sauing Priests of the Seigniory would be the the first weary of it For if I knowe their disposition they are as vnpatient as any men to bee at controlment and moste of all by a poore Minister It hath alwaies bene the practise of y e subtile Serpent who that hee might vndermine the authorye of Gods Embassadours and bring the Messengers of the most highest vnto disgrace to lift vppe some who neglectinge the moste essentiall duetyes of a Pastoure and Elder in feeding the flockes and being a Pattern in their whole life and example vnto them are wont to climbe into the ambitious throne of exercising a vsurped ecclesiasticall Dominion and a Lordship ouer their fellow-ministers that whilste by their place and pompe they might amaze the people as beeing men of great learning and wisedome and might also by their authority make the poore Ministers as the aunswearer sayth Priuat Ministers to speake when they wil wryte to what they list and to be their Commissaries cryer y t is their mās man to promulgat his sentence of excommunication at his pleasure hee might also bring to passe that which the Prophet Jeremy complayneth of in both The Prophets prophesie for reward and the Priestes exercise dominion * by their meanes and my people loue it so and what will they doe in the ende Which we see hath not onely won much vnto the cause of Sathan in popery but also it keepeth much power vnto him amongest those who do professe the Gospell For by this meanes it commeth to passe that they will goe 5. mile to heare a Lord preach when they will hardly come to Church to heare their owne Pastour By this meanes they becomme so irreuerent or rather sawcie with their Pastour that they care no more for his admonition and rebuke then for the bleating of a sheepe by this meanes they maye call him before a Commissarye a lay-man as he speaketh they may fetch out Excommunications thicke and three-folde if hee appeare not and so not only not haue him not to exercise dominion ouer them which Peter forbiddeth but also be Lordes ouer their Pastour beeing but priuate personnes which the lawe of reason disaloweth Which pollicy of Sathan although it become odious in the sight almost of all men but especially of true and louing subiects who are greeued that some not onelye exercise Lordship ouer theire fellow-ministers but also pearche so high as they pray vpon the right of princes whilste they forsoothe may not eate flesh in Lent or on a Fryday but by a Byshoypes lycense yet this man who hath giuen his tong leaue to reuile the Ministers with diuers slaunders reproches cannot content himselfe with that but must open his mouth against the due authority of the Ministers of Jesus Christe In which respect wee account our selues bounde by the Canonicall obedience which we owe vnto y e Archbishop of our soules Jesus Christ according to y e Canons which he hath made in his worde first to shew how this man disordereth y e questiō according to his maner voweth consent as it seemeth with the Jesuits in these his assertions proofs and then hauing discussed his allegations to confirm the plain truth by holy authority of scripture and worthy witnes of ancient times In the entrance therfore the Answerer is not content only to fly from y e issue whether according to the word of God the minister shold exercise the censures of the Church according to y ◠word of God which with vs is executed by Commissaries meere lay-men vnto another thing namely what inconueniences the excommunication committed to the pastor might bring but also to set vpon a matter neuer affirmed by vs that a minister should without the rest of the ecclesiastical senate perform this thing His agreement with the Papists may appeare manifestly by their Annotation the 4. ver of 5. cap. 1. Cor. Their wordes are these Though he commanded the Acte shoulde be done in the face of the Church as such sentences and censures bee at this day executed also yet the iudgement and authority of giuing sentence was in himselfe and not in the whol multitude as the Protestants and populer sects affirm Wherfore seeing his cause is that which is betweene the sworne enimies of GOD and his Church we are not to fear but the truth which hath preuayled so often against them shall also carry the Garland from this newe Wrestler His first reasons are drawne from the inconueniences which hee thinketh will come vnto the Church by this means as requiring rather like a Ciuilian not a diuine what is safe then what is according to God his wil Amongst which he demaundeth whether the Authour had not rather be vnder the forme that nowe is then vnder the infinite dictatorship of his owne minister which I aunswere by another Question why should the ministers censures proceeding by the equall authority of an Eldership vpon causes determined by God his worde in a small volume be more infinite then y e Commissaries who cannot but proccede according to the infinite and contradictorye Canons of their Law who can excommunicate vpon non apparaunce for a matter of 12 pence Is it liker that one Minister shal haue many elders more tied to his wil pleasure then one Commissary his own affections Againe may not their appeale from one Eldership to a Conference or assemblie of many Ministers and Elderships be as safe as from the Commissary to another Byshop And if it were granted that the Byshop should haue authoritye in euerye particuler Churche yet with the Ministers consent vnlesse he will iustle one lawe against another why were it not more reasonable safe then as it is nowe in the Byshoppe alone Seeing then the Minister might haue more particuler knowledge of the causes in his Congregation then the Byshop and yet if hee were rash the Byshops wisedome might stay him And if the Byshoppe shoulde suspende the Minister vppon abuse of his authoritye yet hee were not at the same poynt he was before because then they which did not abuse their authoritye mighte exercise it still And if the Byshoppe dwell in the Parish and had preheminence yet hee shoulde not draw the execution of Discipline to himselfe onely but to holde it in common with him But what doe I answering his cauelles agayuste the Lawe seeing I doubt not but the Abstractor will soone aunswere his cauill in this behalf For the fountayns which are in his Booke already are not yet dammed vp by the answerer Wherefore I passe to his incōuenience which he fetcheth from the want of discretion in y ◠Minister which is What if hee vpon want of discretion doe excommunicate some greate peere of his Parish vppon some surmized cause whose indignation may turne the whole church to great mischeefe To this I answere that vnlesse the Byshops seat aboue a Pastors be so sanctified as Hierome sayth by humain constitutions as that it can alwaies proceede with
compasse of the ordinarye power of the Church who beeing immediatelye called of God coulde not be demissed by the Church For seeing no calling can bee made voyde but by the authority which made it that which hath immediately proceeded from God can not be repealed but by his voyce Now seeing the immediat voyce of God and Christ did not onely not make voyde but further establish the calling of Aaron and Peter how could y e Church meddle with that Or how coulde the rule giuen to the Church for to direct their mediate elections rule the immediate calling of God And if this be not playne inough to cause him to see the difference which is as greate as that which is betweene GOD and his Churche the voyce of man and the voyce of GOD Let him vnderstande it by an other example of lyke reason It hath beene prooued alreadye both by the Scriptures and Fathers that none shoulde be admitted to the Ministery by the Church but such as were sufficiently qualified by ordinary meanes or gyftes giuen them alreadye of God vnto the same function Now if to defend the Bishoppes in admitting Taylors Shomakers Weauers Chaundlers Harpers beeing also men furnished with no gyftes one shoulde alleadge the calling of Amos who by God was taken from the sheepfolde beeing neyther a Prophet nor sonne of a Prophet woulde it not be a manyfest dallying in the sight of God and man But rather as the ordinary power of the Church can not heerein imitate the Lordes prerogatiue because they can not as God with their calling powre in gyftes into the personnes whereby they shoulde bee inabled to their office So they muste not followe the prerogatiue of GOD in this because they are rather to bee gealouse and suspicious for the Churches sake though other-wyse they are bound to hope the beste of a repentaunt Sinner ouer him leaste he shoulde agayne betraye the cause of GOD which in God is farre other-wyse who not onelye knoweth the heartes of men but also what strength he will after gyue him and if hee let him fall hee knoweth how to tourne it to the profitte of his Church Now as these examples in this respecte approche not vnto the matter in debate So the example of AVGVSTINE a Manachie or such lyke because the question is not of such as were before their ministerye such or carryed away with the common ignoraunce before they knew the trueth but of suche as firste seruiuge GOD in his appoynted seruice doe not onely leaue the holy altar and fire but renouncing that betake them-selues to a prophane and idolatrous seruice and priesthoode Wherin he receiueth answere also vnto his allegations of the fathers and counsels which if they should speake of such as fell in capitall pointes from the true seruice of God of which somtimes they were Ministers they should then be directly contrary to the fathers and general counsels which shal anon be brought as direct and manyfest on our side The lyke is to be answeared vnto Viret and the example of the French Churches Hauing thus aunsweared his obiections the truth is confirmed sufficiently by the reasons following out of the Scriptures and auncient witnes from the councels and Fathers 1 Whatsoeuer God hath commaunded to be done in the lawe to declare the honour he hath of his right seruice how he will haue his Ministery beautified and fenced against the cauilles of all which are perpetuall equityes of such their prescription 1. Tim. 3. 7 that is still and perpetuallye to binde the Church 2 But such is the order which now we speake of as may appeare by the 1. King 23. 9. and by the 44. of Ezech 13. 14. 15. c 3 Wherefore this order must be kept holy and vndefiled We know it will be obiected that these commaundementes be in the olde Testament not in the new and that they are ceremoniall They who shall so obiect must consider the old Testament is of equal authority with the new and therefore seeing God hath once established this law for the Church-ministery they must not repeale it but by the same authoritie vnlesse they will make with y â— Manichees one iust God for the law and an other mercifull for the Gospel So that vnlesse it maye be shewed eyther that this law was onely a shadowe for a tyme to come or was made for some cause peculier for that tyme and those persons which they can not doe because of the perpetuall equityes before assigned It followeth that this must stande for an holy and induring constitution of God And in trueth such aunswere vndermineth at once both the glorye and perfection of God his holy Scriptures not onelye in our iudgement but in the iudgement of all wryters holy and prophane who haue continually alleadged the sentences and commaundementes of the olde Testament euen for the matters of the gouernment of the Church The Apostle prooueth the mayntenaune of the Ministerye for preaching of the Gospell by the lawe made for the maintenaunce of the Priestes in the 1. Cor. 9. he prooueth women ought not to exercise authority by the places of Genesis and in the first of Tim. 2. Cyprian as all know that read him prooueth the election of the people by the place of Numbers and that men are not to attempt further then their calling by the places of Dathan Abiram Uzza in the carrying of the Arke and such lyke If this exception serue howe shall we any longer with the Fathers and Godly wryters of our age stoppe their mouthes for the proofe of the Baptisme of Children with the reasons from Circumcision drawne out of the lawe Nay that they maye see they can not vndermyne the gouernment of Christe with such aunswers but they must also shake the brazen Pyllers of the Sacred authoritye of the Magistrate Let them shew with what Argumentes they can stoppe the Mouthes of Papystes in maintayning the Supreame authoritie of the Prince and our moste gratious Soueraigne in Ecclesiasticall causes to reforme religion according to Gods word to plant Church-officers by the rules of the same and according therevnto to depose Abiather and set vp Sadotk to call synodes Ecclesiastical when need is or when the Church-gouernours neglect their dutye other then by the examples of Ezechias Solomon Jehoshaphat Josias and by the pregnant reasons drawn from them Wherfore let them leaue these euasions and shifts vnto popish diuines to whom they appertaine But least they should thinke we haue but one piller to vpholde this trueth and that onely in the olde Testament let them answere the reasons following out of the newe If Paule did rightly think It so vnlawfull to take Mark such a one as went from them from Pamphilia and accompanied them not vnto the worke y â— he would rather be at sharp strife with Barnabas the sonne of consolation and be seperated from so worthy a companion in all his labors then accept Mark herein being iustified aboue Barnabas by S. Luke
woorke vvhich tendeth to no other end but that the truth being found we might al ioin togeather in godly peace an holy vnion to serue him ioifully together froÌ„ generation to generation The reasons which specially did cause this mater to be taken in hand are either in respect of the substaunce of seuerall points in question or of the time wherin they are brought in question For first considering that the question is not as the aunswerer would beare the world in haÌ„d as in publike sermons it is euery day vncharitably vpbraided about trifles things of no vvaight as of variable ceremonies matters of circumstances which yet are to be squared by the sacred Canons of holy Scripture but about matters of no small importance euen of the great and waighty cause of Christes kingdome by vvhat lavves and offices his heritage is to be gouerned protected that is of the whole Discipline of the Church of Christ whether it be to be ordered by the vncertayne and deceiueable waights of humane constitutions or by the infallible Oracles of Gods most holy testimonies And that the aunswerer doth very confidentlye challenge as thogh not only by vs but byal churches reformed in manye writinges verye well knowne he vvere not already aunsvvered that by the worde of God vve vvoulde prooue a certaine gouernement of the Church vnder the time of the Gospell and that this he doth very closlye and colourablie at his pleasure adding to and detracting from the question as in the treatise shall appeare and vvith smooth vvordes and artificial euasions though sometimes vvith more gaule then comelynes and more scoffing then substaunce labouring to cast a myst before the eyes of the Reader and to beare dovvn the cause with svvelling vvordes of vain ostentation And concerning the time seeing that novv by the meanes of the vnaduised stirre vvhich by the reuerende Fathers is made in this Church of England al the faythfull seruauntes of Christe Iesus are in some sort called to beare vvitnesse vnto the truth and that vvithout verye good grounde it vvere not meet that any reasonable thing shoulde be refused of such men as vve be not onely to satisfie the expectation of all men desirous to knovve the truth but also to discharge our dutie to our Lord and Master Iesus Christ and to her gracious maiesty and all her good subiectes vve coulde not keep the pen from paper but vvere as it were inforced to beare this necessary vvitnes to a truth not so much by the reason of man impugned and resisted as by manifest and plaine places of scripture to be approoued and confirmed and for the dayly profite of the Church most behoosefull of euery man to be rightly vnderstood and in euery Congregation vvith all reuerence and diligence to be practised and religiously obserued For what man indovved vvith the feare of God and a reuerent loue of his Prince continually beholding the diligent hand of the seditious papists to waxe stronger and stronger through the stopping of the mouths of the sincere ministers and so many I might say innumerable soules for whome Christe Iesus shed his moste precious bloude to remaine in miserable captiuity and bondage of blindnesse and ignoraunce the very chaine of darknesse and iniquity for lacke of teaching and instruction and these non-residents and blinde guides which in some sort make a pray of God his heritage to bee so cunningly vnder-propped and maintained and so many thinges of so euil nature in themselues so pernicious to the church of God so dangerous to the state of this commoÌ„ wealth so offensiue and burdenous to all people of any conscience and knowledge to be so mightily backed and defended what man I say hearing and seeing the daily and pitiful complaints of the poore people for lack of good pastors and of the reioycings of vvicked euill men in the trouble of the faithfull Ministers to the great dishonour of almighty God and contempt of many most wholsome Lawes by her most excellent Maiesty set foorth and established can be so carelesse and vndutifull as not to applye him-selfe in some sort or other that these great enormities may be detected and remooued Accept therfore gentle reader the godly labours which were employed in setting foorth this little Treatise thinke it not straunge that it commeth foorth so soone or so sodenly but take it as a stay an help vnto thee till some more larger discourse shalbe adueÌ„tured wherin the holy scripture is made the onely iudge of this coÌ„trouersy so much as coÌ„cerneth the reasons of the lavves of this land is nothing at al touched as wel because the purpose of this reply vvas to instruct the coÌ„science by the proper means thervnto ordayned of God as because the shortnes of time could not suffer any more the pen vvhich vvrote this is of an other profession vveigh vvell and examine the reasons here inserted vvith the iust and euen ballaunce of God his holy sanctuary and let thine eye be single in iudging and no doubt but thorovv God his grace though peraduenture the stile may be somevvhat harsh and euery point not so finely adorned with the flovvers of mans eloquence yet the plaine simple euidence of the truth euen in her nakednesse and proper beauty shal so shine and cast her bright beames into thy conscience that if thou reape not so much profite as vvere to be vvished at the least vvyse this cause may receiue more fauourable interpretation and be esteemed as a thing vvorthy of due consideration Thus hoping of the blessing of God tovvardes thee and of thy charitable receiuing of the labours vvhich were enterprised to do thee good I cease anye further to hold thine eyes from the vvorke it selfe moste humbly beseeching God euen the father of our Lord â—esus Christ to be mercifull vnto this land to giue vs speedy and vnfayned repentaunce to turne his plagues from vs to ouerturne and confound the diuilish and blouddy treacheries of all seditious popish and other traiterous vndermyners of the state to plant true and godly loue among vs and to set vp the kingdome of his sonne according to his vvorde to the prosperous continuance of the most honourable and peaceable estate of the Queenes highnes to the reioycing of all faithfull and true hearted subiectes and to the glorie of his moste holye name for euer Amen Faults escaped Page 32. line 12. for Nicodemia read Nicomedia pa. 43. lin 5. for would read should pa. 56. lin 6. for rotted read rotten pa. 80. l. 11. for from read after p. 91. l. 11. for by read of pa. 92. li. 1. after God read doth pa. 120. li. 7. for he read they pa. 105. li. 6. after vpon read vs. pa. 128 line 10. read exercise ceasing pa. 131. li. 20. for commit read commute pa. 133. li. 3. for railing read calling pa. 146. li. 1. for hast read his own heart pag. 157 li. 13. for trueth read fruite ⧠Of the certaine
forme of Ecclesiasticall Gouernment prescribed by the Word of God and perpetuall for all ages FOR as much as the purpose of this treatise is with all modesty and peace to giue cleare euidence to the trueth it was thought fittest for the cause and most profitable for the Christian Reader to set downe vnder certaine heades the seuerall assertions and reasons which are here and there scatteringly inforced by the answere to the Abstract against the seuerall braunches of the holye gouernement which Christ Jesus hath asigned for the ordinarie policie of his Church Amongest which that requireth the firste place which is the grounde of all the rest concerning the certaine forme of gouernement which he hath prescribed for his Church His wordes be these I doe therefore say and offer in the name of the learned to him or other to consider of that it is taken by vs for an vndoubted trueth the contrary whereof by no proofe we doe assure our selues can bee shewed that there are not set downe in perticuler by Scripture or by necessarie collection to be gathered all circumstaunces of pollicie gouernement Discipline and ceremonies necessary and vniformally to bee vsed in euery seuerall Church and that the Christian Magistrates and gouernours are not in the sayd former points wherof somthing is touched in Scripture of necessitie tyed to that precise forme that is there set downe but to the generall Doctrine concerning them to wit that al be done to edifying orderlye comely and such like page 33. And againe asking whether all reformed Churches are disciplinated alike he sayth Nay they neyther are can be nor yet neede so to be seeing it cannot be prooued that any set exact perticuler forme thereof is recommended to vs by the Worde of God pag. 58. And againe pag. 60. To the former assertion he addeth this reason For else how could the Primitiue Church without any prescript word I doe not onely say haue brought in a newe ceremonie but haue altered the Sabboth day by God appoynted at the first and being our Satterday to the first day of the week in the Scripture twise or thrise called the Lordes day and with vs Sunday or yet the time of receiuing the Sacrament of the Eucharist being according to the institution vsually receiued after Supper to haue it receiued as it is in the morning fasting In which assertions there is so little plaine dealing and so much vntruth as of y ◠one side they sauour of subtletie so on the other side they haue very smale taste of sound diuinitie For first when as the Question was of Discipline to be administred as the Lorde commaunded that is of the substantiall forme of Christes gouernement he carieth it to the ceremonies and circumstances of Discipline as if when the Apostle commaundeth to keepe the forme of wholesome doctrine one should aunswere it is not certaine because the circumstances rites times of it are variable Which also casteth a strong sent of the Romishe practize who to make a way to their additions and detractions in the matter of the Sacrament and otherwise flie vnto the circumstances of time number persons and such like Test Rem in annot John 6. verse 58. the which they say the Church may alter and chaunge The second subtletie is that when the state of the question is propoūded as that which is the difference betweene vs the verye poynt of it is so obscurely and doubtfully set down as one can hardly attaine vnto his meaning For when he saith the Magistrates are not in y e sayde former points tyed to the precise forme c. He leaueth it doubtfull whether by points are ment the particular circumstaunces of policy gouernment discipline and ceremonies which if they be he commeth no nearer the questions then thinges variable to thinges certaine and vnchangeable or whether he meaneth the thinges themselues to wit policie gouernment discipline which if he do then he is become an ouerturner of all the assertions of former diuines whatsoeuer For then if the Magistrate think it for order and comelines Ecclesiasticall censure shall be administred by ciuill persons layemen as he speaketh men may be excommunicated before they be summoned in a priuate corner not in the Congregation then the Magistrat may cause the Deacons forme to become the forme of the Bishop and the Biships forme the form of a Deacon Finally then the seuerall members of Christes bodye their formes and specificall differences maye be altered and changed as seemeth good vnto men then Princes maye ordayne Bishops as Bishoppes sometimes annoynt Princes Finally then the soueraigne Magistrates may them selues become Ecclesiasticall officers and Church-ministers which at once vndermineth not onelye the Church-discipline of God which we require to bee exact according to God his worde but also euen the formall destinction of offices censures and matters Ecclesiasticall which all other Churches and euen ours haue established are made arbitrarie and changeable seeing they are not tyed to the precise forme of these things It is palpable darknesse also which hee sayth that all Churches are not disciplinated alike because anye set and exact particuler forme thereof is not commended vnto vs in God his worde Which if he meane of the set forme of ecclesiastical gouernment all reformed churches acknowledge it either haue it or seek it and distinguish it in al their writings from the variable ceremonies or circumstances of the same as appeareth by y e places quoted in the margent if he meane it of circūstances of places times numbers and such like he calleth that to question which none euer made doubt of Nowe besides this confusion in propounding the Question the reasons of the assertion are full of vntrueth First the allegation of y e alteration of y ◠Saboth borowed from y ◠Jesuits annot Apo. 1. 10 sauing y ◠thei haue for shame limitted that which he left at large saying they did it w tout al cōmā-dement of Christ which they read of is not as he setteth downe iustifiable by y e Scriptures namely y ◠they did it without prescript cōmandement frō Christ For seeing the Apostles hauing by God his commaundement kept the Jewes Saboth for the weeke gone afore when the time of the alteration of the ceremony of that particuler day was come did for obseruation of the morall commaundement of celebrating one day in seuen ordaine and keepe the next day for the weeke following calling it and making it the Lordes day as the other was the Lordes Saboth it is manifest that when this cannot be altered without breache of the morall proportion of one in seuen that therein they had direction from Christe according to those words Teaching them to keepe what soeuer I commaund you Mat. 28. 20. If it be asked where in the Gospell this is commanded and prescribed of Christ let him shew the like of those which the Apostle speaketh of 1. Cor. 11 2. cap. 14. 37. Concerning the
change of the time in the Lords supper as it is a meere circumstance of time so the alteration hath grounde in the scripture because one and the same time is not alwaies kept Act. 3. 42. Act. 20. 7. 11. c. Neither can that be saide to be according to the institution which being done vpon a particuler cause as all Diuines agree shold not be obserued wher that cause ceaseth Thus his assertions reasons being touched heere followeth a plaine declaration of the truth as to satisfie his request or chalenge Namely that the whole substance of the ordinary gouernment of the church that is to say the vnchaungable lawes of the holy things of Offices callings examinations abdications executiōs of the reason and distinction of euery one of them is prescribed of God in his holy Worde as a perpetuall Lawe vnto his Church And although euery particuler rite order which are variable according to the circumstance be not so particulerly mentioned yet are they by certaine generall rules so limitted and prescribed that no Churche can vse them at their pleasure but ought to frame thē within the boundes set vnto them of God which may appeare by these reasons following First seeing vnder the Law God by the ministery of Moses did precisely this thing for the gouernment of his Church then so that neither Dauid nor Nehemias might alter any thing but by especial reuelation from God by his Prophets it were to make God lesse carefull of his Church vnder the gospel to make the ministery of Moses more excellent then that of Christe vnlesse in like manner he had performed the same For Christe being a King hath prescribed Lawes for his gouernment and as he is a Lorde hath ordained the diuers administrations of his Church and in this respect was faithfull as Moses in all his house Againe seeing the Apostles hauing beene taught of him by the space of forty dayes the thinges which pertaine to his kingdome Act. 1. 3. that is as the Jesuites them selues are compelled to confesse the whole regiment of Christes Church did thereuppon set down such orders for the same 1. Tim. 3. 15 and giue charge that they shoulde be kept vnblameably 1. Tim. 5. 21. otherwise then which neither Timothy nor Titus might perfect that in the gouernment of the Churche which the Apostles had begun and say that they which are spiritual must acknowledge their orders in this behalfe to bee the commaundementes of our Lorde 1. Corin. 14. 37. and will their ordinaunces in this behalfe to bee kept as they deliuered them 1. Cor. 11. 2. and euen in the matter of the maintenaunce of the ministery woulde speake not according to man but according to the Law of God and the ordinance of the Lord 1. Cor. 9. 8. 14. then euery one that is spiritual must acknowledge the former position to bee true Thirdly seeing Christe hath expresly in his Word set downe sufficient ordinary Ministeries of Exhorters Teachers Elders Deacous with their proper gifts and workes of exhorting teaching diligent watching distributing for the administring of the holy things as y e word Prayer Sacraments censures and treasury and hath ordained the Eldership for y ioynt gouernment in euery particuler Congregation with Synodes for matters common to manye Churches it followeth that the former assertion is vndoubtedly true Fourthly seeing the Apostle Paule who receiued this as y ◠rest of y e Gospel by reuelation did vniformally plant y e same gouernmēt in all churches as appeareth by comparing the story of the Actes w t Rom. 12. 1. Cor. 12. 1. Tim. epist to Titus it is manifest they had a forme prescribed thē by Christ to follow euē as Moses did all things according to y ◠pattern shewed him in the moūt Againe seeing it is not in the power of man to alter or change these offices by addition or detraction because they cannot gyue nor take away members to and from Christes bodie but all the gyftes are from one spirite the faculties from one God the administrations from one Lorde and finally all Church Ministeries must be frō heauen and not from earth as Christ sayth the Scribes them selues confesse Then is there in the worde of God such an vnchaungeable rule of gouernment as is before declared Lastly seeing God in altering the outward face of his church vnder the Gospell diuerse from that vnder the law in regarde of y e ceremonies abolished and of things according to the riches and simplicitie of the Gospell inlarged did as well keep the substance of the Churches administration namely in ordayning for Priests Pastors for teaching Leuits or Doctors of y ◠law Teachers for rulers of y ◠Sinagog Churh-gouernors or Elders for their leuitical lokers to y ◠treasury Deacons for their presbytery the eldership As he kept the holy thinges to be administred that is for the lawe and the Prophets together with them y e writings of the new Testament for the Passeouer Circumcision Baptisme the supper of the Lorde for their giftes of God gathering for the Saintes or Church-treasury for their suspension from the Tēple-sacrifices our separation from y ◠Lords supper for their casting out of y ◠Synagogue cutting off from the people our excommunication It is euident that that which God kept for the time of the Gospell he did in perfect wisdom ordayne and prescribe and that which Christ did inrich and inlarge he woulde not haue men cut of and abolish Wherfore if they will still rowle the stone of mans power to alter and chaunge this order of God let them shewe how men can take away that which God hath set in his Church let them shew how that is not perpetual which is grounded vppon those gyftes which serue for the ordinarie necessityes of the church in al times and places yea let them shew how they can more wysely instruct the people with doctrine feede them wirh exhortation rule their soules with spirituall power chastize them with an holy rodde and prouide for their earthlye necessities then the Lorde hath done and still offereth to doe by the worde of knowledge in his Teachers by the worde of wisedome in his Pastors by the continuall watche of his Elders by the spirituall keyes of his kingdome and by his mercifull and liberall prouiding for the needie And if it be a shame to preferre mans wisedome before the wisedome of God at the least let them declare by what authoritye they will compell the Church to refuse the strong arme of God for the weake arme of fleshe and bloude To these reasons maye be added the testimonies of the Fathers as of CYPRIAN IN SERMONE DE BAPTIS CHRIST The Christian religion shall finde that out of this Scripture rules of all doctrine haue spronge and that from hence doth spring and hither doth retourne whatsoeuer the Ecclesiasticall discipline doth
doe not agree herewith in all circumstaunces or that he will tell vs that something extraordinary was here in this action not to bee followed then must hee shewe by direct Scripture what was ordinary and what was extraordinary and must reconcile other places of Scripture concerning like action which doe not agree in all poyntes with this In the first of the Actes two were presented one is chosen by lot and no imposition of handes heere seuen are chosen the manner not set downe by the multitude and being presented to the Apostles they all appoynt them and lay their handes on them In the 14. of Actes Paule and Barnabas are sayde Chirotonesasthai autois presbuterois and to haue fasted but no mention is made of imposion of handes heere all the Apostles did appoynt thē Hous katastesomen In the first to Titus he onely is willed to appoint priestes Hina catasteses presbuterous according as Paule prescribed vnto him Nay let him shewe vnto me any two refourmed Churches of diuers nations iumpe in all circumstaunces heereaboutes or anye one of them which permitteth this action without intermedling of the cheefe Pastours vnto all the Disciples or multitude of beleeuers in the sayde Church which yet haue an interest in hauing a good Minister but as I take it the cheefe swaye and moderating of such actions are in all other refourmed Churches in suche men to whome this trust is especially recommended And hath not likewise for auoyding of sundry inconueniences the whole Churche and Realme of Englande by Parliament whereunto euery man in the eye of the law is saide to haue consented reposed this trust in a fewe chosen men of ecclesiastical functiō Euen M. Beza him selfe concerning the place of the Actes doth say There is no cause why hereof anye man shoulde prescribe anye speciall rule but if the conscience be vpright it will be easie to set downe what is expedient according to the circumstaunces of tyme and places The reply vnto the former words Although the aunswerer in this large and tediouse discourse hath brought no new matter in substance which hath not alreadie beene sufficiently refelled so as no new encounter by publike writing as a supply hath beene made against the same yet shall it not be without fruite to the reader First to note out his tumultuous and insincere dealing his contrarietie with him selfe his agreement with the Papistes and then hauing particulerly layd◠open the nakednesse of his seuerall obiections briefly as before to set downe the plaine simple trueth out of the Scripture His tumultuous and insincere dealing appeareth in that pretending to haue greatlye sifted the wrytinges of this controuersie and to haue exact knowledge of the orders of reformed Churches in this behalfe hee is not ashamed in stead of incountringe with the truth to frame him selfe an vnknowne aduersary that is in steed of ouerthrowing the consent of people in Church-elections to make warre against a meere populer Election not gouerned with the fore-direction of the Elders which hath no ground in the scriptures and was neuer maintained as him selfe confesseth but by Anabaptistes and in steede of manly buckling with the substantiall pointes of Church-election with the foreleading of the Presbytery with the due consent of the people cowardly to betake himself vnto the changeable circumstances of the same as who should present the Elders or the people howe the people shoulde signify their consent by lifting vp their handes or otherwise by themselues or by proctors and diuers such other Which in the particuler answere following shall be declared howe according to the word of God they may vpon diuers circumstances be diuersly carried His contrariety to him felfe is apparant by these three partie-coloured assertions First that the people did chose without the Apostles Secondly they were to choose but the Apostles reserued to themselues the appointing of thē to their office if they shold be found to be such as were described Thirdly that the people presented them to the Apostles censures For that hee sayth they chose without the Apostles is directly contrary to that he sayth they presented them to the Apostles Censures so that their Election was to be disanulled and made none vnlesse by the examination of the Apostles they were founde aunswerable to their description His agreement with the papists and namely with the Romish Remists Testament doth notably appeare in that they appoynting as he doth the fift verse of the 1. of Titus to the consent of the people in the Election of their Minister they doe more breefly but as fully and plainly and with more curtesy to the trueth set downe both his assertions reasons and auncient Testimonies in these fewe words following And here it seemeth that he did not only consecrate them whom the people had elected before but him selfe also made choyse of the persons no mention being heere made of any other election populer which though it vvere long vsed in the primitiue Church yet for diuers causes and specially for continuall tumults partialities and disorders which Saint Augustine much complaineth of in his time was iustly taken away and other better meanes of their designement appointed See concil Laodic cap. 12. 13. So much the Papists Again how he iumpeth with the spirite of these Jesuites sauing that still they yeelde more to the trueth then he in saying That the Apostles shewed the people what to do without any prescript worde but onely by the instinct of Gods spirite may appeare by their words which they vse vpon the like occasion of Peter in their annotation on the 15. verse of the 1. Chapter of the Actes Which Peter saie they did not vpon cōmaundement of Christe written but by suggestion of God his spirit and by vnderstanding of the Scriptures of the old Testamēt to that purpose So far the papists And thus much generallye of his discourse Now of his particuler obiections the first is that he thincketh in no Church the whole number of people to haue free election of their Pastor If by free election he meane the due consent of the people either he speaketh against his knowledge or he knoweth not that he pretendeth seeing their confessions other their writinges and practize do in the knowledge of all those which know any thing in this matter euidently conuince him as may appeare by the quotations in the margent If he meane that the people should beare the whole swaye without the gouernment and direction of the Elders hee misseth the marke whereat hee aymeth Concerning the Queenes Maiesties prerogatiue royall which he would gladly oppone against the cōsent of the people in Church-elections First he could not be ignorant but that all acknowlege that the Christian magistrat as a principal member of y e congregatiō where he is ought to haue an interest in y e election answerable to his place aswel for aduise as consent Secondly the supreme magistrate according to the high authority which God hath committed vnto him ouer all
Churches in his dominions both lawfully may by duety ought not onely to disanull what-soeuer election the Elders and people haue vnlawfully made but also by his ciuil preeminence to compell them to make a newe election according to the Worde of God Which as it is as much as the sole election by the Byshop giueth to the Prince yea or rather more so if they can shew any further thing due vnto the Magistrate all such as with a sincere minde seeke for the reformation of the Church are alwayes as readye with all humblenesse to giue it as they will be willing with singlenesse to shew it To the place of the Councell of Laodicea and Origin let this be the aunswere The meaning of the Councell in those words Non populo concedendum electionem facere c. We ought not to giue leaue to the people to make electioÌ„ is they shold not bear y e whol sway without the gouernment or direction of the Elders and not to shut out the due consent of the people as is manifest by the counselles going afore as shall hereafter appeare against which this counsell woulde not haue decreed vnlesse it had repealed the same or shewed some reason but most of all by Counselles following who haue authorized the consent of the people and namely the 4. of Carthage which was confirmed in the sixt generall Counsell at Trullum together with that of Laodicia which would not haue confirmed contrary decrees The wordes are these When he speaking of the bishop shal be examined in al these and founde fully instructed then let him bee ordayned with the consent Clericorum laicorum of the Clearks lay men As for that of Origin it is nothing to the purpose which hee sayth of the people except there could be some priuiledge shewed that partly the same or such like as daungerous infirmities were not to be founde in a Byshop The next reason maketh as much against the election of Byshops as of the people seeing they may bee hypocrites as well as the people in all mens iudgement one man is sooner carried with ambition couetousnesse then an whole Church of godly Elders and Christian people vnto disorder And if for the contentions striuings of y â— people y e church may abrogate the consent of y e people in Ecclesiastical elections theÌ„ may she by the same authority disanull Synods and Counselles which as often haue beene full of rage and vprores and of which Nazianzen saith He neuer sawe good issue but that thorough merueilous ambition desire of contention thinges out of order were not remedied but made worse Epist 42. ad procopt Neither for this cause as the promise of God made to counsels is not lightly to bee regarded so ought hee not thus prophanely to reiect it when it is brought to vphold y t consent of y e people Further wher as he saith that Churches both of elder later times haue for that cause abandoned such elections it is to be thought he can bring as much for the proofe of it as hee hath already alleadged which is nothing Whatsoeuer hee can doe the Doctrine of the auncient Fathers and the examples of the elder Churches is farre otherwise For Chrysostome vpon Actes 1. aunswering the Question why Peter communicated the election with the Disciples saith Least the matter should be turned into a brawle and haue fallen to a contention For the elder Churches he cannot be ignoraunt how many haue beene troubled with such inconueniences and yet haue not sought such extream remedies nay the example of good Constantine the Emperour is notable who when the citizens of Nicodemia had chosen an Arrian a runnagate and a rayler on the Emperour he did not take awaye the Churches consent but by his Letters according to his duety mooued them to a newe Theodoret lib. 1. Cap. 19. Againe if these infirmities of the people bee a good reason to take away their libertye in the Election of their Ministers then the contrary vertues which oftentimes haue beene found in them in staying the rage of the Scribes and Pharisies Mat 21. 26. Actes 3. 26. in preferring catholique persons before Arrians and in being themselues catholiques when their Byshops haue been heretiques Zozo lib. 7. cap 7. Theodo lib. 2. cap. 7. is a good reason to maintaine their liberty â—till As concerning his questions following which as they declare rather a mind giuen to cauell at that which he cannot by sound reason auoyde so are they easilye aunswered out of the course and proportion of trueth in the Scripture Women not being in the seate of Magistracy are forbidden by the Apostle to speak in such publique assemblies and exercise authority ouer men Which rule being spoken of y â— mother doth also barre children and such as shall bee in greater subiection vntill by yeares and Christian knowledge they shall by the iudgement of the Church growe vnto the liberty of Christians in that behalfe and then if they followe the greater and better part their sentence ought to preuaile As for the Question of the Patron seeing it is a constitution not of God but of man let the wise and skilfull lawyers define so they do no iuiury to the holie trueth of GOD and his Church The next Question is vayne and friuolous For first by due authoritye diuers be propounded and the Church consent to haue one of them it must needes bee that hee which is approued of the Elders and hath most voices must receiue the charge seeing that can not be sayde to be done with generall consent which thing the Scripture giueth to Church-elections where the fewest but where the moste directed aright do agree And as for them that be absent sicke or imployde if they haue any thing of waight to signify to the Church the Church is to harken vnto them by whome soeuer they sende their aduise And as it is no reason that when eyther sicknesse or theire duetie to the Church doe withhold them that shoulde abridge that libertie so if by negligence or wilfulnesse they bee absente after competent warning the whole Churche is not to depend vppon them who doe not so much loose as cast awaye theire interest in the election Lastly who seeth not that anye idle brayne may make these and such like demaundes both against the rules in the Scriptures and the obseruation in the primitiue Church Where he sayth that in the sixth of the Actes was not done by anie expresse commaundement of Christe but vppon the mutinye of the Greekes agaynst the Hebrewes as it is to bee graunted that it was an occasion why the people did present so that was no cause of their free consent is manifest by the other places where that is maintained without any particuler cause Actes 1. and Cap. 14. If Actes 6. speake of Deacons onely yet Actes 1. Actes 14. speake of Apostles and Elders and theire election by the consent of the people And if the peoples consent
Church-gouernement that is thus to be followed that which they did ordinarily vnchangeably is ordinarily vnchangeably to be done that which they did vpon circumstances when those circumstances fall out as appeareth by these places 1. cor 4. 17. Which shall put you in remēbrance of my wayes in Christ as I teach euery where in euery Church And 1. Cor. 11. 2. I praise you brethren that you remember me in all thinges hold fast the ordināces as I deliuered thē vnto you And Phi. 4. 9 Which you haue learned receiued heard seene in me those things do the God of peace be with you 2. Tim. 3. 10. But thou hast step by step attained vnto or fully known my doctrine course purpose faith long-suffering loue patience c. Tit. 1. 5. Appoint Elders as I haue set thee an order 1. Tim. 3. 17. These thinges haue I written that thou maist know how to behaue thy selfe in the howse of God Now that these were the vnch hangeable waies of the Apostles in elections is cleare by the examples which haue been touched before For in the 1. of the Actes the Apostles by Peter directing the action in the sixt by him or some other for they could not al direct speak at once what soeuer were the variable circumstaunces they kept this inuiolable that they people woulde giue their consent in the election And in the 14 chap. such circumstaunces ceasing they obserued this thing inuiolable Katapolin Church by Church Secondly If it were not ynough for a temporary charge to haue praise in the Gospell thorowe all the Churches but as the Apostle sayth such a one was also chosen by the consent of the Churches to be a fellow with him-selfe in carying the liberality of the Churches then much lesse can it be ynough in a perpetuall charge of such waight vnto the Church to depend vppon the iudgement of one or many without the consent of the Church but y e first is true 2. cor 8. 19. therefore the second Thirdly if in euerye matter of great waight and importaunce belonging to the whole body of the Church whether seuerally in one particuler congregation or ioyntly in many the consent of the people by the whole course of Church-gouernment in the obseruation of the Apostles was requyred then the same is to be kept in this action which concerneth the particuler Church and common assemblye as much as anye other Now that the peoples cōsent was so requyred is euident by this induction following So Peter yeeldeth an account to them of the circumcision of his going into the Gentiles and satisfieth them before the Church Acts. 11. 2. 18. The Church sent foorth Barnabas to Antiochia ver 22. The churches of Antiochia Actes 15. sent Paule and Barnabas to Hierusalem about the controuersie of Circumcision And when they came to Hierusalem they were receiued by the Church and of the Apostles and Elders vers 4. And after the Apostles and Elders had come togeather to looke to that matter and had discussed the same then it seemed good to the Apostles and Elders with the whole Church to sende chosen men of their owne companye to Antiochia with Paule and Barnabas then they wright the decree vnto the churches after this maner The Apostles Elders and the brethren So in excommunication their consent is required 1. Cor 5. 4. 7. 12. So in absolution the Church doth forgiue y e offense ratify their loue towards him who hath offended 2. Cor. 2. 7. 8. So in calling vppon the Minister to execute his charge the Apostle woulde not him selfe but willeth the Churrh to say to Archippus Take heede to thy ministery which thou hast receiued in the Lorde that thou fulfill it Colos 4. 17. Lastly seeing in the iudgement of all interpreters according to the trueth the Apostle reckoning vp three manner of callings the first of man that is mās ordinaunce the seconde by man that is from Gods ordinaunce by the meanes of the Church the third by Jesus Christ that is immediat without the meanes of the Church doth therby signify that the two latter only belong vnto church-elections because that in the Church none must take any honor but he which is called as was Aaron it followeth necessarily that their sole-election which by their own confession is the ordinance of man to be vnlawful and that which is by the consent of the people according to the Apostles obseruation as they themselues cannot deny to be the onelye ordinary full way of calling allowed of God This point also hath such manifest witnesse of antiquitie as before all equall Judges the cause must passe on our side For Counsels these twoo following shall witnesse not onely them-selues but by their mouthes the Decrees and censures of the Church from time to time 2. Tom concil can 8. The councell of Paris Let none be ordayned againste the will of y ◠citizens but to whom the election of the people and of the Clearkes with moste full consent haue requyred And before they say of this it is their decree that according to the Canons of the decrees it be obserued Orleans Canon 10. 11. Let it not be lawfull to get anye Bishopricke by rewardes or by other procurement but by the will of the King according to the election of the Cleargie and of the people And after besides this according as the old Canons haue decreed no Bishop maye bee giuen vnto the people againste their will Ignatius ad Philadelp It is meet that you as those which be the Church of God should choose by voyces your Bishops And the Greeke scholiast on the 14. of the Actes saith it is to bee noted that the Disciples with fasting and prayers did make election by voyces Cyprian hauing labored to prooue that the Church ought not to communicate with their Ministers which had sacrificed to Idols because they had power to choose new sayth God commaundeth the Priest to be set before the whole Synagogue that is doth ordayne and shew that briestly ordinations ought not to be made but with the conscience of the people assisting that the people beeinge present eyther the crimes of the euill shoulde be detected or the good shoulde be published and that shoulde be a iust and lawefull ordination which hath beene examined by the suffrage and iudgement of all men which afterwarde according to diuine institutions is obserued in the Actes of the Apostles c. Epist Lib. 1. Cap. 4. So Gregor Naz. in apologet Chrisost lib 3. Sacerd. So much for election the church offices follow That euery Minister of diuine seruice in the publique Congregation ought to be apt to preach COncerning this poynt the wordes of the aunswerer are these page 2. And as it seemeth such as Paule propoundeth to euery Minister as a perfect idaea which is requisite in him which is that he bee able to teache sounde doctrine to comfort to correct to instruct
which cannot be reached vnto then to be sober to be Cosmios that is comely in attire to bee no fighter are so likewise seeing that is not onely bounde vp by the Apostle by the same bond of necessity but also is the onely quality which the Apostle requireth wherein a man fit for the ministery differeth from anye other good sounde Christian or from those which are to be chosen Deacons Further seeing y ◠Apostle requireth that he must hold fast the faithfull word which is according to doctrine that he may be able to exhort with sound doctrine conuince the gainsayers And therein plainly deliuereth not only wherein they may but wherein they must be able to doe these thinges he directly ouerthroweth this mans building in the aire which hee thinketh no man can reach vnto Lastly 1 That which holdeth proportion with the proper actions of diuers members of a naturall body y ◠cannot be accounted an Idaea seeing nature doth not only tend but attaineth vnto that 2 But that proper teaching which is the peculier work of the teacher and that proper exhorting which is the peculier worke of a Pastor doe holde that proportion as is manifestly set downe by the Apostle Rom. 12. 4. 7. 8. 3 Therefore muche lesse can this aptnesse to teache which is common to them both be reckoned for an Idaea Now this thus necessarily concluded being granted notwithstanding it wold follow therupon that the issue which he tendereth is also therwithal established namely that it is simplye vnlawfull to admit them to be ministers of y ◠Sacramentes which cannot teach yet to shewe the riches of the truth it shall be further confirmed by these reasons following 1 That which is contrary to the whole course of y ◠scripture both of y ◠old and new Testament is simply vnlawfull 2 But to admit the administration of signs to such as are vnfit to administer y ◠doctrin by preaching is contrary to the whol course of the Scripture 3 Therefore it is simply vnlawfull The 2. part of which reasō is manifest by this inductiō Noe y e preacher of righteousnes had the building of the Ark to which our baptism answereth So Abra ham was y ◠minister of Circūcisiō being also a prophet of God So y ◠Jews were baptized vnto Moses who preched y e law So the Priestes offred Sacrifices who were commaunded not to drinck strong drincke That they might teach the children of Israell all the statutes which the Lorde had commaunded them by the hande of Moses So all they which were Ministers of propheticall signes were also Prophetes So in the Gospell the baptisme of John implyed the ministerie of his doctrine For the text sayth Those which heard him were baptized So the general commission of the Apostles is to preach and Baptize And when they were sent to baptize in Judea they were also sent to preach So in y e ordinary ministry whatsoeuer Elders went further then ruling onely were occupied in the Word and doctrine diuers from which seeing he can shew no worthy example out of the Scripture the former induction is full Secondly 1 It is simply vnlawful to admit such to be Ministers of the Sacramentes which the Lord reiecteth from being Ministers of the Sacrifices 2 But such as are so vnapt to preach as by that meanes the people lacke knowledge the Lord reiecteth from y ◠ministery of the sacrifices Ose 4. 6. 3 Therefore we ought much more to reiect them from the ministery of the Sacramentes because the ebbe of knowledge vnder the law ought to be full Sea vnder the gospell Thirdly 1 If the Lorde in the scriptures of the new Testament hath giuen no commandement to the ordinary Ministers of the Word to administer the Sacraments but vnder the commandement of preaching the Worde then is it vnlawfull to admit a Minister not apt to teach 2 But hee is not able to shewe any one place of a commaundement of an ordinary ministry of the Sacraments not comprehended vnder the commaundement of the preaching Ministery 3 Therefore vnlesse he would bring into Gods haruest such an one as he hath not hyred it is simply vnlawfull to admitte him to administer the Sacraments which cannot preach If he obiect these words of Christ Do this we answere that it is not to be referred onely to the deliuery of breade but to al the actions going afore of preaching blessing and breaking c and therefore the Apostle sayth that when we administer the Lordes Supper we preach Christs death till he come Lastly seeing by Ephes 4. verse 11. all the ordinary offices which serue for the gathering together and the building of the Church by the publique ministery of diuine seruice is eyther the office of a Pastor or a Doctor it followeth that none be admitted to administer the Sacraments which can not preach because prophesying that is preaching is the worke that is proper and common to them both Rom. 12. 6. From whence also floweth their seuerall duties of exhortation peculier to the Pastour and of an especial manner of teaching proper to the Doctour Rom. 12. 6. 7. To his demaunde following Whether so many Churches as cannot obtaine learned Ministers should be destitute of publique Prayers and administration of Sacramentes And to y ◠after That so they would become in short time as heathen and Painims or as sauadge as the wilde Irish And againe that the French Churches Tolerate certain congregations wher they haue no publike sermons but prayers with certaine exhortations To these ioyntly we aunswere the church can follow no better direction then the holy Apostles haue deliuered vnto them in this behalfe who hauing by the preaching of the gospell gathered many churches did not ordain insufficiēt ministers because at the first they had not those which were sufficient but leauing them partly to the ministery of others where they mighte find it partly to the quickning of their faith by their graue and sober meetings for praier and mutual exhortation they then returned and ordained them Elders church by church whē men were grown fit and meet for the same Act. 14. 21. 22. 23. So in the old Testament when for y ◠sins of y e people y e work of preaching was rare precious y e prophets of God sent not forth reading vnlearned Leuites but rather gathered y e people to thē on y ◠saboths new-moons to be instructed of them 2. King 4. 22. and in this sense and no other is the constitution of the French Church to be taken seeing they make no mention of the Sacramentes but of Prayer and Exhortations which in another manner may bee done with due caution of priuate persons in priuat assemblies Which thing if it were so carried of the Apostles in their times of persecution and troubles howe much more oughte it to bee among vs in the time of peace where beside the dayly increase
of the knowledg to read of an audible voice and the other from the especiall gyftes of interpretatiō of doctrine exhortation giuen by the holy ghost as peculierly for the Church-ministerye Rom. 12. 1. Cor. 12. Ephes 4. And if he had not forgotten the ancient question after y e reading of Demostenes oration O what if you had heard him selfe speake it He would not haue maruayled y ◠God hath attributed the first fruits or rather first spring of our fayth to y e liuely preaching of the Worde James 1. which in that respect is compared to sowing Mat. 13 to begetting James 1. to grafting 1. Cor. 3. This trueth that all Ministers ought to be apt to teach as it is moste manifest and cleare by the Scriptures so it hath witnesse from the Church euen when it was fallen almost to decay but specially when-soeuer any worthye seruice of God florished as may appeare by their decrees canons sentences following few only of many being sparingly takē for breuities sake Concil Carthag 4. in y e rules of examining a Bish according to the 1. Tim. 3. amongst the other proprieties there mentioned it is required to be sought If he be learned if he be instructed in the law of God If he be Cautus sensibus scripturae warie in the sence of the scriptures si in dogmatibus exercitatus it he be exercised in doctrines opinions or sentences meaning of all sortes that he may be able to put difference And in the Canons of Pope Celestine the 1. Can. reproouing a superstition in Ministers in squaring their outwarde attire to the phrase of certaine places of Scripture We haue learned sayth he that some Priestes or Ministers of God do serue or giue them-selues to a superstitious kinde of seruice rather then to the puritye of the minde and faith who beeing cloked hauing their loynes girt beleeue that they shall embrace the faith of holy Scripture not by the spirit but by the letter And hauing shewed that we must not do the thinges but that which is ment by such speaches he saith further We are to be discerned from the people or others by doctrin not by garments Now when they haue no more soundnes in faith and abilitiy to admonishe then is requyred in Christians how are they discerned from the common people and others by doctrine Concil Toletan 4. Ignorance the mother of all errours is especially to be auoyded in Priestes or Ministers who haue taken on them the dutey of teaching among the people of God For Paul doth commaund Priestes or Ministers to read the Scriptures often saying to Timothy attend to reading exhortation let Priests or Ministers therefore know the holy scriptures and let them meditate the Canons let all their worke consist in diuine preaching and doctrine and let them edifie all as well with the knowledge of faith as with the discipline of works And Chriso 1. Tim 5. 17 For this is much for the edification of the Church and very requisite that the Elders be apt to teach for this cause with the rest with this that they should be giuen to hospitality they shoulde be moderate that they should be vnblameable he also numbreth this saying he must be didacticos apt to teach for this he is sayde to be a Teacher Which testimony declareth euidently that aptnesse to teach is no more an Idaea then all the rest specified by the Apostle So August Homilia de pastor Hauing prooued at large all the dueties of preaching to lye vppon the Pastours of the Church sheweth how by the Apostle they must not only preach but be instant in it saying For here the Apostle sayeth preach the Worde be instant in season and out of season To whom in season To whom out of season In season to those who will out of season to those who will not And thus much for an vnpreaching ministerie Ministers fallen to idolatrie from their Ministerie ought not to be receiued to their ministerie HItherto hath beene handled the principall cause of the Ministery as it were the proper glorye of the man of God that he be apt to teach Now it is meet in the next place to maynetayne also that truth which the aunswerer impugneth that Ministers fallen to idolatry ought not to be admitted vnto the ministerie of the Gospell by anye ordinary authoritie of the Church that so the glorye which God hath appoynted vnto the ministerie might be mayntayned both for sufficiencie and the authoritie which they should gaine by being voyde of all suspicion of inconstancie in that religion which he shoulde deliuer with much full perswasion of the truth to liue and die in the same and to be willing to deale their owne liues for their flocke For notwithstanding it must be true that aboue all thinges the Godly Ministers are to take diligent heede that they doe not in confidence of their strength or with a spice of free-will as Peter did boldly promise such constancie yea when we are by Christe his voyce admonished of our owne frailtie yet in all humblenesse trembling and feare resting vpon God his promise to minister strength to the weake and courage to the faint hearted they ought as the chiefe captaines of the Lordes army and conductors of his host not onely be free from probable suspicion of such foule cowardlinesse yea of execrable high Treason seeing such doe not onely flee before the enimies of God but vnto them and that betray the strong tower of God his pure and holy seruice into the hands of the diuell his sworne enemy but ought also to be examples patterns of al readines to suffer for the truth His wordes for the impugning of this manifest truth are The contrary of this Doctrine of his may bee prooued by the example of Aaron who was an Idolater or an abbettor of idolatry in the golden Calfe and yet was not from his repentance put from his priesthood Likewise by Peter whose reuolt and temporary Apostasy in denying his Master Christe was no lesse heinouse then the sinne of our idolatrouse priests who for the moste part sinned but of ignorance in that generall blindenesse Likewise Augustine afterward a famous Byshoppe was by the space of many yeares a detestable Manachy And after he alleageth many testimonies of the Concil Meldens the glo out of the Nicen and out of Leo. And Augustin that Heretickes as namely Nouatians and Donatistis returning from their Heresies may be receiued And out of Viret that From Popery men maye be receiued to the Gospell Peter Viret in dialog la discipline eccles des eglises reformes du royaulme de Fraunce pag. 128. 129. Now all these allegations although they carrye some shew to him who vnderstandeth not the cause yet to him that shal but once consider of the question as it is before with out ambiguitie set downe it is manifest that his allegations touch not the questions For the examples of Aaron and Peter were without the
in Fraunce the substaunce of Discipline shall be out of the worde confirmed and the controuersies betweene vs equally and orderly decided We will also be bounde to subscribe as they are His first quotation out of the Adm. doth set down that in a different letter which is not there to be found Which practize is done onely to disgrace vs vniusâ—ly with the Magistrate The other two sentences though we iudge them somewhat hardly set downe yet they must be charitably interpreted according to the course of their Booke the first of the trueth of Discipline not of doctrine the other of Ministers so called and inabled as God his worde doth allowe The rest is worth no aunswere the matter beeing handled before and Gualter being a party with you against M. Iewell and M. Nowel in that point though againste you in the question of Church election Now in stead of this heape of disagreementes which are at one with them selues let him accorde these following drawne from the wryters who are of his iudgement No man for any crime is to be secluded from any law fall vocation if he repent him and become a new man and there be no generall commaundements contrary herevnto But this doctrine is consonant to the whole course of the Gospell Yet we all hold that Traytours are not to be admitted Byshops or of the Queenes Guarde They maintain this speach of Ambrose on the 4. of the Ephes In the beginning it was permitted to euery one to preach the Gospel baptize and expound the Scriptures but when the Churche was enlarged certain Parishioners were appoynted and goucrnors and other officers ordayned in the Church Yet now Ministers maye not preach without a lisence It is defended by the former Booke that The worde of God is as effectuall when it is read as when it is preached and reading is preaching yet the Booke of Common-prayer preferreth Preaching before Homilies And himselfe sayth that Preaching is the most excellent meanes to ingender fayth This man condemneth and reiecteth Doctours as new yet the former booke Page 425. sayth that by auncient wryters A Catechistes office was necessarie in the Church and distinct from the Pastour The same booke fol. 700. in the marginall note hath Nothing ought to be reade vnder the name of Scripture but the Canonicall Contrary to the booke of Common prayer which appoynteth the Apocripha to be reade vnder the name of holy scripture Iewel saith that for one bishop to haue authority ouer an other is neyther by Christ Peter nor Paule nor by any right of God his word Yet they do by preaching and wryting still maintaine it by the examples of Peter Timothy and Titus In the aunswere to the authority of Peter Martyr it is sayde that in our Church religion is onely reformed to the quicke But the examiner sayth they see weightyer things in the Church wherat they may be greeued as other good men are Now we come to his questions which althogh they he captious and therefore by lawe they are not to bee aunsweared yet to shewe our sincerity in that which we holde we will make him an aunswere To the first we saye Discipline touching the substaunce is fully described out of the worde of God in the booke of discipline the treatise of ecclesiastical gouernment and in the most of the soundest writers of our time The second is answered partly by the former partly by this treatise In steed of this we aske him what be y â— writings which haue coÌ„futed by the scripture all those foresayd godly learned writings To the third we aunswere it is no sounde diuinity to exclude Christian Princes from their gouerment in Church-matters Concerning Excommunication he hath his answere before To the two other clawses let the Papists answere for they are malitiously imputed vnto vs. And we demaund of him whether it be sound diuinity that when the Prince will eate flesh in Lent or do such like shee must haue a Dispensation from an Archbyshop And that the writes of his Courts euen in causes ciuill and matters of instaunce should be in his owne name and not in the name of her most excelleÌ„t Maiesty The fourth is aunswered in the Treatise of the Eldership And we aske of him what pregnant proofe he hath either from scripture or Father that Ecclesiasticall Gouernment shoulde be exercised in a wholle Diocesse by a Chancelor or Commissarye beeing a meere lay-man To the 5. and 6. both wee aunswere That rebaptization is condemned by the Worde of God and that those hee speaketh of be maried folkes And wee require him to prooue by the Worde of God that in case of the necessity which they pretend a Woman may baptize And to prooue by the same that men may be forbidden to mary in Lent or such like times The seuenth is aunswered in that to the 5. and 6. And we demaunde of him how they can prooue it lawfull to admit a Popish priest fallen from the Gospell and still vnapt to teach To the eyght we aunswere there is the like reason of the Supper and of Baptisme And we require him to prooue by the Worde of God that a Deacon may baptize and when he hath proued that let him proue why hee may not minister the Supper also To the ninth we answere that to the Ministers there may be diuersity of rewardes giuen so long as none haue to little nor any too much And we require him to prooue by the Word of God that a Minister of the Gospell may carry the pompe of men of estate To the tenth we aunswere as is set downe in the Treatise that a Minister should be apt to teach We would haue him proue that any other may preache who is not apt to teach To the Eleuenth we answere affirmatiuely and require him to prooue by the Scriptures that an Archbyshop may put Preachers to silence for not subscribing to that which is not required by the lawe To the twelfth we aunswere it is not lawfull for one to be thrust out of his Ministery for shewing modestly in his sermons the inconuenience of vnleauened breade in the Lords Supper that all vsury as wee speake it whither biting or nibbling is vnlawfull And we require of him to prooue by the Worde of God that it is tollerable to suffer Drunkardes whoremongers ignoraunt men of occupation in the Ministry and for not subscribing where Law doth not enforce it or for the not vsing of some ceremonie to turne out godly learned Ministers And make a pitifull seperation of the Pastor and the flocke The Lorde giue vs to be of one minde and wherein we agree let vs proceede by the rule of loue FINIS Eccles 12. Iud. 9. Psalme 2. 2. Chro 16. 9 See admon ad lib. concord de mod agend Mat. 24. 48 Beza praefat before the new Testament Hermonia confess page 53. gal confess art 29. Genes 2.
of Israel be wise and vnderstand kisse the sonne least he be angry seeke the Lorde whilste he may be founde make attonement with him rest yee on God and follow his wayes For the eyes of the Lord behold all the earth to shew him selfe strong with them that are of perfect hart toward him And you ye reuerend fathers which take vpon you to rule the sterne of God his ship to your consciences be it appealed whether you thrust not out of your brethren faithful skilful marriners nourishing the idle vnfit wherby it is come to passe that thousands of soules are like to be drowned Let be appeled vnto your cōsciēces whether this your dealing be not the only cause that this church of England hath suffred such disquietnes and whether you ar not folowers of such as haue bin disturbers of the churches in other countries cōpare I pray you your cause with their cause and your proceding with their proceeding as namely let the practises of the diuines of PERGA in Germany for the maintaining of the errour of consubstantiation and vbiquity of Christe his bodie be compared with your striuing against the wholesome disciplin of Christ they were few as namely about six one bare the cheefest svvay you are not so many as that for your willes all the Churches should be troubled in England they helde the foundation and so doe you they had to doe with their godly brethren and so haue you they shrowded themselues vnder the shadovve of moste famons men as of Luther and Melancthon and so do you euen of moste blessed martyrs and very learned fathers they hauing tried diuers wayes to establish their errors at length deuised a subscription to a book called Liber concordiae thereby to drawe a secrete allovvance of that which openly they could not so vvel set one foote You after many molestations and vexations of your brethren euen to the turning avvay of many good schollers godly affected from the study of diuinity haue at the lēgth contrary to allavv of God and man offered violence to the consciences of your brethren by a forced subscription they first won the magistrat and made him their pretence vvhere their subtilty vvas espied and I pray God it be not layd to your charge for your like dealing pretences the Magistrates vvere hardly dravvne to like of their purpose maner of proceding so am I perswaded that yours cannot long bee couered they pretended vnity and intituled their subscription a Booke of Concord and by that meanes made great discord and dissention you cry out for conformity and good order and nothing lesse is the issue of your proceedings you cry the peace of the Churche and vvho knovveth not that if you vvoulde be humble to God and louing to your brethren and discharge your duetye to her Maiesty but that these stumbling blocks and meanes of dissention might long ago haue bene remooued For vve are assured that as the Magistrates vvith them did somevvhat staye their fury so if her Highnesse of her Godly disposition and accustomed clemencye vvith her honourable Counsellers had not bene some Bridle to your vnvvise indeuors there vvould hardly haue bin ere this time any peace for a faithfull minister But how proceeded they vvhat did they obtaine Euen by feare and authority they forced some to subscribe some they woone by faire vvords to some they granted in secreat limitatiō which after they in open denied some hauing subsci bed aftervvarde vvith great sorrovve and anguishe relented some they remooued from their charges and some they continued vvith long and variable molestation and finallye this vvas the good they brought to passe that the people were distracted many churches vntaught great broiles confusion in many places So I wold to God that euery of those that I may not say vvorse vvere not too too true in you onely let it be appealed vnto your conscience that you suspended and depriued them whom by lavv you ought to haue first resolued or endeuored your selues to haue so don and that by articles interrogatory you vvēt about indeed intangled some of your brethrē vvith that pretence of law which othervvise seemed to be vvanting And vvas this either charitable to your brethren or agreeable to iustice to your aduersary meete in a Bishop to those of his charge that one should be punished before his cause be equally heard And that hee may not haue a copye of the thinges layde to his charge but be driuen vpon an oth to ansvvere sodainly being depriued in a chamber to be sent avvay vvithout anye certayne knovvledge of the causes of his depriuation Let all men iudge hovv this may beseme Christian Bishops and graue fathers But hovv haue you made vnity conformity euen as one vvould open a doore to al horrible cōfusion vprore if by the merciful prouidence of God it had not beene staid and preuented It is high time therefore for you to repent and to shewe your selues as true Elders casting downe your crovvnes before the Lambe It is hard for you to kicke against the prick Remember vvhat is written If the euill seruant shall say in his hart my Master doth deferre his comming and begin to smite his fellowes and to eate and drinke with the drunken that seruants master will come in a day vvhen he looketh not for him giue him his portion vvith hypocrites there shal be vveeping and gnashing of teeth And all ye the inhabitantes of this lande turne yee to the Lord before it bee too late humble your selues before the throne of his mercye let euerye one chaunge his heart and amend his ovvne vvaies that the Lorde may haue pittye vppon vs and our enimies preuaile not againste vs. Pray yee for the peace of this Lande they that loue the Lorde cease not crying till he haue mercy vppon vs And let the remembraunce of our blessed soueraigne be in all your supplications that by the continuaunce of her happy prosperous reigne his glorious Gospell may shine more and more as in the dayes of king Iosias in brightnesse beauty among vs. And let this little treatise bee vnto thee gentle and Christian reader as a light and profitable glasse from day to day to looke in that it may be a meanes to teach thee and stirre thee vp to praye for and to seeke by all lawfull quiet and Godlye meanes the refourmation of some things in our Church For it is not the purpose thereof as God knoweth to minister matter of ciuill contention or that any man shoulde reioyce in the strife of brethren but with as much care as could be tendring the peace of the church to make apparant simply and briefly the truth of godlinesse in the thinges mentioned in this book according to the worde of God And here vve desire all men and you the reuerende Fathers of this land all godly brethren to whom this may come to iudge charitably of this