discretion and Wisdome when the Pastors seate sanctified with God and ordained with so many pretious promises shoulde bee subiect to more follye and headinesse then the chayre of the Byshoppe this inconuenience is as likelye to fall into the Byshoppe as the Minister Further whether is more likely that the Byshop hauing by reason of his countenaunce and Ciuill authoritye bothe more heart-burning betweene the Noble Counsailers and himselfe and being in lesse feare as thinking him selfe better able to shoulder amongest them would be more bold in his conceit then a poore Minister as hee calleth him who neuer woulde for feare but vpon moste necessary and sufficient cause vrged in conscience aduenture suche thing neither if hee woulde could many graue Elders without whom he coulde do nothing bee drawne vnto it especially considering that their feare woulde preuayle where greate Conscience of theire duetie shoulde not ouercome it And maye not this man when his opinion as a Canker shall frette so farre turne all this agaynst the euery of publique rebuking as-well as agaynste the Mynisters execution of Disciplyne for maye he not also demaunde whether the Byshoppe shall retayne his authoritye to preache in his Diocesse and if hee bee in that Parishe who shall haue the preeminence If hee suspende the Minister from preachinge whether hee bee not at the same poynte hee was before And what if the Minister vppon some discretion woulde rebuke openlye some Peere of the Realme vpon bare conceyte or some surmise shall then the duetye of the Minister in Preaching for suche vnitye of the Churche cease and bee counted inconuenient If hee saye no this is the commaundemente of GOD and necessarye for Christian institution so wee saye this is the commaundemente of JESUS CHRISTE and necessarye for holye correction In the nexte place hee asketh to whome the Pastour shall tell it when hee doth admonishe him him-selfe I aunswere for the Pastour easely to the whole Eldership as our sauiour willeth But this question in deed cleane dasheth the sole authority of the Bishop out of countenaunce For to whom shall he tell not to the Congregation of Elders as our Sauiour commandeth but to the Church which standeth of him-selfe only as he desireth not ascending by the stayres of Christ from one to two from two to manye Godly Presidents as Chrisostome speaketh but by the stayres of Rome to descend from two to one and to take the matter wherin he is a party into his own hands and proceed in censure Ecclesiasticall as liketh him-selfe best In the next to blear mens eyes with all he graunteth they may rebuke in publike doctrine bynde and loose by preaching which is a great part of Discipline as though any man were so blynd as when the booke maketh three partes of the Ministers Office ministring of doctrine ministering of the Sacraments and ministring of Discipline as not to see what violence he doth Nay what folly he imputeth to the booke as though they shoulde make three of two For if Discipline be nothing but the open rebuking in preaching and binding and loosing by the same that beeing a parte of ministring the Doctrine by preaching is manifestly contained vnder it and so not onelye maketh one two but carrieth one halfe from one end of the sentence to another placing a thirde betweene and for an vmpier belike leaste they shoulde fall out or else being ioyned orderly togeather should to much annoy him But his reasons which the Jesuites haue shaken against the trueth hefore him do follow Unto which I aunswere that it followeth not that if the Apostle mighte by sole authority excommunicate therefore the Byshop may for an Apostle is of far greater authority then a Byshop is Secondly it is false that the Apostle did onely command vnto them to pronounce the sentence as the Byshop doth the minister giuing them no further authority For although as an Apostle whose duety was to deliuer ordiaunces which the Churches were to obserue and keep hee did iustlye decree as the voyce of Christe and so commaunde them what they should do yet he doth not excommunicate or take it vnto him-selfe but willeth that by the authority of Christ they should caste out not pronounce his sentence of eiection they shold Seperate frō amongst them such that they Should iudge those within that is vnder their authority not that they shoulde only pronounce his sentence of seperation and iudgement which is also most manyfest by his other allegation out of the second to the Corinthes where hesheweth that hee alone would not forgiue but whomsoeuer they forgaue he would forgiue he calleth it the rebuke or censure of many not of him-selfe He sheweth now they ought freely to forgiue he did exhort them to ratifie and by authority confirme their loue towards him Let him therfore take this necessary collectiō cleane against him y ◠if y ◠Apostle wold not nor durst not take vnto himself the sole anthority of excommunication absolution but left it vnto the church How shal any one bishop presume to shut out y ◠Ministers and elders carry it wholy vnto himself His next reason is of as great force The Apostle saith he did deliuer vnto sathan mentioneth neither their Ministry nor segniory therfore he did alone Upon which example I reason thus Paule saith that Timothy receiued grace by the laying on of his hands making no mention of y ◠elders therfore it is false that he saith in the 1. Tim. 4. that he receiued it by the laying on of the hands of the Eldership James Act. 15. saith I determine or iudge Therefore it is false which is after set down y ◠this was the decree of the Apostles Elders with the consent of the Churches But what neede I stande to aunswere this argument which was by a reuerent seruaunt of God aunsweared openly at Paules crosse that although the action be giuen to one who moderated yet neither Peter nor James nor anye Apostle aboue Apostles nor Bishop aboue Ministers had any authoritye ouer others and that as the Senatours were equall in authoritye notwithstanding he moderated so is it amongest the Apostles and Bishops And thus much for his reasons Ours follow that it belongeth to the Pastor the Eldership to excommunicate by the consent of the people If our Sauiour Christ Math. 18. when hee sayth tell the Churche meane not one Bishop because one can not be a number nor one alone a Church and he goeth vpwarde from one to 2. from two to moe not contrarywise from twoo to one neither can it be meant of manye Churches for then it muste bee all the whole Church in the phrase of the scripture and it were a confusion and vnpossibility for many Churches or the whol people to heare all such Ecclesiasticall causes but do meane vpon these reasons a particular Congregation then our assertion is most true and certaine The first we haue proued therfore the second is
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
e Church of France is ridiculous For thogh they say that Ministers Elders and Deacons are for Church discipline whereby discipline they mean y e order of y e Church generally yet in the gouernment of the Presbytery they ioyne onely the Elders with the Ministers and to the Deacons they giue nothing but the care for the poore and to giue aduise as the French Churches say is not onely graunted to Deacons but vnto all as â—uâ—re occasion shall serue Concerning the difference of widowes T. C. saith Where the conditions fall out which are set downe in 1. Tim. â— there they ought according to that rule to be established Wherin he agreeth with Daneus and the booke of Discipline doth not deny but that where there are such women and causes they maye and ought to bee so founde of the Church and are to serue the Church in such seruice as they shall put them to onelye he findeth no one peculier and proper seruice wherevnto they are tyed but are to bee imployed by the Deacons vnder whom they are contayned and in all this there is no difference worth the speaking of much lesse contradiction In the next y e question is only of a circumstance how long they shold continue wherein if Berna differ somewhat from vs what is that vnto the matter in hand what hurt to the substaunce of the cause The next obiection doth aunswere it selfe that as they vsed them then in some respects as the Deacon to Catechise and such like which they thought the straightes of the Church draue them vnto â—o otherwise for their office we do see they do in their confession acknowledge That the church must he gouerned with the policie which Christ hath ordayned that the offices of elders and Deacons are part of that policie Also y t it is a part of his Gospel is confirmed to be perpetuall to haue such a gouerment in their publike writing to y â— ende As fond is the next out of Daneus which declareth that although the Churches after the Apostles chose the Elders and Deacons to be perpetuall yet it also sayeth there is no such thing defined of in the Scriptures which proueth that it is a circumstaunce which may be altered according to the estate of the Church In the next he quoteth Bucer as repugnaunt to T. C. but nameth no place where we shall finde it Daneus doth not contrarie him but acknowledging it the order of God doth onely shew what was done in smal churches adioyned to the great and populous there beeing sufficient persons in the one which were not at the first in the other notwithstanding the Apostles ordayned it Church by Church Actes 14. And euery Church muste haue them to send for Jam. 5. and the causes of them which are to be assistaunt to the Pastor to administer the ecclesiastical censures to watch ouer the people and admonishe them are a like euery where Now if the Churches be too little the bodyes of seuerall congregations ought so to be ordred as they may haue all the members which Christ hath set for the perfection and beauty af his body vpon all the wals of Hierusalem there must be watch-men and vpon Euery habitation of mount Syon vppon her meetinges and Congregations there must be this presence of God as a cloude by day and a fire by night For looke what places they can bring for the perpetuity and for the right of euerye Church for a Pastour The same or lyke may be brought for the Elder Whereof it commeth that Ignatius sayde as he is alleadged before No Church can stande without her Eldership And Iustinus made his apologie wherein this Eldership is mentioned for all Churches Wherefore whatsoeuer Daneus graunt was done for a tyme till the Churches might conuenientlye bee brought to a conuenient stature neither beeing too high nor too short and to be beautifull bodyes neyther wanting a member nor hauing one too much that muste not preiudice the institution of Christ which Daneus confesseth When he sayth they must looke to the Church house by house and publikely also to the whole and to the sicke Of two Consistories in a city it may be he hath reade of but in one particular Church of two Ecclesiasticall Senates I will then beleeue it when he bringeth vs a more certaine direction then yet hee hath done to finde it and if they did seeing the inconueniences as he sayeth bring it to the right order what preiudise is that to the trueth In the next poynt of counsels there is no contrarietie betweene the admonition and the French Churches order For they say they may definitiuely define causes in a prouintiall Synode although I can not find those wordes by his quotation And the admonition saythe so except there be a generall counsell and they will haue it there For there is no reason if they will order it fitly at hoam to carry it to a generall counsell And I pray are these two so contrary They may ende it and they may ende it except they thinke it better to referre it to a generall counsel In passing from this difference to the next he setteth peremptorilie that it is manyfest that there is no certayne forme of electing Ecclesiasticall officers vsed by the Apostles but reason he sheweth none whereby it maye appeare So that if his Doctorship saye it we muste take it from him as vndoubtedly as if he had it by reuelation For confutation of which folly we may say thus much That seeing in the Ministers examination is to be had of knowledge of doctrine of ripe nesse to expound the Scriptures and in a worde of aptnes to teach it is manyfest that as the gouerning of this action belongeth to the Eldership and is to be done with publike prayers that besides the gouerning Elders there must be ministers who maye be able throughly to iudge and examine to conceiue publike prayer and to deliuer to the Church by doctrine exhortation whatsoeuer is expedient in this case Which thing is euident not onely by the perpetuall reason of it but also by the constant and vnchaungeable practise of the Apostles in the first of the Actes in the sixth of the Acts in the 14. in the 1. Tim. 3. of Tit. 1. Onely it is to be noted that it is not committed to one no not so much as to ordayne much lesse to elect but the ordination is by the Eldership And Timothy could not carry the matter away but had a charge for his owne part To keepe him-selfe pure and not to communicate with other mens sinnes whatsoeuer other Elders did in this case Now as this order is certayne and vnuariable both in the reason and practise of it so the circumstaunces whether it shall be by 6. or by 7. Ministers by a conference only or by a synode sauing where it may be the more the better is left to the disposition of the church Wherefore it is
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
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
contayne And the same authour DE PRESCRIPT ADVERS HERET We may not giue our selfe the liberty to bring in any thing that other men bring of their will we haue the Apostles for Authours which themselues brought nothing of their owne will but the Discipline which they receiued of Christ they deliuered faythfully to the people Which sentences seeing they can not be vnderstoode of the circumstaunces must be taken of the Substantiall poyntes which wee haue declared So the same Authour speaking of the like matter EPISTOLA LIB 1. EPIST 8. It is adulterouse it is wicked it is sacriligious whatsoeuer is ordayned by humaine fury that the diuine disposition shoulde be violated To the lyke effect LIBERIVS the Romane Bishop requyreth of the Emperour To leaue the trueth as it is in this behalfe or else to make all newe THEODORET in the sixeteene Chapiter of the seconde booke of the Ecclesiastical history which their iudgment shall be moste manyfestly auouched in the particular parts of this discipline of God which followe And thus much for the first and moste generall point which giueth both light and strength vnto the rest Now because him selfe willeth the particuler plat to be layed and prooued in the particulers which hath long ago beene done in many bookes and namely in the booke of Ecclesiasticall Discipline which hath receiued no answere as yet as whatsoeuer on their side of any worthinesse hath seene the light hath beene aunswered it shal be very profitable both to aunswere him and to maintaine the trueth in those particulers wherein hee seeketh to vndermine the same and first of the generall property of the Offices and then of the Offices themselues Of Election with consent of the people COncerning Election the wordes of this answerer be these Pag. 83. I doe thinke verily that in no Church the whole number of the people are permitted to haue a free Election of their Pastor c. Pag. 88. Also her Maiestie being the head member of this church whether she shall be alowed a voice by her highnes proctor among the people of one parish alone or in al parishes in the realm in chosing their minister what voice whether a negatiue coūtermāding al others or no or whether her highnes shal haue no suffrage therein at all Both which if they be not to the derogation of her highnesse prerogatiue royall let indifferent and wise men iudge And a little before in the same page I will only put this great canonist in minde of the 13. chap. of the counsell of Laodicea which doth forbid these elections by the multitude or people which as Origin sayth is pricked forwarde or caried away with clamors fauour or rewarde And to the same effect page 97. Item page 99. he obiecteth thus So that by this reckoning men women and children for all the faithfull bee interested shall haue voyces in election of their Ministers If any dissent all must be dashed if we followe that rule Againe page 100. For his flocke is but an handfull in comparison of hypocrites and many are called but few are chosen neither are al true beleeuers always indowed with such measure of wisedome and discretion as that they are able to sounde the aptnesse of a man in learning for the ministery nor yet haue all so profited in true mortification as that they can weane them-selues from those disordered affections which cleaue fast to euery one of vs either more or lesse so long as we remaine in this world and therefore in such cases the mo that do deal in any actiō the more disorderly troublesome for the most part it falleth out to be To the seconde I say it contayneth a promise of such quietnesse and peaceable issues of this populer election as if you turne ouer ecclesiasticall hystories neuer or seldome hath happened but the clean contrary And a little after Now it had beene very requisite that our Authour for the appointing of these democratical elections the better vnto vs should with proofe out of scripture for euery particuler haue shewed whether Women or children of some reasonable discretion shoulde haue voyces in the election of their Minister whether he should be chosen by all by the greater part or by the better part Whether the wiues voyce shoulde bee accounted seuerall or but one with her husbande or whether shee mght discent from her husband or the father from the sonne Whether the Patron not dwelling in the Parish shall haue a voyce or dwelling there but a single voyce Whether the greater number of voyces shall bee accounted in respect of all the Electors or onely in respect of him which is to bee chosen hauing more voyces then anye other hathe Whether all absent shall bee accounted to discent or to assent Whether sicke men or other necessarily imployde that would come and cannot maye sende the Proctor beeing no Paryshioner or compromit their voyce to a Parishioner Item Page 94. Discoursing largely about the places of Scripture alleadged to this purpose He sayth that course of election mentioned in the Actes was not vndertaken for satisfying anye expresse commaundement by Christ but vpon an especiall occasion of the mutiny of the Greeks against the Hebrewes Againe in that page 94. that of the Actes speaketh of Deacons onely and is not read elsewhere in all poynts to haue been obserued either in chosing of an Apostle Act. 1. of Ministers Acts. 2. or of Bish Titus 1. There also the whole multitude made choise without the Apostles who mēt therby to auoid al suspicion of corrupt dealing Which two circumstaunces no man will I hope require in the chosing eyther of a Bishop or a Minister especially that the Bishop and other of the Cleargie shall bee debarred from any stroke in that action seeing therein there cannot be the lyke cause of suspicion Also the Apostle calleth them togeather and prescribed vnto them what they shoulde doe in that poynt of externall policie and that according to the present occasion offered without any prescript worde but onely by the instinct of Gods spirite Further that the Apostles set out the qualitie of the men to be chosen but tied them to no certayne forme of election to be obserued neither doe we reade what forme of election they then vsed Againe that the Disciples were to looke out and chose such as they thought fitte to be trusted with the Church-stocke but the Apostles reserued to them-selues the appoynting of them to their office if they should be founde to be such as were described Moreouer that the Deacons were appoynted for the further ease of the Apostles in some part of their function Lastly that the disciples presented them to the Apostles censures who by imposition of handes did as it were consecrate and authorize them to the function of Deaconship Now if by this act our authour mind so hard to curbe vp al churches as that he will accuse thē to giue a counterbuff to the holy ghost which in their ordinations
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
is not to be shut out in the Deacons which lesse importeth their libertye and saluation much lesse are they to be debarred in their Pastors and Elders vppon whome as Peter sayth the flocke dependeth Where hee sayth the people chose without the Apostles it is shewed already howe his owne wordes checke him and the trueth is plainly to bee seene in the Texte that neyther the people without the Apostles directing them nor the Apostles without the people consenting vnto them made that Election As for shutting out of the Byshops and Church-gouernours it is meruaile why hee shoulde feare it vnlesse iealousy which is fearefull where no feare is hath blinded his eyes That of the Apostles doing without any expresse worde from Christes commaundement is aunswered before in that alleadged concerning the Saboth Cap. 1. and is further manifest by the example of the Apostle Paule who beeing not with the other Apostles yet followed that rule Acts 14. That he saith there is no certaine forme of their Election hee is refuted by his owne wordes following where he sheweth out of the Text their election to haue beene of this sort that vppon the instruction of the Apostles the people in presenting them necessarily therewithall gaue their consent as the Apostles did in accepting them to their ordination As for agreement of all Churches in all circumstances of this point he hath his aunswere before but that he willeth to be shewed what is ordinary and what is extraordinary His aunswere is that the Apostles instructed the people and they consented which is ordinary as appeareth in that it is kept in all Elections of the Church Actes 1. Actes 14. and 2. Cor. 9. 19. but that which was extraordinary was the presentation of the people the special cause whereof him selfe hath declared out of the text In the rest it is straunge that hee requireth reconciliation where there is no repugnaunce but all the places ioyne hande in hande together For y e first in y e election of the Apostle it lay in the liberty of y e church onely to choose some For the Lot beeing the voyce of God was to assigne which of them should bee the Apostle and this circumstance maketh strongly for the trueth which is mayntayned For if where God is to strike the principall stroke yet the peoples consent is to bee taken as farre as may bee howe muche more is the authoritye of the whole Church to be sought for where the Election is onelye to bee done by men as the Apostle speaketh Galat. 1. The obiection of the manner of the election Actes 6. is aunswered before As for the number of 7. who is so simple as not to knowe that the number is to be varied according to the spreade and greatnesse of the Churches where they are and the multitude of causes affayres to be dealt withall As for no imposition of handes in the first and 14. of the Actes it is too simple and scarse tollerable in a catechist seeing such thinges are to be gathered out of other places otherwise one may thinke there were no praiers in the celebrating of the Communion Acts 20. because there is no mention of it in that place which yet were very absurd considering that the order which S. Luke described in the Churche at Hierusalem prooueth that they continued in breaking of bread and praier And if such seely obiections need to bee aunswered as inforcing diuers formes of elections then also wee may proue diuersities of Communions some of the cup and bread together some of the cup alone some of breade alone by Act. 2. Act. 20. 1. Cor. 12. Wher he saith Titus only is willed to appoint priests belike the Jesuites translation was before him when he translated Presbyterous Priestes and that so dazeled his eyes that hee coulde not consider the wordes following that he shoulde do as hee had set him an order which was not to do it without the consent of y e church except Paul would lift vp Titus aboue himselfe Barnabas who chose Elders by voices And if the answerer had bene ignorant of y e vse of y e scripture which oftentimes giueth y ◠action to y e principal directer which yet belongeth to many more as Paule in one place saith Tim. receiued grace by the laying on of his hādes 2. Tim. 6. which in 1. Tim. 4. he declareth to haue beene done by y e laying on of y e handes of the Eldership yet his skil in Logick should haue shewed him y e deceit of this Sophism Titus appointed Elders therefore he appoynted thē without the consent of y e people Of this kind are al the reasons following As al reformed Churches iumpe not in al circumstaunces therefore they shut out the consent of the people In other Churches the Elders of euery congregation haue the chiefe directiō in the electione yet not without the consent of y e people therfore it is fitly according to their example ordered that the Church shoulde once for all gyue vp their interest into one mans handes for the continual election of many Churches The sentence of Maister Beza doth very fitly require an vpright conscience to set down what is expedient according to the circumstance of time and place Which if it had beene found in him at this time and in this matter he would not haue shut his eies against the manifest light of words going before which declare manyfestly that it is a perpetuall and vnchaungeable poynt in Church-elections which neither Church nor magistrate may alter that they be made with the consent of the people His wordes in that place are these Then therefore not in Churches buylded vp must all thinges be committed vnto the suffrages of the multitude neither yet are the Pastours to be chosen without the consent of the whole Church But all thinges are so to be moderated of the Elders and Christian Magistrates that neither they bring in tyrannie into the Church which surely should be done if they shoulde call any vnto publike function of their owne wil neglecting the consent of the multitude neither that the popular state of the Church degenerate into popular rule Neither are these wordes of Beza onely sufficient to shew his corruption but the title of the chap. where he taketh this obiection doth minister sufficient aunswere seeing it declareth that Beza in all that place speaketh not of the consent of the people which he made perpetuall in the chap. before but of the maner how he gaue their voyces which is but a circumstaunce And thus much both generally and particularly for the vnfolding of his vnfit and slender allegations Now followeth a confirmatition of the trueth it selfe which is It is substantiall vnchaungeable in churchelections that they be made by the body of euery Churche the Elders directing the people and them-selues to giue their free consent The reasons of which assertion are these First what soeuer are the wayes of the Apostles in ordinary
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
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
both in assigning of these iust causes of S. Pauls refusall and giuing the Testimony of the Churche to Paul who commēded him to y e grace of God of both which cōcerning Barnabas he keepeth silence Then by how much more right may and ought we to striue with such as haue not only left the work of the Lorde but haue beene annointed with the filthy grease of the vncleane priesthoode and haue receiued the balde marke of the beast and haue in continuall ministry blasphemed the most holy that they should not be taken againe into the fellowship of this worke and seruice of the Gospell Lastly when as the Apostle requireth y ◠all Ministers must haue a good Testimony of those who are without least he fal into the reproch and snare of the caueller 1 Tim. 3. 7. howe cā they auoid this reproch who are to be taunted with their back-sliding with the turning of their coates and with high treasons againste their GOD how are not they in danger of the snare who haue opened a way vnto Sathan and the world how they may deal with them already Nowe vnto this deuine voyce of the Prophets we add the reuerend though humane testimony of auncient time Wherein the sentence of the generall Councel of Carthage alleadged before vs by Cyprian is of most reuerend account Cyprian lib. 1. epist 4. And there be other both many and grienous faultes wherewith Basilides and Marshall are inwrapped such do in vaine go about to occupy the place of a Byshop seeing it is manifest that such men may not gouern the Churche of Christ nor offer vp Sacrifices vnto God Especially when of late both with vs and with all the byshops in the worlde euen Cornelius also our fellow in ministry peaceable and iust and whom the Lord vouchsafed the honour of a Martyr decreed that such men might be admitted to repentance but should notwithstanding be kept from the cleargy or ministery By which also it is manifest y ◠this Counsel was not that prouinciall which concluded rebaptization whereunto Cornelius neuer consented And how Cyprian himselfe mainteineth our reasons may appeare by his discourse in the 7. Epist lib. 1. and his wordes following How dare he challenge vnto him the ministery which he hath betrayed as though it were lawfull after hauing beene at the Alter of the diuell to come vnto the Alter of God And againe Seeing therefore the Lorde threatneth such tormentes and punishmentes in the daye of his wrath to such as obey the Deuill and sacrifice to Idolles howe can hee thinke that he may doe the office of the minister of God which hathe obeied and serued the priests of the deuils or howe doth hee thinke that his hand can be translated to the sacrifice praier of the Lord which was captiue to sacriledge such a crime These may suffice for this point that after we haue mainteined the due honour of God his Embassadors we should also maintain the iust lawfull and holy authority committed vnto them of God Of the authoritie of Ministers of the Worde COncerning the authority of Ministers he speaketh thus Page 53. And heereuppon I woulde bee resolued by the Authour or some other whether hee thinke this indowment of euerye Minister with the execution of all dicsipline admitting but not graunting it to be so by law to be a conuenient pollicy for the vnity quiet of the Churche And whether he him selfe had not rather be vnder the forme now in practize in regard of his owne contentment then vnder the infinite dictatorship of his owne minister or else whether shoulde appellations frō the iudgement of the minister in this respect be allowed of and whether to the byshoppe or to whome and whether the Byshop by this interpretation of lawe shall not retain his authority of executing the Discipline of the Church vpon euery particuler minister and in euery seuerall parish as afore time seeing the authour sayth as well as the Byshop in his diocesse And if he shall what if the Byshop vppon good cause and for abusing of the authority shall suspende the Minister from his iurisdiction of executing Discipline is hee not at the same point he was before what if the Byshop him-selfe dwell in the parish who shall then haue the preheminence and what if the ministers discretion serue him vpon some small or surmised cause to excommunicate some great pear or noble counseller of his parish whose indignation may turne the whole Church to greate mischeefe or to proceede against his Patrone who peraduenture hath a bōd of him to resign And a little after page 54. The author seemeth to me to deuide the discipline of the Church which he would intitle euery Minister vnto into admonition denuntiation and excommunication If by denuntiation he meane the publishing of Excommunication done by him selfe then is it a part thereof If as I rather think he mean the second degree of proceeding vpon faults not publike specified in the 18. of S. Mathew then is this common with the minister vnto all other Christians euen as admonition is being the first degree And where the minister is the party offended and hath not preuayled neither by his admonition in priuate nor his denuntiation before two or three to whome shall hee tell it in the third place where he himself hath the authority to excommunicate and a little after in this respect hee calleth the Ministers priuate and inferiour And againe pag. 59. Yes truely as was touched afore they doe and may execute the discipline of declaring by doctrine according to the Worde of God mens sins to be bound or losed and the censure of rebuking and prouing openly those that doe freeze in the dregges of theire sinnes which are not the leaste partes of discipline which is as much as for auoiding intollerable inconueniences which otherwise would insue as is expedient to bee attributed to euery one c. A little after And if no especiall preeminence might be attributed in matter of execution of discipline to one minister aboue another why is it sayde by S. Paul excommunicating the incestuous Corinthian Absens decreui being absent I decreed seeing they had Ministers of their own and willed the denuntiation afterward to be done openly in the Church And at the time of his absolution Paul being absente saith to whom you forgiue any thing I forgiue also likewise speaking of the Anathematisme of Hymenaeus and Alexander I haue giuen them vp vnto Sathan not naming their owne Minister or any segniory Againe fol. 61. But if hee meane the discipline passiuely I thinke hee and his fellowes haue had some wrong at the cheefe prelates hands a great while If actiuely that euery minister without check might haue the execution of all discipline in his owne Parish I do verily beleeue that this man and others who so earnestly call for they knowe not what If they might not be them selues also Elders auncientes or what you will
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
shall finde this to be true of Deacons much more of Elders But if this exception were true as it is moste false who can chuse but hee must abhorre the hypocrisy of these men who can deface the ordinance of God which they want which they themselues haue not For their Commissaries and Chauncellors who suspende Excommunicate and administer the discipline of our Church vnder the Byshops what are they who calleth them the Byshop who ordaineth them or annoynteth them his Letters Patentes By whose prayers doe they looke to obtaine comfort in their calling by the byshops blessings without prayer without fasting To what office are they put apart to mingle heauen and earth together matters of God and matters of men to excommunicate take probats of testaments to admonish ecclesiastically commit penance to be Lord ouer y e ministers themselues hauing taken no degrees Thus though their calling bee neither ecclesiastical because they come to no church-election nor haue any such ordination nor ciuil because they be called by y ◠bishop only as he is bishop put a part neither to administer ecclesiastical things only nor things ciuil only but to both and to some which are neither as to giue men spiritually leaue to mary and eat flesh in Lente as though they were made to goe beyonde all good estate of mankinde beyonde y ◠body because they meddle with the soule beyond the soule because they meddle with that which pertaineth vnto it nay somtimes which is hurtful Wherfore althogh this were sufficient to stop his prophane mouth yet that it may appeare that the gray haires of this order are more auncient then the very hoarie head of his Chauncellors and commissaries I will prooue it to be the ordinaunce of GOD out of the Scriptures that there ought to bee an Ecclesiasticall Senate of Pastors Doctors and Elders gouerning onely to haue the administration of Church-matters and that they ought to bee administred Ecclesiastically 1 If the Apostles set downe two sorts of Elders which rule the Church wel and are worthy of double honor the one sort of them only ruling the other labouring also in the Worde and doctrine which are as hath beene proued before the Pastors and Doctors then it is plaine that these raising only must be added vnto them 2 But the first is true by the expresse wordes of the Apostle 1. Tim. 5. 17. 3 Therefore the former assertion is certaine To this place some are wont to obiect that the first sort are such as are occupied in the Word and Sacraments thogh they preach not But this will not serue both because we haue prooued that none are to be admitted to that but they ought to preach and also because those shoulde yet be occupyed in the Worde and therefore comprehended vnder the latter sort Now when they perceiue this will not serue beeing men willing to learne of anye they haue learned of the Jesuites to aunsweare That such Priests specially and Prelates are worthy of duble that is more ample honour that are able to teach and preach and do take paines therein And therefore they make that all for their office are worthy of double honour but specially those which labour diligently and painfully in the Worde But this shift is manifestly discouered by the text First because the Apostle shoulde then haue said thus they which are occupyed in Word and doctrine are worthy of double honor especially those which labour but he doth not make the ministery of word and doctrine common to both but the ministery of gouerning Secondlye the Apostle by these mens goodly deuice shoulde not proceede but should go backwarde in his comparison for he had then sayde more in the firste part when he sayd They which do it well or as he might saye with worthinesse of praise which he that doth must not onely do it with labour paines diligence but also with purity wisdome zeale power soūdnes fitnes many other things besides labour So this sense cleane ouerthroweth the Apostles increase by the worde Especially Thirdly by this meanes the Apostle muste make three sortes of Ministers of the worde such as are occupied in the Word but not well belike their ignoraunt Ministers First they which shoulde haue some honour for their office sake then some that doe it well but not with labour or diligence which must haue double honour though they labour not the last which doe it more then well which must haue more then double honour If this be not to dally with the Lordes word what is Fourthly If the difference were not in thinges wherein they are occupied but in the labour aboue others or the slouthfull labouring of others this difference should be none at all seeing the Apostle in other places giueth watchfulnesse which is more then labour for it is a continuaunce of labour with great regard not onely in preaching but otherwise for their soules health Yea he giueth this very word Copiōtes which labor to all that are ouer them in the Lord and admonish them which they must reuerence and acknowledge Lastly their distinction and interpretation is cleane destitute of conference of Scriptures which are not wont to giue double honor to any but to those which are painfull which labor in their worke but ours haue moste manifest witnes out of other places as shall appeare by the other reasons following 1 If the Apostle Rom. 12. setting downe y ◠ordinary members of Christs Church which differ in their proper action doe set downe the Elder to be ouer the people with diligence and not to be occupied in the ministery of the Worde eyther by exhortation or doctrine but to admonish them and rule them then our assertions must needes be certain 2 But the first is manifest Rom. 12. 6. 7. c. 3 Therefore this hath beene ordained by the Apostles 1 If the Apostle say in the 1. cor 12. that besides the Ministers of y ◠Word God hath set in his Church Gouernours then our Position is true 2 But he sayth God hath set first Apostles Thirdlye Teachers Gouernors c 3 Wherefore our Doctrine is not vncertaine but the liuely trueth of God his Worde Unto these two they doe obiecte that by these Magistrates are meant but that is plainelye confuted by these reasons oute of the Text. First because the Apostle speaketh of them as of Church-Officers and which were then the members of Christes bodye which then theire Magistrates were not Secondlye he speaketh of them as of such giftes as came then newly by preaching of the gospel to the Gentiles and such as they should then with zeale followe after Rom. 12. 6. 1. Cor. 12. 31. Which the Apostles would neyther say nor exhort them to doe concerning the Magistrates office for they neuer were so Annabaptistical as to exhorte theire churches to be zealous to become Magistrates Thirdly the Apostle doth after speake of the Magistrates
and their dutie and of the churches duetye to them Rom. 13. Lastly the Gouernours wee speake of in their gouerment are placed as farre vnder the Pastors and Teachers as they are vnder the Apostles and Prophetes which if they dare say it of y ◠Magistrates they are them-selues become plaine Annabaptists and do cleane ouerthrow the most rightfull soueraigntie of Princes ouer all persons and causes as well Ciuill as Ecclesiasticall A fourth reason is seeing oure Sauiour Christ in setting downe the Ecclesiasticall Presbytery speaketh according to the Jewes for otherwise the Apostles could not haue vnderstood him when he sayde tell the congregation or Churche which was the title then giuen vnto the Ecclesiasticall Senate and his wordes of hauing as a Publican and Heathen doth manifestly prooue he ment to speak according to their custome It must needes be that hee did according to the places afore brought ordayne a Presbytery of Pastors Teachers and Elders like vnto theirs of Priestes Scribes or Teachers of the Law and their Elders which gouerned onely In y ◠fift place y ◠precept of S. James which willeth them to sende for the Elders of the Church when they be weak therby plainly declaring that y ◠Church ought not onely to haue a Pastor and a Doctor whose cheefe attendance must be on reading exhortation and doctrine But also many who ought alwayes to bee ready at the instant calling of diuers and many at once that none in y ◠necessary worke bee neglected it followeth thereby that beside them there ought to be such other elders as may admonish the vnruly comfort the weak minded patient towards all Lastly all those places which say Elders were ordayned Churche by Church that an accusation must not be taken against them vnder two witnesses and such like doe establish these for seeing the wordes are generall to both as haue bene prooued before and no circumstance doth restraine them nay the circumstances vphold y ◠general because in the first place Lukes purpose is to declare howe the Apostles broughte the Churches to a perfect and full order of Church-gouernment and in the other the Apostle had spoken immediately before of both sorts Wherfore vnlesse they will ouerthrowe all certayne sense of these places and that notable rule of interpretation that the wordes and sense of places are not to be restrained but vpon repugnance of places or playn circumstaunces of Text they must here vnderstande both sortes of Elders And thus much out of the Scriptures nowe out of the Fathers IGNATIVS AD TRVLL There is no Churche which can stande without her Eldershippe or Councell Tertull. Apoll. Cap. 39. If there bee anye that hath committed such a fault that hee bee put away from the partaking of the Praiers of the Church and from all holy affayres or matters there bee presidents certain of the most approued auncientes and Elders Theophilact on the place of Mat. interpreteth tell the Church tell the Gouernours thereof Ambrose 1. Timoth. 5. Complayneth that the Teachers and Ministers of the Word suffered this to weare out of the Church or rather of pride whilste they onely would seeme to doe somwhat Nowe all knowe that the Elders which they called Sacerdotes Priestes were not worne out of vse therefore hee may meane this and this sheweth what the Fathers meant And CIPRIAN confirmeth that as manifestlye that it remayned in his time where he sayth Lib. 4. Epi. 22 whē either examining whether al things agreed to them which should be in those who were prepared for the Ecclesiasticall function We gaue it to Optatus we with the Elders Doctors and readers ordain him Teacher of those which heare Which sheweth there were Elders for Gouernment which were not occupied in any publike diuine seruice distinguished not onelye from the Preachers but Readers Ierom also saith The Christian Church also hath her Eldership Ier. 2. lib. in Isa Which when he meneth it of such as the Jewes had it is plain hee meaneth those which we doe as may appeare by his wordes of the Jewes Elders Ad Galas quest decim They chose saith he of the wisest of their company for gouernors which shoulde aswell admonish those that had any corporall pollution to abstaine from the assemblies as to reprooue the breakers of the Sabboth A reply to the variable collections following against the Discipline HItherto we haue had whatsoeuer force he coulde make against the seuerall pointes of Church-gouernment handled before Now because he thoght the stenche of the former dung was not strong ynough to ouercome the sweete sauour which the Worde casteth vppon the Discipline hee hath tumbled together as hee thinketh a great many diuersities and contrarieties drawn from the writinges of those which seeke the Church-discipline whereby he woulde faine fasten vppon it that it is not to bee yeelded vnto because the Authors are not At any accorde or resolution amongst themselues nor yet with other learned men Also vppon hie olde song that these matters are in the liberty of the Church it is a very nice and a dangerous scrupulosity rather then to vse that aright which hath beene once abused that a man shoulde goe aboute to deuise and to laye oute new plat-formes in Church-matters in which of necessitie such difficulties will daylye arise that cannot by anye reache of mans wit bee forecast and will breede not only a continuall toil but also infinite daungerous innonations both in the Church and common-wealth Concerning which slaunderous dealing of his I will first generally speake of it and then make aunswere to his seuerall collections adding vnto euery one of his open contradictions inconueniences of their side not only drawn from the diuersitie of mens iudgement which in the best thinges are through humane infirmity at oddes but such as shew the cheefe defendors to bee at warre with them selues in the points which they mayntayn with the holy doctrin which they must needs confesse Now may it please the Reader in the first place to consider what iniutye this man doth not onelye to the Discipline but also to our holy Religion in this manner of dealing For by this reasoning of his it shall come to passe that the Religion when it was first preached by the Apostles because it was ioyned with contrarieties and strifes as of those of the Circumcision with the rest and sometimes with bitternesse and difference betweene the Ministers whilste one woulde haue one that had forsaken the worke go with them another woulde not sometimes tumultes and disorders following the same it might well haue beene refused and east away seeing the Professors were at variance contended and many inconueniences in the reason of man followed their preaching By this meanes the whole religion which is in truth maintained of vs and of our brethren whom now they call Lutherans as an vncertain and vngrounded religion because of contrariety between vs in the