them by prayer and imposition of hands the visible Graces of the holye Ghoste which Philip did not The same Philip in Act. 21. verse 8. is called an Euangelist So is Timothy 2. Timoth. 4. 5. Such was Titus Silus and many other This office also with the order of the Apostles is expired and hath no place Likewise as wee doe plainly see that the gifts of healing of povvers or myracles and of diuerse tonges haue long since ceassed to be in the Church So the offices of them which were groūded vpon these gifts must also cease and bee determined Therfore the Papists do vainly retain the name office of Exorcists when they cānot cast out diuels extream vnction when they cannot cure disseases and to speak with straunge tonges which they haue not by inspiration that without any interpretation which Saint Paule expresly forbiddeth There remayneth therefore of these before rehearsed onely in the Church these Ecclesiasticall offices instituted of God namely Pastors Doctors Gouernours and Deacons By which the church of God may according to his worde be directed in all matters which are commonly called Ecclesiasticall And therefore as it is vnlawful so it is vnneedeful for men following the deuises of their owne brayne without the warrant of Gods worde to institute and ordayne anye other offices or kindes of ministerye beside these appointed approued by God himself exercised in the Primitiue pure church vntil the mistery of iniquity working a way for Antichristes pride presumption changed Gods ordinance and brought in al kind of false doctrine confusion and now againe restored in al rightly reformed Churches with such daylie increase and glory of the kingdom of Christ and suppression of the tyrannie of Sathan that the onelye experience hereof might bee a sufficient perswasion to vs to leaue this disordered state of ours wherein we haue so long laboured with so little profit and to imbrace that most beautifull order of Ecclesiastical regimēt which God so manifestlye doth blesse and prosper in our neighboures handes But while we speake of Ecclesiasticall gouernment it maye bee thought of some that we shoulde intreat first of the supreame authority of Christian Princes Whereuppon it seemeth that al the regiment of the church dependeth which is such a myst to dazle the eyes of ignoraunt persons that they thinke all thinges in the Ecclesiastical state ought to be disposed by that onelye high authoritye and absolute power of the Ciuil magistrate Others there be with more colour of reason that referre onely indifferent matters to the disposition of Princes but in determining indifferēt matters they shewe themselues not to bee indifferent Iudges For whatsoeuer it shall please the Ciuill Magistrate or themselues to call or count indifferent it must be so holden of all men without anye further enquiry But of the supreame authority of christian princes in Ecclesiasticall causes howe farre it extēdeth by the word of God we shal haue better occasiō to intreat hereafter when we haue described the Ecclesiastical state And that it is neither needefull nor agreeable to good order of teaching to begin first therewith it may be plaine to euerye man by this reason The Church of God was perfect in all her regiment before there was any Christian Prince yea the Churche of God may stande and doth stande at this day in moste blessed estate where the Ciuill Magistrates are not the greatest fauorers By which it is manifest that the regiment and gouernement thereof dependeth not vppon the authority of Princes but vpon the ordinaunce of God who hath most mercifully and wisely so established the same that as with the comfortable ayde of Christian Magistrates it may singulerlie flourish prosper so without it it may continue and against the aduersaries therof preuail For the church craueth help defence of christian Princes to continue go forward more peaceably profitably to the setting vp of the kingdō of Christ but al hir authority she receiueth immediatly of God Let vs therfore return to those offices of Ecclesiasticall regiment which now remain to be exercised in the Church of God being instituted ordained by Christe himselfe which before we haue proued out of the scriptures to be only these Doctors Pastors Gouernors Deacons wherof some appertain to doctrin some to gouernment and discipline The duty of doctors Pastors is chiefly to teach and instruct the people of god in al things that God hath appointed thē to learne The office of Elders Deacons is to prouide that good order and discipline bee obserued in the church These offices being rightly established exercised in the Church are able to make vs meet together in the vnity of faith and knowledge of the sonne of God vnto a perfect man acording to doctrine And both for doctrine and order of gouernement to make vs one body of Christe and members one of another Nowe what shoulde be desired more then this in the church of God or what wisdom of man can espy better then the spirite of God by what means this shold be brought to effect which we do desire what mans wit cā deuise better then the wisdom of god hath expressed Or whē God hath established an order for the administratiō of his own house what presūptiō of man dare change it But what dare not dust ashes presūe to do against his maker that with greatest incōuenience when with best pretences of correcting and reforming that which they do thinke to be vnperfect in his doings Exāple thereof we haue most euident That which is alleaged as the chief defence of this disordered state which now remaineth in our church namely that our fathers of old time were not content with the simple order instituted by Christe and established by his Apostles but for better gouerning of the Church thought good some offices to ad therto some to take away some to alter change and in effect to peruerte and ouerthrow all Christian and Ecclesiastical pollicie which was builded vpon the foundation of the Prophetes and Apostles Iesus Christ being the cheeft corner stone But how vnhappy a successe this good intent as they call it of theirs deserued to haue of God who alwayes abhorreth all good intentes of men that are contrarye to the good pleasure of his will expressed in his holy worde the age before vs alasse hath felt the present time doth plainly see and wee praye God the posterity warned by examples of their auncesters maye take heede of it For where there are specially two thinges propounded in the Churche of God Doctrine and Discipline as if a man woulde say knowledge and practise by which the glory of God is sought and shineth therin In steed of true Doctrine followed all manner of corruptions of the same both in the whole and in euery part thereof as ignorance heresies idolatry superstition c. The Discipline degenerated vnto intollerable tyrannye
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
and external domination clean contrarye to the commaundemente of Christ whereof insued all vnbrideled license of vngodly liuing To be short the exchaunge of the ordinaunce of God and Christ brought in nothing else but the Diuell and Antichriste Wherefore if we minde such a reformation as shall bee acceptable to God profitable vnto his church We must thoroughly bee resolued to set vp no new kinde of ministerye of our owne inuention neyther for teaching nor for discipline in the Ecclesiastical state but bring all thinges to that most perfect and absolute order which God himselfe hath established by his worde And because all offices of the Churche are so lincked togeather as the members of one bodye whereof Christe is the heade we will so describe one part as the descriptioÌ„ of theÌ„ al may be sufficiently coÌ„prehended therin As if a man wold set forth the manifold office vses of the haÌ„d he shold declare what it doth alone what it doth with the helpe of the other hand or with the arme with the brest with the knee or with the foot c what it caÌ„ do with diuers kinds of tooles what without al maner of instrumeÌ„ts This order we thought good to obserue in describing the ministery of the Church as by which both the distinction coÌ„municatioÌ„ of al offices seruices in the Church might most plainli appear Otherwise we force not by what method so the same truth be plainly set forth by any maÌ„ And as we controle not other mens methods by ours so we wold not that other mens maner of teaching shold be preiudicial to ours This we say because of theÌ„ which either for lack of wit or thorow too much wilfulnes if they see any difference in the form order of teaching of diuers men though in matter substaunce they all agree they exclaim there is no vnitie therfore no truth among theÌ„ Let vs then proceed in our purpose The office of teaching is the chiefe principall office that is in the church By that we be taught to know God how to serue him what benefits to look for at his hand without which knowlege ther caÌ„ be no felicity but only destruction loked for according to the saying of the wise man Wher propheciyng fayleth ther the people perish The ministery is diuided into two functioÌ„s they that exercise the first are called Pastors the other are called Doctors or Teachers The office of a Doctor is to teach as the very name doth declare but yet euery teacher is not meÌ„t thereby for it appertaineth to Pastors also to teach yet this latter is distinct froÌ„ the former Almighty God being carefull that true doctrin should continue in his church from time to time most wisely prouided that certain meÌ„ shold be appointed in euery coÌ„gregation whoÌ„ he hath endued with gifts meete for the same purpose which shoulde employe themselues either wholly or principally to the studie of holy scriptures therebye to learne to auouche the principles of true religion and to represse and beate downe al false and strange opinions of which sathan neuer ceaseth to sow the seeds but cheefly where this office is not set vp mayntained according to Gods ordinance These men must not content themselues with contemplatiue knowledge but as by the grace of God they excell other men in vnderstanding so they must diligentlye instruct other meÌ„ in the same learning and openly confute al false Doctrine and herisie and especially they ought to take payne in the instruction of such men as maye bee made meete to serue in the Churche as Pastoures and to succeede in their place as Doctours Their institution is set foorth 1. Corin. 12. 28. Also Ephes. 4. 11. In the former place the Apostle teacheth that they are the ordinaunce of God Sayth he God hath ordayned in the Church First Apostles Secondly Prophets Thirdly Doctors or Teachers In the latter place hee testifieth that our Sauior Christ ascended on high ledde capâ—iuitie captiue and hath giuen giftes vnto â—en amongst which gifts he accounâ—eth the function of Teachers Who â—â—oulde then refuse to imbrace the â—rdinaunce of God Who should deâ—riue vs of the free gyft of Christ The office of Doctours is briefly exâ—ressed in Rom. 12. 7. Let him that is Teacher attend vppon teaching where â—lso it is distinguished from other ofâ—ces and namely from the office of â—astors For it followeth immediatâ—e Let him that exhorteth which is a â—rincipall part of a Pastors office not â—ecessarily requyred in a Teacher Be â—ligent in his exhortation For the office of Doctours is onely to teach true doctrine and to confute all heresies and false opinions by the worde of God concerning all Articles prinâ—â—ples of Christian religion without applying their teaching to anye particular state of time of persons or places The example or practize of this office is set foorth Acts. 13. 1. Where it is recorded by S. Luke that Paule and Barnabas before the holy Ghost commanded them to be separated for the worke wherevnto he called them were in the number of prophetes and Doctors with Symeon Niger Lucius of Syrene and Manahenâ— in the Church of Antiochia where they continued in that office a wholâ— yeare in which Citie the Disciples were first called by the name of christians Act. 11. 26. Likewise Apolloâ— which was an eloquent man mightie in the scriptures firste at Ephesus but afterward beeing more perfectly instructed in the waye of God by Aquila and Priscilla in the church of Achaâ—a exercised the office of a Teacher with great profite of theÌ„ which had beleeued and to the great confusion of the stiffnecked Iewes while hee proued plainly by the scriptures that Iesus was the Christ. Act. 18. 28. Therefore if we purpose to haue the church to flourish in true knowlege we must prouide that this office be restored both in the vniuersities and in as manie other places as maye be as well for the better instruction of al men which are desirous to learne as especiallye for the information of those which shoulde occupye the â—oomes of Pastours of which sort â—here ought to be a great number alwayes in good towardnesse to take charge of so many seuerall flockes as must of necessitie be in so great a Church as this is Besides Doctors there must be Paâ—tours ordained in euery congregation which haue diuers appellations â—n the scripture as Eph. 4. They are â—alled by the name of Pastours beâ—ause they ought to feede the seueral â—ocks of Gods sheepe committed to â—heir charge As it appeareth Act. 20 â—8 1. Peter 5. 2. They are called also Elders not alwaies in respect of their â—ge but of their office and grauitie â—or Timothie was but a young man and yet had the office of an Elder This name was receiued of an anâ—ient custome of the people of Isâ—aell who vsed so to call those that were Rulers and Officers amonge them
Archipresbyter Archiepiscopus Archiepoimen and suche like do properly agree For as the Apostle calleth our Sauiour Christe in this place the chiefe Pastor So in the second Chapiter the 25. vers he calleth him both the Pastor and Byshop of our soules Wherefore as he onelye is oure chiefe Pastour or Archiepoimen so is hee also our onelye Archbyshoppe And that the name of Archipresbyter or chiefe of Elders pertayneth tono mortall man may bee seene by this place where Saint Peter that excellent and high Apostle who if anye man coulde might as well as anye haue challenged that name durste not call him selfe other then Sunpresbyteros a fellowe Elder no not when hee sought authoritie to him selfe by that name to be bold to exhort the Elders of the Church But least any man shoulde thinke wee staye onely in names and tearmes which are not so greatlye materiall let him consider that Sainte Peter expresly forbiddeth the Elders to exercise Lordship ouer their seuerall congregations how much more ouer their fellowe Elders Which thing also our Sauiour Christ precisely forbiddeth when there was a contention among his Apostles about the prymacie The kings of the nations haue dominion ouer them and they that beare rule ouer them are called gratious Lordes or beneficiall but you shall not be so Also Math. 20. 25. and Mark 10. 41. vpon the ambitious request of the sonnes of Zebedy and the disdaine of the other against them The Princes of the Gentiles exercise Lordship ouer them and they that be great exercise authoritie ouer them but it shall not be so amongst you but who so will be great amongst you let him be your Minister and he that will be first among you let him be your seruaunt The same thing he taught by his example when hee washed his Apostles feet and commanded them to shew the like humilitie one towarde an other which were all brethren which he their Lord and maister shewed towards them Also Math. 23. 8. c. he forbiddeth all ambitious Titles of Rabbi Maister Father c. the reason hee addeth for you are all Brethren For these names agree properly to God Christ. For the greatest dignitie of an Ecclesiasticall person is a ministery and not a lordship S. Ioh. also in his third epistle sharply reprooueth Diotrephes because he was Philoproteuon one that desired the primacie in the Church Howbeit in this case we must take heede that we spoyle not the ministers of the church of al their lawfull authoritie For although these testimonies of scripture directly condemne the authoritie of one Pastour aboue an other yet neither do they set euery pastour at libertie by him selfe to do what they list without controlment nor yet doe take away the lawful authoritie he hath ouer his flocke but that imperious and pompeous dominion which is meet for ciuill magistrates and great Potentates to exercise in worldly affayres otherwise in respect of their lawfull authoritie they are called by the Apostle in his Epistle to the Hebrewes Guides such as are appoynted to ouersee the flocke with authority and vnto them submission and obedience is commaunded in the same Chapiter verse 17. Other names are applied to them in the Scripture but they bee for the moste parte more generall pertaining to all kinde of Teachers in the Church of GOD both in the time of the Lawe and of the Gospell as Seers Prophets VVatchmen Angelles Labourers Builders Stewardes and such like all which with many other serue to expresse some parte of their office as their knowledge their diligence their authority their faithfullnesse their discretion also the necessity of them the commoditie that commeth by them c. But concerning the names of Pastours as they are a speciall office in the Church this maye suffise But for as muche as we haue vndertaken so to describe a Pastour and and his office as all other offices of the Church may be described therewith wee must not staye onelye in the name but set foorth also the whole substaunce of the person For which intent it shall bee necessarye for vs to consider a Pastour or Bishop these two wayes in the proper function of his Ministerye and in gouernement with his Elders By which we shall vnderstande how this Ministerye ought to bee refourmed and restored amongest vs. As touching his office something hath beene sayde before generallye vnder the description of his seuerall names But now more particularlye wee must examine what belongeth to his charge The Pastor must be limitted to one onelye congregation of such competent number as he if hee be but one or if they be two may be sufficient to the instruction of all and euerye member of the same Church And first he may no more lawfully haue charge of two or three churches then he can be possibly in diuerse places No more then a sheephearde of whome he taketh his name may haue the leading of sundrie flockes in diuers places neither maye he be absent from his charge with better reason then a shepheard from his flocke As for substitutes orâ— hyrelinges will not bee allowed in this case for Pastors are substitutes of God and haue an office of credite committed vnto them therefore by no good reason may they make any substitutes in their place or commit their charge vnto an other The law of a man grounded vppon good reason alloweth not substitutes of substitutes nor committing ouer of an office of credite in temporall matters How shall God almighty then take it in good part when the flocke of Christe which he hath purchased with his own bloud shal be so greatly neglected to the endaungering of their euerlasting saluation Therfore the ordinaunce of God is that the Pastor should attend vnto his peculiar flocke That Elders should be ordayned in euery Citie Towne and other places Tit. 1. 5. and Act 14. 23. The Apostles ordeined Elders in â—uery Church of Derbe Lystra Iconiâ—m and Tichia and all the Congregaâ—â—ons about Secondly the office of Pastors is â—ot onely to teach the same truth in â—heir seuerall flockes but also to apâ—ye it to the time and persons of â—home they haue charge with exâ—ortation and reprehension with â—onsolation of the afflicted threat â—ing of the obstinate c. This in â—we wordes is set foorth by S. Paule â—â—eaking of the diuerse Gifts of God 〈◊〉 his Church hee saith Whether it â—â—e hee that teacheth in his Doctrine 〈◊〉 hee that exhorteth in his exhortatiâ—â— The Doctour therefore teacheth â—ithout exhortation The Pastor teaâ—heth and exhorteth withall More 〈◊〉 larg he setteth forth the same offiâ—â— in his exhortation vnto the Pastâ—rs of Ephesus willing them to folow â—â—s example whoe supplied that ofâ—â—ce vntill they were able to succeed 〈◊〉 his Place Also very breifly and yet fully hee describeth the same vnto Timothy shewing first that al his foundation must be out of the scriptures which were sufficient for all parts oâ— his charge
the consent of the church in that place 1. Tim. 2. 20. So likewise where he speaketh to Timothie in the singular nuÌ„ber concerning the hearing determining of matters pertaining to Discipline we ought to acknowlege that he teacheth in Timothie his person the duty of elders neuer ment to giue Timothy an absolute or singular authority to be iudge in these matters without consent of the Eldership whereof he maketh mention but a little before To conclude therfore the Pastor with aduise consent of the Elders hath authoritie to heare examine matters pertaining to Ecclesiasticall Discipline and as the cause requireth to excommunicate offenders and vpon their repentance and amendment to receiue them againe into the bosom of the church approued by the word of God Insteede of which Antichrist hath set vp a tyrannicall iurisdiction of one Bishop to be iudge of excommunication which is practized neyther for causes sufficient nor by sufficient authoritie in so much as it hath beene alreadye testified by the scripture that the power of excommunication is in no one man no not in an Apostle but is common to the whole church ought to be executed by lawful delegats of the church also But so much that vsurped authoritie presumeth that the bishop as an absolute owner therof commiteth it ouer to his chancelor or ArchdeacoÌ„ the Archdeacon to his Official he to his register he again to his substitute and his substitute to his seruants man or boy as it happeneth in so much that a learned preacher may be excommunicated by a folish boy If this matter seeme not to requyre speedy reformatioÌ„ god hath blinded our eies that we can not see the clere light of the sun shining in our faces For if we loke to banish the tyrannye of the Pope out of all mens harts we must vtterly remoue al his detestable enormities out of the Realme as it was wont to be sayd in the common prayers of the Church in the time of K. Henry and Edward whereas now by reteining stil all the detestable enormities of his prerogatiue and faculties whole course of his Canon law the papacie is not so much banished in name as translated in deede from the Sea of Rome to the Sea of Caunterbury vnder the shadowe of the Princes supremacie with as heynous iniurie and contumely of the lawful authoritie godly supremacie of the Prince as ioyned with the great dishonour of God and the miserable disorder of the Church But we meane not in this place to prosecute our iust complaintes nor to inueigh againste the abuse of these thinges with such vehemencie of wordes as the worthines of the matters deserueth but onelye in setting foorth the plaine trueth to giue a glimpst by the waye of the contrarye falshoode We must therefore returne to the authoritie of the Pastour which he hath ioyned with the Elders of the Church whereof he is pastour The Church hath alwayes had great care for prouision of the poore by which compassion they shewed that they were liuely members of the body of Christ and auoyded great reproch of them that were without For what shame is it for them that professe to be all sonnes of one father and therfore all brethren yea that be members all of one body to suffer their brethren fellow members to lacke necessaries to sustayne their temporal life as though they that communicate in all spiritual graces and blessinges were not worthye to take part of these worldlye benefites at leastwyse so farre forth as to supply their necessities Therefore our Sauiour Christe alwayes commendeth brotherly loue among his Disciples to teach vs how ready we ought to be to distribute vnto the necessities of our brethren which is a true testimonie of our loue declared by his owne example For although hee were so poore that he liued of the almesse and liberalitie of other men yet of that which was more then serued his owne necessitie he vsed to bestowe vppon the poore as Iohn 13. 29. to teache them whome hee hath blessed with Temporall riches which hee refused to enrich vs with heauenlye treasures that they of their superfluitie woulde be content to giue to the reliefe of their poore bretheren which he did not neglect in his extreame pouerty To teach also them that haue but mean substaunce that they ought not to bee excused but somewhat to contribute vnto the necessitie of their poore bretheren when he that had nothing at all but that which was giuen euen of that bestowed part Therefore the Apostles in the primitiue Church thought it to be expedient for the better prouiding for the poore that certaine men shoulde be appoynted of approoued Godlinesse and diligence which shoulde take the speciall charge of the distribution vnto the poore Act. 6. These men were called Deacons or ministers because they did minister and serue the poore in their necessities and because the occasion of the ordinaunce continueth alwayes as our Sauiour Christ hath sayde we should alwayes haue the poore amongest vs Iohn 12. 8. vvhereby GOD woulde exercise our charitie The office of Deacons also is perpetuall Therefore the Apostle Saint Paule prescribeth what kinde of men are meete for that office 1. Timothie 3. 8. And in euery well constituted Church they were ordayned accordingly as Phillip 1. 1. Also after the ordeyning of the seuen Deacons this office was deuided into diuers partes as necessitie shewed diuers occasions For some were appoynted for the collection and distribution of alâ—esse as Romans 12. 8. and some for attending vppon the sicke and impotent among the poore as in the same place Let him that distributeth doe it with simplicitie and let him that sheweth mercie doe it with cheerefulnesse Which kinde of Deacons 1. Cor. 12. 28. are called helpers and for the seruice of this office were appointed diuers olde poore widowes who as they were mainteined by the church so they serued the church attending vppon the other poore who beeing sicke and impotent had neede not onely of things necessary but also of seruice and attending 1. Timoth. 5. 5. These offices being instituted by the spirit of God for the necessary vse of the Church which vse still continueth ought also to be reteined among vs. For we see for want of these offices what great inconueniences are among vs concerning the poore For although ther be very good politike laws made for prouision of the pore yet smal reliefe commeth thereby to the poore indeed at least wise manie abuse the reliefe which they receiue which commeth of this that there be not in euery church or congregatioÌ„ such Deacons as the holy ghost hath appointed which should take a speciall care employ a great diligence for the prouision of the poore not only some to gather and distribute but also to see it well imployed on the poore and to imploy the poore that liue of the almes of the church to the releefe of their
Gentiles And least ye should vnderstand the multitude in that place for the multitude of the Apostles It followeth in the 22. verse Then it pleased the Apostles and Elders with the whole Church to chuse certaine men c. By which scripture we learn that the Synode consisteth principally of Pastours Elders Teachers and men of wisdome iudgement and grauitie as it were of necessary regents For although the whole multitude came togeather yet the Apostles and Elders came togeather to enquire and consider of the matter in controuersie the multitude heard and for their better instruction and modestye submitted their consent vnto the determination of the Apostles and Elders All mens reasons were hearde For there was great disputation but the authoritie of Gods worde preuailed good order was obserued So after the matter was throughly discussed by the godly arguments alledged by Peter and Barnabas Paul the controuersie was concluded by the sentence of Iames to whom that prerogatiue was graunted not of singular authoritie but for orders sake And this place doth admonishe vs to intreate some what of the preeminence of one Elder or pastor aboue the rest We confesse that in euery assemblye or company some one of necessitie must haue this prerogatiue to order and dispose the same with reason or els great confusion is like to follow But this preeminence is onely of order and not of authoritie as to propound matters to be decided to gather the reasons and consent of the rest and so to conclude c. As we see in this place Iames did of whom also we reade that he had this preeminence Act. 21. 18 c. And we maye gather the same Gal. 2. 9. 12. Not that Iames had greater authority in his Apostleship then Peter or Paule or Iohn or anye other of the Apostles But because he was chosen of the rest to haue prerogatiue of order which some one must haue in euerye assembly and such was the prerogatiue at the first which was graunted sometime to the bishop of Rome sometime to some other bishops to be president or prolocutor in the generall counsels being chosen therto for the time by consent of the rest as the prolocutor is chosen in our conuocatioÌ„s that are called with parliaments Therfore as it were an absurd thing for our prolocutor in our conuocation to take vppon him to be a controller of the whole synode to challenge that office to him and to his heires for euer so vnreasonable is the authority that the Pope claimeth ouer generall counsels One therfore is to be chosen by consent to be as it were the prolocutor or moderator of order but not of authoritie in euery assembly whose prerogatiue must so be tempered that in al thinges tirannie be auoyded Which we see by experience easely crepeth in vpoÌ„ proud natures to whome if you graunt an inch they wil be ready to take an ell according to the Prouerbe But let vs return to the authority of the sinode which coÌ„sisteth in deciding determining such maters as caÌ„not otherwise in perticular churches be coÌ„cluded either because they coÌ„cerne the coÌ„moÌ„ state of al churches or because they lacke sufficient authoritie in some one church First therefore the lawfull Synode hath to consider if anie controuersie of doctrine do arise that it be determined by the word of God for in the controuersie of binding the Gentiles to the obseruations of the ceremoniall lawe was a matter of faith and doctrine Secondly it hath to determine of the vse of the ceremonies not of will without reason or grounde of scripture but vpon necessary causes of auoiding offence and similitude of superstition of bearing with the weak of order and comelinesse and edification So did the Synode of the Apostles and Elders command for a time abstinencie from meate offered to Idols otherwise lawfull in it selfe for offences sake and for auoyding of all pollution of Idolatrie Act. 6. 20. 29. and forbearing the weaknesse of the Iewes in abstinencie from eating of bloud of strangled which was forbidden by God before Moses time to teach that Childishe age of Gods people to abstaine from cruelty as in Gen. 9. 4. Such ceremoniall constitutions are but temporall and so long are to be reteined as the cause continueth for which they were made So that if weaknes cease or be turned to obstinacie they are no longer to be reteined Also for order and comelinesse and best edification the Synode hath to determine what shall be obserued in particular charges as of the time place and forme of preaching and praying and administring of the sacraments For who shoulde be able to know what order comelines and edification requireth according to Gods worde but they that be Teachers and preachers of the same vnto al others For it is absurde that they shoulde bee taught by such in these small thinges as ought to learne the truth of them in all matters This authoritie therefore cannot be graunted vnto any Ciuill Christian Magistrate that without consent of the learned Pastours and Elders yea against their consent of whom as in some respect hee is a feeling member he maye lawfully make ceremoniall Constitutions whereby the Church muste be gouerned in meere Ecclesiasticall matters It is ouâ—e of all controuersye that before there vvere anye Christian Magistrates for wee will not speake of SERGIVS PAVLVS proconsull of Cyprus because hee was but a Lieuetenaunt of the Romane Emperour this authoritie was proper vnto the Synode Which authoritye vvee knovve to bee graunted to the Church by oure Sauioure CHRISTE practized by his Apostles continued by their successours three hundred yeares before there was anye Christian Emperours for wee receiue not Phillip for a Christian Emperour and long time after there were Christian Emperours euen as long as anye puritie continued in religion vntill both Emperours and Synodes were thrust out of all lawfull authoritie which they ought to haue in the Church by the tyrannie of Antichrist But wee finde not in the Scripture this authoritye graunted by Christe to Ciuill Magistrates which in his and his Apostles tyme were not nor anye promise that when they were the Synode shoulde resigne it vnto them Therefore it remayneth that it bee shewed by them that defende that this absolute authoritie is in the Ciuill Magistrate by what spirite or reuelation or Scripture if there be anye that wee know not For we woulde bee gladde to learne howe this authoritie was translated from the Church in which it was once lawfullye vested vnto the Ciuill Christian Magistrate Therefore vntill this maye bee shewed by sufficient warraunt of GODS holye worde vve holde that the Synode of euerye Prouince hath authority to decree concerning ceremoniall orders of the Church Whereof some may be generall to al congregations some particular to certaine Churches For as it were to be wished that all places might bee brought to one perfection So it is not alwayes necessarye that they be like in all thinges The
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