43 44 65 73 87 88 92 vse the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the primate of euery Prouince Now if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition note the first and chiefe as well in order and dignitie as in time and Imperie I see no reason to refuse the name of Archbishop more then of Primate which worde the Africane Councill so often vseth If you denie that the compounds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie an order amongst fellowes as well as a power ouer subiects to omit prophane Writers by which wee might prooue it Cicero saying Qui Archipirata dicitur nisi aequabiliter praedam dispertiat aut occidetur à socijs aut relinquetur he that is called Archpirate except he diuide the prize equally he shall be slaine or forsaken not of his men but of his fellowes What thinke you of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archangel doth it import order and dignitie amongst the Angels or power and imperie ouer them if matters in heauen be too high for vs what say you to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarch were Abraham Isaac and Iacob in that they were Patriarchs Rulers and Lords ouer the Churchor chiefe fathers in the Church The twelue Patriarchs that were begotten of Iacob wil you call them the rulers of their Fathers or chiefe fathers of the twelue tribes Dauid shall he be a Patriarch in respect of his kingdome and imperie or of his Propheticall graces and dignitie This signification no doubt the learned Fathers did follow when they suffered and vsed in the Church of God the names of Archbishop Archimandrite Archdeacon not that they made them Lords Princes ouer Bishops Monks and Deacons but rather chiefe amongst thē But did the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies import power and authoritie which you shall neuer prooue must that power be straitwaies so princely and peremptorie that it may not stand with a bishops calling Is there no power nor gouernement annexed to a Bishops office Christ saith they be set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouer his familie Saint Paul calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gouernours in the Lord. That is you will say in respect of their flocke not of their fellow Pastours The Councill of Nice alloweth the Metropolitane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and authoritie ouer his Prouince The Councill of Sardica where were 300. bishops assembled long before the Africane Councill giueth him the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the Prouince and addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we meane thereby the Bishop of the Mother Citie or Metropolitane Socrates saith the first council of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed Patriarkes and calleth the charge which they receiued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Patriarkdom Ignatius Nazianzen and Chrysost. who I think knew the force of their own tongue better then anie māliuing in our age be their skil neuer so great spare not to giue y ◠name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe Priest vnto bishops Nazianz. speaking to the foresaid Council of Constātinople about the choice of another in his place as Theodor. reporteth his words said seeking out a mā prais-worthy wise that is able to vndertake wel guide the number of cares heere occurrent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make him Archbish. of this place And touching Maximus Theodoret saith the same Council depriued him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Archiepiscopall dignitie Where you say that before the Councill of Chalcedon which was about the yeere of Christ 455. you neuer found any subscription in Synode of any man named Archbishop eyther mine cies be not matches or you are greatly deceiued for I find not onely that subscription in the generall Council of Ephesus before the Council of Chalcedon but the maine Council in their letters giue that title to the bishops of Rome Alexandria and Ephesus In the first session of the Councill it is saide The Synode assembling in the mother Citie of Ephesus by the decree of the most religious and Christian kings the Bishops sitting in the most sacred Church called by the name of Marie first Cyril of Alexandria supplying the place of Celestinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mostsacred and most holie Archbishop of the Church of Rome If you take this to be the Notaries fault reade the Mandate which the whole Councill gaue their Legates when they sent them to Constantinople to the Emperours Theodosius and Valentinian for the enlarging of Cyrill and Memnon and likewise their petition to the two princes for the same matter We pern it you say they to their Legates to promise our communion to the Bishops of the East if they will labour with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our most sacred Archbishop Cyril and Memnon may be restored vnto vs. In their relation to the Emperours they giue the like title to Celestinus This holie and oecumenicall Councill say they with which sitteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most sacred Archbishop of your great Citie of Rome Celestinus And though the Prouinciall Councill of Affrica willed the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be refrained in their meetings yet this generall Councill of Ephesus vsually calleth Cyrill and Memnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe Leaders and Rulers of the holie Councill Of the Chalcedon Councill you did well to make no doubt the name of Archbishop is so often vsed in the first second third fourth fift eight tenth foureteenth and sixteenth actions not only in the subscriptiōs but euen in the deliberations decrees of that Council that with good consciēce it might not be dissembled Now if you suppose these three generall Councils of Constantinople Ephesus and Chalcedon and all the Greeke Diuines and Fathers there assembled were so voyde first of learning that they knew not the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition then of religion that they would robbe Christ of his proper titles to increase the pride of men against the trueth of the Scriptures I must confesse I vtterly dissent from you the speach is so hard that I cannot digest it if you yeeld them but reasonable skill in their owne tongue and moderate vnderstanding in the principles of faith I haue my desire for then not onely the function and office of Metropolitanes and Primates is as ancient and necessarie in the Church of God as the hauing and guiding of prouincial Synodes and confirmed vnto them as lawfull by the foure first generall Councils but their very names places were allowed and allotted vnto them by the full consent of the Christian world euen from the beginning and neuer since denied or doubted till this present age wherein wee liue Contention and ambition of Bishops Primates did much afflict the Primitiue Church and hinder and disturbe the best Councils the very Nicene
consult the priests and take direction from them The priests the sonnes of Leui saieth God shall come foorth out of the Cities where they were placed in euery Tribe and by their word shall all strife and plague be tried Remembring alwayes that doubtfull and weightie matters were referred to the counsaile of priests and Iudges that sate in the place which the Lord did choose for the Arke to rest in If there come a matter too hard for thee either by reason of the waight or doubt thereof in iudgement betweene blood blood cause and cause plague and plague of matters in question within thy gates thou shalt arise and goe vp to the place which the Lord thy God shal choose and shalt repaire to the Priests of the Leuites and vnto the Iudge that shall be in those dayes and aske and they shall shew thee the sentence of iudgement And thou shalt doe according to that which they of the place which the Lord hath chosen shew thee and shalt obserue to do according to all they informe thee Thou shalt not decline from the thing which they shall shew thee neither to the right hand nor to the left And the man that will doe presumptuously in not hearkening vnto the Priest that standeth before the Lord thy God to minister there or vnto the Iudge that man shall die This Councillor Senate of Elders residing at Jerusalem in Iehosaphats time who no doubt did not infringe but rather obserue the tenor of the lawe consisted of Leuites and of Priests and of the heads of the families of Israel had Amariah the high priest chiefe ouer them in all matters of the Lord and Zebediah a ruler of the house of Iudah chiefe for all the kings affaires and was a continuance of the 70. Elders which God adioyned vnto Moses to beare the burden of the people with him From these superiour inferiour degrees amongst the priests and Leuites vnder Moses happily may no necessarie consequent be drawen to force the same to bee obserued in the Church of Christ. First for that the tribe of Leui might not be vnguided without manifest confusion and was not subiected to the regiment of any other Tribe but had the same maner of gouernment by her Prince Elders Iudges and Officers ouer 1000. 100. 50. and 10. which other Tribes had in that common wealth Next the ciuill policie of the Iewes being contained and expressed in the bookes of Moses the Iudges and rulers of other Tribes were to be directed and assisted by thâ—se that were most expert and skilfull in the writings of Moses such as the priests and Leuites by their profession and function were which in Christian kingdoms is not so requisite For the Gospell doeth not expresse the maner and fourine of ciuill regiment and positiue lawes as the bookes of Moses doe but leaueth such things to the care and conscience of the Magistrate so long as their policie doeth not crosse the rules of pietie and charitie prescribed in the Gospell and therefore the Pastours and preachers of the new Testament must not chalenge to sit Iudges in those cases which the Priests and Leuites vnder Moses did and might heare and determine Thirdly this preheminence grewe vnto them according to their families by inheritance and birthright The father was chiefe of his ofspring whiles he liued and after him his eldest sonne which is no way imitable in the Church of Christ. And though sometimes the father for good respect made the yonger the chiefer as it is written of Shuri one of the line of Merari that though hee were not the eldest yet his father made him the chiefe yet the contrary was vsually obserued and the priuiledge of the first-borne might not be changed for affection without iust cause Lastly the seruices about the Sanctuarie and Sacrifices which none might doe but Leuites were of diuers sortes and therefore not without great regard were there diuers degrees established amongst them though to serue God euen in the least of them was honourable Now in the Church of Christ the word and Sacraments committed to the Pastours and Ministers haue no different seruices and so require for the discharge thereof no discrepant offices Notwithstanding for the better ordering ouerseeing and containing such in their dueties as be called to be the guiders and leaders of Gods people that they may walke worthie their vocation without reproch of life and be sound in faith without all leauen of false doctrine the wisedome of God in appointing some amongst the priests and Leuites to guide and gouerne the rest of their Tribe as well in the ceremoniall as iudiciall part of Moses lawe is not hastilie to be refused nor lightly to bee neglected For if gouernement be needfull amongst them that will liue in any societie and auoyd disorder whereof God is no way author we cannot get nor need not seeke a fitter or better paterne to follow as farre as the difference of states and persons will permit then that which God himselfe allowed and confirmed in the Church and common welth of Israel And though the certaine forme of their ecclesiasticall gouernment be neither exactly knowen in euery point nor preciselie to be vrged in the Church of Christ by reason of many dissimilitudes betwixt vs and them yet this is euident that God appointed the Church of Israel to be guided not by a generall equalitie of the priests and Leuites but by certaine superiorities among them in euery calling and that as wel in their conuersation as administration and their 70. Elders supreme Council called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisted not of all that were and would be present but of certaine of the chiefest who for their nobilitie and authoritie were preferred aboue the rest and admitted to be of that number So that the Leuiticall discipline vnder Moses doeth cleerely confirme a diuersitie of degrees amongst Pastours and ministers in the Church to be more agreeable to the wisedome of God reuealed in his lawe then a generall equalitie or paritie CHAP. III. The personall and perpetuall kingdom of Christ after he tooke flesh THe externall regiment of the Church the Lord declined whiles he liued here and relinquished to others as a thing meeter for the sonnes of men then for the sonne of God No doubt he was euen then the chiefe corner stone elect and precious laied in Sion by God himselfe the Archpastour ouer the whole flocke and high Priest ouer the house of God the Prophets foretold the gouernment should be on his shoulders and he should order the throne of Dauid with iustice and iudgement the Apostle saieth he is and then was the head of his Church yea the head of all power and principalitie he said of himselfe to his disciples ye call me Master and Lord and ye say well for so I am the Angels of God were to worship him wheÌ„ he was brought into
the world much more the sonnes of men to bee in subiection vnder his feete but so wonderfull was his patience and humilitie at his first appearing in our flesh that a bruised reede he would not breake smoking flaxe he would not quench yea no man heard his voyce in the streetes for he came to serue and not to be serued to suffer for the world that he might saue it and not as yet to iudge the world All power then in heauen and earth belonged vnto him euen when hee was conuersant with men but he neither declared nor chalenged so much vntill he was risen from the dead and in the dayes of his flesh as he was a Prophet to teach and instruct a Priest to cleanse and sanctifie his Church so was he a king to rule and gouerne the same saue that his kingdom was not of this world and therefore he would not raigne in his Church with the presence of his bodie as a man but with the power of his spirit as the sonne of God The kingdom then and throne which he reserued to himselfe farre passeth the directing ordering of outward things in the Church which he hath left to others To the true kingdom of Christ belong the manifold wisedome might and mercies of God shewed on vs for our saluation I meane all the Power Grace and Glorie that God vouchsafeth to bestowe on his Saints in this life and keepeth in store for them vntill the next so that whatsoeuer effects of his trueth gifts of his spirit and feeling of his promise we presently possesse or hope to haue at the handes of God through Christ our Lord it proceedeth from the strength and fauour of this king By the mightinesse of his power though he sit in heauen we receiue that continuall protection helpe and deliuerance which we find in all our troubles and aduersities And so we see his arme stretched out for the repressing scattering and reuenging of our enemies whose pride and rage he doeth so guide and order that it tendeth onely to the triall of such as feare him and the confusion of their foes From the riches of his grace come all those heauenly giftes fruits and blessings of his spirite where with the Church and euery member thereof is furnished and adorned as namely the lightning of our mindes softning of our hearts quenching of our lustes the grounding vs in faith moring vs in hope and rooting vs in charitie by the loue of his trueth obedience of his will and resemblance of his vertues that hath called vs out of darknesse into his marueilous light For what haue wee that wee haue not receiued and whence commeth euery good perfect gift but from aboue euen from him of whose fulnesse we all haue receiued From the stedfastnesse of his promise are deriued that peace ioy and comfort of the holy ghost which the godly feele within them and whereby they are maintained and preserued against the day of Christ and like wise that crowne of righteousnes and glory which he will giue to all that loue his comming when he shall appeare in the cloudes to bring eternall life and blisse with him for all the children of God Till then he must raigne to subdue his enemies which now resist and to fill vp the number of his Saints which yet are wanting That iudgement which finally rendereth to all flesh according to their workes and eternally dureth without altering or ending shall be the very close and conclusion of his kingdom which he man then deliuer vp to God his father when he hath crowned his seruants with honour and immortalitie and adiudged his enemies for their cursed sinnes to perpetuall torments This is the true kingdom of Christ and in this effectuall spirituall and celestiall maner he doeth and shall gouerne his Church here on earth and euery member thereof till all his enemies be vnder his feete After that generall iudgement sinne death and hell being vtterly conquered as in himselfe long agoe so then in all his members the administration of his kingdome shall cease all his brethren being brought vnto God but the fruition shall be euerlasting euen as the ioyes thereof are exceeding aboue all that wee can speake or thinke By the maner of his gouernment it is soone vnderstood that the prcheminence of his kingdom is personall belonging wholie and onely to the sonne of God in so much that no earthly creature may claime without apparant blasphemie to be lieutenant vnder him or communicant with him in his roiall dignitie Vnsearcheable are his iudgements and his wayes vnartaineable Who knoweth the minde of the Lord or who was his counseller His hand is not shortened that it cannot helpe The foolishnesse and weaknesse of God is wiser and stronger then men And therefore he will haue neither partner nor helper The outward face of the Church where the good and bad by the word and Sacraments are gathered and mixed together may be called the kingdom of heauen and of Christ but we must take heed that we wisely distinguish euen in the word and Sacraments the mightie power of God from the outward seruice of men The Gospel which saueth is not written with inke but with the spirite of the liuing God not in tables of stone but in the fleshlie tables of the heart The seed of the word may be carefully cast by vs but it taketh no roote nor beareth fruite vnlesse the Lord prepare the ground We are ioint workemen with God in his husbandrie and yet neither he that planteth nor he that watereth is any thing but God that giueth the increase Circumcision though it were the Seale of the righteousnesse of faith yet auailed it nothing so long as it was out ward in the flesh but that is true circumcision which is in the spirite not in the letter whose praise is of God and not of men The Preacher is the sauour of death vnto death vntill God lighten and open the heart and Christ crucified euen when hee is preached is a stumbling blocke to the Iewes and foolishnesse to the Graecians except God giue repentance and obedience of faith that they may beleeue and be saued The Sacraments are dead elements in our handes and the word a deadly sound in our mouthes without the spirite that quickneth So that in them both it is no hard matter to disseuer the outward signes from the inward graces and the corporall actions performed by men from the spirituall operations effected by the holy Ghost which properly pertaine to Christes kingdom I stand some what the longer in separating the true kingdom of Christ from the externall order and discipline of the Church for that in our times some more zealous then wise and too much deuoted to their owne fansies haue promoted their Eldership and Presbyterie to the heigth of Christes scepter and make grieuous outcries as if the sonne of God were spoiled
Pilate It is not lawfull for vs to put any man to death Tumultuous it was by reason of their immoâ—erate rage shewed in the ende of their iudgement yet so that the witnesses were produced though false the partie suffered to answere for a season Saul trusted to see execution done and the witnesses as by the lawe they were bound the first that cast stones on Steuen And when the tumult was ceased the persecution increased and Saul afterward Paul appointed by Commission from the high Priest and Elders to bee a chiefe Actor for the slaughter of Christes Saintes both there and else where Their wordes to Pilate It is not lawfull for vs to kill any man might bee spoken either in regard of the present time which was so sacred vnto them that they would not that day goe into the iudgement hall where Pilate sate or in respect of the crime they accused him of which was affectation of the kingdome and so no where determinable but in Caesars court or lastly by reason of Pilates presence without whose assent being there in person they could not proceede on life and death Whatsoeuer power the Romanes limitted or enlarged to the Elders of the Iewes after they were lordes ouer them I greatly force not this is euident they were Magistrates by Moses lawe and had the sword from God to execute his iudiciall ordinances as I shewed before more might the Ammonites or Moabites the children of the Edomites and Egyptians were receiued in the third generation Altens were not admitted to be of the number of the Lordes people and any vncleannes of the flesh did separate for a season the Iewes themselues from approaching neere to the Congregation or Tabernacle of God but neither of these is excommunication The straÌ„gers which were not yet admitted could not be eiected the naturall weakenes vncleannes of the bodie as leprosie pollution of feede touching of the dead and such like are no iust causes of excommunication but rather remembrances of our corruption For greater sinnes committed if they could be prooued God by his law appointed corporal punishments for wrongs he required recompence for smaller matters he accepted sacrifices of confession and repentance Other censuring in Moses I reade none commanded This phrase He shalbe cut off from the mids of his people so much vsed in the law seemeth to some men to expresse a kind of excommunication Anathematization from the people of God but they must pardon me if I beleeue it not vntill I see it prooued by the Scriptures The Rabbins write many things touching the traditions and customs of later times but what Moses ordained or intended by this speach I looke for proofes out of Moses himselfe and not out of Rabbins And long wee shal not neede to search the places are so often euident In the 18. of Leuiticus God threatning incest adulterie Sodomitrie buggarie and offering of children vnto Molech concludeth Whosoeuer shal commit any of these abominatioÌ„s the persons that do so shalbe cut off from among their people Whereby God meaneth they shall die the death as is expressed in the 20. of Leuiticus in the very same sins also that if man spare such and leaue them vnpunished God himselfe from heauen by his dreadfull iudgements will roote them and theirs out of the earth Whosoeuer shal giue his children vnto Molech he shall die the death the people of the land shal stone him to death And I will set my face against that man and cut him off from among his people And if the people of the lande doe hide their eyes and wincke at that man and kill him not then wil I set my face against that man and his familie and cut him off So for incest They shall be saieth God cut off in the sight of their people that is openly put to death And likewise for any wilfull breach of Gods law The person that doeth presumptuously the same blasphemeth the Lorde therefore shall he be cut off from among his people or suffer death for when this speach is referred to the Magistrate execution is enioyned and such malefactors must be cut off from the earth by the losse of their liues but when it is referred to God it is a commination denounced that he will plague them with violent and hastie destruction and roote out themselues and their posterities and euen their remembrances from the people of God Hereof are euery where examples The sworde shall cutte thee off Let vs cut him off from the land of the liuing and destroy the tree with the fruite that his name may be no more in memorie I will set my face sayth God against that man and make him an example and a prouerbe and will cutte him off from the middest of my people So againe I will come against thee and drawe my sword out of his sheathe and cutte off from thee both the righteous and wicked This signification is euery where occurrent but no where excommunication In Esdras after the returne of y â— people from Babylon I find a separation froÌ„ the Congregation threatned to the disobedient in Nehemias a chasing away of some that maried straÌ„ge wiues but either of these proceeded froÌ„ the magistrate and so neither serueth for y â— ministers of Christs Church The separatioÌ„ in Esdras is ioyned with the forfeiture of al their substance which offended for so we reade is rather an exiling banishing from the countrey then barring from the Temple In Nehemias the curse of Gods law coucurred with the Magistrates power which no Pastour may imitate I reproued them saith he and cursed them smote certaine of them and pulled off their haire tooke an othe of them by God not to commit the like one of the hie priests nephews that married the daughter of Sanballat the Horonite I chased him from me This seazing of their goodes smiting of their bodies separating them from the people and chasing them from the place shew the ciuil vse of the sword in the Princes hand not the spiritual force of the word in the Priests mouth And therfore the one is no president for the other The casting of men out of their synagogues first deuised by the Pharises to serue their prowd aspiring humor for that y e chiefest power of the sword was transiated vnto strangerâ— and the highest digâ—ities remained vnto the Sadduces and not only deuised but sharply pursued by them against our Sauior and his disciples was no spirituall curse but rather a temporall losse of all such honor office priuilege and freedome as the parties had in the Countrie Citie or Synagogue where they liued and a plaine thraldome to prisoning whipping and such other chastising as their Synedrion by their Lawes might inflict Saint Iohns report is that Ioseph of Arimathea was Christs Disciple but secretely for feare of the Iewes and that
these the Churches had commandement if they came to receiue theÌ„ that is to beleeue them trust them as men sincerely minded sent from the Apostles yea to admit them with all gladnesse and highly to esteeme of them From their mouthes as perfectly vnderstanding the Apostles doctrine doings and meaning by reason of their continuall societie with them were other Pastours of the Church to be directed and instructed Persist thou saieth Paul to Timothie in those things which thou hast learned and are committed to thee knowing of whom thou hast learned them And what things thou hast heard of me in the presence of many witnesses the same deliuer to faithfull men that they may be able to teach others And againe I haue sent vnto you Timotheus which is my beloued sonne and faithfull in the Lord who shall put you in remembrance of my wayes as I teach euery where in euery Church These were charged by Paul to require and command the Pastours and Preachers to refraine from false doctrine and to stop their mouthes or reiect them that did otherwise to ordaine Elders according to the necessitie of the places and receiue accusations against them and sharplie openly to rebuke them if they sinned and that with all authoritie These things the Apostle earnestly requireth and before Christ and his elect Angels chargeth Timothie and Tite to doe It is then euident they might so doe for how vaine and friuolous were all those protestations made by S. Paul if Timothie and Tite had onely voyces amongst the rest and nothing to doe but as the rest How farre was the Apostle ouerseene to adiure them and not the whole Presbyterie to keepe his prescriptions inuiolable if the Elders might euery houre countermaund them and ouer-rule them by number of voyces Since then they were willed and consequently warranted by the Apostles to ordaine examine rebuke and reiect Pastors Elders as iust occasion serued equal ouer equal hath no power nor preheminence It is certaine that as wel the Apostles authorizing as their disciples authorized so to do were superiors in the Church of Christ to Pastours and Elders and likewise that they might and did perfourme and execute the Apostles rules and prescriptions without expecting the consent of Pastours or Presbyteries and the Churches of Christ knew they were bound to obey and bee subiect to them in those cases guided by the Apostles mouthes or letters as well as if the Apostles had bene present and that to resist them was to resist the order which the holy Ghost had approoued in gouerning the Church CHAP. VI. What dominion and titles Christ interdicted his Apostles THe power and prerogatiue of the Apostles aboue Euangelists Prophets Pastours Doctors and all others in the Church would the sooner bee granted were it not that certaine places in holie Scripture seeme repugnant to it as where Christ forbade his Apostles all dominion ouer their brethren and the Apostles in electing to offices assembling in councell to determine of faith imposing of handes and putting the wicked out of the Church seemed not to chalenge all to themselues but to associate others with them as if the right thereof appertained so well to the Church Presbyterie as to the Apostles which particular actions cause many men to thinke that alone the Apostles could not execute these things but iointly with others It shall therefore not be amisse to consider the places In the contention amongst the disciples for superioritie wee must obserue the occasion of their strife and the affection of the striuers The occasioÌ„ was ministred by Iames and Iohn the sonnes of Zebedee who by their mother importuned Christ that in his kingdome her sonnes might be the chiefest men about him and sit the one at his right hand the other at his left These two dreamed as the rest of the Jewes and also the other Apostles did whiles they were weake vntill they were endued with the power of the holy Ghost from heauen that the Messias should restore the temporall kingdom to Israel and sit as an earthly prince in great glorie on the throne of Dauid his father and rule all nations with a rod of iron receiuing of them subtection seruice and tribute as other Princes vsed and whatsoeuer the Prophets foretold of the wonderful plentie tranquilitie excellencie of the kingdome of Christ these two not sauouring as yet the things that were Gods nor vnderstanding any thing of the spiritual kingdom of Christ applied to fit their earthly desires hoped for great promotions by seruing their master and looked to beare rule to be chiefe men about him when he came to his glory The other ten being deceiued with the same error caried with the like hope though not expressed in so ambitious maner disdained the two brethren the neerer their master drew towards his death y â— sharper grew the strife amongst them who should be greatest chiefest about him when he came to his kingdom which they supposed should be earthly This vaine expectation and contention of his disciples the Lord vtterly suppresseth at his last supper for there the strife reuiued by assuring them that his kingdom was no worldly kingdom and therefore they might not looke to be great Commanders and Rulers ouer others for so his words import Princes of the Gentils beare rule ouer them and great States exercise authoritie on them with you it shall not be so that is you shall not haue any such rule or dominion as they haue He doeth not say you shall haue no prerogatiue nor preheminence aboue others but you shall haue no such or it shall not be so with you as it is with them By this all ciuill iurisdiction power of the sword to command compell punish by losse of life liâ—â—â—e or libertie is secluded from the ministers function and reserued to the Magistrates but Christ neuer meant by those words to barre all degrees and diuersities of gifts and administrations in his Church he rather expresseth the coutrarie euen in the same place Ye are they saieth he to his Apostles which haue continued with me in my tentations and I for recompense appoint you a kingdom as my father hath appointed to me that you may eate drinke at my table in my kingdom and sit vpon thrones iudging the twelue tribes of Israel And not depriuing them of that honour which he had or would bestow on them to be chiefe in his kingdome but instructing them how to vse it without offending God or grieuing their brethren he addeth He that is greatest amongst you let him be as the least and he that is chiefest as he that serueth In which wordes the Lord noteth amanifest distinction amongst his of some greater some lesse some chiefer some lower and chargeth his Apostles to vse that greatnesse and authoritie which they had in
rest yet after his rising from the dead hee gaue all his Apostles like power as Cyprian obserueth and they all receiued the keies of the kingdome of heauen as Ierome auoucheth Are the keyes of the kingdome of heauen giuen onely to Peter by Christ saieâ—h Origen neither shall any other of the blessed receiue them If this saying I will giue thee the keyes of the kingdome of heauen be common also to the â—est why should not all that went before and followeth after as spoken to Peter be common to all the rest So Augustine If in Peter had not bene a mysterie of the Church the Lord would not haue said vnto him I will giue thee the keies of the kingdome of heauen The Gospell ouer the vncircumcision that is ouer the Gentiles was committed to mee saieth Paul as ouer the circumcision or Iewes was to Peter Letâ— man therefore so reckon of vs as of the Ministers of Christ and stewards of the mysteries of God The Apostles were Stewards of the word and Sacraments and had the keyes of Gods kingdome not onely to dispence them faithfully whiles they liued but in like sort to leaue them to the Church of Christ as needfull for the same vntill the ende of the worlde Neither neede I spend moe words to prooue they must remaine in the Church since that is not doubted on any side but rather examine to whome the Apostles left them and to whose charge those things were committed The worde and Sacraments are not so much questioned to whom they were bequeathed as the power of the keyes and right to impose hands to whom they are reserued To diuide the word and administer the Sacraments is the generall perpetual charge of all those that feede the flocke of Christ and are set ouer his housholde to giue them meate in season The Elders that are among you I that am also an Elder exhort saieth Peter feede you the flocke of Christ which is committed to you Take heede to your selues and to all the flocke whereof the holie Ghost hath made you ouerseers to feede the Church of Christ saith Paul to the Elders of Ephesus Goe teach baptize which our Sauiour hath ioyned may not be seuered and the seruice must endure as long as the promise which is this in so doing I am with you alway vntill the ende of the worlde not with his Apostles so long they are dead fifteene hundred yeeres before our dayes but Christ is present with those that succeede his Apostles in the same function and ministerie for euer Their Commission to doe both ceaseth not so long as his precept bindeth them and help supporteth them in both which is to the worlds end The power of the keyes and right to impose handes I meane to ordaine Ministers excommunicate sinners for so I alwaies interprete those two speeches are more controuersied then the other two by reason that diuers men haue diuers conceits of them Some fasten them to the liking of the multitude which they call the Church others commit them to the iudgement of certaine chosen persons as well of the Laitie as of the Clergie whome they name the Presbyterie some attribute them onely but equally to all Pastours and Preachers and some specially reserue them to men of the greatest gifts ripest yeeres and highest calling amongst the Clergie which of these best agreeth with the trueth of the Scriptures and vse of the primitiue Church in place conuenient will soone appeare It shall now suffice in few wordes to obserue how neere imposing handes and binding sinnes doe ioyne with the dispensation of the word and Sacraments that thereby wee may resolue whether laie men may entermeddle with these ecclesiasticall actions or no. To create ministers by imposing hands is to giue them not onely power and leaue to preach the word and dispence the Sacraments but also the grace of the holy Ghost to make them able to execute both parts of their function This can none giue but they that first receiued the same They must haue this power and grace themselues that will bestow it on others Laie men which haue it not can by no meanes giue it and consequently not impose hands which is the signe and seale of both Yea what if to giue power to preach and baptize bee more then to preach and baptize euen as lawfully to authorize an other to doe any thing is more then to doe it our selues Sacramentum baptismiest quod habet qui baptizatur Sacramentum dandi baptismi est quod habet qui ordinatur It is the Sacrament of baptisme saieth Austen that hee hath which is baptized It is the Sacrament of giuing baptisme that he hath which is ordered Yea Caluin himselfe a man of no small learning and iudgement in the Church of God confesseth it is a kind of Sacrament and in that respect not to be giuen by any but onely by Pastours Surely saieth he the Papists are very leud in that they dare adorne their sacrificing Priesthood with the title of a Sacrament As for the true function of the ministerie commended vnto vs by the mouth of Christ Libenter eo loco habeo I willingly accept it for a Sacrament for first there is a ceremonie of imposing hands taken out of the Scriptures then Paul witnesseth the same not to be superfluous and emptie but a sure signe of spirituall grace And that I put it not third in the number of Sacraments it was because it is not ordinarie nor common to all the faithfull but a speciall rite for a certaine function and therefore of imposition of hands he saieth Hoc postremo habendum est non vniuer sam multitudinem manus imposuâ—sse ministris sed solos Pastores This lastly we must learne that the whole multitude did not impose handes on their Ministers but onely the Pastours did it Then may laie men no more chalenge to impose handes then to baptize yea to preach and baptize is not so much as to giue power and grace to others openly and lawfully to doe the like in the Church of Christ and therefore if laie-men be debarred from the one they be much more excluded from the other To excommunicate is to remooue the wicked and irrepentant from the participation of the Lordes Supper least by sacrilegious presuming to violate that table the vngodly should condemne themselues and defile others Whose calling it is to deliuer the bread and cup of the Lord to the due receiuers is out of question they are for that cause named the ministers of the worde and Sacraments Nowe to whom it pertaineth to admit the woorthie to them it belongeth to reiect the vnwoorthie they that are placed by God to deliuer the mysteries to the faithfull and penitent are commanded by him to denie them to the faithlesse and impenitent The charge to deliuer the Sacraments is theirs the care not to deliuer them but where they be willed by God so