intemperate person and therfore feared the iudgment of God for his sinne which he purposed not to forsake Such is the maiestie of Gods word when it is preached that either it boweth or breaketh the wicked in pieces God grant therefore that in steede of ordinarie formes of praiers we may haue preaching in all places The seconde thing that we haue to obserue is this that although we make it the dutie of the Pastour to pray in the name of the whole congregation yet we doe not so meane but that the whole congregatioÌ„ with one heart and with one voyce maye praise God with singing of Psalmes all at once For this custome hath continued in the church from the beginning that the congregation haue praised God with Psalmes singing altogeather And these three partes of a pastors dutie to preach to minister the sacramentes and to praye are so necessarilye requyred of him in the word of God as no man may rightly execute the office of a Pastor but he that performeth al these each one in their due time And to this part of prayer maye be referred the blessing of marriages not of necessitie but of an auncient vse of the Church Furthermore in those thinges that are necessarie partes of the Pastours office the Church hath authoritie to dispose them as touching the circumstaunces for order and comelynesse sake but cheefely for edification As the dayes and times of preaching and administring the Sacramentes the places meet for the same for publique praiers also the form and maner of vsing those thinges so that all things be don comely and agreeably to order but especially that in all things principall regarde be had to edification which S. Paule so often and so precisely vrgeth in the 14. chapiter of the 1. Cor. For therfore ought our assemblies and comminges together to serue that therefore we maye be better that we may be taught that we may be edified 1. Cor. 11. 17. 1. Cor. 14. 23. 24. 25. 26. 31. And therefore we haue great maruell that some are so precise in vrging ceremonies as many thinke much hindering edification but as moste men confesse nothing profiting to edifycation hauing alwayes in their mouth that sentence of Saint Paule 1. Corinth 14. 40. Let all thinges bee done decently and according to an order And doe so little remember that the Apostle in that long Chapiter laboureth altogether to driue al things to edificatioÌ„ or els to driue theÌ„ out of the church As he saith of him that hath the gift of tongues being of it selfe an excellente and comely gifte of the holye ghost and being vsed orderly of one or two by course with an interpreter mighte doe muche good in the Church But if there be none interpreter saith he Let him holde his peace in the congregation 1. Cor. 14. 28. The vncomlinesse that Saint Paule reproueth was that women shold preach in the Church as ver 30. 35. The disorder that those giftes which serued leaste for edifying were preferred before them that serued moste for edifying as tongs before prophecie By which it is euident that S. Paules words are wrested of some clean contrary to his meaning to make him a Patron of idle if not hurtful ceremonies maintained more vpon wil then reason or graunted of Gods worde vnder the colour of order and decency not onely with neglect but also with great hinderance of Gods building by spoyling the Churche of so many learned pastoures There are besides these thinges certaine other matters as confirmation Churching of women buriall of the deade thoughte to belonge to the office of a Byshoppe or Pastour Whereof the firste two are meere deuises of men and ought to haue no place in the Churche of Christe The other albeit it bee to bee retayned with a certayne honestye yet it is not to bee tied to the proper office of a Pastour And as for Confirmation it oughte therefore to be shut oute and haue no place in the church of God as wel because it displaced Catechising and broughte in steede thereof vayne toyes and Childishe ceremonies to the greate hurte of the Churche as for that also it derogateth muche from the dignitye of Baptisme the sacrament of the Lorde and is extolled aboue it being a deuise of man and is pretended to bee a signe to certify the Children of the fauoure and gratious goodnesse of GOD towardes them falsely grounded vpon the example of the Apostles Whereas the ministration of baptisme is permitted to euery hedge-priest minister and Deacon And as for Churching of Women because it sauoureth of the Iewish purification and of Popish institution it ought altogether to bee omitted for it breedeth and nourisheth many superstitious opinions in the simple peoples hearts as that the woman which hath born a child is vncleane or vnholy whereas the Apostle pronounceth that Godlye women are sanctified and saued by bearing of Children 1. Timoth. 2. 15. that it is vnlawfull for her for any necessity to go out of her doores before she bee Churched that this churching is a necessarye part of the Pastors office that shee must weare a white raile ouer her head when she goeth to Churche by the Midwife waighted Home with the Parishe Clearke with diuers suche like Bables vvhiche in a vvell refourmed Churche are not to bee suffered As for the buriall of the deade because Sathan tooke occasion vppon Ceremonies appointed therunto to sowe the seede of manye Herisies in the Church as prayers for the dead oblations for the deade Purgatory c. Also many superstitions as hallowing of Churcbyardes distinction of Burialls as some in the Chauncel some in the Churche and some in the Church-yardes some with more pompe as singing ringing c. some with lesse burying towards the East lightes and holy water bestowed vpon the dead c. It is thought good to the best and right reformed churches to burye their deade reuerently without any ceremonies of praying or preaching at them because experience hath taught them what inconuenience may grow therof by exaÌ„ple of that which hath bin before And as they are not to be excused if any for small triâ—â—es only raise vp hâ—t contentions so they haue much to aunswere before God that suffer the people of God to lacke the onelye foode of their souls for such humain constitutions But to conclude it is the duty of euery true Pastor to obserue those thinges that are concluded by the lawfull authoritye of the church concerning ceremonial matters for order and comlinesse sake and for edification and not to controll publique order by his priuate iudgement but vpon great waighty causes Wee haue hitherto intreated of the proper dutye of a Pastour himselfe nowe it followeth that we likewise set foorth his authoritye in common gouernment with the Elders But least any man shoulde mistake that which wee purpose to say of his authority wee haue neede to expresse what wee meane by this worde authoritye For euen those thinges
we finde in the worde of God certayn Officers appoynted for gouernmente vvee are bolde to affirme that that charge belongeth vnto those that are such And that doth S. Paule playnely declare where hee putteth a difference of the seuerall offices of the Church whereof hee nameth Gouernors for one 1. Cor. 28. 29. and Rom. 12. 8. Let him that ruleth doe it with diligence Therefore there ought to be in euery Church a Consistory or segnorye of Elders or gouernors which ought to haue the hearinge examination and determining of all matters pertaining to Discipline and Gouernement of that Congregation which authoritye of theirs neuerthelesse ought to be moderated that their iudgment may be rightly accounted the iudgement of the holy Church Which thing consisteth in these two pointes First that the Elders bee elected and chosen by consent of the whole Congregation men of Godlinesse and Wisedome in whome the whole Churche reposeth such confidence that they commit vnto them their authoritye in hearing determining such matters as without horrible confusion they cānot perform themselues And hereto also may be referred that which is sayde of Election of Pastours that the Apostles Paul and Barnabas did ordain by Election of the congregation Elders vnto many Churches Actes 14. 23. because the name of Elders is common to both to Pastors and Gouernors and is vsed in the Scripture to comprehend both at once as it appeareth manifestly by S. Paul 1. Tim. 5. 7. Those Elders that gouern well are worthy of double honor especially those that labour in the word and doctrine Of which testimonie we learne these three things First that there bee Elders in the Church which meddle not with teaching but are occupied altogether in gouerning Secondly that the Elders which labor in teaching otherwise called Pastors are ioined also in gouernment with them which teach not And thirdlye that the name of Elder comprehendeth both sorts of Elders And especially in the place before alleadged for election ther is great reason to lead vs to think that the elders for gouernment are as wel vnderstood as the other for doctrin because it is writtē in the same place that after they had ordeined them Elders in euery congregation by election as hauing set the Churches in perfect order which could not be except thei had established discipline as wel as doctrine they cōmitted thē to the Lorde in whome they beleeued The second point for moderation of the elders authority in such sorte that their sentēce may be the sentēce of the Church is this that when the cōsistory hath traueled in examining of causes pertaining to Ecclesiasticall Discipline and agreed what iudgement ought to passe vpon the matters they propound it to the whole multitude that it may be confirmed by their consent Wherof S. Paul speaketh touching the execution of Excōmunication because the fact was manifest Whē you are gathered together with my spirit in the name of our Lord Iesus Christ and with the power of our Lord Iesus Christ to deliuer such a one vnto Sathan Nowe therfore to◠prooue that there ought to be a Consistory of elders in euery Church for gouerning of the same It is manifest by the cōmandemēt of our Sauior Christ touching him that despiseth pryuate admonitiō If he hear not them tel the congregation if hee hear not the congregation let him be vnto thee as an heathē publicane Verily I say vnto you whatsoeuer you shall bind vpon earth shall be bound in heauen In which saying of our Sauiour Christ this worde Congregation is not so largely taken as in other places for the whole multitude but for the chosen assembly of elders For our sauiour Christ in that worde alludeth vnto the assembly of elders that was amōg the Iews which they called but corruptlie of a greeke worde Synedrion which signifieth a Counsell or Consistory Sanedrin which had the hearing and determining of all difficult and waightie matters among the Iews the like wherof hee willed to be established in his Churche for administration of gouernment For seeing it was first instituted by God for gouernement of his Church in the olde lawe as hath beene shewed before out of Num. 11. 6. although it was shamefully abused by the wicked Iewes our sauiour Christ trāslateth it into his Church also in the new Testament and the name of Elders doth moste aptlye agree vnto them that bee gouernours in the Church now euen as it did to the ancients of Israel so that the Pastors seme to haue borrowed the name of Elders speciallye in respect of their gouernment The name of this consistory also in the new Testament we finde to be agreable with that of the Iewes whereof our sauiour Christe speaketh when he sayth Tell the congregation or assembly S Paule 1. Tim. 4. 14. Dispise not the gift which was giuen thee thorough prophecie with imposition of handes of the Eldership where the greeke word is Presbyterion the assemblie or Consistorye of the Elders Which worde is vsed also by Saint Luke in his Gospell speaking of the consistory of the Iewish Elders Luke 22. 66. As soone as it was daye the whole Eldership or assemblie of Elders came togeather both chiefe Priestes and Scribes and brought him into their counsell In which saying their counsel Synedrion is called Presbyterion Also Saint Paule Act. 20. 5. that he had beene a persecutor of christians taketh witnesse of the high priest and of the whol consistory of Elders vsing the same word Presbyterion By which it is euident that our sauiour Christ by this word Ecclesia in that place meaneth a consistory or assemblye of Elders whose authoritie he doth ratifie with such power that whatsoeuer is bounde or loosed by them on earth in the feare of God and with heartie prayer the Lord will bring it to passe yea he him selfe will be in the middest of them as President of their counsell to direct their consultations to the glory of God and the profite of his owne Church Therefore in euery Church there ought to be a consistory of Elders or Gouernours which with the Pastor may take charge of Ecclesiasticall discipline and good order to bee obserued in the church to the punishment of vice and the aduauncement of true vertue These if they gouerne well as Saint Paule doth testifie are worthy of double honour both that honour which is due to Godly men and that which is due to good gouernours How necessarye it is that Discipline shoulde be in the Church to keepe men in awe from offending and to bring offenders to repentaunce to auoyde the infection of sinne within the Church and the reproche that groweth by neglecting the punnishment of sinne among them that are without the Church We thinke it needlesse to stande long in proouing the matter of it selfe is so apparaunt and hath such plentifull testimonies in the scripture And especially let the reasons of Saint Paule 1. Cor. 5.
¶ A BRIEFE and plaine declaration concerning the desires of all those faithfull Ministers that haue and do seeke for the Discipline and reformation of the Church of Englande Which may serue for a iust Apologie against the false accusations and slaunders of their aduersaries GOD IS MY DEFENDER AT LONDON Printed by Robert Walde-graue 1584. A praeface to the Christian Reader THE holy Prophets hauing oftentymes * but searched vvhen and at vvhat time the foreseeing spirit of God declared vnto them the manifold afflictions and troubles of the church to come haue therevpon entered into great lamentations for the same And haue not onely vvept and fasted them selues * but haue compiled for the church vvhole bookes of lamentations therein instructing them what vvay to take for appeasing the fierce wrath of God breaking out against them VVhich dutie in semblable maner should novv long agoe haue beene done of vs did not the hope vvee conceiue in the middest of manye tempestes confirme vs in such expectation of her maiestie and her most honourable counsell as that according to their clemencie tovvardes the poore ministers and their families but most especially according to their holye and zealous care vvhich ought to abound for the cleane driuing out of the Cananites and planting hedging pruning and continuall preseruing of the Lord his vineyard from Foxes yea little Foxes this ciuill vvar as a man may say of the church vvherein so much of that bloud * vvherof Paule speaketh is powred to the grounde shoulde by their holie and iuste authoritie fully bee ended Now vvhen as vve at this time are subiect almoste vnto all the afflictions vvhich can come vnto a church blessed of God vvith such a christian and happie regiment as to the prophane scoffing of the * Hammonits at the buylding of the church as at a vval vvhich a Fox should destroy to the conspiracies of the Arrabies and those of Ashod to the false * charges of sedition contempt of all good lavves and proceedinges like to that of Sanballat yea to the * prophetes them selues vndermining nay reuiling displacing and grieuouslye afflicting the Godly and learned ministerie so consequently plaging the Church vvith that plague vvherby * the priestes may mourne because there is no offering and the people perishe euen the yong men vvith the famine of hearing the vvorde of God preached when I say we are subiect to al these vvee can thinke of no vvaye for reconciling the brethren at variance after a most sure holy vnion of both their forces for a couragious setting vpon the common aduersary then the certaine peaceable and reasonable vvay following VVhich is that vvhereas both by bookes alreadie written and by treatizes latelye and novv published it may appeare vve seeke that vvhich at the least in the iudgement of all true Christians hath no small probabilitie as vve iudge necessitie of trueth out of the scriptures it maye please her most excellent maiestie and their honours to appoynt on both sides the best learned most Godly moderate men to debate all differences of vvaight betweene them and vs. So that first vpon sufficient consideration the questions to be debated be vvithout all ambiguitie set downe the reasons of both sides vvithout all out-goynges shortly and plainely deliuered in vvriting each to other that after vpon sufficient examination the reasons of both be continuallye confirmed and resolued till eyther by the euidence of truth one part yeeld vnto the other or the folly and madnes of those vvhich gaynesay it do in equall iudgement become manifest in regarde of the contradictions and absurdities vvhereto they shall bee dryuen by the force of Gods vvorde VVhich vvay though it shoulde come naked vnto vs can not well be refused but beeing richly attyred vvith all robes and ornaments vvhich the scripture giueth vnto the Synodicall assemblyes for such conferences as namely that there bee * much searching of the trueth by sufficient reasoning vvithout all by matters quarrels euasions and colours vvhatsoeuer that there be much * order vvhen the spirite of euerye prophet shall be subiect vnto the spirits of the other prophets the iudgement of al shalbe sufficiently heard vvithout stopping of free sufficient answere without Lordly carrying away of the matter with no substāce of reason vvhere no authoritie pregnancie of vvit plausible perswasion of mans vvisedome shall turn the truth aside but al shal stand in the * euident demonstration of Gods spirite lastly that there be * peace without all bitternes reuilinges suspicions chargings of men dead aliue wherby affections are mooued iudgement blinded and men driuen as vvith a mighty streame from the loue of the truth vvhen it commeth thus adorned vve thinke that vvhich we labor to procure to be so honorable * not only before God but also before men that none can iudge othervvise of it then vve doe For if any shall obiect that the graue authoritie of Archbishops Bishoppes shall receiue a checke whilest they are brought to deale with those whome they iudge fewe young vnlearned and not comparable to them selues or that it is a challenge not much vnlike the Papistes or lastly that it shall be preiudiciall to the estate of gouerment established It maye please their wisedomes vvho are to bee iudges to consider what vvee haue to aunsvvere vnto these things which if they haue the truth of God his word containe the safest best way in such cases tend to the full quieting of all and the remoouing of the plagues vvhich are vppon vs and are like dayly further to come euen from the cōmon aduersary VVe may boldly yet most humbly vppon our knees requyre them before God and all his elect Angels no◠to cast it away VVherfore for the first let vs grant the great difference vvhich they make of yeares and learning yet the speech of Elihu giueth them sufficient answere that this vnderstanding is not tyed to such outvvard respectes but to the * reuelation of Gods spirit and to accept in such cases the persons of men or to giue titles is but to prouoke God to destroy vs. Yea let the memorable examples of * Ezechias and the priestes of the Apostles in their counsels of * Paule in his Epistles and euen of * Peter in yeelding to the challenge of some not so well instructed mooue them vvho not onely not refused the Leuites Elders but accepted the people in some maner to be heard to speake and to authorize their determinations and writings at least let their own opinion that in interpreting the scriptures and deliuerye of doctrine we are equall vvith them persvvade them not to refuse those vvho if they coulde straine their consciences to subscribe to the Archbish. articles they would gladly receiue them to be the Ambassadors of Iesus Christ. As for the fevvnes it may bee if the ignorant ministers the varietie of other
that wee haue shewed before to bee the duetye of a Pastor may also bee called his authority as to preach and teach wherein is included his authoritye to forgiue and retaine sinnes also his authoritye to minister the Sacramentes and to doe other thinges in the Churche which none may doe but hee But in this place wee vnderstande authority for power of gouernment in the Church Whereof the Apostle speaketh that it is one of the graces and giftes of GOD necessarye for the building of his Church This authority of regiment we haue declared that it ought not to be a Lordly ruling neither ouer their flocke nor yet ouer their fellowe seruauntes and brethren and leaste of all that they ought to haue dominion or Lordship ouer the faith of the Church In all these the man of sinne hath exalted him selfe contrary to the worde of God So that he would be head of all the Church Byshop of all Byshops and haue authoritye to make nevve Articles of Faythe Whose vntollerable presumption as we haue long since banished out of this Lande so we wish that no steppes of such pride and arrogancy might be left behind him namely that no elder or minister of the Church shoulde challendge vnto himselfe or accept it if it were offred vnto him any other authority then that is allowed by the spirit of God but cheefly to beware that hee vsurp no authority which is forbidden by the word of God For wherefore do wee deâ—est the Pope and his vsurped supremacy but bicau â—se he arrogateth the same vnto himself not only with out the warrant of Gods worde but also cleane contrarye to the same Now if the same reasons authorities that haue banished the Pope do serue to condemn all other vsurped authoritye that is practised in the Church Why shoulde not all such vsurped authority be banished as well as the Pope We can alledge against the Pope and rightly that which S. Ioh. Baptist did answere to his disciples No man can take vnto himself any thing except it be giuen him from Heauen Ioh. 3. 27. And that saying of the Apostle to the Hebrewes No man may take vpoÌ„ him any honor in the church of God but he that is called of God as was Aaron Insomuch that Christe himselfe did not giue himselfe to be an high Priest but he that saide vnto him Thou art my Sonne this day I haue begotten thee Hee sayth in another place Thou art a priest for euer after the order of Melchisedec Now seeing these rules are so generall that the Sonne of God him selfe was not exempted from them but shewed foorth the decree wherein he was authorized By what rule caÌ„ any man reteine that authority in the church of god which is not called thereto by the worde of God Likewise we can alledge again against the supremacie of the Pope to proue that Peter was not superiour to the other Apostles that which our sauiour Christ sayeth to his Apostles Luk. 22. 26. and Mat. 20. 25. Mark 10. 42. It shall not be so among you but he that is greatest amongst you shall be as the yongest and he that ruleth as he that serueth And Mat. 23. 8. You haue but one master which is Christ and all you are brethren If these places prooue that the Pope ought not to bee aboue other ministers of the church Why doe they not likewise proue that the Ministers are equal among themselues And for the most part all those arguments and authorities of Scripture that are vsed to confute the vsurped authoritie of the pope are of as great force aganst all other vsurped authorities of one pastor ouer an other Therfore while we intreate of the authoritie of the pastors we must take heede that we open not a window to popish tyrannie in steede of pastorall authoritye that we enlarge not the bounds of authoritye without the boundes of the Scripture Wherefore while wee search the Scripture the onelye rule whereby the Church of God oughte to be gouerned we finde that in regiment gouernaÌ„ce of the church the pastor bishop or elder hath none authority by himself seperated from other For in the Church ther ought to be no monarchy or sole absolute gouernment but that is referred peculiarly to our sauiour Christe only 2. Tim. 6. 7. Iude. 4. And that regimente which hee hath left vnto his Church is a consent of his houshold seruaunts to do all things according to his prescription as he witnesseth Math. 18. 19. If two of you consent vpon earth vppon any matter what soeuer ye shall aske it shall bee graunted to you of my Father which is in Heauen For wheresoeuer two or three bee gathered together in my name there am I in the middest of them Seeing therefore that our Sauiour Christe hath neither authorized nor promised to blesse anye other forme of regiment then that which consisteth of the consent and gathering together of his Seruauntes in his name wee holde vs content with this simplicity and therefore we are bolde to say that the authoritye of a Pastour in publique Regiment or Discipline seperate from others is nothing at all Let vs then see what is his authority ioined with others and first who are so ioyned in Commission with him that without their consent hee can do nothing We say therefore that the authority of Christ is left vnto his whole Church and so to euery church that none may challeÌ„ge Episcopall or Metropoliticall authority as it is with vs at this day ouer other without greate tyrannye and manifest iniury For seeing our Sauiour Christe promised his presence and authority to euery Churche indifferentlye Math. 18. 19. 20 None may challenge any such prerogatiue aâ—ore other but as the Churches are limitted out for order conueniency so is euery one of them of like authority in it self but because they make al but one church one body of Christ therefore there is but one authority in them to determine of matters concerning them all By which ther appeareth to be a double authority of the Pastor one with the seuerall congregation in which he is Pastour the other with the whole Synode or assembly whereof hee is a member and both these authorities wee finde sufficientlye authorized in the Scripture as shall playnâ—lye appeare in the seuerall Discourses of them First therefore wee will speake of his authoritye in his seuerall Churche in which hee maye doe nothing without the consente of the Churche And first let vs examine whether this authority bee so diffused ouer the whole Churche that the hearing trying and determyning of all matters pertayneth to the vvhole multitude or to some speciall chosen persons amongest them meete for that purpose The authoritye is the power of our Lorde Iesus Christe graunted vnto the Church But because the iudgement of the multitude is confuse whereas God is not the authoure of Confusion but of order and that
wisedome of the Synode therefore ought to haue such regard of all churches that they haue speciall respect to euerye one Wherin we of long time in England haue beene caried away with an vntrue principle that vniformitie must be in all places and thinges a like as though we would feede old men and sucking infants all with one kind of meat or as though we would cloath all ages in a robe of one assize and that which is more absurde compell men of ripe age to sucke the dugge to weare their biggins and to carrye Rattles and other Childish bables Our lande is not yet wholly conuerted to Christe so great hath beene our negligence hitherto therefore there can not bee suche an vniformitye of orders in all places as shall be profitable for all Therefore it were meete that the Ouerseers and Elders of the Churche shoulde come together to consider of this matter what orders were moste meete for diuerse places to bring thē to the obediēce of Christ what for the furtheraunce of them that are newly come and what for the continuance and increase of thē that are very well come on The same doctrine although not the same parts of Doctrine is to bee euery where but ceremonies euen as they be ceremonies do admit variety as time persons and occasions serue to be diuerse Yea Christian liberty in them somtimes is necessary to be testified because there are many so simple that they know not the difference betweene those thinges that are necessarye in the Churche and those that are not of necessitye There be that thinke a Crosse or Font as they call it is as necessary in baptisme as water and that kneeling at the Communion is more necessary then preaching of the Lordes death that a Surplusse in common prayer is more necessary then a deuoute minde and greate occasions offered to the ignoraunt so to thinke vvhen they see them that preache moste diligently pray most feruentlye and minister the Sacramentes moste reuerently according to Christes institution to be displaced of all ministery for a Crosse or a Fonte or a Surplusse or some such other trifle The Synode therefore oughte to bee carefull in ordayning of Ceremonyes not onelye that they bee pure and agreeable to the worde of God but also that they bee expediente for the time and personnes for whose vse they are ordayned And as wilfull contemners of good orders established by publique authoritye are worthy to bee corrected so intangling of mens consciences or tyrannicall coaction in these indifferente matters must alwayes bee auoyded The Synode hathe further authoritye concerninge Discipline to refourme and redresse by Ecclesiasticall Censure all suche defaultes and controuersies as cannot bee determined in the particuler Churches as for example If the Pastour himselfe haue neede to bee seuerelye punished vvhere there is but one Pastour in a Churche or if Elders vvhiche shoulde bee refourmers of others haue notoriouslye misgouerned them selues or if they haue beene ledde by affection to condemne an Innocente or to iustifye the vngodlye in these and suche like cases all Contention is to bee concluded by the authority of the Synode Some example vvee haue thereof Acts. 15. where those contentious Schismatiques that withstoode Paule and Barnabas at Antiochia were constrained to yeelde by authoritye of the Councell and Paul and Barnabas restored to their credite For which causes Synodes ought oftentimes to bee assembled though not general of the whole realme but particular of euery prouince or shire as it may be most conueniently that such thinges as are to be refourmed may bee redressed with speede Last of all forasmuch as the election of Pastors is a great waighty matter which ought not to bee permitted to the iudgement of anye one man but pertaineth to the Church whereunto they shoulde be chosen both for better aduise in chusing of a meete man and for authority in causing him to accept their election it is conuenient that it bee done by iudgement of the particular Sinode That no one man hath authority to ordaine Pastors and to impose them ouer churches hath bene before declared by example of the Apostles Paule and Barnabas who although they were Apostles yet would they not challenge that prerogatiue vnto themselues but by common election they ordained Elders in euery Church Acts. 14. 23. Timothy also receiued his charge although it were through prophecy by imposition of handes of the Eldership 1. Timoth. 4. 14. Therefore as it hath bene euidently declared before the assembly of Elders consisting of graue wise and Godly men ought to enquire when the Pastors place is voyd wher they may finde a man meete to supplie his roome and therein to desire aide of the Synode The man by such Godly aduise so chosen ought to be presented to the Congregation and of them to be allowed and receiued if no man can shew anye reasonable cause to the contrarie This is the right election and ordaining of Pastors grounded vppon the worde of God and practised by the primatiue Church two hundred yeeres after Christ vntil the mistery of iniquity grew to work more openly to the setting vp of the tyrannicall kingdome of Antichrist By this we may plainly see that our presentation of patrons is both prophane and preiudicial our giuing of orders by Byshoppes is presumptuous and full of absurdities Firste because they take vppon them to do that which none of the Apostles durst doe that is without election of Churches to ordayne Elders Secondly that they giue an Office vvithout a charge to make a Pastour and sende him to seeke a Flocke where hee canne finde it which is as vnreasonable a thing as if one were chosen to bee a Church-warden and had neuer a Churche to keepe or made a Constable that had neuer a Towne or place appoynted whereof he should bee Constable For the name of a Pastour Elder or Ouerseer is the name of an office in Act and esse because it is a proper Relatiue and not a Potentiall abilitye in the Cloudes If Byshoppes as they bee nowe were consecrated after the same maner to seeke theire Byshoprickes vvhere they coulde finde them it 〈◊〉 no greater absurdity then it is to ordayne Pastoures and let them proll where they can for their benefices Thirdlye by this wandring we may also say vagabounde ministery shifting from place to place and in all places to bee counted a Minister where he hath no charge it wold grieue a man to thinke what inconueniences doth follow but principally how filthily it stinketh of the olde Popish indelible character frō whēce it hath his ground and neither of any reason or of the worde of God And yet forsooth it is so perfect that it may abide no reformatiō Fourthly if you will see how well the authority which they claime and practize is vsed of them that onelye haue the choyse and admission of Ministers Looke ouer the vvhole Realme of Englande What a multitude of vnfitte Pastours shall you
together with the whole multitude Actes 15. And as they are seuered in place so will they bee higher in authoritie So that whatsoeuer is decreed amongest them that must bee called the determynation of the whole Synode So that no manne muste bee suffered to speake anye thinge agaynste it bee it neuer so reasonable or agreeable to the vvorde of GOD yea vvhosoeuer vvill not subscribe to all suche thinges as they decree muste bee excluded out of the Conuocation as vvas practized and threatened in the Conuocation at the foresayde Parliamente vnto diuerse Godlye and learned Preachers that offered to speake agaynste dyuerse grosse and palpable erroures that had escaped the Byshoppes decrees As for the distinction of Canonicall and Apocriphall bookes for explication of the clause in the article of Predestination where it is sayde that the elect may fall from Grace and such like matters If this bee not to practise Lordshippe ouer our faith to set downe decrees of Religion which must bee accepted of all men without eyther reason or testimony of the Scripture to prooue them and no man permitted to shew anye reason or Scripture that inforceth his Conscience to the contrarye but onely to hang vppon the authority of bishops Let some other declare what Paul meaneth 2. Cor. 1. 4. where he denieth that he woulde excercise any Lordship ouer the faith of the Corinthians For although their decrees were neuer so perfect yet it were an example of tyrannicall Dominion neither to giue reasons to satisfie the ignoraunt them selues nor to hear or cōfute that which might be alleaged against them by others but for a few lordbishops in comparison of all the conuocation to sit by them selues order all thinges at their pleasures as though the Gospell sprang firste from them or had come vnto them only it sauoreth of nothing so much as of popish tyranny Whereas otherwise it is well knowne they are not al of the best learned nor all of longest study nor all of soundest iudgement nor all of greatest zeale nor all of best example and therfore not meetest to be the onely determiners in Ecclesiasticall matters to the preiudice of the whole synode Wherefore it is greatly to be desired that our synodes also which are so farre out of order maye be refourmed according to the scripture and the example of the primitiue Church that all thinges may be done with such modesty grauitie iudgement as they were by the Apostles and Elders Act. 15. And now that we haue set forth the whole Ecclesiasticall ministerye according to the word of God with all the duties authoritie that pertayneth vnto it the place requyreth that we should also intreat of the authority of the ciuil Magistrate in matters ecclesiastical Of the title of the princes supremacie if it be truly vnderstood we moue no contronersie but that it doth properly apperteine to the ciuil magistrat to be the highest gouernor of al persons within his dominion so that the soueraign Empyre of God be kept whol But herein resteth all the doubt howe this is truely to be vnderstoode that shal we best vnderstand by the contrarie namely by the vsurped tiranny of antichrist For antichrist did challenge vnto himselfe al authority both that which is proper to god that which is cōmon to men Therefore that the pope claimed to be that only head of the church frō which the whol body receiued direction was kept in vnity of faith This was blasphemous against Christ therfore may not be vsurped by any Ciuill magistrate no more thē by the pope Likewise wher hee challengeth authoritye to alter change dispence with the cōmandement of god to make new articles of faith to ordain new sacramēts c. this is also blasphemous and ought not to be vsurped of any ciuil prince On the other side where he challengeth authority ouer all princes so ouer al the clergy that he did exempt them from the ciuil iurisdiction this is contumelious iniurious against al christian kings And therfore euery prince in his own dominiō ought to cast off the yoke of his subiection and to bring al ecclesiastical persons vnto his obedience and iurisdiction Here haue we the first part of the title of supreame gouernment ouer al persons In matter or causes ecclesiastical likewise the pope doth not only presume against god as we said before but also against the lawfull authority giuen by God vnto men For he forbiddeth princes to medle with reformation of Ecclesiasticall matters or to make anye lawes pertayning to causes of religion answering them that those things do appertain onlye to him the general counsel But when he cōmeth to debate anye thing with his clergy then al laws knowledge are enclosed in the closet of his brest When any generall counsel must be holden all that they doe receiueth authoritie from him For except he doe allowe it is nothing And he is so wyse that neyther with the councell nor without the counsell he can erre or thinke amisse in matters Ecclesiasticall wheras it is not onely lawful but also necessary for Princesse if they will doe their dutie to looke to the reformation of religion and to make lawes of matters Ecclesiasticall but so that we confounde not the offices of the Prince and the Pastour Eor as it is not lawfull for the Prince to preach nor administer the Sacramentes no more is it lawfull for him to make lawes in Ecclesiastical causes contrarie to the knowledge of his learned Pastors For as these three partes of a pastors dutie are graunted to him by God preaching ministring of sacraments and Ecclesiasticall gouernment he maye no more take from a Pastor the third then he may the two first By this it appeareth how farre it is lawful for Princes to intermedle with causes Ecclesiasticall namelye that it is the chiefest poynt of their dutie to haue especiall regarde that God may be glorified in their dominion and therefore they ought to make ciuill lawes to binde the people vnto the confession of true faith and the right administring and receiuing of the sacramentes and to all ecclesiastical orders that they beeing instructed by the worde of God thorow the ministerie of the preaching of the same shall vnderstande to bee profitable for edifying of the church of Christe and the aduauncement of the glory of God If any shall offende against the laws whether he be preacher or hearer beside the ecclesiasticall censure which he shoulde not escape he is also to be punished in bodye by the ciuill magistrate This we see that all christian Emperours obserued that when anye controuersie arose either of doctrine or of order and ceremonies they commaunded the Cleargie to consult determine thereof according to the scripture who assembling togeather incounsel obeyed their commandement Their conclusion then by authoritie of the Emperour was commaunded euerye where to be obserued and those that impugned it to be punished the same order we
affirme with the Papistes that Sacraments confer grace of the work wrought and that the sacrament of baptisme is a sacrament of such necessity that whosoeuer is not dipped in water must be eternally condemned Which hereticall opinion as we haue hissed out in our profession and preaching so is it a great shame for vs to maintain by such corrupt vsage of Christes holy sacramentes Let vs therefore reteine this principle that the administration of the sacraments is a part of the pastors duety for although the office of preaching bee more excellent then of ministration of the sacraments as S. Paul speaketh comparatiuely Christ sent me not to baptize but to preach 1. Cor. 1. 17. Yet they are of such affinitie that the accessory cannot be seperated from the principall thereof For where is no preacher of the worde ther ought to be no minister of the Sacramentes Furthermore it pertaineth to the dutie of the pastor to make prayers as Act. 16. 16. not onely priuate as all men are bound to doe but also publike prayers in the name of the whol Church Act. 6. 4. 1. Timot. 2. 1. being the mouth thereof For whereas the spirit of God commandeth al things to be done in decent and comely order and forbiddeth all confusion and disorder As it were great confusiō vncomelines for euery man to make his seuerall praiers in the publike assemblies so is it orderly for one to pronounce the praier in the name of the rest and the rest to pray with him in silence to answer Amē It is also decēt that he which is the shepherd should go before the sheep in praier the sheepe to follow him in lifting vp of their harts in mutuall consent Moreouer for asmuch as preaching and administration of the sacramēts ought not to bee vsed without publique prayers as it is the Pastors office to preache and minister the Sacraments so is it his duety also to go before his flocke in publique prayers But heere we haue to obserue two things the first that as it perteineth to the Pastor to conceiue publique praiers so it is the duty of the whole Church in the name of the whole Church to ioyne in hart with the pastor in the same praiers that they knowing and vnderstanding what he hath praied may at the end giue ther consent by answering Amen Wherin their is great abuse in our Churches For as though it weare notinough to keepe out preaching by longe prescribed formes of praier these praiers are so pronounced by the minister that a great number some not of the worst disposed people thinck it perteineth not to them to giue eare or consent of mind vnto them We speake not here of such insensible Readers whose voyce eyther cannot be heard or else cannot be vnderstood wherof there be great numbers nor of the vnfit place prescribed for the ministers standing at prayer in the east ende of the house whē the simple people shal stand oftētimes 40. or 50. yards of in the west ende or of the confusion of voyces whilest all speake at once besides scrines of roode-lofts Organe lofts Idoll cages otherwise called Chauntrie Chappelles and high pewes betweene them which although they do manifestly hinder edifycation yet may they not be remooued in many places for defacing the beauty of the materiall houses whereas S. Paule so much estemeth the building of gods spirituall house that he commaundeth the glorious giftes of the holye Ghost to cease in the congregation when they do not helpe to edification But we speake of this that a great multitude thinke they haue wel serued God if they haue been present at common prayers or anye part of them as they were wont to thinke in popery although they bee neuer so vainly occupyed in the Church some in walking some in talking in gathering of money not onely for the poore but for other contributions c. And they that thinke they doe best are occupyed in their priuate praiers or in reading of books while their minister pronounceth publique praiers Thus as preaching is neglected vppon colour of publique prayers So publique prayers by priuate exercises are made altogether vnprofitable to a great number For who knoweth the right vse of publique prayer but they that are taught by the word of God Let vs therfore establish publique preaching and publique prayers will follow of necessitie But if we continue to vpholde formal praiers that preaching bee neglected it will come to passe that neither shall be regarded For what did thrust out preaching from the Romishe Church but long prescript formes of reading of singing of praying so that their ordinarye was ynough and to much to occupye the whole daye though there were no sermon wheras contrariwise there woulde be no ordinarie publique prayer without preaching Which terrible example of the practize of Sathan in the man of sinne shoulde make vs afrayde to giue any like occasion of such inconuenience hereafter to come For is not this opinion already growen into a great manye mens heades that the seruice maye not giue place to a sermon no though the time be not sufficient for both And are ther not many that had much rather heare a chaunted Mattens and Euensong then a godly learned sermon Yea they frequent the one and refuse the other Let Cathedral Churches c. be an example where you shall see a great number that tarrye while the seruice is songe but depart so soone as the Sermon beginneth While the Organes pipe some are drawen with the sweetnes of musike to come vp but while the preacher cryeth out continue beneath and in laughter or brawling be lowder then he oftentimes So that which was wont to be sayd of the Masse Missa non mordet the masse was a gentle beast and did bite no man and therfore was so well beloued of manye may rightly be verified of our ordinary seruice For therefore a great number can so well away with it because it doth not sharpely reprooue them of theire sinnes nor disclose the secreates of their heartes but that they maye continue still in all kinde of voluptuousnes and al other kind of wickednes Wheras by preaching their conscience is gauled ther wickednes and hipocrisy discouered their damnation threatned they are called to repentaunce and forsaking of their pleasant sinnes and to holynesse and innocencie of life So that if there be any sparke of the feare of God in them hearing preaching so often as they vse to heare seruice they will fall downe on their faces worship God acknowledging the great power of God in his ministers 1. Cor. 14. 15. But that they cannot away with all beeing like vnto Felix the liefetenaunt of the Romanes in Iewrie Who when he heard Paule a poore prysoner that stoode before him bound in chaines preaching of righteousnes of temperaunce and of the iudgement to come he was wearie of him because he was a great oppressour and an