Maiestie their honors and the Bishops may be assured hereof Or will they promise this on the worde of a faithfull minister that they will exercise their ministerie no otherwise But why then do they it not For there is no other thing required of them and it is their dutie so to doe it But what especiall regard of the peace of the Church publike orders if they had libertie to exercise their ministery according to their consciences is it likelie that our brethren would haue wheÌ„ as they were restrayned only for the abuse hereof being restrayned do thus disturbâ— the peace of the Church the publike orders of the same Yea all their especiall regarde and drift is against the publike orders And if nowe they should thus be with fauour allowed to exercise their ministery according to their coÌ„sciences what would our brethreÌ„ then spare to do against these publike orders I maruel therfore how they can thus coÌ„fidently say it is impossible but that they shall exercise their ministerie c. Whereas it is both against all sense and reason yea plaine impossible to bee graunted to them without we would with all graunt vnto them all their desires and deuises in these controuersies For the residue of this conclusion we say in part with our bretheren also Wherefore most Christian reader when thou shalt by these fewe take knowledge of these things which are contayned in this preface and in this Learned discourse praye vnto God for vs and as thy place is and so farre foorth as accordeth with thy dutie therein sollicite and furder so iust a cause as that the peace of the Church the publike orders gouernment established be not preiudiced to this end only that Christs kingdome may be perfectly established the consciences of all the godly quieted the happy regimeÌ„t of her Ma. honored with much peace ioy and quietnes both at home among vs and that it may ouerflowe to thâ— reliefe comfort and good example of other parts of Christes Church that are distressed in forraine countries To the which effects good Christian Reader cal vpon God our heauenly Father in the name of his sonne ouâ— Sauiour Christ for the illumining of his holie spirit that thy iudgement being not foreâ—talled in these matters and yet being desirous to sée the trueth and to search out the bothom of these doubtes thou mayest bee able to discerne the spirites aright to resolue and staye thy selfe on the very grounde of trueth in all these questions And so a Gods name enter nowe into the perusall and considering of this learned discourse The first booke of this defence against the learned discourse of Ecclesiasticall gouernment The argument of the first Booke THE first booke is of the principles of this learned discourses platforme of the Churches gouernment of their partition thereof into a Tetrarchie of 4. estates Doctors Pastors Gouernours and Deacons and of their necessitie and perpetuitie of the perswasion to leaue our own Estate and embrace the Estate of our neighbors and of their putting back the treatise of the Christian Princes supreame Gouernment in Eccl. causes and their reasons why they will not first treate there-on vntill they haue before assigned vnto all and euerie of these 4. Estates all their places with their seuerall and ioynt offices and authorities wherein is shewed not only what daunger and iniurie is offred vnto Christian Princes but also with what vnworthie contumelies and sclaunders they are reiected to the ende of this Learned discourse A learned discourse of Ecclesiasticall gouernement prooued by the worde of God THis is the Title commendatorie of this booke besides the other title which they set before it A brief or plaine declaration concerning the desires of al those faithfull ministers c. But because this later title liked them better our brethren take the former part of this title prefixe ouer euerie leafe of all their treatise this commendation A learned discourse of eccl gouernment I referre the iudgement of the learning to the learned Me thinketh our brethren should haue done better to let the discourse commende it selfe whether it be learned or vnlearned vino vendibili non â—pus haedera But what soeuer the reader can iudge of learning let him stil haue his ayme to this point that is here auouched but not likewise set vp ouer euery leafe proued by the word of God For beit learned or vnlearned proue that we yéelde And if our brethren proue it not by the word of God then we craue of them that they will cease these contentious discourses and not stande so much vpon their learning But both their learned discoursing of Eccl. gouernment and their prouing the same by the word of God shall appeare God willing to the Reader by the discoursing The Church of God is the house of God therefore ought to be directed in al things according to the order prescribed by the housholder himselfe which order is not to be learned else-where but in his holie word The first of these principles or propositions is the very worde of the holy Ghost vttered by Paul The second followeth necessarily of the first The third is a manifest trueth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes On these thrée principles our brethren lay their ground of al their learned discourse Which being rightly vnderstoode and building well vpon them are verie good principles or rather propositions as they terme theÌ„ Of this first is saide ynough alreadie concerning Dauids comparing him selfe to the stone in the corner of this mysticall houses building And most gladly we admit this our brethrens testimonie for the same as the verie worde of the holy Ghost vttered by Paule and that this house of God which is the Church of the liuing God is the piller and ground of truth Because it alwayes vpholdeth and maintaineth the trueth both in this matter of eccl gouernment and in all other so farre as is necessarie to saluation Albeit Christe in principall properly and absolutely is the onely ground and foundation of this house And heere by the way sith by this testimonie of S. Paul the Church which is the house of God is thus the piller and ground of the truthe If this gouernment that our brethren vrge be so necessarie and of so great moment to the house or church of God then is it likely the the Church of God though it hath not alwaies and in all places yet for the most part of time places or at leastwise in some ages and places had this gouernment maintained kept it or striued for it or else belike it was not thought so necessarie The second principle they say followeth necessarily of the first And so it doth which seconde was this and therefore this Church
Act. 16.3 so he trauelled with him till he came to Boerea Acts. 17. verse 14. and 15 there abiding when Paule went to Athens he came at his commaundemeÌ„t vnto him to Corinthe Act. 18.5 And so went with Paule abode with him at Ephesus Acts. 19. vntill verse 22. he sent him and Erastus into Macedonia Whither when Saint Paule came Acts. 20 and trauelled from thence to Greece he sent againe Timothie with diuersâ— other to Troas where while Timothie abode Saint Paule as it is likelie wrote his First Epistle to the Corinthians in his returne to Macedonia at Phillippos Act. 20 verse 3. and 6. Determining to send Timothie with that Epistle backe againe to Corinthe which of likeliehood hee did when he came to Troas where Timothie with other abode his comming Who when he came thether sent Timothie accompanied with Stephanus Fortunatus and Achaicus with that Epistle as in the ende thereof 1. Corinthians 19 verse 8. appeareth I will tarrie at Ephesus vntill Pentecoast for a great doore and effectuall is opened vnto me but there are manie aduersaries Nowe if Timothie come see that hee bee without feare of you For he worketh the worke of the Lord euen as I doo And euen so saithe Luke Act. 20. verse 16. Paule had determined to saile by Ephesus bicause he would not spend the time in Asia for hee hasted if he could possiblie be at Ierusalem at the daye of Pentecost Whereas before he had minded to tarrie at Ephesus till the drawing néere of that feast So that if I coniecture not amisse which if I doo I will be readie in all humilitie to reforme my computation it appeareth that Timothie was at that time none of these Bishops nor among them whome Saint Paule called from Ephesus to Miletum Howe then was Timothie the firste Bishop ordeined of Ephesus Not firste in time for if anye at all in time then muste hee néedes haue béene ordeyned Bishoppe after them Neyther yet that all the other Bishoppes were not at all ordeined or were now all dead but that in dignitie hee was the firste that is to saie the cheefe or Archbishop among and ouer them all And to confirme this let vs sée the iurisdiction and authoritie by S. Paule giuen him ouer all the Ecclesiasticall Ministerie in this Citie For whensoeuer Saint Paule wrote his firste Epistle to him which some take to be during the time that hee taried for the assemblie of these Bishops aforesaid in the meane while stepping ouer to Laodicia which is about the same distaÌ„ce from Miletum that Ephesus was as appeareth by the charte or mappe therof and there at Laodicea he wrote that Epistle Other suppose and it is farre more likelie that it was after he had béene at Rome and was by Nero set at libertie in which time of â—0 yeares space as he visited againe which the Centuriographers note the Churches of Syria Asia and Greece so hauing a great care of this Churche of Ephesus and kéeping his former course of visitation as hee did Act. 20. from Ephesus to Macedonia and so backe againe as before hee had doone he writeth from Laodicea vnto Timothie whom 〈◊〉 had before ordeined Bishop there giuing him this charge 1. Tim. 1. vâ—â—sâ— 3. As I besought thee to abide still in Ephesus when I departed into 〈◊〉 so doo that thou maiest commaund some that they teach none other 〈◊〉 neither that they giue heede to fables and genealogies Whereby 〈◊〉 appâ—â—reth that hee had authoritie giuen him by the Aposâ—le to 〈…〉 controll and commaund such Bishops Pastors and Doctors as were at Ephesus both for the matter and the manner of their teaching Vpon which sentence saith Caluine The worde of denouncing signifieth power for Paule would furnish him with power to restreine others And this power he giueth him not onelie that they shoulde teache no other doctrine but also not the same Doctrine otherwise So that the manner of setting foorth doctrine as well as the doctrine it selfe apperteined to his charge and ouer-sight In the 2. chapter he shewes him some orders that he would haue obserued in the Churche concerning prayers and the publike Ministerie of the worde In the 3. chapter he describes the office and duties of Bishops and their wiues of Deacons and their wiues so that although the name of Bishop bee there taken indifferentlie for the Pastors of the worde and Sacraments yet still hath Timothie an authoritie giuen him ouer them bothe to make such Bishops as should so be qualified and to ouer-see that they being made should behaue themselues accordinglie Wherevpon after hee hath described them hee saithe to Timothie verse 14. These thinges write I vnto thee trusting to come shortelie vnto thee but if I tarrie long that thou maiste haue knowledge how to behaue thy selfe in the house of God which is the Churche of the liuing God the piller and grounde of truthe In which wordes he plainelie giueth him an authoritie and iurisdiction of ordering and gouerning these offices in the policie and regiment of the Church In this speech saith Caluine he commendeth the weight and dignitie of the office bicause Pastors are as it were Stewards vnto whom God hath committed his house So that Caluine héere maketh Timothie a Pastor whome ye call a Bishop and he giueth him authoritie ouer other Pastors or Bishops there And how doth not this plainlie inferre that though all in the pastorall office may be a like and equall yet in dignitie one may haue charge and gouernement ouer another In the 4 chapter verse 11. and 12. he saith Commend and teach these things Let no man dispise thy youth but be vnto them that beleeue an example c. As though he woulde haue him become a myrror and patterne not onelie to the people but to the Pastors Wherevpon saith Caluine we also acknowledge that Timothie was a yoong man whoe notwithstanding farre surmounted manie Pastors And on the 15. verse he saith Grace was giuen him by prophesie How To witte for bicause as we haue said the Holie-ghoste by oracle had appointed Timothie that he should be chosen into the order of pastors Yea your selues haue clearelie confessed pag. 19. that Timothie was but a yoong man and yet had the office of an Elder If then a Pastor an Elder a Bishop be all one then must Timothie néeds be a Bishop if a pastor must haue a charge flocke assigned him then must Ephesus be his pastorall or Episcopall charge and flocke Which charge that it stretched aboue his other felow Pastors or Bishops is most apparant in the 5. Chapter where besides his authoritie in chusing and ouerseeing the widdowes for his authoritie ouer these Pastorall Elders or Bishops rebuke not an Elder rigorously saith the Apostle to Tim. v. 1. but exhort him as a Father And ver 17. the Elders that rule well are worthie of double honour especially they that labour in the woorde
thee me neither yet betwixt thy heardmen and mine and he addeth this reason For we are brethren Which reason did so mooue the prudent Ioseph that after he had reuealed himselfe vnto his Brethren returning theÌ„ to fetch his father fearing least any expostulations might breede iarres among theÌ„ he gaue them this especial charge See that ye fall not out by the way Thus did these auncient holy Patriarkes esteeme of coÌ„cord among brethren shunned as a thing most vnnatural all Brethrens discord Which the godly propheticall kinges Dauid Salomon well considering the father stirring vs vp to embrace this vertue Beholde sayth he how good and comely a thing it is for Brethren to dwell in one together Liking it to the precious balme that was powred on the head of Aaron and to the sweet dewe of heauen that falleth on the mountaines to make them frutefull The sonne in detestation of the vice contrary when he had set down the 6. things that the L. hateth Hautie eies a lying tong handes that shed innocent bloud an heart imagining wicked enterprises feete that are swift in running to mischiefe and a false witnesse that speaketh lies he concludeth as with a greater vice than all these in the seuenth and complete number with this sinne which he sayth the soule of God abhorreth And him that rayseth vp contentions among his Brethren And therefore when our sauiour Christ had fore-told his Disciples all the persecutions that they should sustaine by their outward enemies against all these that they might haue brotherly loue among them selues Peace sayth hee I leaue with you my peace I giue vnto you And againe These thinges haue I spoken vnto you that my ioy which is the frute of peace might remayne with you and that my ioy might be full This is my commaundement that ye loue one another And so he knits vp his exhortation with this repetition These things haue I spoken to you that ye might haue peace in me Which bond of peace and loue in Iesus Christ one towardes another both the Apostle S. Paule the Doctor of the Gentiles and especially S. Iohn whom the Lord loued and S. Peter that so loued the Lord and S. Iames the iust in their Epistles so often and so earnestly call vpon and so vehemently disswade vs from contentions Empedocles among tâ—e heatheÌ„ Philosophers beholding the sympathie and antipathie that is in naturall creatures and being moued with the admiration therof concluded that all things were doâ—â— and vndone by concord and discord But to haue this order of nature so inuerted that those persons which are not only chained in this naturall Harmonie but also in a moâ—e heauenly concent should dissent be dissolued is farre more wonderfull thaÌ„ the composition of thinges contrary and that which is worse is much more ieopardous For as the Apostle warned the Galathians and by them vs If ye bite and deuour one another take heede least ye be consumed one of an other And since our Sâ—uiour him selfe hath so seuerely denounced that dreadfull sentence and it is a Maximie grounded on good reason Euery kingdome diuided against it selfe shall be brought to naught and euery Citie or house deuided against it selfe shall not stande no meruaâ—le if these contentions should hold on increase though our Brethren and we be moued hereat beholding this our most flourishing kingdome with these diuisions to be thus rent in sunder that almost no Citie or Towne in the same I can not say no house but is either diuided or at least disquieted by these factions Neuerthelesse this among other is our chiefest comfort against all these and other like tentations that hauing both of vs for the ground of our religion Gods euerlasting infallible truth for the which our common aduersaries do maligne and oppugne vs but can neuer expugne and ouercome vs for alwayes as Zorobabell â—ayde The truth is greater and stronger than all Howsoeuer therefore we be exercised with such plunges I meane not of the open enemies for the troubles that we receaue from them doe more corroborate vs in Gods truth but arising by the waywardnesse of our owne deare Brethren in the gospell that yet we should not be too much dismayed but stayed recomforted Sith that albeit these last dayes according to Christes and his Apostles prophecie are more contentious yet in serching the former ages we shall finde that this selfe same tryall of our faith is not now first laide vpon vs alone but that heretofore the Church of God and the most excellent Princes Prelates and people among them haue often times bought this experience very derely and with great molestations euen from their brethren No sooner had God deliuered his peculiar people from the Aegyptians bondage and idolatrie by the conduct of Moses and Aaron and giuen them lawes and orders to be gouerned by but those their guides were more molested and the people more wasted them selues by their owne mutinies than by the hande of any forraine enemies And since the comming of our sauiour Christ so soone as euer Constantine worthily surnamed the Great had extinguished all the tyrantes persecutions and procured publike peace vnto the gospell what a number of contentions straightwayes brake forth besides the conflictes with the pestiferous Heretikes among the true professors of the right faith euen for matters of discipline and orders disquieting the vnitie and concord of the Church and breeding no small griefe and stoppall to that good Princes proceedinges as we feele and lament the like in these our dayes There is great difference I graunt both in matter and manner of these contentions and in the qualities of the persons that breed these vexations euen as much as is between him that would plucke my coaâ—e from off my backe and so spoyle me and him that would pull my skinne ouer mine eares and so destroy me The controuersies between the common aduersaries and vs are pro Aris focis for matters that capitall matters of the substance life of our Christian religion not trifles as some newtrals would beare the people in hande And therefore our aduersaries in matters of religion are incensed against vs with mortall or rather with immortall hatred Whereas the controuersies betwixt vs and our Brethren are matters or rather as they call them but manners and formes of the Churches regiment Howbeit whether by sufferance or by neglect of them growen yet vnto so many heads and so sharply prosecuted not now contending so much for cappe surplesse nor for quarels at the vnlearneder sort of the poore ministers nor inuectiues against the Bishops their titles or their superiour iurisdictions only but withall calling in question all their whole authoritie their very ministery of the worde and Sacramentes and all our forme of publike prayers yea the prescription of any forme at all the alteration of all the Clergie the translation and new limitation of
in all degrees of men and women noble worshipfulâ— â—â—d of the vulgar sort many begin to doubt of our established gouernment and to suppose some great and inuincible validitie to be in their assertions if too manie be not alreadie carried away too farre in thiâ— opinion that the regiment and discipline which our Brethren desire is suppressed onely by meere authoritie against the manifest prescription of Gods word against the cleere examples of the Primitiue Church against the manifold testimonies of the vnsuspected hystories and auncient Fathers against the sound interpretations and approued practise of all or the best reformed Churches and against reason it selfe as they pretend how much behoueth it vs againe in all brotherlie modestie constantlie to stand vpon our gard in so iust a defence For although many godly learned and wise haue in searching found out the shallownesse heerein of all their grounds yet is it requisite to lay them open to all other that desire to be more thoroughly satisfyed yea euen to exenterate and rip vp the verie bowels of the whole cause to examine their chiefe and principall arguments to go to the authors themselues from whence they fetch them to set them downe at large least any might complaine they were mangled or inuerted and to do all this by the more diligent search and conference of the holie Scripture by the better examining the state of the Primitiue Church by the particular perusing the autentike hystories and testimonies of the auncient Fathers by reuising the states and writing of the reformed Churches and by weighing the peyse and inference of their reasons if happily by all or by any of all these meanes we shall see all or any of the thingâ— that they crie so much vpon to be truly and substantially prooued Which thing while heere I haue laboured to performe though the volume haue growne bigge and the search may seeme tedious vnto some yet the desirous readers satisfaction may be part of his recompence which I haue chiefely intended in this aunswere I know that some too much dazeled by preoccupate affection and wholy mancipated to their forestalled opinion will be still picking byous quarrels to replie vpon one thing or another But to him that is desirous indeede to boult out the truth to sound the matters to their deapth to leuell his ayme not to euery incident but to the head and state in question such replyes as bubles will die as they rise being of no regard but seruing onely to feede and foade contentions and foreseasoned humors and such I graunt it is in vayne to aunswere except they be too vrgent or preuayle too much or by silence and permission get too great credite But when as heere the persons with whome I deale professe in the front and first title of their booke that this is A briefe and plaine declaration concerning the desires not of such or such an one or of some fewe or many of them but of all those faithfull Ministers that haue and doe seeke for the discipline and reformation of the Church of Englande and say againe in their conclusion and last leafe of this Discourse that if this forme of reformation which they haue here set foorth may not nowe be receaued yet the present age may see and iudge what is the vttermost of our desire concerning reformation which hitherto for lacke of such a publike testimoniall hath beene subiect to infinite sclaunders deuised by the aduersaries of Gods truth and hindrance of godly proceedinges vnto reformation And for remedie hereof they haue nowe at length ioyned all their heads together consulting and consenting vpon this plotforme of the Churches gouernement which for greater aestimation they recommende vnto vs with this plausible title on the toppe of euerie leafe A Learned Discourse of Ecclesiasticall gouernment And that this is nowe set foorth to this ende that the posteritie may knowe that the truth in this time was not generally vnknowen nor vntestified concerning the regiment of the Church of God thus couragiously prouoking vs to aunswere vnto this Learned Discourse if we be able so to doe or else to holde our peace for euer hereafter who may not hereby see that it is high time either now or neuer to speak for our selues and for our Churches defence or else as conuicts by silence to yeelde vnto them But now againe while we thus contend by inueighing against and aunswering one another some good men I knowe there are that wish vs both well which are most of all afraide of this that wee shall lay our shame and nakednesse open to all the worlde and namely to the publike and deadly aduersaries of vs both who by occasion of these inferiour matters of circumstance wherin we agree not diffame the higher matters of substance wherein we agree And I confesse with griefe so we doe But when this ariseth not by vs nor by vs is growen so farre and yet betweene our Brethren and vs it is so farre growen that the aduersarie alreadie and all the world doth or may see our dissent herein although neither our Brethren nor we had set it foorth in writing yet when our Brethren by writing also diuulge it to the wide worlde and still followe it with one treatise on the necke of an other what booteth it any longer for that respect to refraine from the publike defending of our cause Yea how doth it not nowe stande vs more vpon to publish our so necessarie defence that all men may better knowe and iudge it hearing both partes So that wee defende ours and aunswere theirs in such reuerende forte as the Apostle putteth vs in minde Let your modestie or your patient mind be made knowen to all men And when the worlde shall see vs deale together thus they shall see that although we must needs as the sonne of Syrach bids vs Striue for the truth vnto the death and defende iustice for thy life yet still we are desirous as the Apostle also willeth If it be possible so much as lieth in vs to haue peace with all men And when the aduersarie shall see how loath we are and euen haled to enter into this conflict against our Brethren and with what reuerence for our partes wee striue with them or rather stande onely at the bay of our defence in the shielding of our Churches state and gouernance And againe when they shall see howe that notwithstanding all these contentions for our regiment we doe yet as I hope hetherto we doe and shall the Lorde be praysed for it continue in the vnion of all the ground-worke and building of our faith doctrine and religion which the aduersaries among them selues for all their crakes doe not they shall or may the easilier perceaue euen in the matter and manner of our contentions both the synceritie of our cause and the temperature of our dealing Which may by the grace of God turne to their bettering or at least to their shame they shall or may
here prescribed a forme vnto vs. All their chiefest mourning and lamentation is for this if indéed they weepe and mourne at all and that euery teare be not as they say as big as a milstone For God be praised they are merry inough and in good liking saue that they put on a sower visour of mourning and terrour But since their griefe and al their threats of plagues and destructions are not for our sins or contempt of Gods word but for that we followe not their misconceaued forme of reformation we are the lesse to be moued with this tragicall beginning that they tell vs héere of their mourning and lamenting as those that made their faces looke sadde and pale or for that they would take vpon them as Micheas Ieremie Ioel the auncient Prophets to prognosticate great calamities and destructions to come vpon vs for that we admit not their formes of reformation O would God that we needed to mourn for no worse matter that we néeded to feare nothing else but that But let vs lament and abhorre in vnfeined repentaunce our manifold sins and amend our liues and then recomforting our selues in the trueth of God which we professe and better estéeming and liuing after our lawes and orâ—ers of gouernnment established let vs put our whole affiauncâ— in God that for Christs sake he will extend such mercies vnto vs that he will not laie greater tentation on vs then he will make a waye for vs to passe through the same eueÌ„ to that consolation of the comforter in the militant state of his Church in this present life eueÌ„ that ioy that none shalbâ— able to take from vs til we attaine to those ioyes that we hope for though we cannot yet conceaue them that in his Church triumphant he hath for euermore prepared for vs. Which duetie in semblable manner should now long agon haue bin done of vs did not the hope we conceaued in the middest of many teÌ„pests confirme vs in such expectation of her Maiestie and her most honorable Counsel as that according to their clemency towards the poore ministers and their families but most especially according to their holy and zealous care which ought to abound for the cleane driuing out of the Cananites and planting hedging pruning and continuall preseruing of the Lords vineyard from foxes yea little foxes this ciuill warre as a man may say of the Church wherein so much of that bloud wherof S. Paule speaketh is powred on the ground should by their holy and iust authority fully be ended See how quickly our brethren haue wiped away their teares they say this duty in semblable manner should haue bene done of them now long ago did not the hope that they had otherwise conceaued so tourne their mourning from this semblable manner and whereunto to a dissemblable shewe of that which indéed they did not but made vs afrayed of For if they meant good sadnesse what was the reason that they did it not but made onelie a coppy of their countenance to do it Forsooth the hope that they had conceaued and such expectation of her Maiestie and her most honourable Councel c. Sée againe after they haue not spared to wrest Gods holy Scriptures how vnduetifully our brethren héere also forgette themselues euen almoste in the beginning of their Preface or euer they come to their learned discourse on these matters to burdeÌ„ her Maiesty her most honourable counsell for frustrating their hope and deceiuing their expectation and that they do not that which they ought to haue done should by this time haue fully ended This is a sharp onset that is héere laid vnto their charges for the breach of their duty No maruel though they spare not the lawes nor the Bishops nor the residue of their brethreÌ„ wheÌ„ they adueÌ„ture at the first dash so hardly to challenge both the Queenes Ma. al her most honorable Counsel for not answering their hope expectation as they say that by this time yea long agoe they should and ought to haue done Yea and whereas they say that they conceaued this hope expectation of them in the middest of many tempests how do they not also burden them though with a little more biows as though they had beene the causes or at least the sufferers of them to be tossed in the midst and that of many tempestes But what tempests and those many haue they bene tossed with God be praised her Maiesties raigne hath bene the daies of the Alcions sitting in the neste most frée from tempests of all other parts of Gods church insomuch that it hath euer bene a refuge and hauen to harbour at anchor many other churches that haue indéede bene tossed in the midst of many tempests al which are strangers borne to vs saue in the new birth and commonwealth of the Israel of God and hath denied succour to none and are now our own natiue people yea the pore Ministers and faithfull ministers too and their families also denied this clemency that they onely should be tossed in the midst of many tempests It is said there is a lake in Ireland in the which if a man caste but a stone it causeth tempestes and are these ministers of that nature verely it is contrary to the nature of her Maiesty whose clemencie is knowne to all Churches yea to all the world and to her enemies especially to al her louing and obedient subiects chiefly to godly Ministers be they rich or poore And also her most honorable Counsell are most ready to helpe and comfort any such godly Ministers and if any should offer any wrong vnto any the poorest of theÌ„ would vpon iust complaint quickly help the matter They should not néede to complain that they also deceaued them of their hope and expectation whiche were a great blot vnto their honours if they should so do or should willingly suffer any such wronges to be done And if this be not done of them nor by them suffered to bee done what a greate fault and vnfaithfulnesse is this then in these faithfull ministers so vntruely to burden her Maiesty and her moste honorable counsell with so greate a crime If therfore any of our brethren or any poore Minister haue bene tossed in many or any tempests in these calme daies of her Maiesties peaceable mercifull prosperous and most godly reign it is most likely that there is some matter in themselues that either they are not so faithfull and godly as they pretende nor of so quiet disposition or so obedient to her Maiesties lawes and to their superiors as they ought to be or else there is in them some such other matter as whereby they haue done or do procure their owne trouble And till we enter furder into the examining of the cause we may a while rather suspect such matter in them-selues then to beleue this their accusation of her Maiesty her most honorable Counsell to haue bene the
causes or permitters of their tempestes which they complaine they haue suffered or that her Maiestie and her most honorable Counsell haue not extended their clemency vnto them as they ought to haue done in not satisfiyng the hope and expectation of these Ministers But besides that thus no lesse vndutifully then vntruly our brethren do burden her Maiesty and her most honorable Counsel not so content they charge them further and in a higher matter saying But most especially according to their holy and zealous care which ought to abouÌ„de for the cleane driuing out of the Cananits c. No â—oubt her Maiesties her most honorable counsels care is both zealous and holy because it is so it hath we trust to their habilities abounded in performing that they ought to haue done héerein and euen therfore our brethren offer thâ— another iniury Yea if the driuing out of the Cananits had bene indéede their hope and expectation it had bene satisfied long a-go What Cananits are there remayning that should haue bene driuen out that in such sortâ— as they ought to do and might haue done they haue not done it and who are these Cananits Do they meane the Papists but they are more aptlâ— compared to the Idolatrous Israelits and Iewes not to the Cananits that were méere heathen And although in some sense they may be so coÌ„pared yet were not the Cananites so vtterlye to be driuen out but that if anyâ— would become in religion true Israelits as Rahab and the Gibeonits c. they were permitted to abide notwithstanding the expresse commaundement giuen them to the contrary Whereas Christians haue no such especiall or generall charge to driue cleane out all that haue beene Papistes or superstitious or Idolatrous or Heritikes or Insidels if they were truely conuerted to the faith and religion of Iesus Christe or else how haâ— Christ translated his Church from the Iewes to the Gentiles And so God be praised for it hath he conuerted in these last daies infinite Papists to the Gospell But if they meane those that remaine Papists I doe not thinkâ— that they can shew any such to be maintained in the Ministery Although their wordes runne at large of the cleane driuing out of all Cananits or Papistes out of the realme of what state or condition soeuer they be How much better is it in my opinion and more agréeable to the mercye of the Gospell and to the clemency of her Maiesties most holy zealous care so to abound that her Maiesty hath assayed to haue woonn those Cananits to the Gospell by letting them abide so driue out from them their Cananitisme rather than to driue out al the Cananits except they obstinatly professe themselues to be Cananites to driue out such at least out of al authority and publike Ministery Ecclesiasticall or ciuill or to restraine or punish them otherwise as they deserue although dissembling Cananits can neuer sufficiently be cleane driuen out that shew such outward conformity to the Gospell that they deceaue her Maiesty her most honorable Counsell al other saue God only Quis hominuÌ„ scit quae sunt hominiâ— nisi spiritus hominis qui in eo est As for planting hedging pruning continuall preseruing of the Lords vine-yard from foxes yea little foxes we trust also as becommeth vs and as we haue found by the benefite therâ—f good cause so to thinke that her Maiesties and her most honorable couÌ„sels holy and zealous care hath not a little abounded héerein And this before we shall enter into this learned discourse is a good hearing that they acknowledge her Maiestie ought to haue with her most honorable counsell a holie and zealous care to abounde in the planting hedging pruning and continuall preseruing of the Lords vine-yarde from foxes yea little foxes For when we shal come to this learned discourse we shal there sée that our brethren so abridge restraine this their authority héere in that they their selues haue bene a great occasion if there haue bene any defect that the Lords vine-yard hath not bene planted hedged pruned continually preserued with so full effect as her Maiesties and her most honorable Counsels holy care zeale hath endeuored to bring to passe For vnder pretence of these Cananits and foxes great or little our brethren meane not indeede so much to challenge the Papists as our Bishops and Prelates to be the great foxes and other the poore ministers of gods word the little foxes and in generall al those to be Cananits bee they neuer so zealous protestantes if they acknowledge the lawes and orders of our Church of England by her Maiesty established And to shew this they mention not the open warre with the common aduersary which is the Papist but say they this ciuil warre as a man may say of the church wherein so much of that bloud whereof S. Paule speaketh is powred to the ground should by their holy and iust authority fully be ended And so say I it might haue bene ended long ago had it not bene more by the importunity of our brethren themselues who as the old saying accordeth the Foxe the first fynder haue both made continually reniued this ciuil warre more then either the Bishops or any of vs who haue bene and are conformable to the lawes nowe established or any negligence in the behalfe of her Maiestie or of her most honorable Counsel that thei should be thus wrongfully burdened to haue bene the nourishers as it were of this ciuill warre but haue still employed all their holy and iust authority to the full ending of it And sith they giue it rightly this tearme of ciuill warre which is a great deale more daungerous warre than the forren warre with the open and common aduersarie who hath raysed this so daÌ„gerous ciuill warre We that in all due obedience acknowledge the lawes and orders established of the Churche of England Or they that haue and doo impugne them and who hath contended against her Maiesties and her most honorable Counsels holy and iust authority we or they yea indéede they haue not onely not yeelded to her Maiesties supreme authority herein but they plainly deny the full ending and determining of this ciuil warre consisting in these controuersies to appertaine vnto them but onely to themselues as God willing we shall see when wee come in this learned discourse to the examining of the authority that they giue to the ciuill Christian Magistrates in these matters Now say they when as wee at this time are subiect almost vnto all the afflictions which can come vnto a church blessed of God with such a Christian and happie regiment as to the prophane scoffing of the Hâ—monits at the building of the church as at a wall which a foxe shoulde destroy to the conspiracies of the Arabies and those of Asshod to the false charges of sedition contempt of all good lawes and proceedings like to that
alreadie written and by treatises lately and nowe published it may appeare we seeke that which at the least in the iudgement of all true Christians hath no small probabilitie as wee iudge necessitie of trueth out of the Scriptures it may please her most excellent Maiestie and their honors to appoint on both sides the best learned most godly and moderate men to debate al differences of waight betweene them and vs. So that first vppon sufficient consideration the Questions to be debated be without all ambiguitiâ— set downe the reasons of both sides without all outgoings shortly and plainely deliuered in writing ech to other that after vpon sufficient examination the reasons of both be continually confirmed and resolued till either by the euidence of trueth one partie yeelde vnto the other or the follie and madnesse of those which gaine-say it doe in equal iudgement become manifest in regarde of the contradictions and absurdities where-to they shall be driuen by the force of Gods worde It may appeare we graunt that our brethren haue both alreadie writâ—en bookes now lately published treatises but with what authoritie they could so doe that is another question if it be lawfull authoritie to do it both against lawe and authoritie we may shortly haue other vpon like ensample set out worse matters yea neuer so ill doctrine or matters neuer so much against the state For although they pretende their bookes and treatises to be neuer so good yet ought they not to be published but by good meanes also least if the good meanes be neglected ill thinges in like manner may be published But by what ill meanes soeuer they set out their bookes and treatises yet for the matter of them it may say they appeare we seeke that which at the least in the iudgement of all true Christians hath no small probabilitie as we iudge necessitie of trueth out of the Scriptures Fancie might make a man bowlt branne and thinke it is flower And euen so doe our brethren imagine in this necessitie But when we shall come to the examining of these bookes and treatises yea euen of this their learned discourse compiled in the name of all the faithfull ministers and of all their desires and of all that they say they seeke for we shall finde necessitie of trueth out of the Scriptures in no one thing of all their posâ—tions in controuersie except they vnderstande it so out of the Scriptures that is to say cleane without al scriptures or any necessarie consequence of scriptures And although probability ought not to carrie away the matter yet vpon better suruey thereof we shall finde not so much as any good probability that is grounded on the Scriptures but onely on the méere interpretations and sayings of some the chiefest persons in estimation on their side if at the least they agrée with them and are not caried away by their owne fancies as in the perusing of this learned discourse shall God willing appeare In the meane season sée héere how peremptorie our brethren are in their owne iudgement That which they seeke for is of no probability but as we iudge necessity say they yet they confesse that in the iudgement of all true Christians it is but of probability though saye they it hath no small probability So that they graunt at the least héereby that many if not al true Christians iudge that that which they seeke for hath no necessity of truth out of the Scriptures but hold themselues contented onely with probability For be it small or not small it is but probability of truth out of the Scriptures that they grounde themselues vpon yet think this hindereth not but that they still be al true Christians So that â—hey count them no true Christians in whose iudgement the thinges that our brethren seeke for haue not at the least great probability of trueth out of the Scriptures But if they can allow them to be al true Christians in whose iudgement these things stand but on the vncertainty of probability I trust we shal not léese our Christendome euer a whit the more â—or this but be true Christians yea their selues haue graunted vs euen in â—his Preface that we are their brethren and that we agrée in the substaÌ„ce of religion with them and therfore of necessity if they be true Christians we be true Christians also and yet we openly and constantly anow that the most and greatest of the things that they seeke for haue not at the least any probability of truth out of the Scriptures in our iudgements yea in my iudgement not one of them al any good probability but we al confesse they haue no necessity This therefore was too vnaduisedly and too peremptorily spoken and vpon too great a confidence in their cause as to hazard the truth of our Christianity for not iudging these things to bee at least probable But let the necessity or probability be tried in the debating and weighing of them let vs now sée how they woulde haue them debated and weighed It may please say they her most excellent Maiestie and their honors to appoint on both sides the best learned most godlie and moderate men to debate all differences of weight betweene them and vs. This is a good beginning that they will yéelde to her most excellent Maiestie and their honours yet at the least thus much if they woulde stande to this but when it shall come to the debating wayghing or determining they giue her Maiestie and their honours no authoritie at al. Yea they haue their selues alreadie debated weighed iudged determined and prescribed these thinges and that for necessitie in their iudgements before they come to this conference as shal also appeare by these their learned discourses and is it likely they will yéelde and reuoke this their principles set foorth in print and diuulged to all the worlde by our reasoning afterwarde with them howesoeuer by reasoning we should euict them Had it not béene better not to haue vaunted thus before hande on such necessitie and prescription But they say The best learned most godlie and moderate men on both sides should be appointed to debate al differences of weight betweene them and vs. For their partes they so glorie both of their learning and godlines that they giue this booke two titles in the one for godlinesse and moderatenesse A declaration of the desires of the faithfull ministers not prescribing but moderatly desiring in the other for their learning A learned discourse of Ecclesiasticall gouernment Thus haue they set foorth themselues for these vertues But thankes be to God that they graunt yet some of our side to be also both learned godly and moderate men What the learning is of many God be praysed on our side let the learned iudge Moderation is more easily discerned as the Apostle saieth Phil. 4.5 Let your moderate or patient minde be knowen to all men But since our brethren
our onelie cheefe housholder hath set foorth in them by the which he woulde haue his house or church to be directed as in things perteining to the eternall saluation of vs men his vnprofitable seruants This were indéed an improfitable seruice and an vndiligent and vnreuerent searching of the holie scripture For so Per ignorationem Elenchi not knowing the ground of the matter which we searched for we might in a zeale not according to knowledge run and leade other with vs into manie and dangerous inconueniences and so become not onelie vnprofitable but hurtefull seruants too And if these our brethren the learned discoursers did alwaies search the holie scriptures with this diligence and reuerence as both they and we and all ought to doo they should finde that in their vrging of this their ecclesiasticall gouernement as apperteining to saluation they offer to great an iniurie both to all vs their brethren to the most ages and peoples if not to all Gods church besides themselues For albeit they could find some parts thereof set foorth by our sauiour Christ in the holie scriptures which how they searche and prooue this discourse will shew yet for all their forme héere prescribed to be set foorth by our sauiour Christe or by his apostles in the holie scriptures by which he would haue his church directed in all things and that as apperteining to the saluation of vs men his vnprofitable seruants They shall neuer finde this search while they will Yea in saying this they pronounce to hard a censure vpon all the house and church of Christ where this ecclesiasticall gouernement hath not béene obserued Which if it had perteined to the saluation of man should not onelie haue béene vnprofitable but cast awaie and condemned seruants to and so no liuelie stones of his house or parts of his true church at all For it booteth not that other of our brethren thinke to helpe the matter in likening our church to a man liuing but yet maimed or to a house standing but yet ruinated For if it necessarilie be apperteining to the saluation of vs men then cannot we men without it be partakers of saluatiō But none are of the true church of God but are pertakers of saluation For the true church is onelie of the elected and therefore either all that haue not had since Christs time this prescribed forme of gouernment were not the church of Christ at all or els this prescribed forme of gouernmēt is not necessarilie apperteining to the saluatiō of vs men And if not necessarie then vnnecessarie to our saluatiō And then we shall mainteine our gouernment I trust in peace honestie and godlinesse by the grace of God well-inough yea without anie deforming and much more without anie maiming of the church of Christ as Cartwrighte saith and much more without being no true church at all as Harrison saith although we want it But now let vs sée with what diligence and reuerence our brethren haue searched the holie scriptures and what they haue found in them for this their building Now we finde in the scriptures that our sauiour Christ ascending into heauen was not vnmindfull of his church on earth but ordeined an holie ministerie of men to the building vp of the bodie of Christ in vnitie of faith and knowledge This for a beginning is well searched out and a good beginning maketh a good ending This is searched found and quoted by our brethren Ephes. 4.11 and 1. Cor. 12.28 But they finde héere that was not lost nor is doubted of or called in question betwéene vs. For we confesse as fréelie as they that our sauiour Christ ascending into heauen was not vnmindfull of his church on earth but ordeined an holie ministerie of men But what that holie ministerie of men was the apostle himselfe sheweth in the same place Ephes 4. ver 11. He therefore gaue some to be Apostles and some Prophet◠and some Euangelists and some Pastors and teachers This place declareth that our sauiour Christ was neither vnmyndfull nor vnbountifull to his church on earth Notwithstanding the most part of the gifts héere reckoned vp are ceased manie hundred yeares agone and either there remaineth of this but one vnderstanding pastor and teacher for one office as the apostle deuiding the other setteth downe this togither iointlie since the office of Pastor cheefelie consisteth in teaching and so doo the most interpretor◠expound it or there remaineth but two ordinarie functions at the most héere mentioned if we should deuide them as these our brethren doo but of that afterward Now onelie to the present purpose for the which our brethren héere alledge this place the Apostle héere citeth it not for anie orders of ecclesiasticall gouernement concerning externall discipline or iurisdiction in what prescribed manner it should be obserued directed set foorth and perpetuallie continued in Christs church yea the chéefest part of those gouernours which the Apostle setteth downe is altered by taking awaie the three principall named persons Apostles Prophets and Euangelists But S. Paule speaking there of their diuerse gifts and functions to what purpose doo our brethren say Christ gaue them To the building vp saye they of the body of Christ in the vnitie of faith and knowledge What is this to the matter that we now search to finde in the scriptures that is to saie for some orders prescribed and set foorth concerning the externall forme of ecclesiasticall gouernement for the church to be directed by in all things Can we finde this in this testimonie of the scripture If we can let vs search the place better and not curtall it thus as they doo He therefore saith the Apostle gaue some to be apostles and some prophets and some euangelists and some pastors and teachers for the gathering together of the saints for the worke of the ministerie and for the edification of the bodie of Christ till we all meet togither in the vnitie of faith and knowledge of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we hence foorth be no more children wauering and caried about with euerie winde of doctrine by the deceite of men and with craftinesse whereby they lie in waite to deceaue But let vs follow the truth in loue and in all things grow vp into him which is the head that is Christ by whome all the bodie being coupled and knit together by euerie ioint for the furniture thereof according to the effectuall power which is in the measure of euerie part receaueth encrease of the bodie vnto the edifiyng of it selfe in loue This is all that S. Paule in this place speaketh of these gifts and of this building and of the order and ends thereof So that héere he referreth all to vnitie in doctrine of faith and to holie conuersation of life and not to the externall orders of the churches ecclesiasticall gouernement Albeit we must
scarse sufficient to exercise both c. Al this and much more writeth this Gellius Phrysius in his aunswere to the Anabaptistes obiection who made this one of the cheefest of their argumentes that in Christes and Paules time there were no Christian Magistrates Neither do I set downe all this as though these writers of this Learned discourse were so farre gone as these Anabaptistes to denie that there ought to be any Christian Princes But rather to giue them warning to take the greater héed that they come not too néere them either in whole or in parte nor strengthen their errour and weaken the Princes state and bréede themselues suspition by vsing the selfe-same argumentes that they vse It is an olde saying He that will no euill do Must do nothing that longes therto For if they doe loe héere how wee neede not one of the chiefeste of their owne side among these our neighbours whom they before so highly commended vnto vs will not spare to set againste these our Brethren also Neither yet doeth Gellius Snecanus Phrysius ende this matter thus but as it were sets afresh againe vpon this proposition that the Church of GOD was perfect in all her Regiment before there was anie Christian Prince To improue this further Snecanus doeth enter into the fowrthe parte of his treatise againste the Anabaptistes saying It nowe remayneth that hauing opened the fore-said rules of the Scripture taken from God the onelie authour of the Magistrate in both the Testamentes from the agreable proposition of the Ciuill and spiritual power in the Church froÌ„ the Church and the doctrine being one in both the Testa and from the examples of punishments declared by Paule for our admonition and also from the definition nature or proprietie and final causes of the Magistrate and the office of the subiects at the length from the special sentences of Christ and his Apostles we should nowe set downe vnder these thinges certaine liuely examples that that which is in sentences set before the minde maye in a certayne manner be euidentlie layde before the senses by examples Firste thou hearest Mat. 8. That the Centurion at one and the same tyme together was both a Minister of the military affayres of the Romaynes and had so great faith as Christ at that time founde not in Israell Ver. 9.10 Also Ioseph of Arimathia is called a disciple of Iesus who looked for the kingdome of God who was also a Senator exercising iudgement against the wicked and those that were guilty of death as appeareth by that that the Scripture mentioneth and excepteth him that he consented not to the death of Christe beeing a good and a righteous man Mat. 27.57 Mar. 15.43 Luc. 23.50 c. Moreouer Theophilus vnto whome Luke dedicateth his Gospell was a Prince and gouernour of some certaine Region as it appeareth by the propertie of the Epithete The most excellent which is a title agreable to men that are Princes For Acts 23. ver 26. it is attributed vnto Felix And in the 26. chapter likewise the 25. verse vnto Festus eyther of them beeing the Ruler of Iudaea c. Furthermore Nichodemus one of the chiefe Rulers of the Iewes instructed by Christ him-selfe in the Faithe Io. 3. remayned in his vocation and his Magistracy as appeareth Io. 7 v. 50. Neither did he for the same cause forsake Christe as it is euident by his officiousnesse of Christs buriall Io. 19. ver 39. Besides this in that royall Courtier Ioan. 4. coÌ„uerted by Christ vnto the Faith And in the Eâ—muche that was the chiefe gouernour of Candaces Queene of the Aethiopians Act. 8. baptized by Phillip And also in the Pro-consull Sergias Paulus Act. 13. c. Also Cornelius Act. 10. ver 1. c. who also is called a Centurion and a godlie man and one that feared God who also continually prayed to GOD which coulde not be done without Faith in the Messias except a man will absurdly say that all before the time of Christe were withoâ—t faith when as this man especially is called one purified of God and acceptable vnto him ver 15. and 35. c. Heere I passe in silence the example of the chiefe rulers of Asia Fâ—r who will affirme that they being the friendes of Paule were without the knowledge of Christ Act. 19. ver 30 c. To these aboue named commeth the example of Erastus the procurator of the citie Rom. 16. ver 25. Exercising the office of a Magistrate and reckoned by the holy Ghoste among the Faithful Yea and the example also of the Saints who were of the house of Caesar Phil. 4. v. 22 c. Thus we se most euidentlie euen by the testimony at large of this one man as one of the principall of their owne side to presse them with 〈◊〉 more how this reason that heere these Learned discoursers stand so much vpon that the churche of God was perfecte in all her Regiment before there was any christian Prince is not only one of the principallest reasons of the Anabaptistes whom they I hope no lesse than we detest albeit iâ— this affectionate zeale they do in so many pointes as wee may héereby â—â—ther euen in a manner iutte with them though vnawars to iusâ—le at the authority of Christian Princes but also how weake and of no force at all this their reason is And with what a multitude of far better reasons yea as the Apostle saith with a cloude of witnesses it is beaten downe And that which is most of all to be respected how greatly they ouershoot theÌ„selues in the truth thereof Neither doth it auaile them to say that none of these were Emperours For it euicteth the cause sufficientlie thâ—â— they were Princes or at leaste anie kinde of Magistrates If they replye that yet they did exercise no authority gouernment in the church but liued as priuate persons among the Christians albeit this is also the refuge of the Anabaptistes yâ—t howe can this be prooued Which if it were true might make indéede not colour but grounde of reason for the Anabaptistes But as those Princes were conuerted vnto Christianitie So no doubt they reteyned their estates still and the Christians so acknowledged and called them as before And if they submitted themselues before to their authoritie while those Princes were Infidels shal we thinke that eyther the Princes did not much more thinke theÌ„selues bounden to ouersée so far as their abilitie stretched all the thrée especiall points of their charge in the maintenance of both the Tables of Gods Law Peace honestie and godlinesse to be maintayned among the Christians or that the Christian subiectes did not nowe much more honour them obey them commit the Gouernment of their controuersies to them when after they remayned among them being Christians and retayned still their Gouernments being Princes But Gellius also saith somewhat hereunto Page 634. Moreouer they obiecte that Paule 1. Cor. 6. Forbad the faithfull that
at all ouer the churche in Ecclesiasticall causes maye goe séeke it else-where for the churche is sped alreadie of all her authoritie from God immediatlie with-out any from the Prince but also the prince hazardeth his ciuill authoritie too For if the churche finger any of that also it is as good as a Mort-maine against the Prince For why the prince may helpe her make her flourish and prosper but all hir authoritie is immediatlie of God Haue not Christian princes héere a faire supreame authoritie in Ecclesiasticall causes left them If the churche deale thus with christian Princes is that churche woorthie of the comfortable aide of christian Magistrates and to haue it when it craueth helpe and defence of Christian princes that will acknowledge her selfe to receaue no authoritie at all of christian princes If shée saith shée will acknowledge that shée receaueth that is to say comfortable aide of christian Magistrates with the which it may singularlie flourish and prosper and that shée acknowledgeth the helpe and defence that shée craueth of Christian princes to continue and go forward more peaceablie and profitablie to the setting vp of the kingdome of Christe This is yet some-what more then before was graunted So that the churche hath néede of Christian princes comfortable aide helpe and defence And then with-out them shée is not so perfect in all her regiment nor in moste blessed nor so much blessed estate but that I perceaue shée is more blessed with them and where the princes are fauoures of the churche and Gospell and kingdome of Christe there it may flourish and prosper and that singulerly which is some-what more yet by one ace then where the princes are not the greatest fauorers But where they are fauorers there the church that belike stood still before or went backeward or went forward more difficultlye may goe forward not onlie more peaceablie but also more profitablie to the setting vp of the kingdome of Christe This is much more then was before graunted Yea but say they as it may haue all these benefits by the princes helpe so without it it may continue and against the aduersaries thereof preuaile GOD forbid else But dooth it nota great deale better preuaile with it Yes but what is all this vnto anye gouernement regiment or authoritye in the Prince ouer the Churche My fréende maye helpe me that hath no authoritie ouer me yea so may my seruants that are vnder my gouernement and with their comfortable aide helpe and defence when I craue it I may singulerlie flourish and prosper Yea the prince himselfe be he neuer so high and mightie may craue comfortable aide helpe and defence of an other prince or of his owne subiects wherby he may both singularlie flourish and prosper And also continue and go forward more peaceablie and profitablie not onelie to the maintenance of his owne estate but also to the setting vp of the kingdome of Christe what shall we conclude héereon that such persons therefore haue any authoritie ouer him And this is all that is héere affoorded to anye Christian prince ouer the churche of God And how much is this Forsoothe for any authoritie more or lesse when it comes all to all none at all And why so For the churche receiueth all hir authoritie immediatlie of God What and nothing mediatelie of man No Not of the Apostles Nor by all or by any of these foure estates Or are they onelie the churche and haue all the authoritie Yea are they God himselfe if they onelie be not the churche Or dooth God giue them still that power that they haue or pretend to haue of him immediatelie and by his owne selfe without any mediation and that in all the authoritie not onelie of preaching the word and ministring the Sacraments and binding and losing but also of electing imposition of handes and ordeining ministers and of calling Councels and of making anye ordinances and constitutions concerning any Ecclesiasticall matters What if some of these be of God but yet mediatelie of God by Gods Ministers And what if some of them be of God also but mediatelie from the Christian Prince Yea what if the Christian princes authoritie be of God also as much immediatlie as the churches authoritie Yea and more immediatlie then can be prooued for all these foure estates But be the princes authoritie of God immediatlie or mediatlie of God by man hath not the Christian prince as much authoritie now since Christes and his Apostles time héere in earth as it had ordinarilie before Or did the churche of Christe begin onelie then and not rather from the beginning of the worlde as Gellius prooueth against the Anabaptists that the churche still not onelie in substance of the mysticall bodie and of doctrine but also of the authoritie of gouernment was euen from the beginning of the world one and the same Adam Abraham Moses Iosue the Iudges Dauid Salomon Asa Iosaphat Iosias Ezechias Zorobabell c were all christian princes Had all of them authoritie from God either immediatlie or mediatelie and haue christian princes no more authoritie then is héere allowed Or howe and when where haue they since lost it When we reason against the papists that still pretend the churches Authoritie meaning thereby their popish Hierarchie that they might bereaue all christian princes of their supreame authoritie in Ecclesiast causes we bring foorth the examples of Moses Iosue Dauid Salomon Iosaphat c. If they had not béene in substance grounds of one the same faith with vs Chri. Princes then though not so called as well as these that are called Christian Princes now or if ChristiaÌ„ Princes haue not as much authoritie now as the Princes in and ouer the Churche of God had then then are these examples and the arguments drawne from them nothing to the purpose but the Papists and the Anabaptists will deride them Yea as Saint Paule saithe of the Resurrection of Christe 1. Corin. 15. If Christe bee not risen then is our preaching vaine and your faithe is also vaine and wee are found false witnesses of GOD. So if these arguments for the Princes authoritie from the Olde Testament to the New are not substanciall and good arguments then our preaching and alleadging of them against the Papists and against the Anabaptists is in vaine c. But these arguments of their examples are firme and good standing vpon one and the same perpetuall rule of the Princes charge and gouernement in bothe Testaments so confute bothe the Papists and the Anabaptists Christiâ—n Princes therefore according to the examples of Adam Moses Iosue Dauid c. Haue as much authoritie both mediate and immediate from God as the Ministers of the Churche or the Churche it selfe hath to be Gouernours in the Churche and ouer the Churche of God also or ouer any other of Gods Ministers Not to haue the Ecclesiasticall Ministers peculiar offices and Ecclesiasticall authoritie or to execute the actions
his sectaries did to the disturbance of the Churches quiet in those dayes For our Brethren do still alleage this sentence of Ierome against Bishops but they still passe ouer all those thinges that should open the grounds the causes the meaning and all the necessary obseruations thereof Now out of this sentence of Ierome first we may plainly sée that although he say Bishops and priestes were at the first all one yet they were not so all one that they had any lawe or institution of God so to remaine all one for then could they neuer haue beene changed And therefore being chaunged by these so holy and so auncient fathers it is apparant that they al iudged it not to be any whitte of the substance of the order and office that they were all one but a méere accessary and changeable thing to be made different as the Church should sée most expedient Secondly that this change was made not onely while the Apostles were aliue but that it drew faste vponthe time after that those factions mencioned by S. P. 1. Cor. 1 3. began to disturbe the Church of Corinth wher it is said Silas was the Bish. it may wel be for it is said of Silas Act. 15.22 that he was one of those that the Apostles appoynted to send to Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that were principall Rulers among the Brethren Whome being left at Beroea Act. 17 14. Paule being at AtheÌ„s sent for ver 15 Who came vnto him at Corinth where after these factions hapned it is little inough he was made Bishop being commended in the Scripture for such an able man to be a chiefe gouernour among his brethren Neyther is it vnlikelie that he or some such other was ordayned there where Ierome saith the occasion thereof did spring But whosoeuer was there or in other places the first Bishoppe so ordained this change was not very late ere it began in the Apostles times Thirdlye the occasion arising by reason of these factions that sprang in the time while the name Bishoppe was yet indifferent to euerye Priest or Pastorall Elder and while al among them were alike and equal in dignity if that such and so many factions arose so soone at that time while the Apostles liued what would it haue done if this equallity had continued longer What would it haue done if it had continued after the Apostles dayes If it had câ—ntinued in all the ages following especially in these our factious and licentious times When the very beginning to renue this equality by Aërius in the time of these so reuerend fathers did bréede such troubles in the Church of God as scarse Theodoret Epiphanius S. Augustine S. Ambrose Chrysostome Hierome and other holy and learned men could expresse And it is likelie if it were nowe admitted and that all were reduced to that first equallity of name and dignity that we should now be cumbred with no factions When as the very motion of it brings withall in question so many points of question and it is so eagerly vrged and so peremptorily cried vpon as though all discipline were loste all doctrine professed in vaine yea we are no true Church of Christ without it If the beginning to reduce it make vs thus to leaue the battaile of the Lord against the open enimie and fall to byting and defacing thus one an-other that are brethren verily I feare were it set vp againe we should finde farre more perilous factions in these dayes then euer those fathers either felt or feared when they firste made this ordinaunce And as of the occasion so of the ende wherefore I fowrthly note on these words of Ierome that the cause why they did it was good and necessary It was not directed to any tyrannie to any pride to any ambition or to any ill purpose but cleane contrary Especially to pull vp those factions that were bred and to preuent that other shoulde not so easilye spring and spread in the Church of Christ. To which good purposes nothing in very deede is better than to haue one in moderate order without oppression and vsurpation to be ouer and vnder another As wee sée how it was euen at that time in Ierusalem when factions and questions began to arise and that they could not decide them at Antioche and other places where this equallity yet remayned when they came or sent vnto Ierusalem to the Apostles those that were the pillers and chiefe among their fellowe Apostles did call them and all the Elders of the Church together Which they could not haue done had they had before no superiour authority ouer them Neither read we of any giuen them at any time after they were assembled And therefore it plainly argueth though it be not plainely set downe that their superiour authority was standing and continuing in them By the orderly direction and determination wherof all their controuersies and affaires were the spéedilier dispatched and the easilier composed and they afterward continued the fréeer from all suche factions But who did that among them and in what manner we shall sée afterwards Lastly I note vpon these words of Ierome that these considerations and causes didde so moue them that it was liked generally on all sides Neyther any Pastor did refuse in respect of the publike benefite offered to the Church to become an inferiour to leaue their equallity and surrender their title of Bishop vnto one that should be chosen among them and submit them-selues to his superior dignity Yea that it was so well liked that by little and little it was approoued and decreed in all the worlde Which if it were so as why should we not credite these learned fathers affirmation so many hundreth yéeres néerer to the doing of it then wee are then no doubt but as it was in the Apostles times which by many prooues I hope I haue clearely euicted it must néedes be done by the assent and approbation also of the Apostles and may safely be accounted among those things whereof S. Augustine saith Lib. 4. cap. 24. de Baptismo câ—ntra Donatistas That which the vniuersall Church doth holde neither is instituted in the Councels but hath beene holden alwayes is moste rightly beleeued not to haue bene deliuered but by the authority of the Apostles And more at large in his Epistle ad Ianuarium Epist. 118. Which Ianuarius had moued a question vnto Augustine concerning the obseruation of Customes Rites and Ceremonies To whome Augustine aunswereth saying to those things that thou hast demaunded of me c. First therefore I will that thou hold that which is the heade of this disputation that our Lord Iesus Christe euen as he speaketh in the Gospel hath sette vs vnder a gentle yoake and a light burthen Whereupon hee hath bounde together the society of the new people with Sacramentes in number moste few in obseruation most easie in signification moste excellent As is baptisme consecrated in the name of
farre therevnto So that the ordeyning of Timothie sheweth not by the Eldership that the rule is false but that the rule is true which coÌ„cerning this matter that is the ordeyning of Elders by the laying on of handes doth attribute it to the Apostles Sithe nowe none of all these fetches will serue haue we any more shiftes left to helpe the matter Againe for as much as election is the chiefe grounde of Church offices which dependeth of the voyces of the whole companie and not of the laying on of hands which made not Bishops but sent theÌ„ into their possession after they had made them we may more truely affirme with the Apostle that the holie Ghoste by the voyces of the children themselues made the Fathers and not the Bishops Here is yet one or two deuises more together And first sithe the ordeining of Bishops and Pastors of the Church is so manifest a prerogatiue of the Bishops to eleuate the same and to withdrawe vs from it to the election of them which he calleth the chiefe grounde of Church offices I can not tell what he may gather ofthese wordes the chiefe grounde but I take not election to be the chiefe point to proue the prerogatiue of superiour dignitie and authoritie For as there is a difference betwéene these two as is confessed alâ—eadie by Caluine so though the election procéede from other groundes as from the causes why the partie is to be elected and so tende more to his commendation that is elected or their profite for whose sake he is elected yet is the ordeyning and giuing him the office that he is elected vnto manie times both the greater dignitie and authoritie to the giuer and the surer state vnto the taker Although no certaine rule can bee made heereof For manie a meane man may giue possession of a thing who not-withstanding hath not the gifte thereof nor anie voyce in electing him thereto And againe manie a one may giue a voice in the election which hath not yet so great dignitie and authoritie as solemnely to inuest the partie elected in the office and possession of the same For if election as héere is sayde dependeth on the voyces of the whole companie as when the people had the election of their Bishoppe and it was sayde Qui praefecturus est omnibus ab omnibus eligatur Hee that must rule all must be elected of all shall wee nowe saye that euerie one among the people that had a voice in election of the Bishop had a superiour or had but an equall dignitie and authoritie with him that consecrated and ordeyned him Bishoppe And is the action of consecrating and ordeyning by laying on of handes being indéede an higher action than giuing a voice in the election yea than is the whole election so farre debased vnder election and election so aduaunced ouer it that it is héerâ— sayde it made not Bishops but sent them into their possession after they had made them meaning the people that elected them And is the electing then to be a B. the making of a Bishop And is the ordaining of a B and the laying on of handes vpon him the solemne action which the Apostles vsed wherof Paul gaue such a charge prerogatiue to Tim. to Titus but the sending them into their possession which other had giuen them And did not the Apostles nor Titus nor Timothie but the people make them Did the people then make Bishops And had the Apostles lesse authoritie in making Bishops than had the people And what meane these spéeches that the election dependeth on the voyces of the whole coÌ„panie What is héere meant by the company Are not the people of the companie as well as the Clergie And must it néedes be the whole coÌ„panie May not maior pars or senior or sanior the greater the senior the sounder part serue but that it must depende on the voices of the whole companie or else it is no election indéed election dependeth not vpon the laying on of handes but rather the laying on of handes vpon election But yet is not this true that is here sayd The laying on of handes which made not Bishops but sent them in to their possession after they had made them For of the twaine rather the laying on of handes doth make them and not sende them but set them in the possession of their office by making of them officers Whereas the election whosoeuer elected them did but electe or chose them before to be afterwards made by laying the hands vpon theÌ„ But now be the election of neuer so manie and of the whole companie may there not bee suche a difference also of superiour dignitie and authoritie euen in the electors that perhaps a fewe yea some one may carrie a greater stroke than manie among them or than all the residue and haue as they saye a voyce negatiue to counterpeyse all their voyces affirmatiue When Paule had Titus to ordaine or make Priestes or Elders in euerie Citie in Creta Hee seemeth sayth Caluine thereupon to permitte too much vnto Titus while he biddes him make ministers ouer all the Churches For this should be in a manner a regall power And furthemore by this meanes the right of electing is taken away from euerie Church and the iudgement from the colledge of the Pastors But this had beene to prophane all the holy administration of the Church But the aunswere is easie It is not permitted vnto the will of Titus that he alone might do all things put into the Churcher what Bishops it pleased him but onely that he should gouerne the elections as a Moderator according as it is necessarie This kinde of speeche is common inough So the Consull or the Regent in the time of vacancie or the Dictator is sayde to create Consulles For that hee helde the sessions or meetinges in which they were to be chosen So also speaketh Luke of Paul and Barnabas in the Act. 14.13 not that they onelie as at their commaundement set Pastors ouer the Churches neither allowed nor knowe 〈◊〉 â—â—cause they ordeyned fit men which were chosen or desired of the people We earne indeede of this place that there was not theÌ„ such equality among the ministers of the Church but that some one man was aboue them in authoritie and in Counsell but this was nothing to that tyrannicall and prophane custome of collations which reigneth in the Popedome For the manner of the Apostles was farre different Whereby it is apparant that there was not suche equalitie in the minisâ—erie in the Apostles dayes and in the primitiue Church as is pretended but that as some one was the principall doer in the making and consecrating of the Pastors and Fathers of the Church so also some one was the principall gouernour euen in the election Which though he vsed no tyrannie force selfe-will nor absolute power therein as the Pope
otherwise and that properly of it selfe it is no part at all of his proper office no more than is the solemnizing of mariage Howbeit it is such an action as may be well adioyned to his office without any blemish thereunto Yea if the publike ministration of the word be a proper part of his office which our Brethren do not denie if there be any publike vse and ministerie of the word at the time of the buriall of the dead then howe hath not the Pastor his part herein And other partes he is not put vnto as to digge the graue to beare the corpse to the graue to lay it in the graue or to fill vp the graue againe with earth or any such action but only to pronounce the sentences of scripture that concerne the state of the dead the information and consolation of the liuing the giuing thankes to God for the partie departed and praying for our selues that are aliue except a sermon be also preached at the funerall If these thinges may be retayned with a certaine honestie to whom then are these thinges more tyed than to the proper office of a Pastor But our Brethren goe further in the buriall of the dead and say because Sathan tooke occasion vpon ceremonies appointed thereunto to sowe the seede of many heresies in the Churche as c. also many superstitions c. that therefore it is thought good to the best and right reformed Churches to burie their dead reuerently without any ceremonies of praying or preaching at them I graunt some heresies in the Church might be the more strengthned by the superstitious maner of burying the dead but I rather suppose a coÌ„uerse that the corrupt maner of burying the dead tooke occasion vpon the seede of those heresies But here among the superstitions which our Brethren recite of burying the dead Howe came in these thrée vnder the name of distinction of burialles as some in the Chauncell some in the Church and some in the Churchyeardes some with more pompe as singing ringing c. some with lesse burying towardes the East Is all distinction of burials absolutely and without all distinction superstitious Would our Brethren haue a confusion of burialles and no distinction but all persons Princes Magistrates priuate and common people rich and poore to be buried all a like Are they offended that some should be buried in the Chauncell some in the bodie of the Churâ—h and some in the Churchyeardes What meane they hereby Would they haue none buried in any of all these places but euerie bodie to burie their dead in their owne proper groundes or in some other common grounde appointed properlie therunto Neither do we contend with them against this last mentioned ground of buriall neitheir ought they to contend with vs for the buriall of the dead so farre as conueniently may be done neither in Churchyearde Church or Chauncell If they respect health or contagion as diuerse do those are Physicall causes and not superstitious If they respecte the superstitions into the which the Papistes did degenerate we reiect them as muche as any of our Brethren or aniâ— other doe And howsoeuer any did abuse the buriall of the dead with superstition by occasion of the place yet at the first they did not so But as Aretius on the title of buriall sayth the Christians when thinges were at the length sette in order did burie the dead at the Martyrs Churches which thing may be thought to be done therefore because that at the Martyrs Churches the prayers and the sermons were made And if so be that anie persecutioâ— should light vpon them by the example and constancie of the Martyrs they were stirred vp among themselues to constancie in the faith and in the profession of it to the which thing the present sepulchers of the Martyrs did incite them But howsoeuer the posteritie abused this afterward with superstition from the which God be praysed wee are frée neither are there many that are buried in the Chauncell or in the Church and it is a thing done not for any opinion of more holinesse in the place but only for more ciuill honour of the partie in a place counted more worshipfull As Christ speaketh in his parable Luk. 14. of the higher and of the lower place at the table to be reserued for a more honorable man And so hâ—re the Chauncell being counted the higher place in dignitie then the bodie of the Churche and the bodie of the Church than the Churchyeard if now the dead be buried according to his higher degrée when he liued in a place of higher estimation so there arise no daunger of superstition to the health of the soules nor daunger of contagion to the health of the bodies of the people living what great matter is to be made of the distinction of these places And if they stand so much on the distinction of these thrée places will they disallowe all thrée without distinction If they count the buriall in the highest place to be but pompe why should they mislike the buriall in the Church-yearde which is the common place of buriall for the basest If they should not be buried in the Church-yearde neither Where would they haue them burie them In the open fieldes to be digged vp of swyne or in mens priuate groundes gardens or orchyeards as the worshipfull among the Iewes were or the coÌ„mon sort in some common ploâ— of ground as I sayde before dedicated to that purpose But what is that ground other than a Church-yearde or a yearde of many Churches or Parishes for their burialles Which stande it néere or rounde about the Church or further from it or within the Citie Towne or Village or without except some consideration be had of narrowe places in a populous Citie and of contagious times and diseases onely to auoyde contagion for the bodie which consideration we holde well with but let that place or any other be once made the ordinarie place of buriall admitting withall anie ministerie of the woorde at the buriall may not that place also bée subiect to as much superstition as the other Yea if no ministerie of the woorde at all be there vsed may not that also euen for lacke of-good instruction bréede as much if not more and that more daungerous superstition Why should our Brethren therefore stretch their quarell thus farre euen to the buriall in the Church-yeard For although the Chauncell and Church be not properly dedicated vnto burials saue that extraordinarily some burials may be in them yet the Churchyeard is the proper place allotted thereunto which the auncient Greeke Churche called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place to sleepe in as the Monkes termed their Dortoir or Dormitorie likening our death to our sleepe and our buriall to our bedd for the hope of our waking at the last and generall resurrection And yet the Hebrues much better call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth caym the house of
the liuing because though the bodies only be there lodged as in a house yet their soules sléeps not but are liuing The Germanes call it Gottes acker of ager dei the aker or field of God And we terme it the Churchyearde as the measure of yearth pertaining to the Church deriued of the old worde kyrke-gerth yet vsed in the North as the yearth that is dedicated vnto the Lord not vnaptly fetched from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what place fitter all superstition being disclaimed than is this ground if not of the Churche yet of this Churchyeard for our burials But as our Brethr. finde fault with this distinction of places so they finde fault with this distinctioÌ„ of our maner of burying the dead that we burie some with more pompe as singing ringing c. some with lesse If our Brethren take pompe in the better sense would they haue all persons buried with like pompe Or if in the worst sense would they haue no pompe nor solemnitie vsed at al at any persons burial but what this pompe should be except that they mention only singing ringing I can not certainly tel For they suppresse the residue with an c. but that singing or ringing is vtterly or then vnlawfull or any to be buried with more solemnitie than other according to the decencie of their state calling me thinks our Brethr. herein should not be so hard to condemne the distinction of that also as in it selfe meerely superstitious We read in the old Testament of great distinction about the buriall of the dead euen of the holy Patriarkes Who were all buried in such solemne place maner as Abraham buried his wife Gen. 23. And was himselfe buried Gen. 25 and as Isaac was buried and Rachel Iacobs wife Gen. 35. and as Iacob Ioseph Gen. 50. and diuerse others that were buried more solemnly than other were Neither was the greater pompe of their funerall estéemed of the holy fathers before the coÌ„ming of christ a superstitious but a decent an honorable thing Neither was it any such figure of Christes more honorable buriall as Zegedinus thinketh that it should cease after the buriall of Christ and that we should now be buried all alike no it rather argueth as Selnecserus therein thinketh much better in my opinion that a Christian man according to his higher estate or to the excellencie of his life in his calling may haue without superstition a more honorable buriall And as it appeareth how Stephen was buried Act. 8. with greater mourning than were the common sort of Christians in those daies As for the offence which our Brethren take with burying towards the East I thinke it not a matter so worthy as to haue bin once noted in their Learned Disc. Indéede it is a common order among Christians so to burie the dead as wel to differ from Turkes Iewes as also making no necessitie of the matter nor matter of religion to be the more signe that they haue the better hope of the resurrection in laying the corps of the dead Christians in such maner as though they respected the reddier lifting vp of them selues when they shall all be raysed to life againe to beholde the coÌ„ming of our Sauiour Christe which to vs warde asâ—ended in the Easte Not to tie him to descende here or there or that they doubted but that whersoeuer they be howsoeuer they lie or shal be coÌ„sumed he will at the glorious appearance of his coÌ„ming gather theÌ„ all vnto him as he saith Luc. 13.29 Then shall many come from the East from the West froÌ„ the North and from the South shal sit at the table in the kingdome of God And I take that our auncestors in these west parts in so laying the dead had this especiall respect If any did it superstitiously or made any matter of religion in so doing I excuse him not and thinke so it be done without offence or contempt of the common order that they may vse it otherwise without anie daunger or impediment for any thing I know to the contrarie As for the other things meÌ„tioned here by our Brethr. as they were proper to the aduersaries of the Gospell so God be praised they are remooued Neither doth our prescribed forme of Buriall allow them or giue any the least occasion to any of all those heresies errors or superstitions But now to auoide all occasion oâ— heresies errors and superstitions what forme of buriall would our Brethren haue Forsooth they say It is thought good to the best right reformed churches to bury their dead reuerently without any ceremonies of praying or preaching at them Here is a short manner indéede of burying the dead and agréeth herein with the booke of the Forme of Common prayer which our Brethren haue of late set out Wherein vpon the title of buriall they say The corps is reuerently to be brought to the graue accompanied with the neighbours in comely manner without any further ceremonie And this is all that they say there of the forme of buriall But if this be the forme of the best and right reformed Churches what shall we then say to goe no further than euen to the Church of Geneua it selfe to the booke called The forme of prayers and ministration of the sacramentes c. vsed in the English congregation at Geneua and approued by the famous and godly learned man Iohn Caluine Which booke on the title of buriall pag. 88. sayth on this wise The corps is reuerently brought to the graue accompanied with the congregation without any further ceremonies which being buried the minister goeth to the Churche if it be not farre off and maketh some comfortable exhortation to the people touching death and resurrection Here is yet a Sermon to be preached at least wise some comfortable exhortation to be made by the Minister at the buriall of the dead though not at the very place for neither doe we so tie it to the place of buriall The dead may be buried in the Church-yeard or any other place assigned thereunto and the sermon be in the Churche and neuerthelesse be well saide to be at the buriall because it is made for that especiall purpose and for that commonlye the congregation is not dismissed all in a doombe and silent action but that some wordes of consolation are vttered by the Minister ere they depart Bucer in his Epitome Ecel Argentinae cap. 27. saith on this wise We teach concerning those whom the Lord in the confession of his name hath receaued to himselfe out of this life that they are withal feare of God and honestly to be committed to the earth and there the people out of the worde of God to be admonished of the heauie iudgement of God against sinne and also of the redemption of Christe who hath redeemed vs from death and of the aeternall life which he hath purchased to all his faithfull After which men are to be exhorted
the manner of the Nouatians that are at Constantinople In like manner at Caesarea of Cappadocia and in Cyprus the Elders and the Bishops expound the Scriptures euermore on Saterday and on Sonday at euening by candle light The Nouatians that are at Hellespont keepe not in all pointes the like manner as doo the Nouatians that are at Constantinople but for the more parte they followe the order of the chiefe Church among them To conclude in all the formes of religions sects you shall neuer finde two that in the maner of their praiers agree among themselues Furthermore at Alexandria an Elder preacheth not which custome hath had his beginning since the time that Arius disturbed the Church And here at length is noted where onely and vppon what occasion the Elders preached not Howbeit he saith not that heerevpon they were prohibited vtterlie the ministerie of the word and Sacramentes For as hee shewed before lib. 2. cap. 8. the verie Deacons out of whole order the Elders were made did saie the publike praiers before the people But this the Elders ceasing of preaching how long tiâ—e after Arius troubles it began at Alexandria how long time it continued he declareth not But in noting the same as such a strange and diuerse order different from al other Churches it declareth that it directly belonged to their office and that in al other Churches the Elders were such as were not prohibited to preach that they preached there also before that occasion did fall out And whereas as a little after hee citeth for not troubling the Church about indifferent things the decree made by the Apostles the Elders and the brethren Act 15.23 it appeareth that Socrates tooke also those Elders that are therâ— mencioned to be no other kinde of Elders than such as medled with teaching And so doth the verie text insinuate that those Elders were when it saith Act. 15.6 The Apostles and Elders came together to looke to this matter Which matter was a great controuersie in doctrine And Caluine himself saith tâ—ereon Luke saith not that the whole Church was gathered together but those that excelled in doctrine and iudgement they that by reason of their office were lawfull Iudges of this cause it may be that the disputation was holden before the people but least anie shoulde thinke that the people wer admitted indifferentlie to meddle in the cause Luke expresly nameth the Apostles and the Elders as those that were more fit to take notice therof And to shew further who these Elders were he saith on these words When there was great disputing when as the graue men and publike Doctors of the Church were chosen neither yet could they agree among themselues c. And to shew that these Elders in all other Churches werâ— still of thiâ—â—orte Socrates procéeding to his 6. booke chap. 2. telleth that when the Bishoprick of Constantinople was vacant by Nectarius decease which tooke awaie the penitenciarie Elder aforesayde and that they laboured much about the choosing of a Bishoppe and some sought one and some another for that office that they had consulted often thervpon at length it was thought good to call from Antioche for Iohn an Elder of Antioche For the fame of him was great that he was meete to teach them very skifull in the gift of vtterance And in the seuenth booke which Danaeus citeth cap. 2. speaking of Atticus which was afterward likewise made Bishoppe of Constantinople he saith When he first obtained the degree of the Presbyterie Priesthood or Eldership the Sermons which he recited in the Church he made them with great studie and conned word by word afterward by often vse and diligence getting more audacitie he beganne to preach ex tempore on the sodaine occasion and attained to a more popular manner of teaching And in the 5. Chapter he â—eâ—â—eth of Sabatius an Elder among the Nouatians preaching in his Sermon this false doctrine Cursed bee he who soeuer celebrateth the feast of Easter without vnleauened bread In the sixth Chapter be telleth of two Arian Elders preachers and interpreters of the Scriptures Besides that Chap. 16. hee telleth of three Elders Philip Proclus and Sisinius that â—tooâ—â—or the Bishoprike of Constantinople of which Sifinius by the desire of the people hee beeing an Elder not ordained in anie Church within the Citie but of Elea a suburbe of the Citie obtained the Bishoprike Wherby it appeareth also that these Elders had seueral Congregations and Churches in and about the Citie and were Ministers of the worde and Sacraments in them And although Proclus was afterward made Bishop of Cizicum whom the Citie would not receiue but chose onâ— Dalmatius a Monke and so Proclus went not thether but continued in preaching at Constantinople and afterward was made Bishoppe of that Citie after Maximianus which did leade a monasticall life yet by degree of dignitie he was an Elder So that these Presbyters Priestes or Elders were not as Danaeus supposeth a Senate or a Consistorie chosen from among the people assistant to the Bishop and much lesse to euerie Pastor as our Brethr. affirme gouerning onelie the discipline of the Church but not medling with teaching Socrates neuer speaketh of such kinde of Elders but simplie and plainely of such as we call Priests and our brethren call Pastors To conclude this no lesse appeareth in the last Capter saue two of all Socrates Historie euen in Paulus the Bishoppe of the Nouatians Who before his death calling together all the sacred Priestes of the Churches that were vnder him sayde vnto them Prouide yee while I am yet aliue that a Bishoppe may bee appointed vnto you When they aunswered The power of choosing the Bishoppe is not to bee permitted vnto vs. For saie they while one of vs thinketh this another that we shal neuer name one and the same man But wee desire that you woulde designe whome you would haue vs choose Deliuer me then sayd hee this your promise in writing that yee will choose him whom I will name vnto you Which writing beeing made and subscribed with their hande raising vp himselfe a little in his bedde he secretlie they that were present not priuie thereto wrote therein the name of Martian which was one that had obtained to the order of the Elders and therein had learned a rigorous kinde of life and at that time by chance was absent And when hee had sealed vp the writing and had brought the chiefe of the Elders to confirme the same also with their seales he deliuered it to c. I note this onelie that these Nouatians also which were a kinde of Praecisians in that antiquitie hauing for their precise austeritie of life cut off and diuided theÌ„selues from all other Churches albeit in substance and groundes of faith and doctrine not dissenting but in profession of more seuere discipline not onely had their Bishops in the chiefe Cities and many Elders vnder them but
was kept vnder the Lawe Christe hath transmised or sent ouer to vs because the reason or manner is commoÌ„ to vs with the ancient Fathers Neither is this prooued that Christe hath sent ouer vnto vs that which was kept vnder the Lawe any more in this matter then in others which are abrogated and not sent ouer to vs nor we to them neither is the reason or manner common to vs with the auncient Fathers vnder the lawe but very greatly different And though it had some generall community yet that inferreth not so importaunt a specialty Neither hath Christe sent vs ouer to the auncient Fathers any more heerein than to the Synagogue then present nor admonished by any wordes heer 's expressed or included that that order shoulde be holden in his Church which long ago was instituted holily vnder the Lawe All these are but Caluins mere sayings without any proouings other than these aforesayde weake and bare reasons which we haue heard But since Caluin prâ—â—seth so much on the Lawe of Moses for these Seniors and our Brethren likewise expresly both now and before vrge the 11. of Numbers and other places where any mention is made of the Iewes Elders assemblies and Counselles and still beate vpon the name that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called Sanedrim Let vs therefore to see this point euen to the full since this is the place that must make vp all the matter and that the Newe glosse also of Robertus Stephanus following Caluine concludeth thus Tantum illos admonâ—bat c. Onely hee warned them that this order must be holden vntil the ende of the worlde that wheresouer there shoulde bee a Church there ought perpetually to be some he speaketh of these Seniors that should haue the care of the Church Let vs therfore craue patience here a while since this Synedrion and the originall thereof is so streightly vrged to search euâ—â— to the groundes thereof and see what these Seniors their assemblies Senators and Counsels were and in what thinges their authority moste consisted Which no doubt if it shall not seeme tedious will giue great light to the whole matter Cornelius Bertramus that writeth of the policie of the Iewes â— dedicateth the same euen to Beza maketh in his 3. Chapter these 70. Elders to haue appertained to the ciuill policy and that God did not then first ordayne them Numb 1â— 16 as our Learned Brethren Discoursers sayd before page 20. but rather continue and confirme them And in the sixt Chapter Therefore this kinde of senate as it consisted of the seniors and Prefects that were more approued for they seeme to bee those that already exercised this office in Egypt as we haue before coniectured and were appointed to ease the charge of Moses seemeth to haue had the vnderstanding or hearing of the waighty iudgements de Reip. summa ita statuisse and to haue so determined of the summe or principall state of the Common weale that the same senate had his Prefectes also Immo summum caput ipsum Mosem Yea and his cheef or supreme head Moses him-selfe Some do make the precise number of these to be 72. as though 6. out eâ—ery of the 12. tribes were described of whome neuerthelesse Moses left 2. in the camp because the Lorde had commaunded to bring only threescore and ten Other make it the number of 71. Perhaps because the number of Iudges should be odde And to this number the Hebrues commonly subscribe which call their Synedrion by the name of Seuenty-one But these numbers may on this wise bee well reconciled For where the Lorde expressely coÌ„mandeth threescore ten to be gathered vnto him it is likely that they were first 70. onely Vnto whome Moses being added to moderate the asseÌ„bly it made vp 71. But the high preest that was to answere out of the Lawe made vp 72. c. And in the ninth chapter writing againe of their ciuill policie after their possession of the lande from Iosues time vntill their exile into Babilon It is certain saith he that the Hebrues being now sent in-to the possession of the land of Chanaan kept not only those things the vse wherof they had of Moses receiued together with the precepts but they reuoked those also into practise whereof they had the precepts only but no vse by reason of the hindrance of the wildernesse The preceptes that seeme to perteine to that policy are conteyned Deut 16. ver 18.19 20. And in the whole 17.18 19. chapt and in certain places of Exod. and of Numb Yea and of Leuiticus it selfe also Therefore they so draue their policy to those chapters that euery city shoulde haue her Seniors or her Senate consisting of Chiliarkes or cheefe of Thousandes Centurions or cheefe of hundrethes Quinquagenariens or cheefe of fifties and Decurions or cheefe of tennes Iosephus in his fourth booke of the Iewes antiquities chapter 6. prescribeth the number of these Iudges to bee seuen because perhappes hee regarded his owne time Certayne Thalmudistes as they deuide the inferior iudgementes into matters pecuniary or perteyning to pryses and capitall or matters of life and death ouer the pecuniarie they place three Iudges ouer capitall three and twenty Iosephus in the same place ascribeth to that seuenfold number of Iudges duos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Ministers being Leuites that is to say such prefectes as wee haue described And verily out of those thinges that were done of Dauid and Iosaphat in restoring the iudgements it is likely that the Leuites sat with the Iudges But of their number it is not certaine except out of those traditions of the Thalmudistes we shall say that it seemeth there were 3. Leuites which so did first of all take notice of the pecuniary causes or certainly 2. Leuites with some one of the seniors or Elders of that place or city which so excelled among the other that hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sen Praetor the captaine or Maior And these afterward being ioyned to 20. seniors determined of capitall causes Certainely out of the 4. chap. of the book of Ruth ver 2. Ther seem mo Elders than 7. When as Boas is sayde to haue taken 10. of the Elders of the City of Bethlehem that shold take notice of the cause of redeeming and of the state of the husbandes brother It is cleare out of controuersie that of euery city the Iudges municipall or men capable of offices as the freemen or Burgesses as they are called the Elders they were the Chiliarkes the Centurions the Quinquagenariens or Fiftinaries and the Decurions or Deciniers so many as there could be in euery city insomuch that also out of them certain Leuites were taken to be their Prefectes If not they were called for out of the next city assigned to the Leuites It is euident ynough that euery tribe had their owne cheefe and principall captaine which in his owne city was
be refused for the decay of an other except the same also be decayed and so be refused till it be repayred Beza therefore seeing the inualiditie of this as yet too generall a condition draweth neerer to the speciall pointes that he requireth in this condition for the admittance of this olde order and Canons for the authoritie of Metropolitanes But here sayth he we require chiefely two things that is to wit that no tyrannie be againe brought into the Church c. This condition with all our heartes wee againe like of and detest all tyrannie both in Metropolitanes and in all other but as Beza in this condition doth againe acquite the Metropolitanes dignitie in it selfe to be no tyrannie for else to say he thinketh it not to bee refused so that no tyrannie be brought in if he thinke the dignitie it selfe to be tyrannie is but againe another mockerie and elusion and then thinking that of it selfe it is no tyrannie it is againe no sufficient stoppage against the interest of a right for the incroching of a wrong Some will abuse the Pastors Presbyters or priestes office yea it hath beene most blasphemously abused by the Papistes â—nd the Princes office also by turning it into tyrannie And yet we must not thereuppon except simply against the princes and the priestes offices and lawfull authorities And although the Metropolitanes dignitie and office were but an order of men yet since Beza approues it in it selfe for a lawfull dignitie and office in the Church yea we haue the practise of it approued euen from and in the Apostles times therefore the grounde of the argument is all one in all lawefull vocations authorities powers and dignities omnis potestas est a Deo And therefore remooue or debarre the tyrannie a Gods name but doe not vnder pretence of tyrannie remoue or debarre the office But yet Beza very well therein least he should againe seeme to giue vs the slip with exception of the generall name in the worde tyrannie doth particularize this tyrannie vnto vs. As though saith he the holie Ghost were tied to any certeine Senate or person Indeede this was a foule and most dangerous tyrannie not onelie oppressing the bodie but intangling the conscience and an iniurie to the holie Ghost Vnder which pretence the Pope abused all Princes and Churches But the Bishoppes and Metropolitanes authoritie in our Churche God be praised neither claimeth nor vseth nor admitteth anie such tyrannie nor anie other tyrannie that anie can proue to be indéed tyrannie As for this foule and erronious tyrannie we vtterlie with Beza and our Brethren renounce and accurse it And therefore for anie thing in this exception we may reteine our Metropolitanes with good conscience But there is yet another condition behinde And then saith Beza that all things be referred to edifying If he meane all things that can by reason of this dignitie he saith wel For it is not méete to burden this dignitie and the officers therein with other things and much lesse with all things and therefore to refuse them if all thinges bee not referred to edifying But then as before we may héereby also sée that this office or dignitie it selfe is no hinderance to edification So that if there be anie hinderaunce to edification it commeth rather of this fault that all thinges be not referred thereunto But what is this to the office or dignitie it self of the Metropolitane For if it can by no meanes be referred to edification then how can Beza say he is not the man that dooth refuse it so it be referred to edification Is not this plaine that he meaneth there is a good vse of it which may verie well be referred to edification And so doo wee accept it and not otherwise And if our Brethren will be the men that Beza here saith he and his are let them then acknowledge with him at length that they are not the men that on these conditions do thinke the olde Canons for gathering Synodes together by Metropolitanes is an order to be refused If now they dare say thus with Beza for their parts we for ours will ioyne with them in these conditions And to continue them the more in this opinion of Beza let them turne also to that which Danaeus likewise hath on the same matter in the third part and 3. booke of his Christian Introduction the 38. chapter Wherein after he hath spoken of the calling of generall Councills principallie apperteining vnto Princes descending to Prouinciall he saith But if a Prouinciall Councill onelie bee to be called together in the olde time that matter and care perteined onelie vnto Bishops that were Metropolitanes not vnto the Magistrates themselues although they were godlie At this day because in the reformed Churches there are no Metropolitanes especiallie in the French Churches that cure perteineth to all the Ministers of the Worde of God in euerie of the Prouinces who 〈◊〉 letterâ— ought to â—dmoâ—ish and stirre vp one an other except that by the consent of the brethren that care of calling together a synode be specially coÌ„mitted to any man of the Church of that region or prouince Here he againe telleth what was the auncient authoritie oâ— Metropolitanes or Archbishops And although he do set downe another order among the Pastors howbeit not to be allowed neither but by the godly Magistrate if there be any such 〈…〉 yet the reason that he alloweth this vnto the Pastors 〈…〉 is not that he difalloweth the authoritie herein of a Metropolitane Bishop ouer them but that he sayth there are none such in the reformed Churches meaning in their countries and therfore he restrayneth his wordes especially to Fraunce where they are all popish Bishops and as yet aduersaries to the Gospell And in such case hee refuseth also euen the chiefe Magistrate being as he sayth vnfaithfull a wolfe and persecutor of the Church that his commaundement is not to be expected no nor yet their purpose made knowen vnto him of a generall Counsell to be holden among them least he séelâ—e to destroy them So that he refuseth neither the Princes nor the Metropolitane Bishops authoritie if the persons be faithfull Yea in â—â—eede and for want of theÌ„ he sayth that this preheminence of one may be committed to some other person The conclusion that our Brethren inferre Therfore as it were an absurde thing for our prolocutor in our conuocation to take vpon him to be a controller of the whole Synode and to chalenge that office to him and to his heires for euer so vnreasonable is the authoritie that the Pope claimeth ouer generall Counselles All this conclusion wee fréely confesse and also in part the other conclusion that followeth One therefore is to be chosen by consent to be as it were the prolocutor or Moderator of order but not of authoritie in euerie assemblie whose prerogatiue must so be tempered that in
word this absolute authoritie wherewith by their leaue both vnciuilly and neyther so christianlike nor subiectlike as should beséeme them they burthen the ciuill christian Magistrate which is God be praysed ouer vs her most excellent Maiestie we shall then neuer reclayme them from their opinion nor let them to hold still what they please For we professe before hand at least I for my part that I can shew none nor I knowe of any such absolute authoritie that either we yéeld to the Prince or that the Prince claymeth in â—his our Church but set absolute aside and then that the ciuill christian Magistrate hath had and ought to haue some authoritie and that in the boundes thereof a supreme authoritie also we haue shewed by sufficient warrant of Gods holy word and euen héere not onely by the auncient Father Augustine but also euen by Bezaes owne approbation and pâ—oues therof where he minceth it most neyther can they nor all the woâ—ld elude this that we haue shewed thereon and this is it that we hold aâ—so of the Princes authority concerning the calling and gouerning of the Synodes what we holde further we shall come to it orderly afterwards but héere they tell vs what they hold We hold say they that the Synode of euery Prouince hath authoritie to decree concerning ceremoniall orders of the Church Before of absolute authoritie they sayd they would be glad to learne how this authoritie was translated from the Church in which it was once lawfully vested vnto the ciuill christian Magisâ—rate These were too high words nor they can euer be able to shew it by sufficient warrant out of Gods holy word that the true Church of Christ was euer vested with absolute authoritie but alwayes reserued that vesture to her Lord and husband Iesus Christ. The Pope indéede and his Popish Church he like a proude Prelate and she like a malapert Maâ—ame striued which of them should reuest themselues with absolute authoritie a more royall robe then became them or any creature to be vested with The Queene sayth Dauid Psal. 45.10 did stand on thy right hand in a vesture of the golde of Ophir But least she should thinke her selfe vested with absolute authoritie he saith vnto her Hearken O daughter and consider and bow downe thine â—are forget also thine owne people and thy fathers house so shall the King haue pleasure in thy beautie for he is thy Lord and reuerence thou him so that she is still vested with obedience and though with authoritie not with absolute But it seemeth that our Brethren aâ— better aâ—uised will now let go their former hold that they sayd the Church did hold for the vesting her with this vesture For héere they leaue out the word absolute and say onely that the Church hath authoritie which is a great deale more truly and warily spoken than before And yet héerein also me thinkâ— in another point they greatly ouer shoote themselues for where they say that the Synode of euery Prouince hath authoritie to decree concerning ceremoniall orders of the Church leauing out quite and cleane the Prince whome they include not in the name of Synode but making the Prince another partie besides the Synode moue the question what is due to the Prince what to the Synode This is very much if I might not rather say this is very little or nought at all to make now the Christian Magistrate to haue no authoritie at all but be cleane excluded And that is more if the Christian Magistrate haue diuers Prouinces in his Dominions the Synode of euerie Prouince hath authoritie to decree concerning ceremoniall orders of the Church he or his authoritie neyther in all nor in any of those his Prouinces being once so much as mentioned But what they meane by these spéeches following whereof some may be generall to all congregations some perticuler to certaine Churches let themselues a Gods name make their meaning playner for as yet I perceyue not such is my bulnesse how all congregations are bound to obserue the Decrees concerning ceremoniall orders of the Church that are decreed in the Synode of euery Prouince or that euery Prouince consisting but of certayne perticular Churches hath authoritie to make Decrees whereof some may be generall to all congregations What they intend héerein I can scarse ghesse except they would haue all Churches and congregations be bound to receyue the Decrees of the Synodes holden in Geneua or in some other Prouince that they like better and say they were of the number of those Decrees which they made to be generall to all congregations But as our Synodes prouinciall cannot make any such ceremoniall order to binde them or to binde generally the congregations or Churches of any other Princes Prouinces so haue they no more authoritie to make ceremoniall orders to binde our congregations and Churches thereunto For as it were to be wished that all places might be brought to one perfection so is it not alwayes necessarie that they bee lyke in all things This wish for perfection of vnitie in all places if the matter might go by wishing is to be liked so farre-foorth as perfection may be wished though hardly hoped for in the imperfection of this life in the Church militant and in the great varietie of ceremoniall orders in the sundry parts and Prouinces of the same howbeit in doctrine especially in the grounds and principles thereof it is to be wished for euen as necessary and although it be not alwayes necessary that all places be like in all things meaning ceremoniall orders and constitutions whereof before they spake yet for all places that be of one countrey state realme dominion or prouince it is farre better that all places were alike For although varietie in those things may stand with the vnitie of the faith and with the substance of our communitie in the corporation of the mysticall bodie of Christ which is his true and holy Catholike Church the communion of the Saincts yet if they be knit together in one order of these ceremoniall things also where they liue together vnder one Christian Magistrate it doth more confirme them in the other substantiall vnitie And the varietie is daungerous in one Church or kingdome euen in these more frée and inferior matters as with gréefe we sée in England at this day what destructions and contentions haue risen and dayly do rise in our Churches that otherwise in doctrine are vnited and yet the varietie of these ceremoniall orders hath with some called in suspition the vnitie of religion and with many hath disturbed if not broken the vnitie of our christian peace and concord And therefore excellently well are these two knitte together Cor vnum via vna one hart one way Zanchius noting the difference of these vnities in his Confession of Christian Religion Cap. 24. de Eccl. militante aphoris 14. 15. writeth thus For with what things
of Synods Christes presence The suspicious eueÌ„ts of our Br. Synodes The promise of Christ Mat. 18. Hee descendeth to particular assemblies The learned disc pa. 112. 113. Authority in Synodes Bridges The Pastors authoritie with the Synode The superior authority of calling Councelles The auncieÌ„t Emperors authoritie heerein Determining in Synodes To whomâ— the authoritie â—o determine doth belong The assemblie of the Elders Actes 15. Matter of doctrine of discipline The Elders Act. 15 were Pastorall What the multitude did at the assemblie Who are ment by the multitude The multitudes dealing Acts. 15. Acts. 15.12 Beza in Act. 15.12 Our Br. flat contrarie to Beza The people dealt not iâ— the determining of the controuersy Beza in Act. 15.23 Calu. in Act. 15.22 23. No such Elders gouernors not Teachers as our Br. conceiue Actes 15. The peoples consent and obedience to the Pastors decrees Of whome our Br. make the Synode to consist Foure kind of persons Pastors Elders Teachers men of wisdom c. Necessariâ— Regents Whom they meane here by Elders Deacons mentioned in the Synode Who are meant by the men of Wisedome Iudgement and grauity Necessary Regents in the Synode The order of the Synode Wherefore the Pastors wherefore the whole multitude came together How our Br. confute themselues The â—earing of all mens reasons The disputation Caluine Gods word preuayled Good order obserued The controuersie concluded by Iames his sentence The authoritie of determining How the Synode ioyneth with the Byshop or chiefe Pastor in the determining The bishops prerogatiue and singular authoritie in determining How the Byshop hath his prerogatiue How the prerogatiue was graunted The good order and disorder of Synodes The learned disc pa. 113.114 115. The preeminance of one Bridges Our Brethrens confession of one Pastors preemineÌ„ce aboue the rest VVhat preeminence it was The points conteined in our Brethrens confession of preeminence 1 One ouer the rest 2 In euery assembly 3 It must be so of necessitie 4 To order and to dispose the companie Reason the limitation of the disposing Confusion if it be not thus How contrary this confession is to our Brethrens former assertions The preeminence restrained The consequence of our Brethrens confession Our Brethren beginning to reuoke their former confession What they meane by preeminence of order How there is no preeminence of order in the pastorall ministerie The superioritie of iurisdiction in the authoritie of dignitie Preminence of order How our Brethren denying the lesse conâ—esse the greater The example of Iames. Our BrethreÌ„s prooâ— of a continuing preeminence Iames his continuing preemineÌ„ce At the time when Paule acknowledged Iames his preeminence there was no Synode called Caluinus in Gal. 1. No Synod holden at Ierusalem when Iames notwithstanding continued his preeminence The definition of a Synode Dâ—naeus in Christ. Isagog part 3. lib. 3. cap. 35. The argument following on these examples Continuing preeminence The superioritie of one among the Apostls was not in respect of the Apostleship The prerogatiue of order conteineth a superioritie of dignitie The ordinary assembly in Ierusalem The like standing assemblie at Antiochia The ordinary assembly or companie of many Pastors in some churches The consequence of our BrethreÌ„s graunt The Presidents and Prolocutors The Presidents of the Counsels The Prolocutor calleth not the Counsell The seueral superiorities of Byshops and Archbyshops The superioritie to call the assemblies was before the assemblies were made The supremacy of the Christian Princes ouer Counselles The Princes supremacie Difference of President Prolocutor Howe the Emperors sate in the Councils The Emperors graunt of the Presidentship in the CouÌ„cils Beza in cons. Christ. cap. 5. art 12. The chiefe office of thâ— Christian Magistrate Beza ibid. art 15. The ancient authoritie of the Emperor ouer the CouÌ„cil Bezaes graÌ„t to Chr. Princes more than our Br. 〈◊〉 Archb. superiority Bezaes graÌ„t to Metropolitanes ouer Prouinciall nationall câ—unsels Bezaes allowance of Archbishops and the conditions thereof to be reuoked or retaiâ—ed If Archb. were simply forbid no conditions would help Archb. lawfull by Bezaes confession Bezaes condicions of allowing Archb. Conditions to the Archb. 1 ConditioÌ„ of reparing the Churches ruines How this coÌ„dition is no sufficient debarre against the office of Archb. 2 ConditioÌ„ that no tyrannie be brought into the Church The accepting Archb. with this condition proueth that the office is not tyrannicall The tyrannicall abuse of the Pastors officÄ— The ground of the Metropolitanes is of God Metropolitanes allowed The tyraÌ„nie in Metropolitanes that Beza excepteth against The tying of the holie Ghost to a or person Bezaes 3. coÌ„dition of all things referred to edification This againe prooueth that Metropolitanes edification may be ioyned Our Br. are not the meâ— thaâ— Beza saith he and his are in acknowledging Metâ—opolitanes Danaeus in Christ. Isag 3. part lib. 3. cap. â—8 The calling of Prouincial Councils perteined to Metropolitane B. The cause why the Fr. refoâ—med Churches kept not the olde order The tempering this authoritie How Danaeus alloweth or disalloweth herein ether the ciuill Magistrate or Metropolitane Our Brethr. conclusions The preheminence prerogatiue of order is also of authoâ—itie The tempering of this authoritie The Synods authoritie The incroching of our brethren in â—hese things The danger of this incrocking The learned discourse pa. 115. 116. Bridges The Synods authority in deciding coÌ„trouersies RenocatioÌ„ by inferiors Matters lawfullie decided in councels prouinciall not to be reuoked by inferior persons The determinatioÌ„ by Gods word The obseruations of the ceremoniall lawe were not properlie matters of â—aith doctrine The learned disc pa. 116. 117 Determination of ceremonies Bridges The Synods authority in determining ceremonies Necessarie causes Taking offence and mistaking superstition Bearing with the weake Our Brethr. offence that herein they haue giuen Order comlines and aedification The Synods authoritie Paphnutius his gainsaying the whol councell Particular persons or congregations not to coÌ„trol herein the Synods decreeâ— Our Br. former conclusion Pag. 76 against theÌ„selues The Churches lawfull authoritie not to bee impugned Our Br. owne example Acts. 15. against themselues The Synods commandement for a time The auoiding offences and pollutions The strongers forbearance for the weakers offence 1. Cor. 10. The Pastors knowledge Gal. 4.3 Our Br. calling of the Apostles times the Churches childish age Difference of temporal constitutions The weaknes ceasing or turned to obstinacie The learned disc pa. 117. Bridges The Prouinciall Councels authoritie to determine The knowledge of the teachers and Preachers in order comlinesse and aedification The knowledge of many that are not publike teachers Preachers The reason that makes our Br. think none can knowe these things but teachers preachers The Pastors may bee to seeke in some small thinges How the lâ—ytie may teach the Cleargie The learned disc pa. 117. 118 Bridges All the drift of our Br. conclusion is beere against the Christian Princes authoritie Our Br. words directly ouertâ—row