a Presbyter and see what peculiar Interest he hath in it distinct from other men First then without Question such a preaching as is Occasional by private Conference or in publike Assemblies when in publick Opportunity is offered to manifest the Glory of God or Convert or Confirm by Conference any soul to or in the Christian Religion or Godlinesse of living which indeed is a great part of Christianity when upon occasions of Discourse or otherwise Opportunities shall be granted to any man he may if he have abilities so Conferre as to perswade men to a newnesse of life and this is preaching in its latitude it is preaching the Gospel of Christ and each man that hath abilities ought to do it but each man is not bound to have abilities a private mans strength is chiefly discerned in holding fast the Word of Truth that so he be not carryed away with the wind of Doctrine he hath other Offices which are his Duties and in which he ought to expend his Studies and Endeavours but to have abilities or to endeavour to have some Abilities for this purpose is the Duty and Office of a Presbyter It is the Duty of the Shepherd to take care of his Masters sheep but it is a comely Charity in every Servant though he be not the Shepherd when he finds his Masters sheep run astray or ready to starve to throw them a lock of Hay or call them back to the fold Nay it is his Duty out of Charity though not out of Office but to take upon him the Office when he is not Authorized to it would be Intrusion and it would bring a great Confusion into the Church as it would into a great Family where every man or every man that would might take upon him the Manage of any Office he would St. Paul therefore saith of such How shall he preach unlesse he be sent that is how shall he take upon him the Office of doing it unlesse he be authorized for it let us then Consider who is authorized SECT XVIII Who is authorized to Preach THat this Authority must be joyned to every Presbyter that hath power to administer the Sacraments preaching must be taken in a large sense for reading Homilies for reading the Scriptures in known languages for it is not possible to find men of Abilities to do the other in such a Nation as ours is and yet it is necessary that they should have these Sacraments because by them men receive the Covenants of God concerning their Souls which to teach and incourage us to is the chief Duty of preaching and this is done I am perswaded more securely by the other way projected before but then if we will have men preach nothing but what they make themselves there had need be a mighty ability for a Weekly Preacher to do that and such indeed as cannot be expected from every Presbyter that may be fit for the other and therefore that way of penning their own Sermons is not nor can be exacted from every Presbyter And to preach Sermons not penned although upon urgency there hath been or may be such a Thing yet it is nothing but laziness and supine negligence and undervaluing of that great Work by those to do it Constantly and not worthy the thought of Christians But whether Presbyters alone may do this is a Question started in this Age but was disputed long since by learned men and how determined I will set down with mine observations upon it The Story is thus Origen a man most eminent for learning of any man in that Age both for humanity and Divinity and indeed such as may not only be accounted so for that Age in which he lived but deserved to be placed in the first rank of Scholars both of his own or any other Age when he lived at Cesarea by Authority given him from the Bishops of Palestine interpreted the Scriptures publikely in the Church when he was not a Presbyter nor that we know of had received any degree in Ecclesiastick Office Demetrius the Bishop of Alexandria who envyed the deserved glory of Origen and that honour which rather as a debt was paid to than given him for his Excellency in Preaching inveighs bitterly against him and having little else to be offended with him for saith it was an unheardâ—of thing that a Layman should preach and writes to the Bishops of Palestine about it They patronage that excellent Work of their own and gave him Instance in three or four that they knew of and no doubt say they there were more which had been licensed by Bishops to do so and did preach even before them I could have wished that the dispute had been larger set down that so the Arguments from Scripture or reason might have been set down for our Instruction but for defence of him who it is pity did not write his own Apology If any man object St. Pauls How can he preach unlesse he be sent I shall answer he was sent and by that power that had Authority to send that was the Bishops in that Province in which he lived who had authority to delegate as Apostles of which I shall treat hereafter by our Saviours Charter As my Father sent me so send I you to send others not with a plenipotency but as they saw expedient with divided powers to baptize and no more to administer the Sacraments and no more and why not preach and no more this way of preaching penning and contriving Orations to the people requires great abilities inherent acquired by mighty industry and pains and when men are found so Gifted and enabled although they think themselves not worthy to take a Pastoral Charge upon them or to administer the Sacraments yet when they find abilities for this and their Bishop think fit why should they not preach but not without the Bishop he is the Supream Pastor he may if he find an Inferiour fit for that place give him Authority to feed or fold or drive his Flock and no more and he that is authorized by the Supream Pastor may do it and others who without his leave undertake to do it are Intruders but he being so authorized doth it orderly lawfully thus did Origen who had he lived in our Age could have discoursed much more powerfully to this Theam and I can guesse that this may satisfie most of that which many in our Age object concerning their Gifts If they are Gifted let their Gifts be examined and if he the Bishop find them to be such as can enable them for such a Work let them be licensed otherwise not CHAP. XIX His Argument answered I Have been over tedious in this Discourse Here you may discern the vanity of his Argument from that Text if preaching be taken in that late sense as I have expounded it I deny that there are any Presbyters which are not Teachers If Preachers be taken in this strict sense for such as preach Studied Orations I say that there are many
secondarily Christ is the Chief Corner Stone the Spiritual Rock 1 Cor. 10. 4. and then there was no more sâ—id to him that St. Paul expounds of them all Ephes. 2. 20. and are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the Chief Corner Stone to them all the Apostles were secondary foundations and Rocks as well as he were that place to be understood to call him a Rock Nor can there be any stronger foundation affirmed of him either in person or Succession than of the rest Mat. 28. I will be with you to the end of the World that is assisting them in executing their Duty For the second place Mat. 16. 19. I will give thee the Keyes of Heaven it is but a promise and he performed it to him and the rest John 20. 22. For the Third Feed my Sheep it is a poor Argument drawn from a meer Simile of pastorizing but let it be what it can there can be no more in it but preach baptize give the Communion give Orders govern the Church all which are involved in those two places insisted upon before and therefore I desist from further discourse of them and supposing that the Apostles had equal Authority to minister Divine Mysteries to the whole World with St. Peter we will now come and enquire whether any other men had any such Commission given them by Christ or not SECT VI. How it is to be understood that the Power of the Keyes is given to the Church THe Chief place if not the only which I have observed in the Gospel pretended to be wrested to any such Intent is Mat. 18. 17. If he shall neglect to hear them tell it to the Church Thence it is by some enforced that the Church is made the Judge in Ecclesiastiâ—al Discipline and by the Church they will understand others besides the Apostles To apprehend which conceive with me First that this was one of those things which our Saviour delivered for a Rule to govern the Church and Christian men by not at that present but afterwards when Church Discipline was setled for as yet there was no such Thing as any Discipline setled but like a Commonwealth in the â—raming by degrees Laws projected yeâ— Contrived and enacted which might take their rise and force afterwards when established It is a poor Conceit methinks of Beza on this place who would have it understood of the Jewish Synagogue since he himself Confesseth that the word Church is no where else used for the Synagogue nor indeed can it be and why it should be forced to that meaning here I see no reason and therefore the true understanding of it must be taken from those setled Laws which our Saviour made after his Death of which I have discoursed Now that this Law could not extend to any other men but these Apostles who had all the powers given them as I have explained will appear first First because it seems to be a Juridical way of proceedings and it is impossible that the multitude should have Juridical Discretion to make a man as an Heathen or a Publican being many of them illiterate men and we should conâ—ine the limits of Christian men and Religion in much too narrow bounds to say it belong only to the learned or men enabled for such or so high a work But there must be Officers in a Church to hear and judge of such a Cause which Officers we understood by the Church and although this Censure ought to be done in publick in the face of the Church or the Court where such Matters are discussed yet it is not necessary nor can have a face of reason with it that every one of the Church should be there present or they who are present should have the Nature of Judges only such Men as are Officers enabled to act in this power then if Officers these men who hâ—d the power given them in the 20th of St. John are these which are here in the 18th verse said to bind and loose So that then I can see nothing that can hinder us from agreeing that after our Saviours Death all Ecclesiastical power was seated in the Apostles how they understand it we shall Consider in the future Discourse by their Actions set down to us which must be our next undertaking SECT VII The Apostles Authority and Management of it NOW we see the Eleven inthroned in the Chair of Ecclesiastical power They and they only having Interest in it but yet they had only power the right and Authority they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vertue and qualities enabling them to execute this power according to the Extent throughout the world afterwards when the power of Tongues was given them Acts 2. 4. and you may find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for this virtue Acts the 1. v. 8. where it is promised so that they had all Power and Authority before but this Faculty of Tongues they had not untill then and this will be of little use in our Discourse being a Gift of no constant Succession in the Church but only those Authorities of Administring the Sacraments of Preaching of Giving Orders of Governing these will always be necessary in the Church and therefore must be insisted upon For this therefore the first thing we find them Acting in this kind was to settle their own Society and Compleat the Number of Twelve and this you may find recorded in the 1. of the Acts v. 13. where we may observe first that they referred the Election of this Apostle to God by â—asting Lotts they Chose two Barsabas and Mathias and referred it to Divine Election the reasons of which guessed at by Divines rather than demonstrated I omit But now there are Twelve Apostles Bishops for if Judas was a Bishop by being an Apostle as he is termed vers 20. the rest likewise were or Twelve Deacons or Ministers for that phrase is affirmed of Judas in regard of his Apostleship vers 25. SECT VIII What Additions were made to the Apostles BUT yet we must not leave them but examine Whether there were any Addition made to these Apostles and what that was To understand this We may find St. Paul in abundance of places called an Apostle instead of many take this one Instance Galat. 1 1. Paul an Apostle not of men neither by man but by Jesus Christ An Apostle not of men not by man that is who received my Apostleship not from the Authority given to men as before when Christ sent his Apostles as his Father sent him with power to give these powers John 20. As my Father sent me so send I you not then of men that is from this Authority given to them nor by man that is by any Ministerial Act of mans He received his Baptism by the Ministery of man as you may find Acts 9. 18. But his Apostleship he received of God and by God as the other Apostles did by the immediate
practise but having none but great words and commendations of their own to that purpose it will easily perswade men that they made first their Form and then hunted for something to insinuate a belief that they were induced by Scriptures and thinking with my self upon what design they should introduce this kind of Ministry I could imagine no reason but as when cunning people would change a Monarchy into an Aristocracy or Oligarchy they have no way to divert the people from their old obedience and introduce it to themselves but by making them believe they should have some share in that Government which was ingrossed by one So these men breaking from Episcopacy would perswade the people from the old to the new yoak which they would impose that they had a Share in Ecclesiastical Government and that they should send out of them into the Consistory their Lay Elders which would wonderfully provide for their Security and good much better than before with other Things of the like Nature of which I may speak hereafter but indeed their hopes are frustrate in all this design for they could never set up any thing more Tyrannical or Arbitrary than this CHAP. VII SECT I. What a true Presbyter is The Name first Expounded I Have done now with their Presbyter of which I see no footing in the Word of God or Antiquity I now come next to treat of our own Presbyter what he is and first that we may avoyd all Equivocations and doubtfull Interpretations of Scripture we will discourse of the Quid nominis what is meant by this and other Phrases which are used in Scripture to intimate this Office First he is called a Presbyter which as it naturally signifies an Elder in Age so from that analogy it signifies a grave and reverend Man another word is Bishop which we alwayes render for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies alwayes a Superintender and it is applyed to Presbyters who have a Particular Charge to overlook and see to I stay little upon this because it hath received very little Controversie but yet say somewhat of it because it will illustrate some future passages They are likewise called Pastors or Shepherds because when they are in a Charge they look over it as a Shepherd over his flock to govern or â—ule to feed them and do such Duties They are called Doctors and Teachers because they instruct the people in the Mysteries of Godlinesse although perhaps this word may be extended farther than to them but these were the Chief names by which that superiour Order which succeeded the Apostles were called in the Primitive Church in the writings of the Apostles and after and this is the Sense implyed by these names SECT II. Certain Concessa by all who have engaged in this Controversie BUT now to sever Granted Truths from Questioned and not to wast my time in unnecessary discourses It is granted by all that I have seen that these all were ordained by the Apostles to do these Duties to administer the Sacraments of Baptism and the Communion to preach the Gospel although I think no man can shew me any place of Scripture expressing such a Canon which shall enable such men bearing such names under such Titles to be authorized to such Duties but only a Constant practice of it but it being supposed that they were authorized to do this Duty we may find rules directing how these should be performed by them I let that passe therefore and shall now enter the lists against two Opinions which I oppose one which makes Pastors and Teachers two Offices a second which makes no distinction amongst these SECT III. Mr. Hookers distinction of Pastors and Teachers handled FOR the first Mr. Hooker disputes in his Book before cited Part. 2. Chap. 1. pag. 19 20. And first to understand his Opinion Consider that he makes two sorts of Teaching Elders one he calls Pastors and the other Teachers the scope of the Pastors he describes with a great deal of handsom Circumlocution exceeding fine expressions of the Rhetorical perswasive part of a Preacher the result of all which is to perswade by such Arguments as have power over the Will and the Affections as it is pag. 19. The Teachers Office is to lay the Fundamental points of Christian Faith the Principles of Religion as he expresseth it in the bottom of Page 21 and the top of 22. These two parts he makes distinct Offices in the Church both of them being ruling Elders as well as teaching and both of them having power to administer the Sacraments but in their preaching the one is to bend his force his endeavour to the Teaching and informing the Understanding the other to the perswading and moving the Affection the first he calls Teachers the second Pastors Look for a reason for this distinction unheard-of till of late I find none but in a reply to Mr. Rutterford pag. 7. where it seems Mr. Rutterford urged that these formal Objects of these two Offices Information of the Judgement and Exhorting are not so different as that they should be incompetible pag. 7. Chap. 1. To this he replyes that in themselves and full breadth that is his phrase these are not so incompetible but look at the specialty of the Gift that fits for one and which furnisheth for the other to attend mainly and chiefly upon each according to the Gift they will prove inconsistent These are his words and these imply that where there are distinctions of Gifts and they diversly to be endeavoured there should be diverse Offices or else I see no force in this Discourse but this hath no probability of colour for it Consider Civil Offices a Justice of Peace one Justice hath a great Cunning in the Statutes in rendring them to a legal sense he applyes himself and endeavours to that most another hath a great ability in reconciling and taking up Quarrels and perswading men to friendship he endeavours that most and perhaps did either of these by framing himself to endeavour what he were least fit for lesse attend what he were more dexterous in he might attend his Office in general but the lesse profitable way and these are both one Office though in it diverse Gifts or Abilities which cannot both be attended with any mans utmost endeavour Passe from Civil to Ecclesiastical Offices and this very businesse Among Presbyters Preachers one hath great Excellency in giving the Grammatical sense of the Text another in expounding it Scholastically a Third in the Historical part of Divinity and these are several Gifts or Abilities and men according to them apply their utmost endeavours but these make not distinct Offices but several Gifts and Abilities in the same Office which is just the same with these and as there is no foot-step in the Historical part of Divinity to shew any one president so is there no colour of reason for it But he quotes Scripture The first is that place so largely discoursed of before Rom. 12.
and yet in the best of them there are mighty difficulties to make them certain but yet they may know that they might have Bishops in that time and Presbiters ordained by them although the Register's not apparent for it is evident out of such stories as we have that King Lucius the first Christian King we read of in our Nation when he setled Christianity here he was to extirpate the former Pagan Religion used by the Druids in these Countreys Now they had here three Arch-flamins besides divers other Flamins inferior according to their Method so he setled Christianity he made three Arch-bishops Yorke London Caerlyon this last governed Wales and divers adjâ—cent Countreys London the Mediterranean part of this Island of Brittaine but York had the Northern part of England and Scotland for his government and this lasted untill Anno 1470 or thereabouts at which time there was erected one Arch-bishop at St. Andrews so that there was a place to which in case of necessity men might repair for Orders when they would as we know by our late sad experience in these last sad times and no doubt but many did where they knew were Bishops as since the first plantation of Christianity there was in Wales But to come nearer to this Crathling King of Scots in Dioclesians time which was in this Interim he mentions entertained all Christians who fled out of these parts of Brittaine and gâ—ve them the Isle of Man to plant in and setled Amphibolus their Bishop there and built a Church and endowed it nobly who governed all the adjacent Isles and had a succession of Bishops after him so that they could never lack Bishops either to give orders to Priests or to order any thing that were amisse Beside this in this time I read of Ninias who was Bishop of Candida Casa and of Regulas amongst the Picts and I think it would be hard if not impossible for John Major or any of his followers to shew me so many Presbiters men of Note as I have shewed Bishops It is true for a while after Maximus had extirpated the Scots upon the cruel mercyless malicious and indeed foolish instigâ—tion of the Picts against the disposition and manners of a Roman Conquerour there was about forty years in which there was not seen in that territory so much as a Scotchman or Woman but all forced to â—ly their Countrey and therefore Hollandsilde might well say that their Bishops and Priests were forced to fly away but that is a signe there they had Bishops then yet as soon as Fergusus that gallant person came with his conquering Army thither no doubt he brought all such persons with him as were â—it for the plantation fo the Church as well as his Kingdome and therefore I may affirm that there were Bishops within this time prefixed by Major before the extirpation of the Scots in the time and after by the Bishop of Man and his successors As likewise those which that gallant heroique King Fergusius did bring with him and certainly throughout the world where were Presbiters there were Bishops either in particular Diocesses or hard by from whom men might receive orders or somewhere in Christendom where they might hunt them out if there were any number of Christians which might provoke that industry if particular persons as heretofore have been and may be cast away or cast in a Pagan or impeopled Land they may be without a Presbiter although that may be more easily purchased yet they may be without him or having one he may die and they still continue in a Christian condition Man or Men and all the defects of these Officers may be supplied with soliloquies and a holy conversation with godly Prayers but the same though a greater misfortune is theirs who cannot have so much as a Priest with them who may be sufficient for a â—ew Christians but if many the other is necessâ—ry both to ordain their Priests and to govern Priests and them likewise so that in answer to John Major Hector Boethius Bacanan and all others of that Crew I answer there was never any time I mean any considerable time in which the Scots lacked Bishops after there was a considerable conversion of them to Christ. But they had Bishops to repair to at York or at Man Candida Casa or other where and then because Major saith that they were governed by Priests only and not Bishops I think it will be a mighty hard thing for him to shew any judicial Act of Government performed by Presbiters unless they were commissioned by some Bishop and therefore all he said is only said and cannot be proved I have done with this CHAP. VI. Another Argument drawn from the Church of Rome answered HIs next Argument begins page 165 where he says Ecclesiae etiam Romanae sede vacante Presbiteri per undecem menses quindecem dies post caedem secundi Romani pontificis immanissima persecutione comitia pontificalia Romae prohibente Anno Domini 259. I will yeeld all this and perhaps that Sea may be vacant a longer space at another time or any other Sea but what then the Colledge of Presbiters may govern but what can he shew from Onuphrius or Platina Binius or any other who write those stories that they gave orders which they set down constantly at the end of every Popes life what orders they gave or can they shew that they did confirm which are proper to Episcopal duties or only order the pontifical affairs which they might do but not as Bishops they never say they did his next Reason followes CHAP. VII His Argument answered drawn from Deacons DE Iure divino est ut in Ecclesiis Diaconi sint Clerici Canonici per manuum impositionem ordinati per totam vitam adstricti here he ciphers two places of Scripture Acts 6. Tim. 1. 3. Now consider that he saith that these are Jure divino then I have shewed Bishops to be by Apostolical constitution I could trouble this speech but I let it alone only this must be questioned what he meanes by this ut in Ecclesiis Diaconi sint Clerici there is no question but every Church throughout the world acknowledgeth that Deacons are an inferior sort of Clergy which is all that these words imports but I think his meaning is ut sint in Ecclesiis Diaconi Clerici that there should be in every Church such inferior Clergy as Deacons and this the following words with the force of his Argument will make good and then I can reply to him that there is no such divine Law that there should be Deacons in every Parochial Church that he speakes of in the Acts was an occasional office set up for that purpose and that cannot be a Law no not a president but upon the like occasion That in Tim. hath no one word of the ceremonies of ordaining in particular Churches but onely what manner of persons they should be who are to be ordained this is
his Councels come to be Decrees in this Epistle there is not one word like a Decree but onely an Advice to him nothing like a Commission as Vasques and divers others phrase it for then it should be mandamus or concedimus potestatem we Command or grant you power nor of dispensation as Cardinall Bellarmine and others for then it should be in that language we dispence with you or non obstante notwithstanding any Law to the contrary but here is no such thing but sometimes he saith fraternibus vestra your brotherhood knows this or that and the like and here shews him the reason why he should come by more Bishops to assist him although I think he was deceived in his supposals for there were Bishops in Brittain at that time howsoever that reason was good to authorize Austin at that time and the like may be good for any man in the like Condition for this triplicity of Bishops to Consecrate cannot be necessary to Consecration according to any Divine Constitution but onely Ecclesiastical which cannot be understood to exact impossibilities or else to make a particular Church to lose all the benefit of Episcopall Government But then consider the language of all these men and see how inconsistent it is with their first principles that there must be three Bishops by Divine right to the Consecration of a Bishop can the Pope dispence with what is due by Divine authority or can he grant a Commission to act against Divine Laws I hope they will not say so unless they will set themselves against all that is called God and make an earthly god above our Father which is in â—eaven then let us consider how it was possible that Christian Religion could have been planted unless the power essentially had been in one Bishop to Consecrate when Timothy Titus and St. John who you will that went about with the power of Tongues into unknown Countreys to plant Religion and God blessing their industry the Churches increased learned Men were Converted fit to make Bishops of Can you think that these Itinerants would suffer them like Austin here in England to send to Rome for advice in such a matter or much less for a Commission or dispensation to use their Language it is not imaginable nay when a Church is in persecution I know a little what belongs to that can they send to many Bishops in the same Province to send their votes in writing or without that there can be no Consecration It cannot be I conclude thus although in a setled Church there is a great decency in practiseing according to that Rule of having three Bishops at a Consecration yet in these Cases it is not necessary and it may be validly acted by one alone and no Commission or dispensation is necessary And now Reader having walked through this intricacy I cannot think my self nor the Reader satisfied untill I have applied another Question which is what is it which so enables a Consecration that we may say when that is done this man is a Bishop CHAP. XII In which is discoursed what is essentially to the constitution of a Bishop THe Question introduced To understand which that I may write distinctly take this for a Praecognitum that since the power was given to the Apostles in these words As my Father sent me so send I you Therefore when this power is given by Apostles and Apostolicall men then this dignity is conferr'd upon Men But again because that it is necessary for the Church of Christians not onely that they have the power but that this power should be so administred as that other men who are to receive blessings from it should be able to take notice for else how is it possible to repair to the wells head unless they can know where it is that there is such a blessing bestowed upon them therefore this power must be given by some such means as are visible and that men may discern when it is granted for if it should be given by the Apostles without any outward sign onely with a vehitie a kind of secret grant it must be most uncertain to other men because each man may pretend to it and there is no confuting but by some outward sign which being proper to this Action may be an infallible assurance that then and not till then it is given and here will be required a diligent and curious inquest there are divers things pretended to which are not right and they being severed we may then safely pitch upon what is the truth to do which let us first consider that Adâ—m Tanner in his fourth Tome of Scholasticall Divinity upon the third of Thomas and the supplement Disp. 7. Quest. 2. Dubio 4. handling the doubt what is the matter and form of a Priest and Bishop at the last page 1900. he names as a Concessum and things to be supposed eight Actions at the consecration of a Bishop he quotes the Romane Pontificall for it I will not set them down the writing them is too much paines but what hath grown in reputation amongst Scholars I shall examine But yet I must make another pause SECT II. A discourse of Petrus Arcadius illustrated and applied THere is a learned man one Petrus Arcadius who hath writ a Book with a most pious title which is of the concord betwixt the occidentall Church or the Latine and orientall under which headâ— he reduceth the African and sometimes the Rutherian in the administration of the Sacraments which controvercy he hath very industriously and happily handled in very many things in particular in this business having handled before the form used in both Churches at the ordination title 6. de Sacramento ordinis cap. 4. he comes to reconcile them and doth it upon this foundâ—tion I am now handling that is that they agree in the essentialls that is the Doctrine of all the three Churches and the difference is onely in Accidentalls this saith he may be done first by saying our Saviour did so institute this Sacrament that the Consecration of Ministers should be by certain words and outward signs by which it should sufficiently appear to what part of Ministry they were ordained but he left it to the arbitrement of the Church what these signs and words must be this he illustrates by the Councell of Trent wherein Sâ—ssion 23. Canon 3. the Councell decrees the thing that holy ordination should be made with signs and words but determines not what so that it excludes not the Graecian or African Ordination Again he illustrates this by Marriage most rightly for they make Matrimony a Sacrament as well as ordination there the word of God establisheth for men how they should live in holy wedlock but never determines what shall be the manner with what words or signs they shall be married but leaves that to the determination of every Church yea Common-wealth thus you may perceive his Conclusion how strengthned I will set down my Judgements and reasons