whome the apostles imitating euery one of them also had his Disciples the which he woulde frame to exercise orderly the holy Ministery For euery more difficult function of life requireth also a peculiar perpetuall doctrine Institution and custody as we may see in the studies of phylosophy and in the military institution Which Lycurgus throughly weighing did so ordeyne the common weale of the Lacedemonians as Xenophon witnesseth that no order in the common weale shoulde be without his proper office of a master And Plato also in his Lawes and common weale requireth that nothing at all shoulde bee among the Citizens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnkept Heereupon also our Lorde when as he would haue those who are his to be so set together one with another and to cleaue together he verily putteth euery one of those that are his vnder others of whom as it were of members that are of more ample and larger spreadinge power and efficacye hee shoulde bee kept mooued and ruled The same thing hath the holye Ghoste
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 cōcerning 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 Cōstantinopolitane 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 occasiōs 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 cōfessed 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
serued for good excellent purposes as out of Zāchius Bucer is declared yet notwithstanding if these reading Ministers perched into higher places of the Ministerie than they should as comming some what néere to the touch of these tearmes they might perhaps better deserue to be remoued But if they simplie meane all reading Ministers wheras the most part are able to giue good counsaile instruction admonition exhortation in priuate conference besides their publike formall reading though they haue no dexteritie in publike preaching yea there is none so learned a preacher in this land or in anie other Church but it may beséeme him well inough to reade the publike forme of common praier in the Church and to reade the Chapters and Psalmes appointed and so all sorts of Ecclesiasticall persons being comprised in this tearme Reading Ministers it were ouerhard to remoue all and to condemne all reading Ministers for Idoll shepheards It will be answered no doubt that to supplie their ignoraunce there are added to their appointed seruice many godlie and learned Homelies which if they reade with their seruice there is not so greate neede of preaching and interpretation of the Scriptures And if this be answered for anie thing that is héere replied the answere might satisfie anie reasonable man that were not too litigious and importune Why may not many godlie and learned Homelies bee added to supplie their ignorance that are not learned pastors Is not an Homelie a sermon also And if they be godlie and learned many such Sermons although they be but read plainlie and distinctlie vpon the booke and not conned or spoken without the booke may it not be safelie sayde at least thus much that where they are orderlie and often read there is not so great neede of other preaching and of other interpretation of the Scriptures Whē as indéed the reading of thē being read as they ought to be is also a kind of preaching and oftentimes no vnfruitfull interpreting of the Scriptures But now what doe our brethren héere replie vnto the answere of this supplie We will derogate nothing heere from the dignitie of those Homelies we will not accuse heere the vnsensible reading of vnlearned Ministers neither yet the vnreuerent contempt of the ignorant hearers but which all godlie and wise men must needes confesse those exhortations that are not applied to the proper circumstances of times places persons occasions are of smal power to persuade anie man and least of all the ignorant people What our brethren heere doe meane in saying wee will derogate nothing here from the dignitie of those Homelies it is vncertaine because that this restraint heere séemeth to infer that some where els they wil derogate from the dignitie of them Which if they doe wee must answere it then take this in the meane season that is granted here And yet here let vs friendlie forewarne our brethren to remember what they haue granted heere least they derogate there from that which they haue acknowledged here that those Homilies are godlie and learned Homilies yea let them take héed that euen here they controll not themselues for if they will heere derogate nothing from the dignitie of them how then will they not allow them to be read Is it no derogation to the dignitie of thē to prohibite the reading of them And sith they heere confesse them to bée both godlie and learned why may not such profit be reaped by them that they may be a good and necessarie supplie when other kinde of preaching wanteth As for the vnsensible reading of vnlearned Ministers may both here and anie where else be worthelie misliked and also the vnreuerent contempt of the ignorant hearers But what is this against the godlie and learned Homelies when they are sensiblie read and when they are reuerentlie heard and not contemned and when the ignorant hearers attaine to knowledge by the hearing and marking of them But whatsoeuer they will derogate other where or contrarie themselues there or here What a daungerous saying is this that followeth as a reason here of thē alleaged But that which all godlie and wise men must needes confesse those exhortations that are not applied to the proper circumstances of times places persons and occasions are of small power to persuade anie man and least of all the ignorant people For these generall spéeches take not onelie awaie the benefit that many to their comfort and increase of knowledge féele by the reading and hearing of many godlie and learned Homilies but also of all other writers Fathers Commentaries Cōmon places Apologies Confutations Treatises Sermons Postills Homilies or whatsoeuer neuer so godlie and learned discourses yea it would make the holie Scripture it selfe which is the power of God to saluation to all them that beleeue it Rom. 1. which is quicke and forcible and more pearcing than a two edged swoord reaching euen to the parting of the soule and the spirit and of the ioyntes and marow and a separater of the thoughts and intentions of the heart Heb. 4. to be of small power And what are anie godlie and learned Homelies but written Sermons expositions and preachings of Gods word to make the same more plaine and so to persuade more effectuallie the ignorant hearers But be it that godlie and learned Homilies are but of small power to persuade anie man yet if they be of some power though the smaller then may they be added as some supplie though the smaller when the greater supplie of godlie learned preaching is not alwaies so redie albeit that many godlie and learned Homilies are not so destitute neither of application to diuers proper circumstances of times places persons and occasions but that the diligent hearer and marker may perceiue him selfe sufficientlie and often times with more moderation and no lesse pithilie to be touched and moued than perhaps with many moe vehement lesse considerate exhortations or reprehensions of diuerse yea that very godlie and learned preachers Let long experience the mistres of fooles teach vs if knowledge the instructor of wise men cannot moue vs. How many Papists conuerted How many ignorant instructed How many wicked reformed are ye able to shew by this ignorant and vnlearned Ministerie with al the helpes of reading of formall Praiers Homilies without preaching applying the Scriptures to the proper circumstances before rehearsed If long experience bee the mistres of fooles whose mistres is late short Experience And why then doe our Brethren crie so fast to haue vs looke vpon and follow the late experience and that in other Countries as a rule for vs and all to imitate The question here demaunded how many Papists conuerted c is verie captions As though we allowed of ignorant and vnlearned Ministers or allowed of such reading of formall praiers and Homilies as neuer hath the helpes of preaching or applying the Scriptures to the proper circumstances
and enricheth the word wherby the word becoÌ„meth effectual to animate enrich the element without ascribing vertue to the bare word Is it not theÌ„ of sufficient vertue to baptize clense the infant wheÌ„ besides the element of water these words In the name of the father of the sonne of the holy Ghost that Christ hath coÌ„maÌ„ded those to vse which are his ministers appointed therunto besids the promise there declared of washing away our sinnes of newnes of life and that we shal be saued which promise where Gods spirite worketh by his worde is annexed to the element is not all this sufficient and effectuall to baptise an infant except a sermon also heereof be made at his baptisme Nay though he that were to be baptized were of ripe yeares to heare vnderstand and beleeue all these thinges yet sithe that he is not to be on a suddaine baptized before he be catechized in a sufficient vnderstanding and beleeuing both of all the mysteries of that sacrament and of all the necessary articles of our Christian faith shall wee say that euen then when such a one should come to be baptized hee must haue also a sermon made vnto him at the celebrating of this sacrament or else the element of water is but a worldly a dead a beggerly element and the word neuer so plainely pronounced is but a magicall murmuring And what if there be yet besides al this a godly and learned forme also most plainely expressing all the pointes conteyned in that mysterie and that all the couenant betwixt God and vs be so fully expressed that the best preacher in the worlde cannot in effect say more and all this so clereset out that all of vnderstanding may vnderstande it shall it yet be saide that the element is héere dead and beggerly and separated from his life and spirituall riches And all this haue we besides godly learned homilies and many other sermons set out for that purpose yet all this will not serue our Breth without a sermon preached at that instant And for the supper of the L. haue not wee likewise most pithie godly exhortations before we approch vnto it with prayers and thankesgiuing and publike confessions the whole institution also layd foorth before vs when we come thereto And the wordes of Christ not vsed with a magicall murmuring nor any such vertue ascribed to the wordes but all to Christ the instituter and to the vertue of his death and passion whom and whose passion we recorde and take the elements with the word in remeÌ„brance of him of his body giuen for vs of his bloud shed for vs shew foorth his death by this action feeding by faith in our harts on his flesh and bloud as effectually truly in spirituall manner as our bodies féede on those bodily elements and that hereunto these elements are coÌ„secrated as holy liuely signes pledges to confirme our faith relyin at 〈◊〉 the promise of the same our Sauiour that by eating his fleshe drinâ—â—ng his bloud we shal haue life euerlasting And all this is clearely set out eueÌ„ as it is conteyned in the scripture gathered together in so excellent disposed a forme as all the world cannot amende nor is inferiour to any of our Brethrens formes Yea all thinges considered our forme is farre more conuenient for vs than is any of theirs to enflame confirm our faithes in our Sauiour Christ in the merites of his passion to make vs repentant of our sins to comfort vs in the forgiuenes of them to knit vs in loue and charitie all to God in a communion with Christ our head in the communion of saintes one to another to prouoke vs to leade a new life to offer vp to God a spirituall sacrifice of our soules and bodies besides that of our lips by praysing glorifying God for all these benefits sealed vp thus vnto vs in these mysteries of our Sauiour Christ and withall vnfolded vnto vs by this so cleare setting out of all these thinges that euery coÌ„municant may vnderstande them and be moued by them And can now our Breth say if they wil say the truth that here wants the promise and worde of God and that it is separated and not set forth that heere is but a dead beggerly element that here is but a part and that but the outwarde part of the sacrament and so no sacrament as the bodie of a man without the soule which animateth and giueth life to the body is not a man but a dead corps And dare our Brethren beyonde all this be thus bolde to demand what can it be better than sacrilege For if it be no better than sacrilege then is it no sacrament at all We dare not burden the Papists so farre for their baptizing notwithstanding all their incantations superstitious toyes and materiall additions to the element of water besides their daungerous errours about baptisme that the baptisme which their Popish and Idolatrous sacrificers ministred no what heretike soeuer he were so long as he and they obserue the forme and matter of baptisme by our Sauiour Christ prescribed we dare not say they are not baptized at all and take vpon vs to baptize them againe nor I thinke our Brethr. dare attempt it or auouch it And can they auow these spéeches then of our baptizing now that kéepeth the méere and simple institution of Christ without any of those corruptions Howe farre more modestly writeth Caluine in his 265. Epistle Rogant quidam c. There are certaine that inquire if it were lawefull for the Apostles at the houre of prayer to ascende into the temple and moreouer for Paule to performe the solemne rite of sanctificatioÌ„ why may not we also intermingle prayers with the Papistes We must first holde this that the prayers which were in vse among the Iewes were pure formed to the lawes prescription Neither yet if the Papistes did conceaue a pure forme of praying would I make any religion to enter with theÌ„ into the â—eÌ„ple But nder became not them to ioyne theÌ„selues vnto their assembly that had â—deâ—â—fied Christ I answere a godly holy action is not corrupted by the vice of the men As I am wont to say that If all the Angels were present at the Masse they are not able with their holynes to clense the filthinesse therof Nor yet again are al the deuils able with their presence to bring to passe that the holy supper when it is celebrated according to the institution of Christ should not reteyne the puritie thereof Since therfore we haue the very institution of Christ both in his supper and in our baptisme so clearly set forth as we haue séene shall the ministers insufficiency to preach the things the he after so good a forme prescribed both to him vs declareth be such a pollution that these holy sacramentes should be defiled
title be this Of them that are baptised in priuate houses in time of necessity yet afterward saith the book also they shall warn them that without great cause and necessity they baptise not children at home in their house And when great need shal compell theÌ„ so to doe that they minister it on this fashion c. But go to let vs say as they would onely haue vs say that if it be permitted of vs to be administred in any priuate place it is only but in case of necessity what say they hereto As though say they there were such necessity of the outward signe when it cannot be ministred according to the Institution of Christe What do our breth here mean that there is no necessity at al of baptism although there be no such necessity is there no necessity of consequence of condition nor of conueniency aswel as absolute simple and ineuitable necessity If generally there were no necessity at all of baptizing then it were frée whether we woulde be baptized or no But it is not free Christe did institute baptisme vnder flat commandement therefore there is a necessity and an important necessity of it Did not baptism succéed circumcisioÌ„ as Paul clearly setteth out Col. â— 11 12. In whom also ye are circâ—mcised saith he c. And was there no necessity at al of circumcision we grant this necssity was not so absolute that it reached to them before their time assigned no nor yet after was it so absolute necessity that it reached to them while they trauelled in the wildernesse God dispeÌ„sing for other manifold necessities in that long iourney with the necessity of that Sacrament And yet Gods commaundement remaining intire and they with such a necessity seuerly bounde that they shoulde not contemne on their partes the obedience and execution of it And therefore sayeth Zanchius in this very well in his confession of Christian Religion concerning Baptisme Capite decimo quinto Aphor. 5. Wee beleue that baptisme is altogether necessary in the Church as a sacrament instituted of Christ which the Church can so little want that where it is not when it may be had there we may not acknowledge the Church of Christ. Howbeit we thinke it neede-full vnto saluation in this wise that notwithstanding if any for the defaulte of the Minister but not through contempt depart this life not sprincled with the water we beleeue not that he is therfore damned and wrapped in eternall destruction For the children of the faithfull are therefore saued because they are in the couenant but they that be of ripe yeeres because they beleue in Christe with a true faithe which verilye cannot suffer the contempt of Christs commandement Gellius Snecanus whome we haue before often and at large cited that we might sée how our brethren aunswere them-selues in his method of baptisme the sixt part sayth The sixt circcumstaunce remaineth when baptisme should be administred Here we must note although the time be free yet by Gods threate Gen. 17. where the neglect of circumcision is esteemed the violating of Gods couenant it consequently followeth that fit occasion being offered baptisme ought forth with to be administred Whereunto exhorteth vs the daunger that was imminent on Moses by the delay of Circumcision in his childe The same doe the examples of the godly teach those that were Act. 2. baptised of Peter Act. 8. of Philip. Act. 16. of Paule Here is to be reprehended the abuse of many and cheefely of great men in this our age deferring baptizme vnto some moneths I knowe not for what causes c. The examples of the ancients sheltereth neither these lingerers neither the Anabaptists as it shall be noted in his place Thus writeth Gell. on this necessity And eueÌ„ immediatly he procéedeth to the lawful manner of administring baptizm which because it commeth next to hand I will also heere set downe Let vs come at length saith he vnto the lawfull manner Here is required that baptisme should be administred intirely with all his partes according to the circuÌ„stances of the Institution of the administration In the administration therfore of baptism let the summe of the doctrin concerning the couenant imputation of faith coÌ„prehending as wel the children as the pareÌ„ts be repeated To these let ther be added an explication of the general commandement of baptizing all nations and of the finall causes of baptism instituted according to the summe and order of a method For the signes of their owne nature signify nothing but by the institution of God Therfore it is necessary that all things be referred to the will of God which is made manifest in the holy scriptures Afterward let the examples of circumcision and of the baptism of the Israelites c. come hereto Finally let al this doctrine be concluded with the inuocation of the name of God Thus writeth hee also of the full manner and forme that hee woulde haue obserued in the sacrament And is not the forme that is prescribed vnto vs in effect the same Hellopaeus agréeinge hereunto both for the necessity of this sacrament so farre forth as we do vrge the same and for the places circumstances and order that here wée stand vpon For the necessity in his 5. chapter concerning the efficacy of baptisme whether it wash away sinnes or conferre grace Among other thinges after his proofes pag. 120. he saith Neither must we thinke Baptism to be absolutely necessary to saluation Neuerthelesse me thinkes I heare the papistes some other who notwithstanding will not seeme to bee Papistes arise against me affirming that baptisme is so muche necessary that they teach except this sacrament bee adioyned they cannot attain vnto saluation no not by faith But we also verily do confesse that by the ordinance of God the sacrameÌ„t of baptism is a certain thing correquisite to saluation Neither can it be omitted without sacrilege Yea rather if it be omitted by contempt this shold be a deadly heinous offence except vpon earnest repentance following Howbeit to say it is so necessarie that if any be excluded by necessity whereby he cannot vse it that he should be in danger of his saluation we affirme it to be a manifest error Neither say we it is the depriuing of the sacrament but it is the contempt that is the deadly thing And again Cap 8. page 155. he bringeth in these wordes against the Papistes that our brethren iuiuriously obiect to vs. And after he hath alleaged his reasons against Women and lay persons administring baptisme whose doing we allowe not neither yet doth our booke allow it for any such persons to haue done it Though if it bee done be done in such order that they obserued both for the matter and the forme the element of Water and the wordes that Christ assigneth to be vsed with other godly prayers at the doing the Booke to anoyde all cauilles of Anabaptists only
thinges wée haue the lesse néede to stande longer in aunswering of them Let vs come therefore to that which they will speake vpon But wee speake say they of this that a great multitude thinke they haue well serued God if they haue beene present at coÌ„mon prayers or any part of them as they were wont to thinke in poperie although they be neuer so vainly occupied in the Church some in walking some in talking in gathering of money not only for the poore but for other contributions c. And they that thinke they do best are occupied in their priuate prayes or in reading of bookes while their minister pronounceth publike prayers To be vainely occupied in the Church some in walking some in talking is we graunt a fault Neither is it by any lawe or order allowed that the people should so behaue themselues in the time of the common prayers If any breake the lawes and orders in that behalfe they are to sustaine the punishment of the lawe and officers are appointed to looke vnto them and present them But how then shall those of our Brethren be holden excused that to auoyde walking and talking in the time of common prayers will not come at all to heare them confirming by their contemptuous absence the Popish recusantes besides the great offence vnto their Brethren Contributions and collections for the poore and for other Ecclesiasticall orders be such thinges as were done in the primitiue Churche at the time of their Ecclesiasticall assemblies as may appeare Act. 2. ver 42. Act. 4. ver 35. Act. 6. ver 2. Act. 11. ver 29. 1. Cor. 16. ver 2. whereupon sayth Caluine vpoÌ„ one of the Sabboths c. that is vpon that day wherin they made the holy assemblies c. Moreouer the holy asseÌ„bly where the coÌ„munion of the Saints is celebrated might adde a spurre vnto theÌ„ Vpon the first day of the weeke sayth the Geneua note which the scripture calleth the Lordes day others sunday they accustomed not onely in the Church but at home also according to euery mans zeale to lay vp some peece of money towardes the reliefe of the poore Bretheren And of the like matter Paule writeth 2. Cor. 9. c. Which order S. Paule sayth that he vsed in the Churches of Galatia Macedonia Achaia and other places To the which accordeth the order of celebrating the communion that we heard before out of Iustine that so soone as euer the communion is ministred the collection is made for the poore and then followe other prayers and thankesgiuings So that these collections and contributions for the poore c. may be still done in the Churche well inough if they be made betwéene whiles at such times as the publike prayer is stayed although many good exhortations and sentences exciting the people thereunto may not amisse be read euen in the very time of making the collection or they may giue themselues to their seuerall prayers all that while And if any for their gathering of money for the poore or other contributions disturbe the aedification of the people in the common prayer and celebration of the diuine seruice they may be well reproued and put backe or complayned vpon and punished These disturbances being thus remooued if nowe a great multitude haue beene present at common prayers or at so great part therof as they could conueniently come vnto I see not why our Breth should make this their most especiall point to speake on and to finde fault withall that they should thinke they haue well serued God But to thinke this say they is as they were wont to thinke in Poperie Our Breth thinke too hardly I dare not say rashly vncharitably of their Brethren to thinke that they thinke so as did the Papistes in the blindenesse of Popery For the Papistes stoode altogether on their intention and of their opus operatum the worke wrought though they could not tell what they did or sayd and yet they thought all to be done so well and sufficiently that they did thinke it meritorious before God Whereas no Protestant doth or can so thinke And all that is set foorth in the diuine seruice common prayer is to the cleane contrarie Which being good and the true seruice of God why may not our Breth so recoÌ„fort theÌ„selues when they haue orderly ioyned themselues in deuout calling vpon God at common prayer and reuerent hearing of his word that they may well and saâ—ely thinke without any thinking of the merite of their worke wrought but as becommeth humble Christians though of themselues all vnworthie to approch before God saue that they wholely relie on his acceptation in and for Iesus Christes sake that they haue well and truely serued God and though they deserue it not yet that God will both accept it and rewarde it As concerning priuate prayers on which our Brethren heere againe doe speake wee haue spoken also before sufficiently till that bée aunswered And as for reading of bookes if it be the reading of the same prayers that the Minister publikely pronounceth the same aunswere serueth or if it be the same Chapters that he readeth or to turne their books when the Minister citeth anie text or storie out of the scriptures in his sermon homilie or exhortation Which is a point that our Brethren do allow and call vpon the people to doe and therefore I sée not why our Brethr. should so strictly at the time of the publike prayers and diuine seruice prohibite all priuate praying or priuate reading and that without exception of any suche persons as perchance be deafe or harde of hearing and for order sake would come to the Church that no suche person may priuately praye nor reade doing the same without preiudice or offence to others Thus as preaching is neglected vpon colour of publike prayers so publike prayers by priuate exercises are made altogether vnprofitable to a great number For who knoweth the right vse of publike prayer but they that are taught by the worde of God Let vs therefore establishe publike preaching and publike prayers will followe of necessitie But if wee continue to vpholde formall prayers that preaching be neglected it will come to passe that neither shall bee regarded We allowe not that preaching should be neglected vppon colour of publike prayers For both may in their orders be continued But sithe we haue not the one so ordinarie because it can not so ordinarily bee had shall we therefore haue no ordinarie of the other which wee may easilier haue and in no case wee may discontinue Did not the Iewes continue the ordinary courses and times of their publike praiers and readings of the lawe of the Psalmes of the Prophetes though they had not thâ— like ordinarie courses and times of preaching and of interpreting the same among them Neither are publike prayers though there bee no sermon so they be vsed as is
forth laborers into his haruest And is not publike praier as effectuall hereunto where 2. or 3. yea the whole congregation is gathered together in the name of Christe to beg this amoÌ„g other things of our heauenly father by their publike and formal praier as wel as priuate But say our brethren preaching is neglected Not by publike formal prayers say wee but by some other meanes But if we contniue say they to vpholde it that preaching bee neglected it will come to passe that neither shal be regarded Indéede if we should continue or vphold it to that purpose then it might so come to passe that neither of them shold be regarded And may we not say as much on the other side that if we shold continue to vpholde preaching that publike formal praier be neglected theÌ„ it might also come to passe that neither praier nor preaching shall bee regarded And our Brethren are more earnest heere to haue the publike and formall praiers neglected than are wee to haue preaching neglected So that their selues go nerer then wee doe to haue neither of them both regarded As for vs wee hope that either of these both the publike preaching and the publike praiers which they in scorne call formall prayers may be stil coÌ„tinued vpholden regarded established without any neglect or preiudice yea rather with mutuall help and establishment the one of the other And I like better of that our brethr said before that as we are taught by the worde of God the right vse of publike prayer so by publike praier when wee are taught it the establishment of the worde of God which is taught is the better continued vpholden And if praier discontinue bee neglected the neglect of preaching will followe of like necessitie As when Moses heauy hands fell down the Amalekites preuailed against the Israelites And therfore we may rather conclude that if we continue to vphold publike formal praier that publike preaching shall more formally proceede and be the lesse neglected both praier preaching be more and better regarded But our brethren wil confute our forme of publike praier by this instance For what did thrust out preaching from the Romish Churche but long prescript formes of reading of singing of praying so that their ordinarie was ynough and too much to occupy the whole day though there were no sermon VVhereas contrariwise there woulde be no ordinarie publike praier without preaching This instaunce non facit ad idem it serueth to prooue a cleane contrarie matter Haue our Brethren in such contempt and despight our ordinarie and prescript forme of publike praier that they can alleadge against it no â—itter example than the long prescript formes of reading of singing of praying in the Romish Churche True it is in-déede they did thrust out preaching beeing such an euill reading singing and praying as besides the length thereof their forme was so fraught poysoned with false doctrin errors lies Idolatries superstitions blasphemies c. that for very shame they durst not shewe their faces but were masked in a language vnknowen to the vulgare people although euen that also the stuffe being no better might be some benefite with the moâ—e danger For as their trecheries might be the harder espied so the lesse be learned Which corruptioÌ„s ignorance so traÌ„sformed their reading their singing their praying that as they had béen far better not read nor song so deserued they not the name of anie true priuate or publike prayer at all but were farre worse then the Pharisees vaine lippe labour So that these readings singings and prayings beeing cleane contrary to the worde of God no meruell though they thrust out preaching For what fellowship is there of light with darkenesse 2. Cor 6.14 And shall now those formall prayers that were indeede no true forme of prayers at all but had a forme and name of that they were not bee brought for an instance against our formall publike prayers that in all pointes are agreeable to the proportion of faith to the rule of life to the acceptable will of God and to the greate edifying of all the Congregation and cleane voyde of all false doctrine errours lies Idolatries blasphemies and superstitions either of the papists or of any others Is this a charitable or a true exemplification If our Brethren say they doe not resemble our Publike prayers to theirs for any of these pointes but onely for the long prescript formes of reading of singing and of praying So that their ordinary was ynough and too much to occupy the whole day And is the onely length then the onely cause wherefore the prescript formes of reading of singing of praying in the Romish Church should be compared vnto ours or ours to theirs but this length as they haue oftentimes before complained on it so haue we sufficiently answered that as ours are most free from all their other dangerous corruptions so are they nothing like in length to theirs as all the world may soone see by conference of them If their ordinarie was inough and too much to occupy the whole day Who séeth not that neither the reading of the Lessons and other exhortations and sentences nowe prescribed nor the saying or singing of the hymnes or Psalms nor the praying and making any supplications or thanksgiuings in our ordinarie publike prayers wil hold vs passing two or thrée houres of the whole day at the moste accounting both the morning and the euening prayer But so often as they complaine vpon the long prescript formes of reading of singing and of praying and therein compare our Churches to the Romish Church May wee remember our Brethren of their owne long prescript formes of readinâ— of singing and of praying are not the confessions that they reade in their prescribed forme of prayer a greate deale longer then ours are Their first confession to be 〈◊〉 being aboue thirteene-score lines besides their Chapters Our Ordinarie hauing but two where as they say in their booke of Common prayer Page 22. vpon the dayes appointed for the preaching of the worde when a conuenient number of the Congregation are come together that they may make fruit of their presence till the assemblie bee full one appointed by the Elderishppe shall reade some chapters of the Cannonicall bookes of Scripture singing Psalmes betwene at his discretion And this reading to bee in order as the bookes and chapters followe that from time to time the holie scriptures may be read through In these words they prescribe so indefinite a number of chapters to be read and of psalmes to be sung that we may easily coniecture they doe or may doe at their liking occupy more time than all our prescribed reading or singing néede to doe And as for their Prayers as wee haue shewed already and they are easily to sée some one or two of them beeing as much as 20. of ours besides the prayers that they leaue vnto
after the confession pronounceth in the name of God the forgiuenes of the sins of man But our brethren apply this alonely to preaching and in very déede in the selfesame place which is not the 15. but the 24. and 25. verses S. Paule mencioneth prophecying and he maketh the comparatiue opposition not betwéene publike prayer and prophecying but betwéene the speking with tongs and prophesiing And as he maketh this an examplification of all that went before concerning this matter so not onelye hee stretcheth his whole treatise of edification as well to prayer as to prophecying and therefore not only in this châ—pter 1. Cor. 14. ver 14.15.16 17. he mencioneth also publike prayers which he would likewise haue as prophesying to be made to edification in a tongue knowne that the vnlearned may say Amen but also before in the 11. chapter ver 4 5. he ioyneth praying and prophecying together Euery man praying or prophesying hauing any thing on his head dishonoureth his head And euery woman that prayeth or prophesyeth bare headed dishonoureth her head Neither doth the prophesying that he so often mentioneth both in the 14. and before that in the 13. and before that in the 12. and before that in the 11. Chapters of this Epistle signifie onlye the function of preaching For speaking of euery mans prophesying cap. 11. verse 4. and of weomens prophesying verse 5 and of making Prophets distinct from Teachers Cap. 12. verse 28. and 29. and of making the gift of Prophecye to bee the knowing of secretes and knowledge cap. 1â— ver 2. and euen héere in this place Ca. 14. ver 24. speaking of the people whiche are not ordinary Ministers of the word and Sacramentes he saith But if all doo prophesie and there come in one c. So that properly he speaketh not héere of the only function that is ordinarily peculier to the Minister and whereof our brethren now dispute but besides the special gifte of foretelling things to come or of reuealing though thinges present yet secret as he saith héere of him that commeth in among these Prophetes that the secretes of his heart are made manifest as Peter made manifest the secretes of Ananias and Zaphira Or else of such exercises also in expounding the hidden mysteries and secretes of the holy Scripture as the gifte was then more peculier to that age of the Primitiue Churche and in their courses and places more common than nowe it is to all the faithfull But howsoeuer prophecying be héere vnderstood it debarreth not the like at least some parts of these effectes from the reuerent and attentiue hearing of Gods word it selfe openlie redde in the Church by the Minister though at that thme not expounded And perhaps the place that is reade be plaine inough to vnderstande and to moue the attentiue hearer of the same without a Preacher Neither debarreth it these effectes from the publike and ordinary prayers of the Church from other parts of the diuine seruice if they be so disposed as S. Paule there would haue all thinges done to aedification although no prophecying bee vsed nor sermon be preached at euery time when those publike prayers are made as already we haue at large proued But say our brethren that they cannot away withall being lyke vnto Felix the Liuetenant of the Romaines in Iewry Who when he heard Paule a poore prisoner that stoode before him bownde in chaynes preaching of righteousnesse of temperance and of the iudgement to come he was wearie of him because hee was a great oppressour and an intemperate person and therefore feared the iudgement of GOD for his sinne whiche hee purposed not to forsake Such is the maiesty of Gods worde when it is preached that either it boweth or breaketh the wicked in peeces Saint Paules preaching of righteousnesse of temperance and of iudgement to come made Felix tremble Act. 24. ver 26. and yet that trembling came to no perfect effect in him to his conuersion And manie moe heard S. Paules preaching at the same time that treÌ„bled lesse thereat than Felix did And yet this impayreth not the Maiestye of Gods word when it is preached Not that it wanteth power to doe that which our brethren héere saye that when it is preached it either boweth or breaketh the wicked in peeces but that it alwaies doeth it not For héere it neyther bowed nor brake in peeces a great many wicked hearers of it To which purpose our Learned brethren might haue brought out far better prooues But may not this be said also of publike prayer no doubt wee maye safely affirme thus much euen of our ordinary forme of the diuine seruice where the worde of God is also set forth with sundrie admonitions confessions exhortations and instructions besides the supplications and thankesgiuings that although not alwaies and euery man that is present at the same yet hath it often bowed moued pearced yea and conuerted many a great oppressor and intemperate person manye a blinde Papiste and superstitious Idolater and wonne them to God or rather God hath wonne them by it if not so much as by preaching yet very much by it And manie partly by the one partly by the other Yea by this hee hath so broken in peeces the rebellious hartes of the moste obstinate aduersaries that they had a great deale rather heare many Sermons yea they will come dogging after the preachers whosoeuer the Preachers be to entrappe their words as the Pharisies didde with Christe than to come to anie one assembly of our publike prayers and ordinarye seruice of the Lorde Wherewith in no wise they will ioyne with vs or giue the least hearing in the world whiche they will not spare to giue with all obseruation and noting of our preachinges And haue they so great feare of our diuine seruice and publike prayers and doe our owne brethren make so light account and so little regarde thereof What an hardening of the common aduersaries hartes and occasion of vtterly contemning all our profession of the Gospell is this vnto them Our Brethren nowe to close vp all this part against our Diuine seruice and publike prayer conclude it also with a prayer of their making and say God graunt therefore that in steede of ordinary formes of prayers we may haue preaching in all places And in place of Amen God forbid say I with an other prayer to the contrarie if it be his good will not so much good Lorde to punishe vs that this our brethrens prayer should be graunted For then not onely this that now we haue but simply all other formes of prayers should be quite and cleane abolished and taken from vs. If they had prayed that they might haue continued with preaching as before they said pag 67. there would be no ordinary prayer without preaching that had yet béene more tollerable But to praie that we might haue the one in steed of the other and that in all places what is this
then was not these 4. virgines prophecying publike also it might be that these virgines prophesied vnto Paule of his troubles theÌ„ at haÌ„d they being in their fathers house where Paul hosted As likewise other Prophets in other places had done Whereof Paule saith in the chapter before ver 22. and 23. And lo nowe I goe vp bownde in the spirit vnto Ierusalem knowing not what thinges there shall happen vnto mee saue that in euerie Citie the holie Ghost testifiâ—th saying That bonds and afflictions do abide me And the like prophesies wer made vnto him at Tyrus as appeareth in this chapter ver 4. And as Agabus at that present did ver 11. But it rather séemeth by S. Lukes wordes and by this reference of Caluine to the auncient manner of prophecying that the prophecying of these 4. virgins is not to be restrained to time onely but that they vsed to prophecy were notoriously knowne to be Prophetesses And althogh they might haue then prophecied vnto Paul in their fathers house which was a priuate place yet the persons being present not only of their father an Euangelist who otherwise had authority ouer them of Paule being a publik person an Apostle and no doubt many notable persons in his retinue besides the faithful of the church of Caesarea ther is no likelihood but that it was done in no smal assembly thogh the place were priuate And yet to shew the maner of their prophecying furder to resolue vs in this doubt of Caluine Eusebius lib. 3. Eccl. hist. cap. 31. as we haue heard before citeth the testimony of Polycrates B. of Ephesus of whome we haue heard before page 317. This Polycrates saith Eusebius writing to Victor B. of Rome maketh mention also of him he meaneth of Iohn the Euangeliste and of Philip the Apostle also of his daughters saying As we haue already aboue inserted that the great lights in the parts of Asia are laid a sleepe whome the L. shall raise in the last day of his coÌ„ming when he shall come with glory and require all his saints But of Philip I say saith he which was one of the Apostles which slept at Hierapolis and also 2. of his daughters being virgines waxed olde in that place and another daughter of his replenished with the holy ghost coÌ„tinuedat Ephesus Wherby it appeareth that they were Prophetesses of great and publike renowme in Gods church and not suche as durste not prophecy but only in priuate places Which thing although Peter Martyr do not particulerly auouche it of these 4. virgines yet writing on the Iudges cap. 4. ver 4. he saith thus When GOD chose Debora vnto the ministery of iudging being in her kinde weake forthwith he made her renowmed and noble in the gift of prophesying With which gratious gifte and perhaps with many miracles moe she was of God consecrate with miracles confirmed as one that was chosen vnto so great an office Neither was this onely woman endued with the spirit of prophecie for wee reade also in the holy Scriptures that other women were so instructed with the holy ghost Marie the sister of Moses Anna the mother of Samuel Holda in the time of King Iosias were Prophetesses And in the new Testament to passe in silence the virgine Mary Elizabeth Iohn his mother and Anna Phanuels daughter the daughters also of Philip the Deacon as is recorded in the Acts of the Apostles were prophetesses Neiâ—her do I think that it ought to be denied that some of these women being instructed with the gift of prophecy taught the people publikly declaring to them those things that were of God shewed vnto theÌ„ sith that the gifts of God were not giuen to that purpose that they shuld closely hide themselues but that they should promote the common aedification of the Church In which examples of the new testament he seemeth chiefly to referre this publike prophesying to this example of these 4. virgines Now concerning that which Caluine saith on S. Paules precept 1. Tim. 2. ver 11. 12. expounding it thus that women should not vsurpe vnto theÌ„selues the the courses of speaking in publike and as he concludeth snatch vp the right of teaching in the sacred asseblies the ordinary Ecclesiasticall office wherof was giueÌ„ of God vnto men only all this we gladly grant vnto as the very meaning of S. Paule and héerein Caluine doth wel to referre vs for the exposition of this place to that which before he said 1. Cor. 14.34 For there he made a plaine exception of extraordinary examples And therfore to that which héere he aunswereth to the obiection of Debora the like women that the common policy wherunto God would haue vs bound is not ouerthrowne by his extraordinary facts if some women therfore being stirred vp by the spirit of God haue held the place of prophecying or teaching This could God do which is free from all law But bicause this is singuler it fighteth not with the perpetuall and accustomed policie This is a good aunswere so that we restraine it not onelye to those facts which were then done that he may not do the like nowe or at anye other extraordinary times For that were to debarre and limite God But vnderstanding it as Caluine did before that suche a necessitye maye come as may require a Womans voice So that the generall rule standeth still intier for the ordinarye Ecclesiasticall offices and coâ—ses of teaching although extraordinarily and in cases of necessitie a woman hauing the gifte of God to do it with edification may make a publik exhortation to the people As for this reason of Caluine why they should be forbidden to teache bicause their condition doth not suffer it what condition is that For saith he they are subiect but to teach is a matter of power or of higher degree The argument is this None may publikly teach that are subiects or of lower power and degre than are those whom they teach but womeÌ„ are subiect to meÌ„ oflower degree therfore WomeÌ„ may not publikly teach meÌ„ First for the Maior of this argument Caluine himself séemeth to distrust it the whole reason that dependeth thereon saying howbeit this reason seemeth not firme sith that the Proph. also and the Doctors or Teachers were subiect to Kings and other Magist. If this reason seemeth not firme then it seemeth as it is For in déede it is a weake reason staÌ„deth vpon infirm postes May none teach publikly that is a subiect or oflower degree in power than those are whom he teacheth But Caluine saith not so What saith he then weomen caÌ„not publikly teach Why so they be subiects what hindereth that yes forsooth doeth it for teaching is a thing of power and of higher degree therfore none maye teach but they must be of power and of higher degree ouer whom must this power and higher degree stretch but ouer them whom they teach Is not this then Cal.
person wée will not stand in plea she being an Ethnike might the easier as in the end she is recorded to haue done degenerate into great vices yet for a greate while both in the noneage of her sonne and afterwarde also in respect of worldly pollicie power and magnificence sheée wonderfullie gouerned about fortie yeeres that mightie golden and first monarchie of the Assyrians and Chaldeans and the most Hystoriographers that write of her life haue her actes in admiration None accuseth her that I reade of as an vnlawfull gouernour Neither did the people which was in the time of our forefather Abraham condemne her gouernment of that Monarchie as an vnhonest and vnlawfull state But I passe from her the lighter because I had rather consider better Danaeus his other example of Candace Who though she were also an Heathen Princesse notwithstanding her name at least is registered in the holie Scripture that this Candace was the Queene of Aethiopia who not onelie reigning in her owne right and title and not of her husband had the chiefe gouernment of a great monarchie in that Countrie but that also diuerse other Queenes there had the like soueraigntie and that it was an vsuall order Caluine noteth thus thereon The name sayth Caluine of Candaces was not the name of one Queene onelie but as the name of Caesar was common to the Romane Emperours so the Aethiopians as Plinie testifieth called their Queenes Candaces This also maketh to the purpose that the Hystoriographers affirme that it was a noble and a wealthie kingdome Because wee may the better gather by the largenesse and might thereof howe honourable the condition and dignitie of the Eunuch was Meroe was the headand chiefe seate The prophane writers accorde heerein vnto the testimonie of Saint Luke who dooth reporte that Women were wont there to raigne Thus sayth Caluine in his Commentarie vppon the Acts. 8. verse 27. and because he nameth Plinie it shall not be amisse to set downe Plinies owne wordes who speaking of Meroe libro 6. Naturalis Historiae cap. 29 sayth There raigneth the Queene Candace which name hath nowe this manie yeeres passed vnto the Queenes The Temple of Ammon is also there religious and Chappels all that coast along But when the Aethiopians were the rulers that Iland was of greate noblenesse For they saie it was wont to giue 250000. armed men and to maintaine 400000. artificers Whereby it appeareth that it was not anie small Monarchie Vadianus writeth thus The most auncientest Citie in Meroe is Saba which afterwarde the king Cambises in the memorie of his sister named Meroe as Iosephus testifieth in his seconde booke of Antiquities as I suppose imitating Strabo But Plinie also mencioneth therein the Towne of Meroes being seauentie miles distraunte from the entrie of the Iland which was holden for the seate royall of Aethiopia This is Saba that seate of the queene of the South for Iosephus telleth that shee gouerned both Aethiopia and Aegypt of whome wee reade in the tenth Chapter of the thirde Booke of the Kinges That shee being stirred vp with the fame of Salomon came with a mightie troupe and with more than princelike giftes into Palestine Shee is also commended of Christ Matthew 12. and Luke 11. for that shee came to Salomon for the loue of wisedome euen from ehe farthest coastes when as the Pharisies woulde not heare him admonishing them to their faces and by a diuine power witnessing himselfe to be the sonne of God But wee must note that the people of Meroe which were wont to be subiect vnto women in the age that followed called their Queenes Candaces by a name as common to them as wee haue foreshewed that the name of Pharaos and Ptolomeus was vnto the Kings of Aegypt Of which matter also wee vnderstand that the Eunuch mencioned of Luke Acts. 8. Whom Philip baptized beeing taught out of the lesson read in Esaie was one of the Court of the Queene Candace Besides that wee are admonished by the deliuerie of Luke that the reading of the Scripture became familiar and vsuall to that nation euen from the verie age of Candace neither that they vsed for anie other cause yeerelie to visite Ierusalem as a place renowmed for religion how distant so euer it were in iourney Caius Plinius writeth that Publius Petronius one of the order of Knighthood beeing liefetenant of Aegypt in the time of Augustus pierced into Aethiopia with an armie that the Queene Candace wan the victorie which Strabo writeth was a woman that had but one eie but in prudence and equitie of minde comparable vnto great men I knowe not whether that were Candace the Eunuches mistresse which Luke mencioneth or it were another The verie account of the yeeres of the exploites atchieued doo almost admonish vs that it was another Neither is it anie doubt but that the Queenes of Aethiopia were long after called by that name And here Vadianus reciteth that which we haue alreadie alledged out of Plinie Neither ought it sayth hee to seeme merueilous that women doo there beare the chiefe rule sith that the gouernment of women is not a thing vnaccustomed euen to the most valiant nations For Semiramis of Assyrians is knowen and the Queenes of Scithia are knowen and the Romane hystorie dooth celebrate Theuta which gouerned the Liburnians as her that durst make worke for their Citie Neither must wee count it altogether to bee fabulous that the antiquitie hath sonog of that Dido the Affricane As for their religion I haue authours not vnworthie to bee beleeued which affirme that Nation to confesse Christ. Neither that they differ from our orders in anie other thing than in ceremonies that is to wit a verie small matter This also Vadian a reuerend Protestant writeth of this Quéene and other her ancestors and successors called al by the name of Candaces Now although I doe not yet so throughlie assent vnto Vadianus that the Queene of Sabaea and the Queene of Aethiopia were all of one kingdome but rather assent to Peter Martyr that the Queene which came to Salomon was the Queene of Sabaea in Arabia from whence such aromaticall drugs are brought and not from Aethiopia yet not withstanding that there was also such another notable gouernment of women in Aethiopia and so approued by such both authentike witnesses as Iosephus Plinie and Strabo were and allowed by such notable Protestants as were Caluine and Vadianus it is no small confirmation of womens regiment But what stand we vpon men when we sée the approbation of the Scriptures For had it bene an vnhonest matter and vnnaturall for man being in his sere the superiour to haue obeied as superiour to him in the person of her dignitie a womans supreame gouernment can we conceiue by any reason that Philip hauing informed the Eunuch in the faith of Christ wold not also haue admonished him of so necessarie a point for the direction of his conuersation
Ladie mistresse and gouernour of her owne householde goods and of all the persons in that her family but that another must be her gouernour in the same And yet there are many things in a familie and in the lawes and administration of an householde that she in her owne person is as vnfit and perhaps as vnable to doe or exercise as in a common weale neuerthelesse this letteth not by Gods lawe but that shee not hauing anie husband is the chiefe gouernour of her householde But for the common weale Bodinus addeth And almightie God so often as he testifieth that he will most sharplie reuenge himselfe on the enimies of his name hee threatneth that they shall be subiect to the gouernments and lawes of women as though that were the most extreame of all euils and calamities Bodinus being no great nor sound diuine may the more be borne with in misquoting the Chapter and perchaunce that is not his default but his misreporting of the holie Scripture is in him lesse excusable In the 8. of Esaie God indéed threatneth curses and most dreadful reuenge on the enimies of his name but no such curse of womens gouernment but a curse of the gouernment of such as were men If he meane the third Chapter of Esaie we haue answered the same vnto Danaeus and the same answere may serue him though no Protestant Yea I thinke that when he came into England he wished in his heart if he loued his Countrie that Fraunce were cursed no worse of God vnder their king than England God bée praised for it is vnder our Queene The Prophet speaketh indéede not of anie curse threate or plague of God to come to the state by heroicall women but by effeminate men Yea he that promised that curse promised and that by the same Prophet this blessing And Queenes shal be thy Nurses It were better for that state of Gods Church in France if they felt the comfort of this blessing Moreouer sayth he the Romane lawes haue withdrawen women far off from all ciuil offices and publike functions not onely for that they want prudence as Martian thought when among all women hee sayde onely Pallas wanted a mother beeing begotten of Iupiters braine that it might bee vnderstoode wisedome could not follow from women but also that mens functions are contrarie to the sexe and shamefastnesse of women If Bodinus had anie shame or grace or truth or wisedome or wit but so meane as might beséeme such a man hee woulde neuer haue let these wordes escape him Doth he thinke to plaie out the matter thus with this vnfauourie iest that Minerua had no mother of whome for her wisedome the Poets fained that she sprong out of Iupiters braines Was not Bodiuus brainlesse or had he more braines than wit when hee wrote this What Martian iested whether he meane Martian the Emperour or Martianus Mineus or Martianus Rota is to little purpose If Martianus the Emperour had not found that the Empresse and virgin Pulcheria had had both wit wisedome and prudence in gouernment of the Empire hee had not come to the gouernment of it Haue not diuerse women both Quéenes subiects excelled in prudence If Bodinus did not leauer delight to alleadge Poets than Scripture hee shoulde haue found many commended for their great wisedome and prudence farre passing Pallas If the Poets also did not rather giue vs to vnderstand in the person of Pallas that not onelie in man but also in woman wisedome and prudence namelie of gouernment in peace and warre was the onelie and speciall gifte of God comming not by the parents father or mother but that God of his méere influence inspired this gifte of prudent gouernment not onelie to man but vnto woman euen as he pleased and as wée reade the examples and finde the present experience in our Pallas such another indéede as France could neuer shewe the like and therefore Bodinus braines did lesse conceiue it As for that hee sayth of the Romane lawes and the practise of their estates wee haue verie sufficientlie inough séene the quite contrarie And haue likewise discharged that shifte that for Women to deale in mens functions is contrarie to their sexe and shamefastnesse The publik supreme gouernment of a kingdome is no such peculiar function of a man but that it is competible both to man and woman and the calling and gifte of God in which estate they whosoeuer represent God and his power in regarde whereof neither person nor sexe of male or female is respected as wee haue séene not by Poettes fictions but by cléere testimonies and examples of the Scripture And yet euen Poets recommende vnto vs some wise women for their gouernment besides Pallas But here Bodinus comming to examples telleth howe nothing troubled the Romane Senate more than that the Emperour Heliogabalus brought his mother into the Senate not to giue her sentence but to beholde that most holie assemblie of the Citie Which also sayth hee seemed newe vnto our auncestours when Mawd the Countesse of Arthoise was present while the Councell iudged Robert Arthoise his cause But if it seeme absurde and ridiculous for women to intermeddle in the functions and assemblies of men much more absurde ought it to seeme that those things which appertaine to the maiestie of the gouernment should be laide open to the lust of women but most absurd to beare the Scepters If Bodinus would tell the truth I thinke he woulde saie that the Senate of Rome although at that time God wot not verie holie was a little more troubled with the presence of that effeminate and monstrous Emperour and with his most dissolute gouernment than with his mothers onelie comming into the Senate house and there so much as but looking on them If neither she nor he had attempted farre worse things than that neither the Senate nor the state had béene much troubled or hurt by them Moesia both the graundmother of him and of Alexander Seuerus and Mammea Alexanders mother did more than thus in the state of gouernment and that without offence vnto the Senate or detriment vnto the state But whatsoeuer they did haue wee not heard of many farre better examples than that wicked mother of the monstrous Heliogabalus As of Debora sitting in iudgemen of Iudith making her oration before all the assemblie of the Elders and people and of diuerse others Doth Bodinus come in with such an outcrie and amazement at the onelie comming of a woman into an assemblie and but beholding or hearing of the Iudges Neither Moses in his sitting in iudgement nor Salomon in all his roialtie was euer so daintie but that euen women also might looke vpon them yea and priuate Women come themselues and pleade theyr rightes before them and heare their inditements But it was newes in Fraunce to sée a woman but to come into the place onelie and standing by in silence to
expounde it that Elders are heere called those vnto whome the office of teaching was enioyned For that there were certaine which were onely censors or controllers of manners appeareth out of Paule 1. Tim. 5.17 So that euen here where Caluine alleageth the other testimonie that our Brethren also doe yet he clearely cutteth off this Testimonie Act. 14. 23. to inferre any profe at all of these Consistorie gouernors and Elders that are not teachers Neither do our Brethren here thus violently draw in their Gouernors vnder the name of Elders where it is apparant that Pastors are ment onely but also the word which should yet better proue that it is ment of Pastors that is to wite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordeyning of them by handes to carrie the better shewe that it was not of Pastors onely but of Gouernours they translate it thus They did ordeyne Elders by election of the congregation Where the worde neither speaketh of nor necessarily inferreth any election at all and much lesse of the congregation but onely of ordeyning or creating with handes signifying the consecration of them by laying on of handes vppon them Which ceremonie was not vsed in those that were Gouernours onely as were these controllers of manners For although there might be suche at that time ciuill Elders the people being in such case elected among them yet can it not be shewed that they had also the imposition of hands Although peraduenture that prophane or ciuill order of holding vppe their handes among the Grecians for which Beza citeth Cicero might be well vsed in the election of them And albeit Caluine also interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum creassent suffragiis when they had by suffrages or voyces created Elders and mention also as we haue séene before the heathen manner of holding vp of the handes yet as noting this to bee too prophane he sayth notwithstanding the Ecclesiasticall writers vse the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ordeyning by handes in an other sense to wite for the solemne custome of ordeyning that in the Scriptures is called the laying on of handes And therefore where he applyeth this to election and that also to the peoples election although he giue the moderation of the election not to the people but to the Apostles yet if the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be vnderstoode Ecclesiastically as the Ecclesiasticall writers vse the name for the solemne custome of ordeyning that in the scriptures is called laying on of handes then cannot this woorde betokening ordeyning be drawen to election and much lesse to the election of the people that had no authoritie of the laying on of hands neither in ordeyning nor in electing This therefore may suffice hetherto to aunswere the minor of our Brethrens argument But they as though all were safe and sure if they only strengthen their Maior goe about to confirme it by an other place saying Because the name of Elders is common to both to Pastors and Gouernors and is vsed in the scripture to comprehende both at once as it appeareth manifestly by S. Paule 1. Tim. 5.17 those Elders that gouerne well are woorthie of double honour especially those that labour in the word and doctrine This confirmation of the maior is here néedles to proue that the name of Elders is common to both that is to wite Pastors and Gouernors and to comprehende them both at once For as we haue sayde euen so it doth in euery place where the pastors are called Elders Because that in the nature of their Pastorship an Eccl. gouernement is comprehended Especially Hebr. 13. ver 7. and 17. Where the pastorall Elders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gouernors So that pastors and Gouernors may both of them at once be very well comprehended in the name of Elders But our Brethren meane it here not onely so but that the name also comprehendeth sometime as well Elders that were Gouernours and not Pastors as Pastors and Gouernours For I thinke they will not say Pastors are not also Gouernors though no such Gouernours as they meane Neither doe we denie that the name of Elders comprehendeth Gouernours that are no Pastors For as we haue sayde before the name of Elders was an ordinarie and generall name for the iudges the head officers and Magistrates of the people But that either this place 1. Tim. 5.17 confirmeth that place Act. 14. 23. to be vnderstoode of both sortes of Elders especially of Elders that were Gouernors and not Pastors as it is of Pastors that were Gouernors that will be too harde I thinke for our Brethren to proue Yea to let alone the confirming of that place Act. 14. I doubt it will bee somewhat harde also except they will presse me with the authoritie of our Brethren onely themselues that so thinke to proue any necessitie of vnderstanding this place 1. Tim. 5. vnderstanding Ecclesiastical officers for such a double kind of Elders some medling with teaching and some not medling with teaching as they gather thereupon and inferre saying Of which testimonie wae learne these three thinges first that there be Elders in the Church which meddle not with teaching but are occupied altogether in gouerning Secondly that the Elders which labour in teaching otherwise called Pastors are ioyned also in gouernment with them which teach not And thirdly that the name of Elders comprehendeth both sortes of Elders Oportet discentem credere The learner must beleeue And we are bound and that of necessitie to learne and to beléeue all that the holie Scripture teacheth vs but not all that men shall gather thereon except they proue vnto vs with all that their teaching followeth in necessitie of consequence thereupon This place neither in expresse wordes teacheth these three thinges nor they teache nor can teache that these three thinges which here they sette downe followe by any necessitie of consequence on this testimonie And howe then doe wee learne thereon these three thinges For my part I will offer my selfe to become their scholler to learne them gladly if they substantially as Learned discoursers should can teach them And thus forewarde as one readie to learne I will shew my selfe before hande concerning the first and chiefest point that here in this inuersed order of these three thinges is proposed that I denie not but fréely graunt Saint Paules woordes may indéede bee well inough vnderstoode of suche Elders in the Churche as meddled not with ordinarie and publike administration of teaching the woorde but onely with gouernement beeing chosen among them-selues in those dayes as their ciuill Christian rulers or petite Magistrates to compose and take vppe their controuersies that they should not striue and goe to lawe before the heathen superiour and publike Magistrates to the obloquie of the Gospell And that they were not onely as Caluine calleth them controullers of manners onely but meddling also in the ouersight of Ecclesiasticall causes as the ciuill Christian Magistrates doe
labor And how right is this for when as another watcheth not nor is pined with care but is euery where secure and quiet in his daily talk companies this man is striken with care continually appleth meditation especially if he be vnexpert of external discipline who seeth not how much he is to be preferred before other sith that he hath exposed him-selfe to so many labors for he is laid open to be torn in peeces with tongs innumerable one blameth him another praiseth him another defaceth him one cals in question his memorie another his stile Great constancy hath hee need of to bear these things And very much it ferdereth the edification of the Church if the prelates doe excell in the grace which except they haue very many things of the discipline eccl shal perish Therefore after he had sayd it behooueth a doctor to keepe hospitality to be curteous to be vnreprouable he reckoneth this also and addeth a Doctor For to what purpose is he called Doctor but that hee shoulde teache but perhaps thou wilt say that he shoulde teache philosophy by the example of life These thinges are vaine For the Mastership of wordes is necessary also and therefore Paule sayth cheefely those that labour in the worde and doctrin For where as he treateth of matters of opinion what place hath the holinesse of life What force hath that Neither yet will I praise that sermon which swelling in haughtinesse followeth the boast of outwarde cunning but that which hath much power and iuice which is waightie in sense and full of Wisedome He hath no neede therefore of furniture and pompe of speaking but of intelligence and of force meet to vtter that that hee thinketh ought to be vttered By these wordes it appeareth that Chrysostom taketh S. Pauls words to betoken no other Elder Gouerning Ecclesiasticall Discipline than such as medled or ought to haue medled with teaching And that the more they excelled therein Paule ment they were worthy to bee more honoured As for other kindes of Elders not teaching at all hee mentioned héere or commended none As for the referrence of any other compared vnto these Elders whom héere also hée calleth Doctors not knowing of any so nice distinction betwéene Doctors and Pastors as our Brethren deuise which might séeme by this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to insinuate some other kinde of Elders besides the comparison of those that labor more or lesse in the word and Doctrin he taketh it to also to be spoken in comparison of those Elders that were eyther the fore-named Elder Widows or else of the Deacons or Ministers of the church without mention of any other saue of the Layty that prouided of maintenaunce of the Clergies liuinges And héere hée maketh an agréeable probation betwéene the state of the Leuites and of the Laytie in the state of the olde Lawe vnder Moses and the state of the newe vnder this generall precept of Christe the workeman is worthy of his reward And as for the outward Discipline of the Church he maketh the same to appertain to those Gouerning Elders that labour also in the Worde and Doctrine shewing what paine they take till they bée growne to experience therein Of other vnpreaching Prelates or Ecclesiasticall Gouernors of the Church or Churches Ecclesiasticall Discipline pertaining to any such Elders as were Ecclesiasticall Gouernors not teaching at all neyther here nor any where else Chrysostome maketh any mention But as in this place so in all other he vseth the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter Preest or Ecclesiasticall Elder onely for such as are Ministers of the Worde And that this is the very meaning of Chrysostome Theophilactus his abridger doth clearely expound it He calleth Honor saith Theophilact as appeareth in that which followeth the thinges that are bestowed for their maintenaunce For they that instruct other must abound in those thinges that are necessary for the life of man leaste beeing distracted with the care of them them omit the fuuction of preaching But he inferred it shoulde bee double in respect of the Widowes or of the Deacons But wherein all the Worlde are they which affirme there is neede of a kinde of a kinde of good life and not of speeche wherewith other may be instructed Which question Oecerinus repeateth yet playner saying But But where nowe are they that say hee that gouerneth hath no neede of speeches nor of Doctrine but of like onely Harke harke good Brethren and aunswere to your call for Ocumenus plainly calleth for all such as say there were some such Ecclesiasticall Gouernors of the church that woulde meddle all with manners and Discipline of life and nothing in speeche and teaching doctrine Neither can yée post it of to those that preache the seldomer or can-not preach for these do the best they can and teach yet some way or other it least it is their duety and profession But your Gouerning Seigniors professe onely ruling and remooue teaching Theodorete hauing noted on the first verse of this Chapter 1. Tim. 5. rebuke not an Elder and sayde non dicit hic sacerdotem c. Heere hee nameth not a preeste but one that is waxen olde when he commeth to this 17. verse the Elders that gouerne well c. without any distinction as naming there onely such as were Ministers of the worde he saith so laudable a thing is Doctrine Hee putteth dubble honor for more ample So that if Theodorete had thought that Paul had also ment here any such kinde of Elder as medled not at all with Doctrine there is no likelihood but he woulde also haue expressed it Especially saying before on the 4. Chap. ver 14. Despise not the grace that is in thee which was giuen thee by Prophecy with the imposition of the handes of the Presbytery or Eldership Here hee called Doctrine Grace But the presbytery heere hee calleth those which receiued the Apostolicall Grace So also hath the holy scripture called them Elders which were honorable in Israel Likewise here Theodoret had good occasion to haue noted these Elders gouerning the Ecclesiasticall regiment of the Church not medling with teaching if he had thought Saint Paule had meant of any suche kinde of Elders The commentary that is added vnto Hierome saith The Elders that rule well are those that fulfill their office are worthy of double honor both of the office and of the Doctrine cheefely they that labour in the word and Doctrine He sayde not of all that haue the Word but that labour in the Worde But hee commaundeth him to ordeine all that haue it As who say all the Elders are ordeined into the office and Ministery of the worde as hauing the word and so are to be honoured with a double honour both for their office and for the Worde sake whereof they be officers but they are moste of all to bee honoured with this double honour that are painfull laborers therein whether Ierome in the
in Basil His booke De Institutione Monachorum translated by Ruffinus an Elder also of Aquilegia but withal a teacher of the word liuing in Hieromes time dooth sufficientlie declare Where Cap. 16. and treating of a gouernor of the Church he maketh the Monke for he procéedeth dialogue wise to aske this question Monachus What ought hee to thinke of himselfe which is a gouernor And what manner of man ought he to be towards them whom he commandeth and gouerneth Basilius Verilie before God euen as the minister of Christ the stewarde of the ministeries or rather the mysteries of God fearing least that besides the will of God or besides that which is euidently commanded in the holie Scriptures he either speak any thing or coÌ„mand any thing or bee found as a false witnes of Christ or a sacrilegious person or a bringer in of anie thing that is strange froÌ„ the doctrine of God yea or leuing out or going beyoÌ„d any of those things that are acceptable vnto God But to the brethren he ought to be as it were a nurse that cherisheth her litle ones And he must be ready according to the will of God according as is expedient for euery one to coÌ„municate with them not onely the Gospell but his life also Being mindfull of the commandement of the Lord and our God saying I giue you a new commandement that ye loue together as I haue loued you No man hath a greater loue than this that hee should giue his life for his friends Wherby it appeareth that Basil acknowledgeth no other Eccl. gouernors of the Church but such Elders as were ministers of the worde Sacraments And this also be saith of those that were the correcters or their breca 17. Mo. How shal we O Father reproue ameÌ„d him that offeÌ„deth Ba. As it is written the Lord speaking it If thy broâ—her shal sinne against thee go and reproue him betweene thee and him alone If he shall heare thee thou hast won thy brother But if he will not heare thee take with thee another or two that in the mouth of two or three witnesses euerie word may stand But if so hebe will not heare them tell the Church And if he wil not heare the Church let him be to thee as an Ethnike or publicane If perhaps this rebuking which is made of many may fall out vnto him for his health And as the Apostle sayd reproue beseech comfort in all patience and doctrine And againe if anie man obey not the worde note him by an Epistle and keepe not fellowship with him Without doubt he meaneth for the participation of the table Thus writeth Basil of his dutie especially to whome the reprouing of faultes doth belong that he should not onlie be a priuate admonisher but such a publike reprouer also as occasion requireth and that with doctrine as Saint Paule prescribeth to a Pastor And if our Brethren will vnderstâ—â—â— these wordes Dic Ecclesia tell the Church to be the onelie of Elders then let those Elders be such reprouers as heere Basil applyeth the Apostles sentence vnto that they teach doctrine with their reprehensions So that if they bee not with all teachers of doctrine they cannot be the Churches officers for publike Ecclesiasticall reprehension And as we sée Basils iudgement sufficiently by these his writings so for his owne estate and his life set out by Gregorie Nazianzen that was also an Elder vnder Basil is apparant in Gregories Monodia who hauing before declared the parentage the youth the studie of Basil at length he commeth to this Eldership and sayth Illum verò dei dispensatio peâ— Sacerdotij gradus illustrem ac notum oâ—nibus fecit ac inter Presbyteros constituit non c. As for him the dispensation of GOD made him famous and knowen by the degrees of the sacred Priesthoode and placed him among the Elders howbeit not by and by and besides order but by little and little proceeding and beeing promoted by degrees and courses In which wordes he manifestlie sheweth that to heâ— preferred from one degree to another till he come to a gouerning Presbyter Priest or Elder was not to come to bée one that medled not with teaching but to bee Sacerdos to wit a Minister of the sacred worde of God and of his Sacramentes For sayth Gregorie I praise not them that without order are by and by promoted in the Church I rather commend the Mariners custome For they make not their gouernour at the first dash and on a sodaine but first they exercise and trie him by all the offices of a Seaman They will before see howe hee can rowe and then placing him in the fore-parte of the shippe to knowe and perfectlie to learne the windes acquainting himselfe cunninglie to shunne the cliffes and rockes Last of all hauing bene exercised in all the offices they place him in the hinder parte of the shippe and giue him the stearne in his hande and make him gouernour Likewise also in the discipline of warre first hee is made a souldier then a wiffler to set them in their rankes and lastly he is made a Captaine The same is the manner both of the Phisition and of the Painter the one that before hee make his profession hee haue conned manie rules and haue seene and had in handling manye diseases the other to know how to mixe and temper his coulours before and then to drawe his lines and last of all to giue perfect figures vnto his coullors But we see which is a ridiculous matter or rather a lamentable how a Bishop is made with tumult and confusion hee speaketh of that time when the Bishops were choosen by the election and voyces of the people as the Ecclesâ—â—â—â—icall Histories are full of such tuâ—â—â—ts coâ—â—â—â—â—ous neyther in order nor directly but by viciousnes and crafte not hee that is worthie but he that is mightier For he is not promoted that is exercised before but he that is ignorant and rude of the Churches affayres in so much that he commeth fresh from the seculer life as the Giantes at Thebes for as the Poetes feigne when Cadmus at Thebes in Boeocia had sowed the teeth of Dragons suddenly there sprange vp Giantes armed downe to the nauell and so making battell one with an other were slaine the same daye And euen so we make Prelates of one dayes breede And wee hauing not learned what they be doe beleeue that they be wise men which were fortified before with no degree with no vertue with no eloquence hauing susteyned no trauayle for righteousnesse nor any thing at all for the Churche For hee which onely meditateth diuine matters and subdueth his bodie to the spirite that hereafter he may be fitte for a place in heauen is gladly content to holde a lowe and inferiour place among men But he that is ignoraunt and without learning beeing puffed vp and loftie is aduaunced aboue his betters nor is mooued with the
example of goodnesse or humilitie but with all his indeuour onely seeking honours promiseth him-â—elfe witte and wisedome to springe out of his power Whereupon that of Demosthenes is true to atchiue a matter luckily besides woorthinesse is an occasion for fooles to imagine and thinke euill But our Basill as he is made a rule and example vnto other of his other vertues so also of a Priest and of the Ecclesiasticall ordination For euen froÌ„ the first swathing-bands of the Sacerdotall offices he grew vp by little and little in-so-much that hee disdayned not in anie wise to be made a Reader of the holie scriptures and then to bee made an interpreter and expounder of them euen as Dauid sayth Let those of the chayre of the Elders prayse the Lorde and so at length deserued he to be made a Bishop Which place he neuer at any time sought nor euer wished In which sentence we not onely sée the complaint of Gregorie howe many came to be Elders yea and Bishops also in those dayes as in all ages like corruptions and complaintes haue béene but especially it grewe then of the disordered and factions elections of the people so for the purpose nowe in hande we sée heereby that these Elders were the sacred Priestes whose office consisted not in gouerning only but with â—ll in the ministerie of the worde and Sacraments And how by degrees 〈◊〉 â—xâ—â—cising theÌ„selues in matters tending vnto teaching they attayned or ought to haue attained vnto this Eldership from thence such as excelled were or ought to haue béen promoted to be Bishops Except it fel out otherwisâ— by extraordinarie occasion in some rare and singular men as in Ambrose and Thalassius euen in Caesarea where Basil was Bishop c. and of other Elders than these here is no mention Nowe when Basil was thus ordeyned an Elder Gregorie sheweth how he exercised himselfe vnder Eusebius B. of Caesarea how he laboured against the Heretikes in exhorting and teaching of the people how hée sent for Gregorie to come helpe him And here Gregorie setteth downe Basils example vnto him For sayth he euen as Barnabas in times past was present with Paule to make manifest the trueth of the Gospell and common conflict of the faith so came I then vnto my Basil as his fellowe against his fight with the Arians Listen to the Epistle where-with he called me Make readie thy selfe haue regarde to deliuer me in this present conflict and with vs to meete them which desire vtterly to ouerthrowe vs whose boldnesse thou shalt bridle onely with thy countenaunce and shalt cause that they shall not make our matters goe to wracke and therefore all shall knowe howe thou onely by the grace of God dost gouerne our congregation and that thou shalt eâ—sily represse euery wicked mouth and the insolencie of them that speake against God But sayth Gregorie to returne my speech to my purpose Basill returning to Caesarea regarded nothing more than to pacifie Eusebius to the end that he might ouer-throw the Heresie and wholly to serue him and be ready at his hande in all those thinges that were of God that hee might make apparant to all men that all thinges which hee had suffred of him for Eusebius had béene heauie before vnto him proceeded from the instigation of the Diuell that the common enemies of the fayth might haue the greater aduauntage by their rageing as the Papistes get nowe by our Brethrens and our Bishops falling out though the Bishops doe all they can to pacifie them whereas Basilius laboured all that he could to pacifie his bishoppe but he when as he knewe very well the lawes of obedience and of a spirituall life hee was attendant on him in all thinges in hearing in consulting and in doing he employed his spirituall and diligent endeuour for the bishop And to say at one word he grewe as much into his fauour as before he seemed to be farre from it For which cause Eusebius helde indeede as bishop the chiefe place in the Church but Basill had the power of the Church and the authoritie The one fate in the chiefe dignitie the other went about all the businesse For there was a singular and wonderfull concorde betweene them The one helping the other and taking strength the one of the other the bishop growing strong by the counsell and wit of Basil and Basill by taking authoritie of the bishop To conclude the bishop had the people and he the bishop And euen as he that tameth a Lyon being inferiour in strength doth handle him gently and make him tame by a certaine arte by which meanes well neere he asswageth molifieth the violence and fiercenesse of the wilde beast so Basill the greate behaued himselfe about Eusebius For when he hauing ben of late a laie man and ignorant of Ecclesiasticall matters was exalted vnto this dignitie especially at the same time that the flame of Arius heresie did beare the swaie he was not fit inough for this burthen Wherevpon hee wanted Basil to be his guide and helper chieflie by whose vertue there was hope that the matters would haue prosperous and good successe And therefore it was not as some suppose that Basil was vnder the Emperor IuliaÌ„ but he was bishop after the death of Valens But wheÌ„ as he receiued the gouernmeÌ„t administration of the Church of Caesarea vnder the bishop Eusebius he appeased all discords hee remooued all priuie grudges he established their manners not onelie with his words and excellent Sermons that he vttered but also by the example of his life For hee endeauoured to helpe the people both with his spirite and his bodie with his body by labour and exercise careing for them by walking about euery waye by courteous behauiour and by helping theÌ„ with his riches spiritually by teaching by admonishing and by giuing to all men a measure and institutions of their life Thus doth Gregorie set foorth the ecclesiasticall gouernement of Basill and of his owne gouernement also being Elders vnder the bishopp in the Churche of Caesarea consisting as muche and more in teaching than in the correction and composing of manners and censures of discipline And that these were not distinct offices in the diuerse kindes of Elders but they medled with both together and both vnder the bishop â—nâ— hâ—wâ— God blesseâ— this ecclesiasticall gouernement vntill Basill him-selfe after the decease of Eusebius was made their bishop And then sayth Gregorie after hee had praysed Basill in this promotion â—s for mee all men thought when they hearde of his promotion that I would foorth-with departe he meaneth from the place where he then was and that I would goe to him and that I should haue equall power with him they knewe that there was such friendshippe and beneuolence betweene vs. But I when as I shunned enuie leaste I shoulde seeme to occupie the places of those that were neere him and with-all least they shoulde falsely iudge that Basil hauing
than these alleaged Which if they shall finde and can clearely euict thereby that there were any such for my part I shall be moste ready to acknowledge it Howbeit when they shall haue prooued that such at any time in the Church of Christe there were yet woulde not that example inferre a necessity that there ought to bee such alwayes and euery where because there was such sometimes perhappes and in some places But sence as yet we neither heare of rule nor example of them we may I hope with safe conscience dissent from them Sith therefore it can not hetherto be prooued by any of these Fathers Let vs nowe sée these excellent learned mens allegations and examples for these Elders out of the holy Sciptures if yet in them we may finde better and inuincible proofe that at least in the Apostles times there were such Elders for then there is no remedy but wee must needes yeelde that such there were Sith we also as is our bounden duety do admit and reuerence the holy Scriptures with the same honor that our Brethren doe Albeit neither we nor they can make any perpetuall rule of euery particuler example in the scripture But let the rule thereof fall out as it shall let vs yet sée what examples in the scripture our Brethren auouche In the seuenth Chapter aforesayde 2. Parte Christ. Isag. Danaeus after his citations of Basil and Dionysius alleageth saint Paule as yee haue heard saying Therefore they may thus better be distinguished that of the perpetuall orders in the Church other shoulde bee occupied in the treatie of the Worde of God which Paule generally calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophecy Rom. 12. verse 6. Or else in the procuring of other thinges the which seemeth by a Generall name to bee of other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gouernaunce but of Paule it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. This Testimony is also alleaged of Beza in his Christian Confession Chapter 5. Artic 32. with the 1 Corinth 12. verse 28. prefixed thereunto The same Testimony likewise citeth Caluine in his Institutions Cap. 8. Sec. 42. saying But as for that that I called bishops elders and pastors Ministers indifferently those that gouerne the Church I did it out of the vse of the scripture which confundeth these tearmes For whosoeuer enioy the ministery of the worde it giueth to them the title of Bishops So with Paule where Titus was commaunded towne by towne to ordeine Elders streight-wayes is set vnder it for a Bishop must bee blamelesse c. So in an other place hee saluteth moe Bishops in one City And in the Acts is rehearsed that hee called the Ephesine Elders together whom hee his-selfe in his oration nameth Bishops Heere nowe wee must obserue that hetherto wee haue reckoned none but those offices that consist in the ministery of the Worde neyther of other doth Paule make remembraunce in that fourth Chapter to the Ephesians which we haue cited Howbeit in the Epistle to the Romaynes and in the former to the Corinthians he reckoneth vp other as powers the giftes of healing interpretation Gouernment tendance on the poore of the which I omit those that were temporary because it is no importance to stande long about them But there are two which abide perpetually gouernmâ—nt and the carâ— of the poore Gouernours I thinke were seniors chosen from among the common peoplâ— which shoulde together with the bishops rule the Censure or controlement of manners and the discipline that shoulde bee exercised For yee can-not otherwise interpret that which hee sayth hee that ruleâ—h let him do it in carefulnesse Therfore euery Church from the beginning had her senate enrolled of Godly graue and holy men Moreouer that that kinde of order was not of that onely age the experience it selfe doth declare Therefore this gift also of Gouernment is necessary for all ages Thus doe Caluine Beza and Danaeus for in these thrée as principall I comprehende any other of our Brethren that followe them gather this Senate of Gouerning and not teaching Elders on these two testimonies Romaynes 12. and 1 Corinthians 12. As for that which Caluine heere speaketh of the scriptures indifferent vse of the names of bishops and Elders We haue already séene sufficiently howe it was vsed and howe it was altered euen in the Apostles times And haue séene withall sufficient proofe of the superiority of one among the Elders yea among the Apostles themselues which was more peculiarly called bishop and that by Caluines and Bezaes owne confessions But for these two places in the Scripture héere cited Romans 12. 1. Corinthians 12. that al the gifts or offices there mencioned are either temporary or perpetuall the Apostle expresseth not the euent onely sheweth that point Not but that Gouernment shoulde be alwayes in the Church and care of the poore also As our Sauiour sayth Iohn 12. The poore yee shall haue alwayes with you and then charity inferreth a good consequence that wee shoulde alwayes haue a care of the poore and the Scripture is plentifull in that behalfe And so likewise for Gouernors and care of Gouernment But whether the like forme of Gouernment and of care for the poore and the like or rother the same kinde of officers for these thinges shoulde bée alwayes in the Church and perdetually abiding that is not héere declared Neither yet that the giftes or offices of Gouernment mentioned in these places were of any such officers and Elders Gouerning and not teaching as our Brethren do pretende they were Onely Caluine sayth Existimo c. I suppose or thinke that the Gouernors were Seniors chosen out of the common people which together with the Bishop shold rule the censure or controulement of manners and the Discipline that shoulde be exercised This is but Caluines thinking Who though hee were a most excellent man yet his supposing and thinking though it may mooue many to thinke as he did yet it bindeth none but that another man may thinke otherwise as Beza also in many thinges thinketh otherwise than Caluine doth But when Caluine addeth on his thinking that these wordes Hee that ruleth let him doe it in carefulnesse cannot be interpreted otherwise This is some-what further then needeth Can none that ruleth be carefull in his ruling but he must be a ruler chosen from among the common people that hee must be a controller of manners and of the Discipline that shoulde be exercised and that in this Gouernment he must ioyne together with the Bishop and that hée must not meddle with teaching what necessity is there in these Testimonies to interprete these Gouernours to bee such Gouernours and that it can-not bee interpreted otherwise is there any other heere alleaged than Caluines bare thinking and wee haue herad already howe excellent men haue thought and interpreted these words otherwise and alleaged their reasons for the same And I sée no reason to the contrary why they may not
1. cap. 8. and the historie of the auncient Church These last words the historie of the auncient Church are too generall When the places are particularly quoted they may be better examined And we haue examined a good many alreadie But we could finde no such seconde kinde of Elders And I am halfe a fraide before hande that wee shall finde none euen in this place And for triall let vs start aside and sée it The title of the Chapter sheweth the argument An enumeration of the noble actes of Constantine both in purchasing the libertie of the Christians and in building of temples and other thinges beneficiall to the common-weale In which chapter among other matters he sayth he builded also in the Palace a Church and he made a tente expressing the figure of a Church the which he vsed to carie about with him when he marched in battell against his enemies to this ende that a Church should not be wanting to him nor to the armie while hee aboade in the wildernesse In which Church they should prayse God they should call vpon him with their praiers and receaue the holy mysteries Nam Sacerdotes Diaconi c. For the Priests Deacons which according to the institution of the Church should performe these functions did continually follow the Tabernacle Ex eo tempore militaeres Romanorum ordines qui iam vocantur Numeri singuli sibi Tabernaculum separatum construxerunt hahuerúntque secum Sacerdotes Diaconos ad rem diuinam faciendam designatos From that time foorth the militarie orders of the Romanes which are now called the Numbers euery one of them builded a seueral Tabernacle and had both Priestes and Deacons with them appointed to execute the diuine seruice This is all that Sozomenus hath of this matter and is not héere a faire proofe that in euery greater Citie wherein there was a faire populous Church magnus fidelium numerus and a great number of the faithfull euery part of the Citie and Church had his Elder whose office was to attend vpon the flocke and to watch both ouer the doctrine and ouer the manners of the Church and of the faithfull that are therein and especially in his Parish that is in that part of the Church that is committed vnto him Indéede there is mencion made of some like wordes that Danaeus gathereth Sozomenus telleth how Constantine made a Tabernacle or Tent expressing the figure of a Church therupon Danaeus belike gathereth these words An ample and a populous Church except he gather that of the words before As for that that pertaineth to the holy Temples they that were large inough were repaired other were raised higher made broder not without increase of statelinesse Sozomenus telleth how this Tabernacle was caried about in the wildernesse while Constantine marched against his enemies and Danaeus gathereth belike of this Wildernesse a great Citie Except also he gather that of the wordes before Moreouer out of the land which was tributarie in euery Citie he tooke the rated tribute that was wont to be paied to the Eschequer or Treasurie and distributed it to the Churches to the Clergie which gift he enacted by Lawe to be ratified for euer Sozomenus telleth of the militarie orders of the Romanes and Danaeus belike gathereth thereupon the flocke of the faithfull Sozomenus telleth that these militarie orders of the Romanes were those which were then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numeri Numbers and Danaeus belike gathereth thereupon that there was Magnus fidelium numerus A great number of the faithfull Sozomenus telleth that From that time forth euery one of these militarie Orders builded a seuerall Tabernacle to themselues and Danaeus belike gathereth thereupon these words Euery part or parish of the Citie and of the Church Sozomenus telleth how they had these 2. eccl orders Sacerdotes Diaconos sacred Priests Deacons with thē Danaeus belike gathereth here vpon Secundum genus Presbyterorum the second kinde of Elders Priests or Presbyters Sozomenus telleth how these did follow the Tabernacles and were designed according to the Institution of the Church to execute the diuine seruice and performe these functions to wit to praise God to cal vpon him with praiers and to minister the Sacraments and Danaeus héereupon belike doth gather that their office was to attend the flock to watch both ouer the doctrine and ouer the manners os the Church and of the faithfull that are therein ech one in the parish part or region committed to him Verely except Danaeus gather these his collections on these wordes of Sozomenus for they be the words that me thinkes come néerest vnto his I know not on what words els he can make this collection But to conster Danaeus to the best as he is our Reuerend Brother excellent learned Father in the Lord so Bonus aliquando dormitat Homerus he ouertrusted and followed too much some others ill collection and considered not the place himselfe and so might easely be abused Which least we also in so weightie a matter might be especially on the trust of so notable a man as I am afraid too many of our Brethren be running too much on the credite of such a credible partie it standeth vs vpon crauing euermore pardon of him and all our betters to search better the places our selues that are alleadged and to sée whether they be rightly alleadged yea or no. If yea then humbly so farre forth as is requisite to yéelde vnto them be the partie neuer so meane that doth alleadge them If no then modestly to dissent from them and not allowe them be the parties otherwise neuer so learned Christ biddeth vs to Search yea the very Scriptures and so shall we finde whether they be well or ill alleadged And the Baeroeans are euen therefore commended for that daily they searched the Scriptures to sée whether those things were so that S. Paule had preached And then must our Br. be content to giue vs leaue if we examine these testimonies by the originals which in this place also when we haue done besides a number of other grosse escapes what is héere for the proofe of these Cōsistorie gouerning not teaching Elders Is this Elder now become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos a sacred Priest the executer of the diuine seruice a minister of the holy mysteries Well thē since we find not as yet these Elders here let vs return again to Danaeus search for thē in the scripture The third testimonie of Scripture that héere he cited was Act. 21.18 And when we were come to Ierusalem saith S. Luke verse 17. the Bretheren did receaue vs gladly But the next day Paule entred in with vs vnto Iames and all the Elders were assembled Heere are againe Elders named and an assembly of them all at Ierusalem But whether these Elders were onely gouernors and not medlers with teaching of the worde that is
this place Is there anie sicke among you let him call for the Elders of the Church The third place sayth hee is of the care of those that are sicke in the assemblie or companie of the faithful But hee teacheth that the manner of healing and comforting the sicke ought to be made for the health of the sicke with the fruite also of them that stande about him Concerning the sicke partie hee ought to call for the Elders of the Church that is of his companie or assemblie at this daie wee shoulde cal it Viciniae Seniores aliquâ—s some Seniories or Elders of the neighbourhoode or of the streete or village neere adioyning with some Minister of the Church among whome some Phisition may haue a roome For neither do I here take the Seniors or Elders to be those anoynted onelie and shauen which are sacrificers and Monkes neither also an Ecclesiasticall Senate quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadam whome of a certaine ill zeale some goe about to represent But I take the Seniors of the church to bee graue and godlie men in the whole assemblie Whose godlinesse I knowe or like of whether they be laie men or they bee in the Ministerie or also they bee Phisitions yea or else otherwise To conclude I call the godlie and sound hearted the auncient men For in these is greater experience of thinges greater force of comforting greater affection also of hauing compassion and more sounde counsailes than in young men Thus plainlie and simplie sayth Aretius of these Elders that S. Iames woulde haue the sicke partie to send for his elderlie neighbours friends men of grauitie and experience that can giue the sicke good counsaile As for gouernours of discipline or controllers of manners or an Ecclesiasticall Senate to be sent for and to come to euerie mans house when he lieth sicke and in daunger of death what vse is there of them Whereas of his acquaintance and good neighbours there may bee great vse especiallie of the Pastorall Elders And therefore Hemingius sayth well Accerset Praesbyteros tanquam animae medicos Let him send for the Elders as for the Phisitions of the soule to giue him some spiritual consolation out of the word of God of the which then hee shal haue most néede and to strengthen and confirme his faith and hope in Christ to moue him to repentance to patience and to cal vpon God for the forgiuenesse of sinnes in his life passed to persuade him to a readynesse to forsake the world and this transitorie life and to desire according to Gods will to be dissolued and to be with Christ to cal vpon him while his strength and vnderstanding and memorie serueth him to dispose of his worldlie goods and make his wil and with the assemblie to make the publike praiers to God for him who fitter to doe all these things than the Elders that are Ministers of the word Besides that Caluine maketh this anointing of him with oyle in the name of the Lord to haue béene a temporarie Sacrament saying Verilie I graunt that it was vsed for a Sacrament of the Disciples of Christe for I assent not vnto them that thinke it was a medicine but euen as the veritie of this signe indured not but for a time I saie the signe was likewise temporarie If then this were a Sacrament seruing for that time it séemeth so much the more that those Elders then were teachers since the action of making the praiers ouer him and of the anointing of him with oyle is attributed to those Elders For the publike or solemne praiers especially the ministration of the Sacraments in the Church of Christ doth principallie and as our Brethren themselues saie dooth onelie belong to him that is a teacher and Minister of the worde And that it can bee no better than sacrilege to separate the ministration of preaching of the word froÌ„ the Sacraments c. and that a word or writing may be auaileable without a seale but neuer a seale without a writing page 61. And that where is no Preacher of the word there ought to be no Minister of the Sacraments Furthermore it appertaineth to the dutie to make praiers c. page 6â— Sith therefore these things are here ascribed to the doings of these Elders of the Church that the sicke partie is willed to send for is it not yet more likelie than anie of al these opinions that by these Elders are meant pastoral Elders Otherwise how would not our Br. owne wordes in this learned Discourse beate downe Danaeus saying Therfore in this behalfe we haue had a great default so long time to coÌ„mit the administration of the Sacraments to those men who not onelie haue bene knowen to be vnable but also haue ben forbidden to preach the word page 61. And what other were these Elders by their discription of them but such as medled not with preaching the word nor it pertained at all vnto their office but onely gouernment of discipline controlment of maners And yet sée now when they can finde them no where rather than they should not bee found they will call them to the making of the praiers ouer the sicke and to the ministration of that temporarie Sacrament Yea our Bre. these Learned Discoursers their selues in plaine wordes page 22. ascribe this saying of Iames to the action and office of the Pastors Since therfore what kind of Elders these were mencioned Iam. 5.14 the text expreslie other than by these coniectures nameth not nor it is agréed vppon among these learned men What firme argumeÌ„t can be gathered hereon for the proofe of these gouerning not teaching elders If not rather as we haue séen far more probabilitie euerie way to the clean contrarie that they wer teaching Elders And now séeing that as neither before in the authoritie proofe or place in anie of the acts or exaÌ„ples of the Apostles we find anie euident exaÌ„ple or plaine precept or institutioÌ„ in the church of Christ set forth in the holy Scriptures of these Ecclesiasticall Elders gouerning the discipline controlling the manners of the Church but not medling with teaching nor preaching of the word and doctrine nor ministering of the Sacraments Let vs now returne from them to our Br. learned discourse if they perhaps haue yet anie better proofe after al these for the authorizing and setting vp amongst vs the CoÌ„sistories Segnories of these gouerning not teaching Elders We haue heard how our Br. haue alleaged the 14. of the Acts. ver 23. vpon the which we haue séene Caluines iudgement to the contrarie that the Elders there mencioned were only pastoral Elders We haue heard also their allegation 1. Tim. 5.17 and of the three â—â—ings that they saie wee may learne thereon that the same testimonie inferreth none of all those three things And hereupon because Caluine on the same testimonie citeth Ambrose which is cited also of Beza I haue both examined the place in
by the name of a King he vnderstandeth euery such Gouernor and Duke or guide as Moses was such an one also as was Iosue to conclude such as were the Iudges that were afterwardes raysed vp And it is taken in that sense Deut. 33. 5. The scripture therefore woulde shewe that there was at those times no guide that should gouerne all the Hebrues and restrayne them into order and admonish them of their duety as Moses and Iosue had done and whome all the Hebrues woulde heare and obey Finally that should so holde all the tribes in their dutifulnes that he should execute reuenge on violence publikely committed and punish both whoredomes and Idolatries Whereupon it came to passe that rather euery tribe yea and euery of the Cities also and besides that euery priuate person committed euery where many things that were horrible to be spoken of which were not publikely reuenged For that most beautifull face of the holy common weale which shined in the times of Moses and Iosue was for the moste part so decayed that notwithstanding it was not vtterly extinguished For there remayned in euery City their owne Iudges and Elders to witte the Chiliarkes the Centurions c. As appeareth Iudg. 9. 6. Where mention is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col Baale shichm ve col Beth millo Of all the Lordes in French 〈◊〉 gnieurs as our Br. cal these Elders or seniors gouernors or as it were Lordings of Sichem of the family or kindred of Millo that is of the Princes of the cities that gouerned the same and of the whole assembly of the Citizens of the Sichemites for so I interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Millo and out of the tenth chap. ver 18. where it is said the whol people that is all the citizens heads of the families of Gilead it selfe together also with the princes of Gilead said euery one to his neighbor c. And in the 11. ch v. 8. The selfe same princes are called the Seniors or Elders of Gilead As also ch 8.14 The same to be called the princes of the Succothites And these things are also better apparāt out of Rut. 4. These kind of princes or Eld. did so flatter the people that they pretermitted many things perteining to their office which sufficiently appeareth by the whole history of the Iudges Whereupon is manifest that the Lorde was so offended with the peoples Idolatries that he often admonished the people by the prophets at length corrected them also by the Chananites Thus writeth Bertram euen of the first state of al these gouerning seniors and of all their senates and assemblies immediatly after Moses and Iosues time and in the time of Phinees that was liuing euen when that was done which our Bret. these Learned Discoursers cite out of Num. 11 16. for the Institution of the seniors Sanedrin that they would bring in to rule now ouer vs and say That our sauiour Christ in that word Congregation Dic ecclesia alludeth vnto the assembly of Elders that was among the Iewes which they called but corruptly of a Greeke worde Synedrion which signifieth a counsell or consistory sanhedrin which had the hearing and determining of all weighty and difficult matters amōg the Iewes the like wherof he willed to be established in his church for administration of gouernment For seeing it was first instituted by God for gouernment of his church in the old Law as hath bin shewed before out of Num. 11.16 Althogh it was shamefully abused by the wicked Iewes our Sauiour Christe translateth it into his Church in the new Testament Here was indéed some corruptiō in some of those officers that flattered the people but the orders and the offices remaining as yet intire This then is the state of gouernment that in plain expresse terms our Brethren would so fayne haue vs and all the Church of Christe reduced vnto So that vnder a name and colour other-where of Eccl. Seniors wee may heere moste euidently sée what Deciniers what Fiftinaries what Centurions what Chiliarkes these Tetrarkes would be yea which is farre aboue all this if they would be like the Seniory of the 70 what principalitie they aspire vnto and in what matters of weight and gouernment those gouernors would gouern like Princes hauing litle common-weales of their owne in euery town city or prouince And might not this full quickly bréed as horrible factes and foule a stirre as was heere betweene the Beniamites and the Israelites If they reply it woulde not so hauing a generall Gouernour which the Israelites did then want And what would they haue Iudges also as they had tohelp this inconueniēce because Caluine and Danaeus would not haue the Iurisdictions of Magistrates go by inheritance but by election And this Bertrame that likeneth these auncient Iudges to Dictators after he hath shewed howe those Iudges also did degenerate and that when the people called for a King hee sayth that Samuell taking it greeuously referred it to the Lorde who comforted his prophet and bids him diswade the people from this purpose Proposito Regis iure plane tyrannico Laying foorth the right or Lawe of a King playne tyrannicall Thus doth Bertram also esteeme not of the abuse but of the Lawe or right of a King all to recommend vnto vs that first policy and Gouernment of the Iewes Nowe whereas Bertram here mentioneth that the Prouinces tribes came together ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to the assembly which he calleth againe Seu Concionem vniuersalē populi Dei The Congregation or Concion vniuersall of Gods people which was of 400000 in which generall Concion the Leuite made his complaint to the people of his iniury of this Concion let vs sée also what Carolus Sigonius writeth Who althogh he be otherwise an aduersarie therfore not of credit or authority in our controuersies yet in this matter not litigious betwéen them vs and he both commended and his promise of this argument expected by this Bertram let vs at least wise see him so far forth as he truely clearly gathereth his collections out of the holy scriptures or out of the testimonies of other ancient vnsuspected authors wherein we cannot iustly except against him In his booke De rep Hebraebrum li. 6. c. 2. de consiliis he saith Counsels thē I cal those assemblies that chiefly decreed those things which conteined the state of the whole cōmonweal as the war the peace the victuals the bounds the institutiō of laws the creatiō of magistrates such things as are of that sort The which is nothing else but to dispute of a singular profit that could not be comprehended in the lawe But these Counsels as in other common weales so also in that of the Iews were two For either they were entred into of all in common or seperatly of a few and those of such as were the auncienter in yeares If they were of all
Ministerie especialy as they were thē in practise may be imploied otherwise both for the attendance on the Pastors in the Ministerie of the word and Sacraments and also to prepare themselues to become fit Pastors afterwards whereupon now and then as necessitie or occasion hath serued and they found to be méete thereto the Ministerie also of the word and Sacraments hath béene permitted vnto them in the auncient yea in the Primitiue Church and at the very time of their institution or immediatly after as appéereth both by Stephen and Philip by whome we may iudge the like of all the residue for Stephen so soone as euer he was chosen Deacon was set vpon with diuers aduersaries in matter of doctrine who disputed with Stephen but they were not able to resist the wisedome and the spirite by the which he spake Actes 6.10 Whereupon saith Gualter Et quamuis de publicis concionibus c. And although nothing be spoken of his publike Sermons notwithstanding it is euident by the context of the hystorie that he had these both often and effectuall and very serious Wherefore by the way and as it were by digression we may heere see that the Deacons of the Primitiue Church were not altogether estraunged from the ministerie of the word but although they were chiefelie occupied about the dispensation of the Churches goodes neuerthelesse they imployed their labour also so farre as they might in the other ministeries of the Church that by this meanes according to the sentence of S. Paule they might get vnto themselues a good degree 1. Tim. 3. what a notable Sermon he made and what a rare and singular gift of the spirit of God in his preaching he had the 7. Chapter at large witnesseth Aretius vpon the 3. verse of the properties that Peter required in these Deacons saith Fourthly he returneth againe to the vertues to wit such as are meete for them to haue Full of the holy Ghost That they should haue certayne most sure notes of the holy Ghost such as at that time were to speake with tongs that they had not learned to worke miracles in the name of Christ to teach boldly in this teaching to ouercome the enemies and such like Also Full of wisedome that is that they be prouident and warie least they cast pearles to any dogs or swine but teach them that are to be taught but chiefely prudence was necessary for the Ecclesiasticall dispensation whereunto they are to be called And on the 5. verse of Stephens disputation with his aduersaries which saith he was of the Christian doctrine he saith Stephen no doubt did execute faithfully and constantly the office of a Deacon no lesse then Lawrence did afterward vnder Sextus and Vincentius vnder Valerius who bestowed the treasures of the Church vpon the poore But vnto these do come new vertues first he is full of faith that is of feruencie in teaching that faith c. The like we reade in the eight Chapter following of Philip one of the same companie of Deacons whome Aretius calleth the Doctor of the Samaritanes secondly sayth he heereunto perteineth a singuler example of Philip who happily instructed the Samaritanes First heere may be considered who that Philip was for there haue beene that haue thought him to be the Apostle but two strong arguments are against them in the context first that the Apostles were not dispearsed but aboade at Ierusalem but Philip was among those that were dispearsed therefore it was not Philip the Apostle Moreouer the Apostles onely could giue the holy Ghost but Philip could not do it And heereupon Iohn Peter are sent to the Samaritanes wherefore it can not be Philip the Apostle it is therefore the Deacon of whome we spake before Chap. 6. And Gualter affirming also the same addeth further First he teacheth whose ministery God vsed in conuerting Samaria it was that Philip not he that was the Apostle but he that before was reckoned vp among the Deacons as the auncient writers of the Church do testify with one consent chiefely Epiphanius writing of Simon and of the Simoniacks for although the parts of the Deacons were to beare the care of the common goodes of the Church and of the poore notwithstanding it was withall permitted vnto them to take on them the preaching of the Gospell if at any time necessity so required the which we haue hitherto seene in Stephens example And perhaps there was not so great vse of Deacons at Ierusalem when the Church was dispersed with the tempest of persecution and therefore they which before dispensed the publike goods of the Church gaue themselues wholy to the ministery of the word Yea and Paule admonished afterward that the Deacons by ministring well should get vnto themselues a degree vnto a greater function 1. Tim. 3. And as the ministration of the Sacraments followeth the preaching of the word so Philip baptized those whome he had by his preaching conuerted Neither is it noted that they did these things by reason of any other office annexed vnto them but as Gualter noteth verie well that in generally as they had gifts competent and occasion conuenient it was not impertinent to their office of Deaconship so to imploy themselues Whereupon also the Magdeburgenses note Centuria 1. lib. 2. cap. 7. pag. 508. saying Other were Deacons The office of these was to minister to the Table at Ierusalem so long as the community of goods was there Acts. 6. but neuerthelesse that they also taught and shewed foorth signes appeareth out of Stephen Actes 6. and Philip Actes 8.21 and euery where in other Churches it was the office of the Deacons to teach and to minister And the same Magdeburgenses in the title Deratione acforma gubernationis pag. 510. do say These were the works in common of the Apostles and Prophetes Pastors Doctors Priestes Deacons They taught the Church purely and sincerely concerning euery of the head points of the christian doctrine c. and that Deacons also taught appeareth out of the 6. and 8. of the Actes they interpreted the holy Scriptures c. they deliuered the Catechisme c. they did cut the word of truth rightly into the Law and the Gospell c. they vsed the forme of sound words in teaching c. they vsed also in teaching a simple kind of speech c. they studied to keepe the puritie of doctrine c. they opposed themselues sharply against false teachers and Hereticks and confuted their false opinions For Stephen Act. 6. confuted them that were in the synagog of the Libertines c. they preached repentance that is they reproued and blamed sinners for the Apostles Act. 2.3 and 4. did openly obiect vnto the Iewes this sinne and for the same reproue them that they had killed Iesus of Nazareth the iust and holy one the sonne of God and the Messias and Stephen Actes 7. calleth them murtherers and betrayers of
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 diaconâ—rum 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 theÌ„selus also to the study of teching knowledge of the mystery of the faith in doctrine of publike admonishing coÌ„forting which are principal points parts in â—uery 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
abuse and pollution beeing expreslie abolished and onely a good purpose and vse of them decreed the same are as much besides for the goodnesse of the purpose and vse for the verie authoritie of the decree to be for the time as farre foorth receyued as the other meates beeing otherwise lawfull in them-selues yet being for good purposes and vses of them by the authoritie of the decree for the time forbidden were then and for that time to be refused But that was done also say they for the forbearing the weaknes of the Iewes in abstinencie from eating bloud and strangled which was forbiddeÌ„ by God before Moses time to teach that childish age of gods people to absteine from crueltie As in Genes 9.4 Although the time before the comming of Christe bee called of the Apostle Gal. 4. ver 3. a childish age when wee were Children saith he wee were in bondage vnder the rudimentes of the worlde yet when the fulnesse of time was come and Christe reuealed receiued and the Gospell established in calling still that primitiue age a childish age we must take good heede that the Papistes and other Heretikes take not aduantage by these spéeches that say the Church of Christe in the Apostles times was but as weake as a Childe or babie and afterwarde grewe to ripe perfection And albeit I graunt these temporarie degrees were made cheefely in respect of some such persons among them that were but weake and as it were of childish age in the knowledge of Christe and the Christian libertie notwithstanding euen for these weake childrens sake the strongest and all for the time that those decrees were in force were bound to obey them And that priuate person which publikely had broken or controlled these degrees of the Church in these caeremoniall matters which onely for this expediencie were decreed though the matters otherwise in them-selues were such as might lawfully haue beene broken or controlled had greatly offended euen so whatsoeuer these caeremoniall matters that we and our Br. doe nowe striue for are otherwise in their own nature free and indifferent and so might bee receyued or refused or haue otherwise in the vse of them beene abused yet being nowe by the Church of God decreed to be well vsed and that with expresse cautions against all the former abuses of them and that with full freedome of conscience wherein the Christian libertie most consisteth what priuate person soeuer shoulde attempt publikely to breake or controll them shoulde offer manifest iniurie to Gods Church If we be the Church of God as I hope we be that thus haue decreed them They say such caeremoniall Constitutions are but temporall Neyther do we goe about to make them perpetuall And yet heerein wee must note also a difference from those Constitutions that were no longer in force then for a certaine time as the absteining from bloud and strangled and those that may perpetually bee kept if there be perpetuall causes of them And this their selues confesse that they are so long to be retained as the cause continueth sor which they were made And they say true herein But since the cause of the making of our caeremoniall constitutions doth continue howe are they not then to bee still reteined vntill the cause shall cease or that by the same authoritie whereby they were ordeyned they be also aâ—tered or remooued But say they so that if weakenesse cease or be turned to obstinacie they are no longer to be reteyned If the weakenesse say I cease generallie or generally bee turned to obstinacie that were in-deede another matter But if weakenesse cease in some and remayne in other or in some but not generally or in the moste part nor generally be turned to obstinacie but in some then the cause of the Lawe respecting not particulars doth not cease and therefore the caeremoniall constitutions decreed by the lawfull Synode are still as before to be reteined Also for order an comelisse and best aedification the Synode hath to determine what shall be obserued in particular charges as of time place and forme of preaching and praying and administring of the Sacramentes For who shoulde bee able to knowe what order comelinesse and aedification requireth according to Gods worde but they that bee teachers and preachers of the same vnto all others For it is absurde that they should bee taught by such these smaller thinges as ought to learne the trueth of them in all matters Vnderstanding the Synode in his proper sense for the orderlie and lawfull assemblie not of this or that particular Citie Shire or Diocesse but of the whole Prouince Realme or state and withall not preiudicating the supreme autoritie of the Christian Magistrate I grant that the Synode hath to determine for order comelinesse and best aedification what shall bee obserued both in particuler thinges and through out the whole state As not onely of the time place and forme of preaching and praying and administring of the Sacrament but also of Discipline and of Ecclesiasticall Regiment to the ends aforesaid As for the reason héere alleaged For who shoulde be able to know what order comelinesse and aedification requireth according to Gods Worde but they that bee teachers and preachers of the same vnto all others I allowe the same no further than by comparison that they which are the Teachers and Preachers of the same vnto all others haue better cause to knowe in generall what order comelinesse and aedification requireth according to the Worde of God than any other haue But to say simplie as heere our Brethren doe who shoulde be able so much as to knowe it but they that bee Teachers and preachers c. is a greate deale me thinketh vnder their correction too presumptuous a question May not a man bee able by Gods grace to knowe thus much as what order comelinesse and aedification requireth according to Gods Worde except hee bee his selfe a Teacher and Preacher of the same vnto all others Yes verily and to knowe much more euen in the greatest controuersies of Doctrine as God bee praysed there are many godly learned both men and women among vs that are not vnfurnished with such knowlâ—â—ge Yea what were the teachers and Preachers at first them selues Did they take vpon them to teache and preache the same vnto all others before they had the knowledge hereof or did they teache and preach immediatly vpon their getting knowledge or was the knowledge suddenly by inspiration giuen them with their entring into this function as S. Paules wordes to Timothie may be vnderstood Dispise not the gift that is in thee which was giuen thee by prophesy with the laying on of hands of the Eldership 1. Tim. 14. And yet Timothy was able to know these thinges before insomuch that S. Paule sayth to him 2. Tim. 3.15 And that thou haste knowne the holy Scriptures of a childe And some men can excellentlie dâ—clare their knowledge also of
Who sayth hereon Lib. 4. Instit. cap. 10. sect 29. in these wordes Of the former kind that is to say of those ceremoniall constitutions that are for comelines Paule hath examples as that no prophane banquetes be mixed together with the holy supper of the Lord. That women except they couer their heads come not forth into a publike place and many other thinges are had in 〈◊〉 vse That wee pray kneeling and bare headed that wee administer the Sacramentes of the Lorde not vncleanely but with some dignitie that in burying the dead wee giue thereto a certaine honestie and such other thinges as pertayne thereto In the other kinde that is to say for order there are houres designed to the publike prayers to the sermons and to the mysticall actions In the sermons themselues there is quiet and silence and places appoynted thereunto the tunes or singing together of the hymnes and daies prefixed for celebrating of the L. supper that which Paule forbiddeth that women teach not in the Church and if there be any such like thinges But chiefely those that conserue discipline as the Catechizing the Eccl. Censures excommunication fastes the thinges that may be referred to that cataloge Thus may we referre all the Eccl. constitutions which we receaue for good and wholesome vnto two heads for the one sort of them haue respect to rites and ceremonies the other to discipline and peace Howebeit because here is daunger least of the one parte the false Bishops shoulde snatch a pretence hereupon to excuse their wicked and tyrannicall lawes he speaketh of those Popish Bishops whome he before described and on the other part least there should be anie too much fearefull which being warned by the former euils would leaue no place at all to lawes bee they neuer so holy it is a thing woorth the labour here to testifie that to conclude I doe allowe those humane constitutions which are founded on the authoritie of God and which are taken out of the scripture and so are wholly diuine Let the example be in the kneeling which is made while the solemne praiers are had The question is whether it be an humane tradition that is lawefull for euerie one to refuse or neglect I saye it is suche an humane tradition as that with all it is a diuine tradition It is of God in respect it is a part of that comelinesse the care and conseruation whereof is commended vnto vs by the Apostle But it is of man in respect that it designeth out in specialtie that which generally was ordeined rather than expounded By this one example wee may esteeme what wee ought to thinke of this whole kinde to witte because the Lorde hath faythfully comprehended with his holie eyes and clearely declared both the whole summe of true righteousnesse and all the partes of the worship of his godhead and whatsoeuer was necessarie to saluation in these he onely is our Master that must be heard but because in externall Discipline and Ceremonies he would not particularly prescribe what we should followe neither iudged he one forme to be conuenient for all ages of the worlde we must here flee vnto the generall rules that he gaue that what thinges so euer the necessitie of the Churche shal require to be commaunded for order and comelinesse may be driuen to them Thus among other these ceremoniall constitutions writeth Caluine of kneeling at the times of solemne prayers which are then most requisite while wee are participating the heauenly mysteries of the Lordes supper And therefore kneeling though it be not necessarie with any simple necessitie in it selfe yet as it is a reuerent and diuine ceremonie it is necessarie as conuenient at the times of solemne prayer and thankesgiuing and of consequence at the communion both for order and comelinesse of the bodies gesture and for testification and edification also of the mindes deuotion But least a surplusse here should be left out that a surplusse say they in common prayer is more necessarie than a deuoute minde I do not thinke that any man is or euer was of that opinion For were he neuer so blinde a Papist yet till he chiefely stoode on his blinde deuotion And I appeale euen to our Brethrens consciences whether they thinke indéede as I beleeue they doe not that any man is of that minde But what shall the reader and and all the people thinke of this that the surplusse being here one of the ceremonies brought in for instance to admitte varietie as times persons and occasions serue to bee diuerse and so of consequence may well be vsed yea and by the correlation of this rule should be vsed ordinarily though it admitte sometimes such occasion of leauing it off And this also is become one of the desires in this Learned Discourse of all the faithfull ministers that seeke the reformation of the Church of Englande that the surplusse may be accounted but as a ceremonie that admitteth such varietie And yet we sée there are many amongst them so deuoted against a surplusse that rather than they will weare it at any time they will forsake all the ministerie and make great sturre and trouble about it notwithstanding the iudgement of all the reuerende and learned men that haue testified as euen heere their selues also are faine to doe the indifference of it and of the vse thereof But our Brethren not thinking of this contradiction betwéene their owne writing and their doing but thinking if at least wise they so thinke indeed that there be but what number they tell not that thinke these ceremonies are more necessarie than they be let vs nowe see what reason moueth our Brethren to thinke that there be such as do thinke so And great occasion say they offered to the ignorant so to thinke when they see them that preach most diligently praye most feruently and minister the Sacraments most reuerently according to Christes institution to bee displaced of all ministerie for a crosse or a font or a surplusse or some such other trifle Euery thing here that misliketh our Brethr. is but a trifle with them And thus they pretende vnto the world that they be displaced but for trifles But what soeuer these are is all the communion booke and publike prescribed forme of diuine seruice but a trifle too And is the ciuill Christian Magistrates authoritie and so the Queenes Maiesties supreme gouernement in all Ecclesiasticall causes so well as temporall and of consequence in all these and other causes in controuersie betweene vs but a trifle with our Brethren too and is all the superior authoritie of the Bishops all the controuersies about Discipline and the Ecclesiasticall Regiment of their tetrarchie for Doctors Pastors Gouernors and Deacons offices which they contende for and all the other particular matters in question both in this Learned Discourse and in all their other treatises which they still set foorth nothing but trifles For these
meane this in euery parish as they be now distinguished but in euery congregation as they may be desposed both for best edifieng and also for sufficient liuing for the Pastors The inconueniences that they haue obiected and the inconueniences that they haue incurred the election also of Pastors that they would establish for lawfull againste the lawe established and howe they haue not yet prooued it by any example or rule to be according to the word of God all this I remitte to the indifferent readers waighing of that we haue both of vs before spoken As for this other point concerning the number which they say were also greately to be wished that it might be brought to passe that in euerye congregation there shoulde be two Pastors at the leaste it is neither necessary nor in many places can well be brought to passe Not but that we graunt also it may be well and very fitte in some places where the charge is great and if it could be also in all places we mislike it not in many places it is so already where the Pastor hath other inferiour Ministers or Curates which in the propriety of that liuing are inferiour to him as the Vicars vnder the Parsons or as the Curates hauing stipendes vnder eyther of them and yet in the order of the ministerye all are equall But there is no necessary precept nor example of the Apostles that there were or should be no Pastors than one ordeyned in euery congregation And although it might bee in some respeâ—tes very profitable I graunt for the congregation yet in other respectes not very profitable not onelye for that these two hauing equall authoritye will the hardlyer agree but also euen for the charges and profite of maintenaunces to haue at least too learned Preachers which they also make to bée Bishops besides the Doctor one also at least in euery congregation as they haue sayde pag. 15. that certayne men shoulde bee appointed in euerye congregation whom he hath indewed with giftes meete for the same purpose which shoulde employe them selues eyther wholye or principallye to the studye of the holye Scriptures thereby to learne to auouche the principles of true Religion and to represse and beate downe all false and straunge opinions c. Whose office is onelye to teache true doctrine and to confute all heresies c. Without applying their teaching c. Pag. 17. so that they must not bée anye of these two Episcopall Pastours And besides these there must bée a Seigniour of Ecclesiasticall gouernours that are Elders not teaching and of what number these must bée they sette downe no stinte nor of the Deacons And all these must bée maintayned especiallye and altogeather the doctors and Pastors of the Ecclesiasticall lyuing in that parish or if that will not stretche then eyther the Parrishe muste bée at the charges of their maintenaunce or the Bishops and Cathedrall Churches and Colleges landes wheresoeuer they lye in other congregations must be brought thither for their maintenance But they except that they meane not this in euery Parishe as they bee nowe distinguished but in euery congregation as they maye bee disposed both for the best aedification and also for sufficient lyning for the Pastors What aedification or rather emulation and faction this maye bréede to reduce euery congregation to I holde of this Pastor and I of that Pastor when both the Preachers in a Parrishe must be in all authoritye equall Ierome testifieth as wee haue heard that the Churches in the very apostles tymes did finde the inconuenience But our tymes haue later and freshe examples euen among our owne bretheren in their congregations As for sufficient liuing of the Pastours which héere they remember when they haue remembred their Doctors also and all their other Ecclesiasticall Officers it maye hap to prooue as smale a sufficiencie as he that sayd of the two kindes of enough there was much enough and little enough But which enough shoulde be a sufficient lyuing that is not yet determined No wee cannot yet sée that till the Parishes bée newe disposed What and must all the Parrishes and congregations through out all Englande not bee distinguished as they bee nowe but bée altered and newe disposed for these new deuises and for these newe Episcopall Pastors maintenances They may be say they They may be what a saying is this are they disposed to dally for if all theother things and officers must be thus disposed then must all the parishes be so disposed too for else if the parishes new disposing hath no must be but may be then let them say of the other thinges and officers also that they may be but not they must be yea all thinges considered they must not be for if we stoode but euen vpon this that euery parish should not remaine as it is now distinguished but be newly disposed what a danger might this bréede not onely in titles of inheritancies and other pointes in â—awe for this woulde make woorke for lawyers indéede more then did all the altering of Abbey landes but such an vniuersall innouation and altering of all parishes and congregations in the realme might bring such daungers to the whole state as I am afrayd but to thinke on them It will bee obiected when we haue all thinges at our pleasure concerning the election of Pastors yet will there creepe in many abuses Wee aunswere they shall not so soone nor so easily nor so many abuses creepe in as nowe at wyde wyndowes yea great port gates do throongin But if as many or moe abuses if more could be were crept in yet were the case better then it is nowe for wee should be sure that GOD approueth our order though he condemne the abuses bicause it is grounded vppon Gods worde whereas nowe he abhorreth both They terme it right for them selues in saying when we haue all things ar our pleasure for in verye déede set their pleasure a side and all their reasons examples and authorities when they are throughlye considered serue not their tourne Onelye this is the strongest argument that I can perceaue they haue yet made that it is their pleasure thus and thus to haue it But if it will bee obiected as they saye it wil be that when they haue all thinges at their pleasure hath concerning the election of Pastors and their pleasure also in all other thinges besides that they contend for ' yet will there creepe in many abuses what will it please them now to say to this obiection We aunswere say they they shall not so soone nor so easily nor so many abuses creepe in as nowe at wide windowes yea at great portegates doe throong in And we demaund what warrant and assurance of this is there any thing here but their bare answere and meere promise which maye bee as sure for ought that yet we see as sealed with butter and wee may beléeue it if it
seconde instance which is as they say For explication of the clause in the article of predestination where it is sayde that the elect may fall from grace and such like matters Whether it bee negligence or willfull peruerting that I knowe not but I conster it rather to the gentler faulte notwithstanding for those that professe themselues to be faythfull Ministers and to sette foorth a learned discourse and thus grosselye to burthen the articles yea one of the chiefest articles in doctrine agreed vppon by all the learned Clergye of the Realme and aprooued by all the authoritye and states of the realme with grosse and palpable errour and to charge the Article with an euident vntruth if this discourse maye vaunt of learning yet I woulde with that the learned discoursers were a little more faythfull Ministers leaste this parte thereof might of any be termed not a learned but a lewde and vndiscreete discoursing Where it is sayde in the article of predestination which is the seuenteenth article that the elect may fall from grace or any such lyke matter in that article the wordes of the article are these Predestination to lyfe is the euerlasting purpose of GOD whereby before the foundations of the worlde were layde hee hath constantlye decreede by his Counsaile secrete to vs to deliuer from cursse and damnation those whome hee hath chosen in Christe of mankinde and to bring them by Christ to euerlasting saluation as vessels made to honour Wherefore they which bee endewed with so excellent a benefite of God be called according to Gods purpose by his spirite woorking in due season they through grace obeye the calling they bee iustified freely they bee made sonnes of GOD by adoption they bee made like the Image of his onelye begotten sonne Iesus Christe the walke religiouslye in good woorkes and at length by Gods mercie they atteyne to euerlasting felicitye As the Godlye consideration of predestination and our election in Christ is full of sweete pleasan◠and vnspeakeable comforte to godlye persons and such as feele in themselues the woorking of the spirite of Christ mortifying the workes of the fleshe their earthly members drawing vp their minde to high and heauenly thinges aswell because it doth greately establish and confirme their fayth of eternall saluation to bee enioyed through Christ as because it doth feruently kindle their loue towardes God so for curious and carnall Pastors lacking the spirite of Christ to haue continually before their eies the sentence of gods predestination is a most daungerous downefall wherby the diuell doth thrust them eyther into desperation or into rechlesnes of most vncleane liuing no lesse perilous than desperation Furthermore we must receaue gods promises in such wise as they be generally set foorth to vs in holy scripture and in our doinges that will of God is to be followed which we haue expressly declared vnto vs in the word of God This againe is the whole article of predestination and election worde by word set downe as it is in the booke And now what one sentence or but one worde is here that our brethren can prooue to bee erroneous not grosse and palpable as they say but to haue any spice neuer so couertly conueyed of any the least errour in the worlde if our bretheren be of sounde iudgement in this article as I hope they be Or what doubtfull spéeches are there in this article that néede explication for feare they might be vnderstoode erroneously But where are heere these words that our bretherē haue by name burdened this article of predestination withall saying for explication of the clause in the article of predestination where it is sayde that the elect may fall from grace and such like matters May not our bretheren be ashamed so grossely and palpablie to fall from this grace of telling the truth so oftentimes before but specially heere in so great a matter challenging one of the principall articles of our religion for grosse and palpable errours or vntruths and their selues to fall intoso open so vntrue and foule a sclaunder But to helpe our brethren as much as we may with the true cleering of our selues from so great and dangerous a sclaunder for our brethren harpe here about some thing they meane be like in the 16 article which is not as they saye of predestination but of sin after baptisme where it is sayde thus Not euery deadly sin willingly committed after baptisme is sin against the holy ghost and vnpardonable Wherefore the graunt of repentance is not to bee denyed to such as fall into sin after baptisme After wee haue receaued the holy ghoste we maye departe from grace giuen and fall into sin and by the grace of God we may arise againe and amende our liues and therefore they are to bee condemned which say they can no more sinne as long as they liue heere or denye the place of forgiuenesse to such as truely repent Héere indéede this article sayth that after we haue receaued the holy ghoste wee maye departe from grace giuen and fall into sinne and by the grace of God wee maye arise agayne and amende our liues And is there any errour or anye darkenesse or doubtfulnesse or suspicion or inclination to errour in these woordes for although they speake here generally and mention not the elect of whome they speake in the article following which wée haue alreadye perused yet neyther speake they of falling from grace which woorde falling might perhaps bée construed of them in the harder sence as though they were destitute of all grace and cleane voyde of the spirite of God neyther the woordes nor the sence tendeth to any suche matter but are onely these that after weehaue receaued the holy ghost we may depart from grace giuē fal into sin c. Nowe whether this bee vnderstoode of the Elect or not maye not such as are not of the number of the Elected bée truely sayde also to haue receaued the holye Ghoste in the giftes of some graces of the holye Ghoste giuen vnto them The Apostle saythe 1. Cor. 12. No man can say Iesus is the Lorde but by the holye Ghoste And yet sayth Christ. Matthew 7.21 c. Not euerye one that sayth vnto mee lord Lorde shall enter into the kingdome of Heauen but hee that doth the will of my Father that is in Heauen and manye will saye to me in that day Lorde Lord haue wee not by thy name prophecied and by thy name caste out Deuilles and by thy name done manye greate woorkes And then I will professe to them I neuer knewe you departe from mee yee that woorke iniquitye And yet those that receaued these giftes of working miracles c. They were graces giuen thē of the holy Ghoste And Sainct Paule calleth them Charismata and spirituall giftes the administration operation and manifestation of the spyrite the diuersities of whose giftes he reckoneth vp as wée haue seene 1. Cor. 12. And did
giltlesse And of these I trust we haue sufficiently acquit our selues as for other we are to aunswere in our defence when we shall haue heard their accusation But and they be such as these bicause they tel vs before hand such like I hope in God we shall do well enough and had those matters that they suppresse bin worse than these I suppose they would not haue opened these and folded vp those on this fashion But if they be foorth comming wée neede not long to héere of them we shall haue them I warrant you with a recumbentibus all in tyme in the meane time welcome be the grace of God But let vs now sée how our brethren conclude and rattle vp our Bishops for these articles and for all the other matters that they haue charged them with If this say thâ—y be not to practise Lordship ouer Faith to set downe decrees of religion which must be accepted of all men without eyther reason or testimonie of the scripture to prooue them and no man permitted to shewe any reason or scripture that enforceth his conscience to the contrarie but onely to hang vpon the authority of bishops let some other declare what Paule meaneth 2. cor 4. where he denieth that he woulde exercise anye Lordship ouer the Fayth of the Corinthians Our bretheren shewe heere a manifest proofe howe true that Article is which they saye was set dowâ—e by the Bishops and the conuocation that the elect maye departe from grace For I account of our bretheren as of the number of Gods elected Yet if they had not in this their learned discourse departed or fallen to much from grace woulde they or coulde they haue so fallen from the truth heerein by such vntrue and notorious sclaunders thus to seeke the vtter disgracing and defacing of the Bishops haue they prooued or can they prooue anye one article or decree of Fayth and Religion wherein the bishops haue taken vpon them any such Lordeship or anye Lordeship at all ouer our Fayth doth not euen the very former article of these two last cyted by our bretheren themselues against the Bishops for the distinction of the Canonicall bookes fully discharge the Bishops of this sclaunder that holy Scripture conteyneth all thinges necessary to saluation so that whatsoeuer is not read therein nor may be proued therby is not to be required of any maÌ„ that it should be beleued as an Article of Fayth or be thought requisite or necessary to saluation Doe they which with their bretheren in the conuocation doe set downe this decree for faith and Religion practise Lordeship ouer our fayth or set downe decrees of religion which must bee accepted of all men without eyther reason or testimonie of the Scripture to prooue them and no man permitted to shewe anye reason or Scripture that inforceth his conscience to the contrarie but onely to hang vpon the authoritie of Bishops When the Bishops in most plaine woordes renounce all such authoritie and referre it onely to the canonicall Scripture who may not see if he will not wilfully of too too much affection blindfold himselfe the apparance of this sclaunder But our Bretheren say they haue set downe the decrees without eyther reason or testimony of the scripture to proue theÌ„ I graunt it that for some they haue so done neyther is it the nature of briefe suÌ„marie Articles which in Synodes are agreed vppon after that they haue bin by reason and Scripture cléerely proued and are apparant to haue them set out with their proues annexed to them which is another point beside the Articles In the ordinances Ecclesiasticall of the Church of Genena and the orders of the schole of the said Citie set out in french An. 1578. of the which many are of faith and religion and in their summarie of the Christian Doctrine annexed do they still adioyne their prooues by reasons testimonies of the Scripture And haue not all the most auncient councels which are greater than our conuocations in all their articles and decrees kept the selfe same order most briefely and plainely to set downe the naked article by it selfe so thus haue they set downe also the articles of their créedes And so is the summary of our Faith commonly called the Apostles Creede set downe in most short plaine and simple wordes and sentences without annexing the reasons or testimonies of Scripture that confirme them For when these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principles gathered as capitall conclusions and resolutions of the scripture are thus set downe if they bee not such nor haue the cléere proofe and grounde of Scripture for them they will quickelye appeare in this their nakednesse and quickelye shewe their shame to all the worlde as doe the Papistes decrees whiche they set foorth so soone as euer they come to the touchstone to bée examined and prooued by the Scripture they molter away and resolue to vanitie Let our bretheren nowe a Gods name take this our booke of articles and whette all their wittes and with all their learned discourses set vppon it examine and trye it peecemeale thorowe and through euerye sentence woorde syllable and tytle in it if they finde anye thing contrarye to good and sounde reason yea contrarye too our dissonant from the Canonicall Scriptures then saye our Bishops practise Lordeship ouer our Fayth and set downe orders of Religion which must bee accepted of all men without eyther reason or testimonie of Scripture to proue them and no man permitted to shewe any reason or Scripture that inforceth his conscience to the contrary but onely to hang vppon the authority of Bishops But if they cannot finde anye thing in these decrees orders and Articles nor anye coulde finde it then nor coulde euer since nor euer shal be able and there was then in the conuocation libertye enough and hath euer bin since and still is being vsed in that lawefull and reuerent manner that is requisite for the treaty of such matters which yet coulde neuer nor I hope shall euer be conuinced of errour then let our bretheren for verye shame or rather for loue of truthe yeilde and reuoke these soule sclaunders on the Bishops and indeede on all the conuocation and on all the realme and Churche of Englande that hath established the allowance of these articles or rather on the Articles themselues which they sclaunder to bée decrees of Religion without eyther reason or testimonie of the Scripture to prooue them and that they onely hang vppon the authoritye of Bishops and so are méere doctrines of men and that they are Errors grosse and palpable Thus through the sides of the Bishops are these Articles and our Faith and Religion wounded by these our Bretheren as though not onelye our Bishops but all the Cleargie the realme the doctrine and all were as ill or woorse than the Papistes so farre hath this immoderate beate of their inconsiderate zeale inflamed their passions and patience
at Cabellinum especially in the Counsell that he held at Mentz where the Counsell craueth his ayde and confirmation of such Articles as they had agréed vpon so that he iudge them worthy to be confirmed beséeching him to cause that to be amended that is found to be worthy of amendment Which Counsell also giueth God thanks that he had giuen vnto his Church a Gouernour godly and deuout in his seruice who in his time opening the fountaine of godly wisedome doth continually feede the sheepe of Christ with holy foode instructeth them with diuine knowledge c. And in his Edicts set out not only to the Layty but to the Cleargy he writeth thus Charles by the grace of God King and Gouernour of the Kingdome of Fraunce c. Wherefore I thought good to moue you O yee Pastors of Christes Churches ye leaders of his flocke and cleere lights of the world that ye would trauaile with vigilant care and diligent admonition to guide Gods people through the Pastures of eternall life c. Therefore they are with earnest zeale to be admonished and exhorted yea to be compelled to keepe themselues in a sure faith reasonable continuance within and vnder the rules of the Fathers In the which worke and trauell wit ye right well that our industrie shall workâ— with you For the which cause we haue also addressed vnto you our messengers which by our authoritie shall with you amend and correct those things that are to be amended and therefore we haue also added such Canonicall constitutions as to vs were thought to be most necessarie Let none iudge this to be presumption that we take vpon vs to amend that which is amisse to cut off that which is superfluous For we reade in the bookes of the Kings how the holy King Iosias trauelled in going about the circuits of his Kingdome correcting and admonishing his people to reduce the whole Kingdome vnto the true religion and seruice of God I speake not this to make my selfe equall to him in holinesse but bycause we ought alwayes to follow the examples of the holy Kings and so much as we can we are bound of necessitie to bring the people to follow a vertuous life to the prayse and glory of our Lord Iesus Christ. And so he entreth into his rules exhortatioÌ„s to the B. and Priests how they should guide their Diocesses and Churches both by reading and preaching and the Bishops to sende foorth the Priests to preach It belongeth saith he vnto your office O ye Pastors guides of Gods churches to sende foorth through out your Dioceses Priests to preach vnto the people and to see that they preach rightly and honestly that ye do not suffer new things that are not canonicall but forged of their owne minde not according to the holy scriptures to be preached vnto the people yea you your own selues preach the things that are true and honest and that lead vnto euerlasting life And instruct ye other that they doe the same c. Yea Alcuinus in his preface of his treatise on the trinitie which he being his Chaplaine dedicated vnto this French king being then also made Emperour maketh the Prince to haue so farre authoritie aboue all other ciuill persons in Ecclesiast matters that he calleth him also a Preacher and sayth that he hath as it were a priestly office in these thinges And least sayth he I should seeme not to helpe and further your preaching of the faith I haue directed and dedicated vnto you this booke thinking no gift so conuenient and worthy to be presented vnto you seeing that all knowe this most plainely that the Prince of the people ought of necessitie to know all things and to preach the things that please God Neither doth it pertaine to any man to know better or mo things than it doth to an Emperour whose doctrin ought to profite all the subiects c. All the faithfull haue great cause to reioyce of your godlines seeing that you haue a Priestly power as it is meete so to be in the preaching of Gods worde a perfect knowledge in the Catholike faith and a most holy deuotion to mens saluation This authoritie and interest euen in the chiefest Eccl. matters doth that famous Alcuinus a countriman of our owne acknowledge vnto the Christian Prince And the like doth this Emperours sonne Lewes take vppon him and it was yéelded vnto him both in the Councell that he called at Aquisgraue in Germanie and afterwarde in Italy at Ticinum where hee giuing in charge to the Bishops and Councel to consult among other matters concerning the conuersation of the Bishops the Priestes and other Eccl. persons of their doctrine and preaching to the people of writing out of bookes c. He concludeth I am very much desirous to knowe and couet to reforme them according to Gods will and your holy aduise in such sort that neither I bee founde reproueable in the sight of God neither you nor the people incurre the wrathfull indignation of God for these things How this may be searched found out brought to perfection that I committe to be treated on by you and so to be declared vnto me The lesser matters which in generall touch all but that touch some in speciall and neede reformation I will that yee make enquirie also of them and make relation thereof vnto me Whereby we sée that these Princeâ— had the chiefe authoritie in those Councelles and both made Ecclesiasticall lawes them selues with the Bishops aduise and counsell and also all the Bishops decrées and determinations depended on the Princes ratifying This then was the order and not that onely which our Brethren here say we read to be obserued by the Christian Kings of France And euen as much do we read to be obserued by the Christian kings of Spayne by whose authoritie the first second third Councell at Brachara were called and many pointes for doctrine and discipline disposed After whom Richaredus commaunded a Councel to be assembled and holden at Toledo where the king sitting among the Bishops deâ—lareth vnto them how he called them together that he might by the common consultation in the Synode repayre and make a newe forme of Eccl. discipline which had bin long time hindred by Arianisme The which impedimeÌ„t sayth he it hath pleased God to put away by my meanes whereupon he exhorteth them to giue God thankes for his so doing and admonisheth them before they enter into the consultation to fast and pray to God that he would vouchsafe to open vnto them a true order of discipline And so after a thrée dayes fast appointed vnto them the Synode beginning to enter into consultation the king commeth in with his Queene and nobles and sitteth amongest them and causeth the confession of his faith which he had written and subscribed with his and the Quéenes hands to be publikely reade before them
No man may take vpon him any honoure in the Churche of God but hee that is called of God as was Aaron Insomuch that Christe him-selfe did not giue himselfe to be an high Priest but he that said vnto him Thou art my sonne this day haue I begotten thee Hee saith in another place Thou art a preest for euer after the order of Melchizedech Nowe seeing these rules are so general that the Sonne of God him-selfe was not exempted from them but shewed foorth the decree wherein he was authorised by what rule can any man retaine that authority in the church of God which is not called thereto by the word of God All this againe being graunted vnto beateth more our Brethren the Learned Discoursers that it doth our Bishops Our Brethren take vpon them more in these their pretended reformations than eyther they haue hetherto done or I think euer wil be able to shew their warrant and calling authorizing them thereunto by the worde of God Likewise we can alleage againe against the supremacy of the Pope to proue that Peter was not superior to the other Apostles that which our sauiour Christe saith to his Apostles Luke 22.26 And Math. 20.25 Marke 10.42 It shall not bee so among you but hee that is greatest amongst you shal be as the yongest and he that ruleth as he that serueth And Mat. 23.8 You haue but one Master which is Christ and all you are all brethren If these places prooue that the Pope ought not to bee aboue other Ministers of the Church why doe they not likewise prooue that the Ministers are equall among them-selues And for the moste part all those arguments and authorities of Scripture that are vsed to confute the vsurped authority of the Pope are of as great force against all other vsurped authorities of one pastor ouer another These sentences of our sauiour Christe hauing béene before alleaged by our Brethren page 28. 29. haue beene already sufficiently aunswered that they neither forbid the titles nor the authority that we acknowledge in our Bishops by the confession of the best writers euen among our Brethren themselues Which sentences as they are rightly alleaged against the supremacy of the Pope to prooue that Peter was not such a superior to the other Apostles as the Papistes doe pretend so are they not rightly alleaged to prooue that he haâ— neuer any kinde of superiority but no such kinde of superiority as the pope falsely claymeth in the name of Peter For not onely all the auncient Fathers and all the best writers acknowledge as we haue séene some superiority in Peter such as contrarieth not these sentences but also S. Paule is moste plaine herein that S. Peter had a kinde of superiority if not to all yet to many of the other Apostles And for these sentences as we haue already at large considered the peyse of them so the first sentence heere cited alloweth in playne words both a Ruler among them and a greatest so that hee bee in humilitie and seruiceablenesse as courteous and diligent as if he were yongest or as hee that serueth The other place here cited You haue but one Master which is Christe and al you are Brethren prooueth clearely that the Pope ought not to claime that mastership which he requireth but it proueth not that were he otherwise a true a true faithfull Bishop hee might haue no Mastership at all for than our Brethren might not be called Masters neither as we and that worthily call M. Caluine M. Beza c. Masters But this sentence is against the Pope not against them because the pope not they woulde intrude him-selfe into that absolute and supreme Mastership and Lordship Which properly and onely belongeth to our Lorde and Master Iesus Christ. But our brethren demaund why doe they not likewise prooue that the Ministers are equall among themselues And so they do in respect of the supreme Mastership of Christe and in respect simply of their Ministery but the reason why they proue not such an equality as our brethren surmise is because they are spoken absolutely against all kinde of superiority and Mastership among them And therefore where they say that for the most part al those arguments and authorities of scripture that are vsed to confute the vsurped authoritie of the pope are of as great force against all other vsurped authorities of one pastor ouer another Although this be but a loose consequent yet we may well graunt this conclusion for vsurped authorities But till our Brethren can prooue some such among vs as are vsurped al these sentences argumeÌ„ts and authorities are but vsurped and wrested against their authority which is lawfull Therefore while we entreate of the authority of the Pastors we must take heede that we open not a Windowe to popish tyranny in steede of Pastorall authority and that wee enlarge not the bounds of authority without the boundes of the scripture We also like well the caueat of this conclusion Woulde God our brethren would in-déede take heede vnto it For if it be not taken heede vnto in time their Pastorall authoriâ—â— wâ—ll so enlarge the boundes thereof that it will not onely tyrannize ouer the authority of the Doctors whom they cleane debarre from all publike exhortation reprehension conselation and application and ouer all their Seniory of newe Gouernors as wee shall God willing see in this Discourse but ouer all the Church And it beginneth pretily well to abbridge the Christian Princes and ciuill Magistrates supreme authority in ecclesiasticall causes as in part wee haue already seene and al without the bounds of the scripture But this their Pastorall authority by that time their gouerning Seniory were euery where setled and established and had enlarged her boundes in euerye Congregation woulde bee méetely well repressed as we haue séene in the forme of prayers printed at Geneua And thus woulde one enlarge it self â—uer another which might open not a windowe but the broad gates to a worse than Popish tyrannie and still all without the boundes of the Scripture Wherefore while we search the scripture the onely rule whereby the Church of God ought to be gouerned we finde that in regiment gouernance of the Church the pastor B. or elder hath none authority by himselfe seperated from other For in the Church there ought to be no Monarchie or sole absolute gouernment but that is referred particularly to our sauiour Christe onely â—2 Tim. 6.7 Iude. 4. Christe sayth search the scriptures for in them ye reckon vnto your selues that ye haue eternall life and they bear witnesse of me Iohn 5.39 In searching the scripture we finde this rule where the Apostle warneth Timothy But abide thou in those thinges which thou haste learned and which are of trust committed vnto thee Knowing of whome thou hast learned them and that thou hast from a childe knowne the holy