to conuince any errour And page 3. For the issue ought to haue beene to this effect whether it be simplie vnlawfull that one shold be admitted to minister the Sacramentes which is not sufficiently inabled Orthotomein that is to deuide the Worde of God aright and is also Didacticos Kai elegticos able to teach the truth and conuince errours and to correct sinne to instruct to vertue and good life and to comfort the weake or else whether it be expedient that all the parishes in Englande either not able to susteine such a learned Minister or for the scarsitye of such so wel qualified not able to procure one shoulde be destitute of publique prayer and administration of Sacramentes tyll such a Preacher be procured vnto thē or no And the like page 14. where a little before he hath these wordes If he reply that the Bishop should not then haue made him Minister I reioyne that peraduenture he was none of his making it maye be also that he was fitte for the cure he was appoynted vnto though not so fitte for some other populous Congregation or troublesome people Lastly that if none should be assumed to the ministry but with those especiall indowmentes surely all the learned of all professions in England if they were in the ministery woulde scarce be able thus to supply one tēth part of the parishes Item page 25. Neither are such of them thogh they be no Preachers to bee accounted dumbe and silent who in their Churches do exhort dehort rebuke comfort and also in some degree instruct their parishioners as their ability serueth occasion is offered Which I know they may as profitablye doe as some who of as meane gyfes but of more audacity then they dare take vpon them to expound deuide the Scripture by preaching vppon some text vnto which they in their whole discourse do come iust as neere as Iarmans lippes are sayd to come togeather Page 34. Further if they haue ordayned some of mean ability it hath been in respect of their slender portions of liuing allotted out in moste places for the finding of Ministers which places otherwise should be destitute wholly whereby the people wold be in short tyme become as heathen Painims or be as sauage as the wilde Irish to the great daunger of their soules and hazard of this state Againe page 45. But he is angry also with their bare reading and very peremptorily assureth vs that they shall neuer be instrumentes of the holye Ghoste to woorke fayth in the hearers but he limiteth it with this word ordinarily which he seeketh to establishe by that of Sainct Paule And how shall they heare without a Preacher Truely as it must needes be confessed that the plaine resolution and vnfolding of the Worde in Scripture called Orthotomia the right cutting thereof and the grauing of the due and fitte allotment in season which is perfourmed by discreete and pithie preaching is an ordinarye and the moste excellent meanes to ingender fayth So is it a great errour in diuinitye to thinke that God neuer blesseth the reading or the hearing of his Worde read but extraordinarily for then why is it commaunded that the law of God shoulde be rehearsed continually to our children that we should talke of the commaundementes in oure houses c. That we should meditate therein daye and night that all the daye long our studie should be in his law that we shold search the scriptures Also why was Moses reade in the Synagogues euerye Sabboth day and they of Thessalonica commended for their reading of Scripture conferring it with that they heard shall we saye that so many thousands as in late tyme of persecution were conuerted from idolatry by reading of Scriptures and diuine treatizes obtayned not fayth by ordinarye meanes or that without especiall miracle and by extraordinary working none are saued in this Church of England where the Minister is no publique Preacher and is not the declaring and publishing the Worde in the Mother tongue wherein as Augustine sayeth in those thinges that are playnely set downe is sufficient for fayth and conuersation a kinde of declaration and preaching the Lordes will vnto vs. Page 70. Neither in vaine is preaching spoken off at the firste ordering both to put them in minde what ought to bee their principall indeuour and to giue vs to know that meere laye-men be not inabled to this office so is it not conuenient that a licence to preach be giuen to anye but to such as beeing in some function Ecclesiasticall haue addicted them-selues to serue the Church according to their abilities in all their functions incident to that calling And page 63. and the 4. iniunction addeth here-vnto That if he be lisenced herevnto he shal preach in his owne person at the least euerye quarter of a yeare one Sermon for the which ende the Ordinaries in most places doe requyre of such as be not fitte to be licensed to preach that they procure such dutye to be done by an other which is able to perfourme the same c. Where he asketh whether the meaning of the Parliament were to haue the Bishops Iudge the reading of Homilies to bee preaching it maye bee sayde that reading of Homilies in a strickt signification can not bee accounted preaching yet they serue to edifying and are a kinde of publishing the Lordes will euen as well as a Sermon beeing penned is and vttered foorth to the people Page 121. Truly I wish vnfaynedly that the gifts of Gods spirit were doubled and redoubled vppon all that function yea that all the Lordes people could prophesie Yet can I not without intollerable vnthankfulnes to God great touch of her Maiesties gratious care for the instructing of her people so debase al Ministers abilities which be no Preachers as to say they know not either for what they ought to praye or that the worde of God is the only food to the soul of man Or shal we say that none knoweth any thing nor is able to catechise or to exhort dehort in any resonable measure but he that is a Preacher publikly licēsed seeing it is notorious that euē in the reformed churches of Frāce according to which our men that haue their heades so full of Church-plots would seeme to haue squired out all their frame there be certaine Congregations tollerated where they haue no publike sermons but praiers and certaine exhortations It hath been the hope of al the godlye minded that after the cleare light had shined so gloriously both by zealous preaching and learned writings of many worthy men to the manifest discouery of the vnlawfulnesse of an vnpreaching Ministery so that not onely most of sound religion but also euen the very impugners of this haue after a sort been driuen to an open confession of the same that no man indued with any true care of religion or minding to defend a cause worthy of anye account would once haue aduentured eyther colourably
in Fraunce the substaunce of Discipline shall be out of the worde confirmed and the controuersies betweene vs equally and orderly decided We will also be bounde to subscribe as they are His first quotation out of the Adm. doth set down that in a different letter which is not there to be found Which practize is done onely to disgrace vs vniusâ—ly with the Magistrate The other two sentences though we iudge them somewhat hardly set downe yet they must be charitably interpreted according to the course of their Booke the first of the trueth of Discipline not of doctrine the other of Ministers so called and inabled as God his worde doth allowe The rest is worth no aunswere the matter beeing handled before and Gualter being a party with you against M. Iewell and M. Nowel in that point though againste you in the question of Church election Now in stead of this heape of disagreementes which are at one with them selues let him accorde these following drawne from the wryters who are of his iudgement No man for any crime is to be secluded from any law fall vocation if he repent him and become a new man and there be no generall commaundements contrary herevnto But this doctrine is consonant to the whole course of the Gospell Yet we all hold that Traytours are not to be admitted Byshops or of the Queenes Guarde They maintain this speach of Ambrose on the 4. of the Ephes In the beginning it was permitted to euery one to preach the Gospel baptize and expound the Scriptures but when the Churche was enlarged certain Parishioners were appoynted and goucrnors and other officers ordayned in the Church Yet now Ministers maye not preach without a lisence It is defended by the former Booke that The worde of God is as effectuall when it is read as when it is preached and reading is preaching yet the Booke of Common-prayer preferreth Preaching before Homilies And himselfe sayth that Preaching is the most excellent meanes to ingender fayth This man condemneth and reiecteth Doctours as new yet the former booke Page 425. sayth that by auncient wryters A Catechistes office was necessarie in the Church and distinct from the Pastour The same booke fol. 700. in the marginall note hath Nothing ought to be reade vnder the name of Scripture but the Canonicall Contrary to the booke of Common prayer which appoynteth the Apocripha to be reade vnder the name of holy scripture Iewel saith that for one bishop to haue authority ouer an other is neyther by Christ Peter nor Paule nor by any right of God his word Yet they do by preaching and wryting still maintaine it by the examples of Peter Timothy and Titus In the aunswere to the authority of Peter Martyr it is sayde that in our Church religion is onely reformed to the quicke But the examiner sayth they see weightyer things in the Church wherat they may be greeued as other good men are Now we come to his questions which althogh they he captious and therefore by lawe they are not to bee aunsweared yet to shewe our sincerity in that which we holde we will make him an aunswere To the first we saye Discipline touching the substaunce is fully described out of the worde of God in the booke of discipline the treatise of ecclesiastical gouernment and in the most of the soundest writers of our time The second is answered partly by the former partly by this treatise In steed of this we aske him what be y â— writings which haue coÌ„futed by the scripture all those foresayd godly learned writings To the third we aunswere it is no sounde diuinity to exclude Christian Princes from their gouerment in Church-matters Concerning Excommunication he hath his answere before To the two other clawses let the Papists answere for they are malitiously imputed vnto vs. And we demaund of him whether it be sound diuinity that when the Prince will eate flesh in Lent or do such like shee must haue a Dispensation from an Archbyshop And that the writes of his Courts euen in causes ciuill and matters of instaunce should be in his owne name and not in the name of her most excelleÌ„t Maiesty The fourth is aunswered in the Treatise of the Eldership And we aske of him what pregnant proofe he hath either from scripture or Father that Ecclesiasticall Gouernment shoulde be exercised in a wholle Diocesse by a Chancelor or Commissarye beeing a meere lay-man To the 5. and 6. both wee aunswere That rebaptization is condemned by the Worde of God and that those hee speaketh of be maried folkes And wee require him to prooue by the Worde of God that in case of the necessity which they pretend a Woman may baptize And to prooue by the same that men may be forbidden to mary in Lent or such like times The seuenth is aunswered in that to the 5. and 6. And we demaunde of him how they can prooue it lawfull to admit a Popish priest fallen from the Gospell and still vnapt to teach To the eyght we aunswere there is the like reason of the Supper and of Baptisme And we require him to prooue by the Worde of God that a Deacon may baptize and when he hath proued that let him proue why hee may not minister the Supper also To the ninth we answere that to the Ministers there may be diuersity of rewardes giuen so long as none haue to little nor any too much And we require him to prooue by the Word of God that a Minister of the Gospell may carry the pompe of men of estate To the tenth we aunswere as is set downe in the Treatise that a Minister should be apt to teach We would haue him proue that any other may preache who is not apt to teach To the Eleuenth we answere affirmatiuely and require him to prooue by the Scriptures that an Archbyshop may put Preachers to silence for not subscribing to that which is not required by the lawe To the twelfth we aunswere it is not lawfull for one to be thrust out of his Ministery for shewing modestly in his sermons the inconuenience of vnleauened breade in the Lords Supper that all vsury as wee speake it whither biting or nibbling is vnlawfull And we require of him to prooue by the Worde of God that it is tollerable to suffer Drunkardes whoremongers ignoraunt men of occupation in the Ministry and for not subscribing where Law doth not enforce it or for the not vsing of some ceremonie to turne out godly learned Ministers And make a pitifull seperation of the Pastor and the flocke The Lorde giue vs to be of one minde and wherein we agree let vs proceede by the rule of loue FINIS Eccles 12. Iud. 9. Psalme 2. 2. Chro 16. 9 See admon ad lib. concord de mod agend Mat. 24. 48 Beza praefat before the new Testament Hermonia confess page 53. gal confess art 29. Genes 2.
forme of Ecclesiasticall Gouernment prescribed by the Word of God and perpetuall for all ages FOR as much as the purpose of this treatise is with all modesty and peace to giue cleare euidence to the trueth it was thought fittest for the cause and most profitable for the Christian Reader to set downe vnder certaine heades the seuerall assertions and reasons which are here and there scatteringly inforced by the answere to the Abstract against the seuerall braunches of the holye gouernement which Christ Jesus hath asigned for the ordinarie policie of his Church Amongest which that requireth the firste place which is the grounde of all the rest concerning the certaine forme of gouernement which he hath prescribed for his Church His wordes be these I doe therefore say and offer in the name of the learned to him or other to consider of that it is taken by vs for an vndoubted trueth the contrary whereof by no proofe we doe assure our selues can bee shewed that there are not set downe in perticuler by Scripture or by necessarie collection to be gathered all circumstaunces of pollicie gouernement Discipline and ceremonies necessary and vniformally to bee vsed in euery seuerall Church and that the Christian Magistrates and gouernours are not in the sayd former points wherof somthing is touched in Scripture of necessitie tyed to that precise forme that is there set downe but to the generall Doctrine concerning them to wit that al be done to edifying orderlye comely and such like page 33. And againe asking whether all reformed Churches are disciplinated alike he sayth Nay they neyther are can be nor yet neede so to be seeing it cannot be prooued that any set exact perticuler forme thereof is recommended to vs by the Worde of God pag. 58. And againe pag. 60. To the former assertion he addeth this reason For else how could the Primitiue Church without any prescript word I doe not onely say haue brought in a newe ceremonie but haue altered the Sabboth day by God appoynted at the first and being our Satterday to the first day of the week in the Scripture twise or thrise called the Lordes day and with vs Sunday or yet the time of receiuing the Sacrament of the Eucharist being according to the institution vsually receiued after Supper to haue it receiued as it is in the morning fasting In which assertions there is so little plaine dealing and so much vntruth as of y ◠one side they sauour of subtletie so on the other side they haue very smale taste of sound diuinitie For first when as the Question was of Discipline to be administred as the Lorde commaunded that is of the substantiall forme of Christes gouernement he carieth it to the ceremonies and circumstances of Discipline as if when the Apostle commaundeth to keepe the forme of wholesome doctrine one should aunswere it is not certaine because the circumstances rites times of it are variable Which also casteth a strong sent of the Romishe practize who to make a way to their additions and detractions in the matter of the Sacrament and otherwise flie vnto the circumstances of time number persons and such like Test Rem in annot John 6. verse 58. the which they say the Church may alter and chaunge The second subtletie is that when the state of the question is propoūded as that which is the difference betweene vs the verye poynt of it is so obscurely and doubtfully set down as one can hardly attaine vnto his meaning For when he saith the Magistrates are not in y e sayde former points tyed to the precise forme c. He leaueth it doubtfull whether by points are ment the particular circumstaunces of policy gouernment discipline and ceremonies which if they be he commeth no nearer the questions then thinges variable to thinges certaine and vnchangeable or whether he meaneth the thinges themselues to wit policie gouernment discipline which if he do then he is become an ouerturner of all the assertions of former diuines whatsoeuer For then if the Magistrate think it for order and comelines Ecclesiasticall censure shall be administred by ciuill persons layemen as he speaketh men may be excommunicated before they be summoned in a priuate corner not in the Congregation then the Magistrat may cause the Deacons forme to become the forme of the Bishop and the Biships forme the form of a Deacon Finally then the seuerall members of Christes bodye their formes and specificall differences maye be altered and changed as seemeth good vnto men then Princes maye ordayne Bishops as Bishoppes sometimes annoynt Princes Finally then the soueraigne Magistrates may them selues become Ecclesiasticall officers and Church-ministers which at once vndermineth not onelye the Church-discipline of God which we require to bee exact according to God his worde but also euen the formall destinction of offices censures and matters Ecclesiasticall which all other Churches and euen ours haue established are made arbitrarie and changeable seeing they are not tyed to the precise forme of these things It is palpable darknesse also which hee sayth that all Churches are not disciplinated alike because anye set and exact particuler forme thereof is not commended vnto vs in God his worde Which if he meane of the set forme of ecclesiastical gouernment all reformed churches acknowledge it either haue it or seek it and distinguish it in al their writings from the variable ceremonies or circumstances of the same as appeareth by y e places quoted in the margent if he meane it of circūstances of places times numbers and such like he calleth that to question which none euer made doubt of Nowe besides this confusion in propounding the Question the reasons of the assertion are full of vntrueth First the allegation of y e alteration of y ◠Saboth borowed from y ◠Jesuits annot Apo. 1. 10 sauing y ◠thei haue for shame limitted that which he left at large saying they did it w tout al cōmā-dement of Christ which they read of is not as he setteth downe iustifiable by y e Scriptures namely y ◠they did it without prescript cōmandement frō Christ For seeing the Apostles hauing by God his commaundement kept the Jewes Saboth for the weeke gone afore when the time of the alteration of the ceremony of that particuler day was come did for obseruation of the morall commaundement of celebrating one day in seuen ordaine and keepe the next day for the weeke following calling it and making it the Lordes day as the other was the Lordes Saboth it is manifest that when this cannot be altered without breache of the morall proportion of one in seuen that therein they had direction from Christe according to those words Teaching them to keepe what soeuer I commaund you Mat. 28. 20. If it be asked where in the Gospell this is commanded and prescribed of Christ let him shew the like of those which the Apostle speaketh of 1. Cor. 11 2. cap. 14. 37. Concerning the
change of the time in the Lords supper as it is a meere circumstance of time so the alteration hath grounde in the scripture because one and the same time is not alwaies kept Act. 3. 42. Act. 20. 7. 11. c. Neither can that be saide to be according to the institution which being done vpon a particuler cause as all Diuines agree shold not be obserued wher that cause ceaseth Thus his assertions reasons being touched heere followeth a plaine declaration of the truth as to satisfie his request or chalenge Namely that the whole substance of the ordinary gouernment of the church that is to say the vnchaungable lawes of the holy things of Offices callings examinations abdications executiōs of the reason and distinction of euery one of them is prescribed of God in his holy Worde as a perpetuall Lawe vnto his Church And although euery particuler rite order which are variable according to the circumstance be not so particulerly mentioned yet are they by certaine generall rules so limitted and prescribed that no Churche can vse them at their pleasure but ought to frame thē within the boundes set vnto them of God which may appeare by these reasons following First seeing vnder the Law God by the ministery of Moses did precisely this thing for the gouernment of his Church then so that neither Dauid nor Nehemias might alter any thing but by especial reuelation from God by his Prophets it were to make God lesse carefull of his Church vnder the gospel to make the ministery of Moses more excellent then that of Christe vnlesse in like manner he had performed the same For Christe being a King hath prescribed Lawes for his gouernment and as he is a Lorde hath ordained the diuers administrations of his Church and in this respect was faithfull as Moses in all his house Againe seeing the Apostles hauing beene taught of him by the space of forty dayes the thinges which pertaine to his kingdome Act. 1. 3. that is as the Jesuites them selues are compelled to confesse the whole regiment of Christes Church did thereuppon set down such orders for the same 1. Tim. 3. 15 and giue charge that they shoulde be kept vnblameably 1. Tim. 5. 21. otherwise then which neither Timothy nor Titus might perfect that in the gouernment of the Churche which the Apostles had begun and say that they which are spiritual must acknowledge their orders in this behalfe to bee the commaundementes of our Lorde 1. Corin. 14. 37. and will their ordinaunces in this behalfe to bee kept as they deliuered them 1. Cor. 11. 2. and euen in the matter of the maintenaunce of the ministery woulde speake not according to man but according to the Law of God and the ordinance of the Lord 1. Cor. 9. 8. 14. then euery one that is spiritual must acknowledge the former position to bee true Thirdly seeing Christe hath expresly in his Word set downe sufficient ordinary Ministeries of Exhorters Teachers Elders Deacous with their proper gifts and workes of exhorting teaching diligent watching distributing for the administring of the holy things as y e word Prayer Sacraments censures and treasury and hath ordained the Eldership for y ioynt gouernment in euery particuler Congregation with Synodes for matters common to manye Churches it followeth that the former assertion is vndoubtedly true Fourthly seeing the Apostle Paule who receiued this as y ◠rest of y e Gospel by reuelation did vniformally plant y e same gouernmēt in all churches as appeareth by comparing the story of the Actes w t Rom. 12. 1. Cor. 12. 1. Tim. epist to Titus it is manifest they had a forme prescribed thē by Christ to follow euē as Moses did all things according to y ◠pattern shewed him in the moūt Againe seeing it is not in the power of man to alter or change these offices by addition or detraction because they cannot gyue nor take away members to and from Christes bodie but all the gyftes are from one spirite the faculties from one God the administrations from one Lorde and finally all Church Ministeries must be frō heauen and not from earth as Christ sayth the Scribes them selues confesse Then is there in the worde of God such an vnchaungeable rule of gouernment as is before declared Lastly seeing God in altering the outward face of his church vnder the Gospell diuerse from that vnder the law in regarde of y e ceremonies abolished and of things according to the riches and simplicitie of the Gospell inlarged did as well keep the substance of the Churches administration namely in ordayning for Priests Pastors for teaching Leuits or Doctors of y ◠law Teachers for rulers of y ◠Sinagog Churh-gouernors or Elders for their leuitical lokers to y ◠treasury Deacons for their presbytery the eldership As he kept the holy thinges to be administred that is for the lawe and the Prophets together with them y e writings of the new Testament for the Passeouer Circumcision Baptisme the supper of the Lorde for their giftes of God gathering for the Saintes or Church-treasury for their suspension from the Tēple-sacrifices our separation from y ◠Lords supper for their casting out of y ◠Synagogue cutting off from the people our excommunication It is euident that that which God kept for the time of the Gospell he did in perfect wisdom ordayne and prescribe and that which Christ did inrich and inlarge he woulde not haue men cut of and abolish Wherfore if they will still rowle the stone of mans power to alter and chaunge this order of God let them shewe how men can take away that which God hath set in his Church let them shew how that is not perpetual which is grounded vppon those gyftes which serue for the ordinarie necessityes of the church in al times and places yea let them shew how they can more wysely instruct the people with doctrine feede them wirh exhortation rule their soules with spirituall power chastize them with an holy rodde and prouide for their earthlye necessities then the Lorde hath done and still offereth to doe by the worde of knowledge in his Teachers by the worde of wisedome in his Pastors by the continuall watche of his Elders by the spirituall keyes of his kingdome and by his mercifull and liberall prouiding for the needie And if it be a shame to preferre mans wisedome before the wisedome of God at the least let them declare by what authoritye they will compell the Church to refuse the strong arme of God for the weake arme of fleshe and bloude To these reasons maye be added the testimonies of the Fathers as of CYPRIAN IN SERMONE DE BAPTIS CHRIST The Christian religion shall finde that out of this Scripture rules of all doctrine haue spronge and that from hence doth spring and hither doth retourne whatsoeuer the Ecclesiasticall discipline doth
Churches in his dominions both lawfully may by duety ought not onely to disanull what-soeuer election the Elders and people haue vnlawfully made but also by his ciuil preeminence to compell them to make a newe election according to the Worde of God Which as it is as much as the sole election by the Byshop giueth to the Prince yea or rather more so if they can shew any further thing due vnto the Magistrate all such as with a sincere minde seeke for the reformation of the Church are alwayes as readye with all humblenesse to giue it as they will be willing with singlenesse to shew it To the place of the Councell of Laodicea and Origin let this be the aunswere The meaning of the Councell in those words Non populo concedendum electionem facere c. We ought not to giue leaue to the people to make electioÌ„ is they shold not bear y e whol sway without the gouernment or direction of the Elders and not to shut out the due consent of the people as is manifest by the counselles going afore as shall hereafter appeare against which this counsell woulde not haue decreed vnlesse it had repealed the same or shewed some reason but most of all by Counselles following who haue authorized the consent of the people and namely the 4. of Carthage which was confirmed in the sixt generall Counsell at Trullum together with that of Laodicia which would not haue confirmed contrary decrees The wordes are these When he speaking of the bishop shal be examined in al these and founde fully instructed then let him bee ordayned with the consent Clericorum laicorum of the Clearks lay men As for that of Origin it is nothing to the purpose which hee sayth of the people except there could be some priuiledge shewed that partly the same or such like as daungerous infirmities were not to be founde in a Byshop The next reason maketh as much against the election of Byshops as of the people seeing they may bee hypocrites as well as the people in all mens iudgement one man is sooner carried with ambition couetousnesse then an whole Church of godly Elders and Christian people vnto disorder And if for the contentions striuings of y â— people y e church may abrogate the consent of y e people in Ecclesiastical elections theÌ„ may she by the same authority disanull Synods and Counselles which as often haue beene full of rage and vprores and of which Nazianzen saith He neuer sawe good issue but that thorough merueilous ambition desire of contention thinges out of order were not remedied but made worse Epist 42. ad procopt Neither for this cause as the promise of God made to counsels is not lightly to bee regarded so ought hee not thus prophanely to reiect it when it is brought to vphold y t consent of y e people Further wher as he saith that Churches both of elder later times haue for that cause abandoned such elections it is to be thought he can bring as much for the proofe of it as hee hath already alleadged which is nothing Whatsoeuer hee can doe the Doctrine of the auncient Fathers and the examples of the elder Churches is farre otherwise For Chrysostome vpon Actes 1. aunswering the Question why Peter communicated the election with the Disciples saith Least the matter should be turned into a brawle and haue fallen to a contention For the elder Churches he cannot be ignoraunt how many haue beene troubled with such inconueniences and yet haue not sought such extream remedies nay the example of good Constantine the Emperour is notable who when the citizens of Nicodemia had chosen an Arrian a runnagate and a rayler on the Emperour he did not take awaye the Churches consent but by his Letters according to his duety mooued them to a newe Theodoret lib. 1. Cap. 19. Againe if these infirmities of the people bee a good reason to take away their libertye in the Election of their Ministers then the contrary vertues which oftentimes haue beene found in them in staying the rage of the Scribes and Pharisies Mat 21. 26. Actes 3. 26. in preferring catholique persons before Arrians and in being themselues catholiques when their Byshops haue been heretiques Zozo lib. 7. cap 7. Theodo lib. 2. cap. 7. is a good reason to maintaine their liberty â—till As concerning his questions following which as they declare rather a mind giuen to cauell at that which he cannot by sound reason auoyde so are they easilye aunswered out of the course and proportion of trueth in the Scripture Women not being in the seate of Magistracy are forbidden by the Apostle to speak in such publique assemblies and exercise authority ouer men Which rule being spoken of y â— mother doth also barre children and such as shall bee in greater subiection vntill by yeares and Christian knowledge they shall by the iudgement of the Church growe vnto the liberty of Christians in that behalfe and then if they followe the greater and better part their sentence ought to preuaile As for the Question of the Patron seeing it is a constitution not of God but of man let the wise and skilfull lawyers define so they do no iuiury to the holie trueth of GOD and his Church The next Question is vayne and friuolous For first by due authoritye diuers be propounded and the Church consent to haue one of them it must needes bee that hee which is approued of the Elders and hath most voices must receiue the charge seeing that can not be sayde to be done with generall consent which thing the Scripture giueth to Church-elections where the fewest but where the moste directed aright do agree And as for them that be absent sicke or imployde if they haue any thing of waight to signify to the Church the Church is to harken vnto them by whome soeuer they sende their aduise And as it is no reason that when eyther sicknesse or theire duetie to the Church doe withhold them that shoulde abridge that libertie so if by negligence or wilfulnesse they bee absente after competent warning the whole Churche is not to depend vppon them who doe not so much loose as cast awaye theire interest in the election Lastly who seeth not that anye idle brayne may make these and such like demaundes both against the rules in the Scriptures and the obseruation in the primitiue Church Where he sayth that in the sixth of the Actes was not done by anie expresse commaundement of Christe but vppon the mutinye of the Greekes agaynst the Hebrewes as it is to bee graunted that it was an occasion why the people did present so that was no cause of their free consent is manifest by the other places where that is maintained without any particuler cause Actes 1. and Cap. 14. If Actes 6. speake of Deacons onely yet Actes 1. Actes 14. speake of Apostles and Elders and theire election by the consent of the people And if the peoples consent
is not to be shut out in the Deacons which lesse importeth their libertye and saluation much lesse are they to be debarred in their Pastors and Elders vppon whome as Peter sayth the flocke dependeth Where hee sayth the people chose without the Apostles it is shewed already howe his owne wordes checke him and the trueth is plainly to bee seene in the Texte that neyther the people without the Apostles directing them nor the Apostles without the people consenting vnto them made that Election As for shutting out of the Byshops and Church-gouernours it is meruaile why hee shoulde feare it vnlesse iealousy which is fearefull where no feare is hath blinded his eyes That of the Apostles doing without any expresse worde from Christes commaundement is aunswered before in that alleadged concerning the Saboth Cap. 1. and is further manifest by the example of the Apostle Paule who beeing not with the other Apostles yet followed that rule Acts 14. That he saith there is no certaine forme of their Election hee is refuted by his owne wordes following where he sheweth out of the Text their election to haue beene of this sort that vppon the instruction of the Apostles the people in presenting them necessarily therewithall gaue their consent as the Apostles did in accepting them to their ordination As for agreement of all Churches in all circumstances of this point he hath his aunswere before but that he willeth to be shewed what is ordinary and what is extraordinary His aunswere is that the Apostles instructed the people and they consented which is ordinary as appeareth in that it is kept in all Elections of the Church Actes 1. Actes 14. and 2. Cor. 9. 19. but that which was extraordinary was the presentation of the people the special cause whereof him selfe hath declared out of the text In the rest it is straunge that hee requireth reconciliation where there is no repugnaunce but all the places ioyne hande in hande together For y e first in y e election of the Apostle it lay in the liberty of y e church onely to choose some For the Lot beeing the voyce of God was to assigne which of them should bee the Apostle and this circumstance maketh strongly for the trueth which is mayntayned For if where God is to strike the principall stroke yet the peoples consent is to bee taken as farre as may bee howe muche more is the authoritye of the whole Church to be sought for where the Election is onelye to bee done by men as the Apostle speaketh Galat. 1. The obiection of the manner of the election Actes 6. is aunswered before As for the number of 7. who is so simple as not to knowe that the number is to be varied according to the spreade and greatnesse of the Churches where they are and the multitude of causes affayres to be dealt withall As for no imposition of handes in the first and 14. of the Actes it is too simple and scarse tollerable in a catechist seeing such thinges are to be gathered out of other places otherwise one may thinke there were no praiers in the celebrating of the Communion Acts 20. because there is no mention of it in that place which yet were very absurd considering that the order which S. Luke described in the Churche at Hierusalem prooueth that they continued in breaking of bread and praier And if such seely obiections need to bee aunswered as inforcing diuers formes of elections then also wee may proue diuersities of Communions some of the cup and bread together some of the cup alone some of breade alone by Act. 2. Act. 20. 1. Cor. 12. Wher he saith Titus only is willed to appoint priests belike the Jesuites translation was before him when he translated Presbyterous Priestes and that so dazeled his eyes that hee coulde not consider the wordes following that he shoulde do as hee had set him an order which was not to do it without the consent of y e church except Paul would lift vp Titus aboue himselfe Barnabas who chose Elders by voices And if the answerer had bene ignorant of y e vse of y e scripture which oftentimes giueth y ◠action to y e principal directer which yet belongeth to many more as Paule in one place saith Tim. receiued grace by the laying on of his hādes 2. Tim. 6. which in 1. Tim. 4. he declareth to haue beene done by y e laying on of y e handes of the Eldership yet his skil in Logick should haue shewed him y e deceit of this Sophism Titus appointed Elders therefore he appoynted thē without the consent of y e people Of this kind are al the reasons following As al reformed Churches iumpe not in al circumstaunces therefore they shut out the consent of the people In other Churches the Elders of euery congregation haue the chiefe directiō in the electione yet not without the consent of y e people therfore it is fitly according to their example ordered that the Church shoulde once for all gyue vp their interest into one mans handes for the continual election of many Churches The sentence of Maister Beza doth very fitly require an vpright conscience to set down what is expedient according to the circumstance of time and place Which if it had beene found in him at this time and in this matter he would not haue shut his eies against the manifest light of words going before which declare manyfestly that it is a perpetuall and vnchaungeable poynt in Church-elections which neither Church nor magistrate may alter that they be made with the consent of the people His wordes in that place are these Then therefore not in Churches buylded vp must all thinges be committed vnto the suffrages of the multitude neither yet are the Pastours to be chosen without the consent of the whole Church But all thinges are so to be moderated of the Elders and Christian Magistrates that neither they bring in tyrannie into the Church which surely should be done if they shoulde call any vnto publike function of their owne wil neglecting the consent of the multitude neither that the popular state of the Church degenerate into popular rule Neither are these wordes of Beza onely sufficient to shew his corruption but the title of the chap. where he taketh this obiection doth minister sufficient aunswere seeing it declareth that Beza in all that place speaketh not of the consent of the people which he made perpetuall in the chap. before but of the maner how he gaue their voyces which is but a circumstaunce And thus much both generally and particularly for the vnfolding of his vnfit and slender allegations Now followeth a confirmatition of the trueth it selfe which is It is substantiall vnchaungeable in churchelections that they be made by the body of euery Churche the Elders directing the people and them-selues to giue their free consent The reasons of which assertion are these First what soeuer are the wayes of the Apostles in ordinary
compasse of the ordinarye power of the Church who beeing immediatelye called of God coulde not be demissed by the Church For seeing no calling can bee made voyde but by the authority which made it that which hath immediately proceeded from God can not be repealed but by his voyce Now seeing the immediat voyce of God and Christ did not onely not make voyde but further establish the calling of Aaron and Peter how could y e Church meddle with that Or how coulde the rule giuen to the Church for to direct their mediate elections rule the immediate calling of God And if this be not playne inough to cause him to see the difference which is as greate as that which is betweene GOD and his Churche the voyce of man and the voyce of GOD Let him vnderstande it by an other example of lyke reason It hath beene prooued alreadye both by the Scriptures and Fathers that none shoulde be admitted to the Ministery by the Church but such as were sufficiently qualified by ordinary meanes or gyftes giuen them alreadye of God vnto the same function Now if to defend the Bishoppes in admitting Taylors Shomakers Weauers Chaundlers Harpers beeing also men furnished with no gyftes one shoulde alleadge the calling of Amos who by God was taken from the sheepfolde beeing neyther a Prophet nor sonne of a Prophet woulde it not be a manyfest dallying in the sight of God and man But rather as the ordinary power of the Church can not heerein imitate the Lordes prerogatiue because they can not as God with their calling powre in gyftes into the personnes whereby they shoulde bee inabled to their office So they muste not followe the prerogatiue of GOD in this because they are rather to bee gealouse and suspicious for the Churches sake though other-wyse they are bound to hope the beste of a repentaunt Sinner ouer him leaste he shoulde agayne betraye the cause of GOD which in God is farre other-wyse who not onelye knoweth the heartes of men but also what strength he will after gyue him and if hee let him fall hee knoweth how to tourne it to the profitte of his Church Now as these examples in this respecte approche not vnto the matter in debate So the example of AVGVSTINE a Manachie or such lyke because the question is not of such as were before their ministerye such or carryed away with the common ignoraunce before they knew the trueth but of suche as firste seruiuge GOD in his appoynted seruice doe not onely leaue the holy altar and fire but renouncing that betake them-selues to a prophane and idolatrous seruice and priesthoode Wherin he receiueth answere also vnto his allegations of the fathers and counsels which if they should speake of such as fell in capitall pointes from the true seruice of God of which somtimes they were Ministers they should then be directly contrary to the fathers and general counsels which shal anon be brought as direct and manyfest on our side The lyke is to be answeared vnto Viret and the example of the French Churches Hauing thus aunsweared his obiections the truth is confirmed sufficiently by the reasons following out of the Scriptures and auncient witnes from the councels and Fathers 1 Whatsoeuer God hath commaunded to be done in the lawe to declare the honour he hath of his right seruice how he will haue his Ministery beautified and fenced against the cauilles of all which are perpetuall equityes of such their prescription 1. Tim. 3. 7 that is still and perpetuallye to binde the Church 2 But such is the order which now we speake of as may appeare by the 1. King 23. 9. and by the 44. of Ezech 13. 14. 15. c 3 Wherefore this order must be kept holy and vndefiled We know it will be obiected that these commaundementes be in the olde Testament not in the new and that they are ceremoniall They who shall so obiect must consider the old Testament is of equal authority with the new and therefore seeing God hath once established this law for the Church-ministery they must not repeale it but by the same authoritie vnlesse they will make with y â— Manichees one iust God for the law and an other mercifull for the Gospel So that vnlesse it maye be shewed eyther that this law was onely a shadowe for a tyme to come or was made for some cause peculier for that tyme and those persons which they can not doe because of the perpetuall equityes before assigned It followeth that this must stande for an holy and induring constitution of God And in trueth such aunswere vndermineth at once both the glorye and perfection of God his holy Scriptures not onelye in our iudgement but in the iudgement of all wryters holy and prophane who haue continually alleadged the sentences and commaundementes of the olde Testament euen for the matters of the gouernment of the Church The Apostle prooueth the mayntenaune of the Ministerye for preaching of the Gospell by the lawe made for the maintenaunce of the Priestes in the 1. Cor. 9. he prooueth women ought not to exercise authority by the places of Genesis and in the first of Tim. 2. Cyprian as all know that read him prooueth the election of the people by the place of Numbers and that men are not to attempt further then their calling by the places of Dathan Abiram Uzza in the carrying of the Arke and such lyke If this exception serue howe shall we any longer with the Fathers and Godly wryters of our age stoppe their mouthes for the proofe of the Baptisme of Children with the reasons from Circumcision drawne out of the lawe Nay that they maye see they can not vndermyne the gouernment of Christe with such aunswers but they must also shake the brazen Pyllers of the Sacred authoritye of the Magistrate Let them shew with what Argumentes they can stoppe the Mouthes of Papystes in maintayning the Supreame authoritie of the Prince and our moste gratious Soueraigne in Ecclesiasticall causes to reforme religion according to Gods word to plant Church-officers by the rules of the same and according therevnto to depose Abiather and set vp Sadotk to call synodes Ecclesiastical when need is or when the Church-gouernours neglect their dutye other then by the examples of Ezechias Solomon Jehoshaphat Josias and by the pregnant reasons drawn from them Wherfore let them leaue these euasions and shifts vnto popish diuines to whom they appertaine But least they should thinke we haue but one piller to vpholde this trueth and that onely in the olde Testament let them answere the reasons following out of the newe If Paule did rightly think It so vnlawfull to take Mark such a one as went from them from Pamphilia and accompanied them not vnto the worke y â— he would rather be at sharp strife with Barnabas the sonne of consolation and be seperated from so worthy a companion in all his labors then accept Mark herein being iustified aboue Barnabas by S. Luke
discretion and Wisdome when the Pastors seate sanctified with God and ordained with so many pretious promises shoulde bee subiect to more follye and headinesse then the chayre of the Byshoppe this inconuenience is as likelye to fall into the Byshoppe as the Minister Further whether is more likely that the Byshop hauing by reason of his countenaunce and Ciuill authoritye bothe more heart-burning betweene the Noble Counsailers and himselfe and being in lesse feare as thinking him selfe better able to shoulder amongest them would be more bold in his conceit then a poore Minister as hee calleth him who neuer woulde for feare but vpon moste necessary and sufficient cause vrged in conscience aduenture suche thing neither if hee woulde could many graue Elders without whom he coulde do nothing bee drawne vnto it especially considering that their feare woulde preuayle where greate Conscience of theire duetie shoulde not ouercome it And maye not this man when his opinion as a Canker shall frette so farre turne all this agaynst the euery of publique rebuking as-well as agaynste the Mynisters execution of Disciplyne for maye he not also demaunde whether the Byshoppe shall retayne his authoritye to preache in his Diocesse and if hee bee in that Parishe who shall haue the preeminence If hee suspende the Minister from preachinge whether hee bee not at the same poynte hee was before And what if the Minister vppon some discretion woulde rebuke openlye some Peere of the Realme vpon bare conceyte or some surmise shall then the duetye of the Minister in Preaching for suche vnitye of the Churche cease and bee counted inconuenient If hee saye no this is the commaundemente of GOD and necessarye for Christian institution so wee saye this is the commaundemente of JESUS CHRISTE and necessarye for holye correction In the nexte place hee asketh to whome the Pastour shall tell it when hee doth admonishe him him-selfe I aunswere for the Pastour easely to the whole Eldership as our sauiour willeth But this question in deed cleane dasheth the sole authority of the Bishop out of countenaunce For to whom shall he tell not to the Congregation of Elders as our Sauiour commandeth but to the Church which standeth of him-selfe only as he desireth not ascending by the stayres of Christ from one to two from two to manye Godly Presidents as Chrisostome speaketh but by the stayres of Rome to descend from two to one and to take the matter wherin he is a party into his own hands and proceed in censure Ecclesiasticall as liketh him-selfe best In the next to blear mens eyes with all he graunteth they may rebuke in publike doctrine bynde and loose by preaching which is a great part of Discipline as though any man were so blynd as when the booke maketh three partes of the Ministers Office ministring of doctrine ministering of the Sacraments and ministring of Discipline as not to see what violence he doth Nay what folly he imputeth to the booke as though they shoulde make three of two For if Discipline be nothing but the open rebuking in preaching and binding and loosing by the same that beeing a parte of ministring the Doctrine by preaching is manifestly contained vnder it and so not onelye maketh one two but carrieth one halfe from one end of the sentence to another placing a thirde betweene and for an vmpier belike leaste they shoulde fall out or else being ioyned orderly togeather should to much annoy him But his reasons which the Jesuites haue shaken against the trueth hefore him do follow Unto which I aunswere that it followeth not that if the Apostle mighte by sole authority excommunicate therefore the Byshop may for an Apostle is of far greater authority then a Byshop is Secondly it is false that the Apostle did onely command vnto them to pronounce the sentence as the Byshop doth the minister giuing them no further authority For although as an Apostle whose duety was to deliuer ordiaunces which the Churches were to obserue and keep hee did iustlye decree as the voyce of Christe and so commaunde them what they should do yet he doth not excommunicate or take it vnto him-selfe but willeth that by the authority of Christ they should caste out not pronounce his sentence of eiection they shold Seperate frō amongst them such that they Should iudge those within that is vnder their authority not that they shoulde only pronounce his sentence of seperation and iudgement which is also most manyfest by his other allegation out of the second to the Corinthes where hesheweth that hee alone would not forgiue but whomsoeuer they forgaue he would forgiue he calleth it the rebuke or censure of many not of him-selfe He sheweth now they ought freely to forgiue he did exhort them to ratifie and by authority confirme their loue towards him Let him therfore take this necessary collectiō cleane against him y ◠if y ◠Apostle wold not nor durst not take vnto himself the sole anthority of excommunication absolution but left it vnto the church How shal any one bishop presume to shut out y ◠Ministers and elders carry it wholy vnto himself His next reason is of as great force The Apostle saith he did deliuer vnto sathan mentioneth neither their Ministry nor segniory therfore he did alone Upon which example I reason thus Paule saith that Timothy receiued grace by the laying on of his hands making no mention of y ◠elders therfore it is false that he saith in the 1. Tim. 4. that he receiued it by the laying on of the hands of the Eldership James Act. 15. saith I determine or iudge Therefore it is false which is after set down y ◠this was the decree of the Apostles Elders with the consent of the Churches But what neede I stande to aunswere this argument which was by a reuerent seruaunt of God aunsweared openly at Paules crosse that although the action be giuen to one who moderated yet neither Peter nor James nor anye Apostle aboue Apostles nor Bishop aboue Ministers had any authoritye ouer others and that as the Senatours were equall in authoritye notwithstanding he moderated so is it amongest the Apostles and Bishops And thus much for his reasons Ours follow that it belongeth to the Pastor the Eldership to excommunicate by the consent of the people If our Sauiour Christ Math. 18. when hee sayth tell the Churche meane not one Bishop because one can not be a number nor one alone a Church and he goeth vpwarde from one to 2. from two to moe not contrarywise from twoo to one neither can it be meant of manye Churches for then it muste bee all the whole Church in the phrase of the scripture and it were a confusion and vnpossibility for many Churches or the whol people to heare all such Ecclesiasticall causes but do meane vpon these reasons a particular Congregation then our assertion is most true and certaine The first we haue proued therfore the second is
true 1 That which the Apostle maketh the iudgement of a particular Congregation that must needes appertaine to the Pastor and the rest of the Elders as the gouernours and to the people as consenters 2 But this the Apostle plainelye expresseth 1. Cor. 5. 12. Why iudge you not those who are within Seperate him therefore from amongst you 3 Therfore it is true which we affirm If it be the especiall dutye of the Pastor by the authority of the Eldership to deliuer the holye Sacramentes to the worthy and detayne them from the vnworthy Then vnlesse he should be compelled to gyue them to the vnworthye and with-hold them from the worthy excommunication muste belong to him with his fellow Elders But the first is manifest by these Scriptures Leuit. 10. 11. Zephan 3. 3. They haue polluted the holye thinges And 1. Cor. 11. 26. 27. Wherefore our assertion is true The consequent of the firste part is manyfest because he must deliuer them to all not suspended and excommunicated and to the rest hee must not The consent of the auncient tymes agree vnto this The counsell of Arles 2. Can. 30. authoriseth the suspencion which the Elders and Clearkes decree against the Bishop And they doe it by the authority of auncient decrees Also seeing the councels conclude both generallye that the Bishop shall not proceed in any cause of gouernment Ecclesiasticall without the Elders and that they shall not ordayne without them and that they alone can not so much as gyue leaue to any of the Cleargy to goe vnto the Widowes or Uirgins but with the consent of the Elders it followeth much more that they mighte not excommunicate without them Now the first sort are directly prooued by these Canons following Concil Carthag 4. cap. 23. That the Bishops heare no cause without the presence of his Clearkes otherwise the sentence shall be voyde vnlesse it be confirmed by the presence of the Clearkes And the 22. That the Bishop ordayne not Clearks without the counsell of his clearks so that he seeke the assent and leaue or conniuence testimonie of the citizens Canon 3. An Elder when he is ordayned the Bishop blessing him holding his hand vppon his heade let also all the Elders which are present holde their handes by the handes of the Bishop That the Clearkes or those who containe come not to the Widowes or Virgins but by the commaundement or permission of the Bishops and Elders And Can. 32. That the Elder reconcile not the penitent not hauing asked councell of the Bishop Ierom. ad demetri 1. Epist The Elders in other censures of the Church and the Church hath interest in excommunication Cyprian lib. 3. Epist 19. Speaking of excommunication of which vntill we shall haue vnderstanding what he haue done after which thing when it regardeth the Counsell and sentence of vs all I dare not preiudicate the matter and draw it only to my selfe And lib. 3. epist. 14. epist 15. epist 16. and August speaking of the elders saith because all thinges in tradition of the Lord are done by the holie Ghost therefore when a rule and forme of this Discipline is deliuered vnto them it is sayde vnto them receiue the holy ghost because it doth truly appertaine to ecclesiasticall righte whose sinnes you forgiue c. Of the Doctor or teacher that he is an ordinary and perpetuall officer in the Church of Christ distinct from the Pastor by the Worde of God COncerning which y â— words of y â— answerer are these And I hope that the authour will not heereby gather that by law nowe in force a man is vtterly simplie forbidden to haue an other preach in his cure for then all our new doctours De robe curté who iutrude themselues vppon must bee faine to giue ouer their cloakes and put vp their Pipes fol. 41. If this had bene directed against the particuler persons of some it had beene beyond the rule of charitie and modesty though he should be a Doctor who spake it thus to slaunder any with intrusion and hauing nothing to saye to their doctrine and lyues to gybe at the apparel which they weare in iourney or otherwise vpon occasion being both sober and graue yea when as commonly they vse a gowne with as much grauitie lesse flanting then the most of their Doctors consecrated according to the order of men and not of God But now that it is brought to deface as shall be proued the ordinaunce of God thus without all proofe to flout and to taunt the officers of God beseemeth neither the grauitye of a Cambridge Doctor nor the modesty of a Christian nor the ciuility of an honest man Their intrusion forsooth is this that hauing first according to the order of the Church of England authority to preach they come vpon the earnest desire of the CongregatioÌ„ with the consent of the Pastor vnlesse being no preacher and ignoraunt for enuy he can not beare him to instruct the people with wholsome doctrine out of the true interpretation of the Scriptures their Pipes which he sayth prophanely they may put vp is the Vtteraunce of knowledge a gift of the holy Ghoste which is more sweete to GOD his Children and acceptable to the Lord then al the gilded Organes and Pipes in the Realme For in the spirituall battell their Sound is vncertaine when as these as the Siluer trumpets of Gods sauctuary giue certayne warning to the people to serue the Lorde aright Thus hauing in a worde with as much patience and modesty as the Lord woulde giue me touched not the Salt but vnsauory brine of his floutes hauing no reason of his to deale withall I set downe these following first for profe out of y t scripture then for witnes out of ancient wryters 1 Whatsoeuer the Apostle setting downe the ordinary perpetual members of Christs body in euery particuler Congregation doth make an ordinarie member in the same distintâ—t in his proper workes and action from all the rest the same is a perpetuall ordinary Church-officer 2 But he maketh the Doctor in that reckoning a distinct member hauing a distinct action from all the rest to wit teaching distinguished there from exhortation from gouerning from distributing 3 Wherefore it is plaine that he is a Church-officer ordinary and perpetuall for his giftes and vse are ordinary and perpetuall and also distinguished from the Pastor 1 Whatsoeuer Christe hath giuen to his Church with an ordinary and perpetuall gift for the perpetual work of the ministery gathering and building vp of the Church vnto perfection that is an ordinary Church-officer 2 But so he hath giuen Pastours and Doctors Ephes 4. 11. 3 Therefore both are perpetuall and ordinary officers and by consequent distinct Unto this argument they obiect because the Apostle hauing sayde some Apostles some Prophets some Euangelistes he saith in the last place some Pastors and Teachers which because they are coupled by and they say they
are one and not distinct To which I aunswere they may as well prooue hope and charity to be one and not distinct because the Apostle saith these three remaine faith hope and charitie because he coupleth them with and. But if these men haue not learned either that and though sometymes it rather repeateth or interpreteth then coupleth diuers thinges yet that most properly and commonlye it doth not so or that it is an elegancie with the Grecians in such long distributions to ioyne the twoo laste members especially if they bee of greater kindered and familiaritie then the rest to ioyne them with a copulatiue coniunction in the ende If I say they haue not obserued this in Homer and others Let them learne it of Paule Galath 3. where beeing about to shew that in Christe there is no difference of the outward distinctioÌ„ of kindes in this life he maketh a distinction or numbring vp of the diuers sorts and ioyneth the two last most like in nature and kindred yet not one and the same togeather saying There is neither Iewe nor Grecian ther is neither bond nor free there is neither male and female Hauing answered this obiection I proceede to other argumentes 1 Whatsoeuer is set as Church-officer in the Church by God with a distinct and proper ordinary gift that is such as we haue aboue described 2 But God hath set in the Church Doctors and giuen them their peculiar worke and gyft The Worde or vtteraunce of knowledge distinguished from the Pastors worke and gift the Word or vtteraunce of Wisdome in exhortation 3 Wherfore the Doctor is such a one as we haue described The second part is manifest by these wordes And these God hath set in his Church first Apostles secondly Prophetes thirdly teachers after powers theÌ„ the gifts of healing helpers gouernors sorts of tongs are all Apostles are al propehts Are all teachers And ver 8. To this is giuen by the spirit the word of wisdom to an other the word of knowledge according to the same spirite If they say the Worde teacher is heere taken generally not properly for the Doctor besides the 8. verse which doth manifestly refel them these reasons confute them First because he distinguisheth them from apostles and Prophets which in that generall signification should comprehend them and if it should comprehende anye more then Doctours properly yet it were no reason to shutte out those who are so called Lastly seing they can shew no place where it is so taken but alwayes is generall of all Ministers of the Word as the Apostle calleth him-selfe A teacher of the Gentiles And Timothy is willed to teach as also is euery Bishop or els it is proper for the peculier Church-officer so called it were against al rule of interpretation to shut out the proper which here agreeth with the circuÌ„stances of the text take a straunge vnwonted signification as to signifie a Pastor by a Doctor Our last reason is Seeing the Prophet Esay prophesying of the calling of the Gentiles by the ministerie of the Apostles doth also prophesie that of these called to the faith he would take of them to be Priestes and Leuites meaning according as the Prophets vse to speake by offices and holy thinges of the lawe to note out such offices as had some similitude proportion with those vnder the Gospell them to be Pastors who in administring of the Sacraments sleaing by exhortation the old man offring vp the new man acceptable to God holde proportion with the Priestes and to be Leuits whose office concerning y â— substantiall poynt of deliuery of doctrine is one the same with theirs that it must needs be that according to the scriptures of the new Testament this prophesie shold be fulfilled in the office of Doctors as well as of Pastors And this was that which the Fathers ment in their coÌ„mon resembling of Pastors to Priestes Eusebius declareth this most plainly in setting down the duties of y â— Doctor to catechise them as a master his schollers by continual reading to them or exercising to aduance them in knowledge For writing of y â— persecution of y â— church vnder Seuerus speaking of Origin he saith â—he exercise of teaching or the schole exercising as some where euen himself maketh relation in writing none serued or was set to catechise at Alexandria but all were driuen away by the threatning of persecution some of the Gentils came vnto him to heare the word of God And a little after Origin was then 18. yeare old when he was ouer the schoole of catechising or instructing And Nazianzen saith in Orat. Pros tous politeuomenous The seruants must be subiect to their masters the wiues to their husbands the Church to the Lorde the Disciples to their Pastors and Teachers Of the Elders and Eldership HAuing ended the treatise of the Doctor his office we are to proceede vnto the Elders and Eldership with whom he dealeth as prophanely as with the others his wordes are fol. 43. But why are Presbyteri such as expouÌ„d in the Church translated Elders I trust he mindeth not hereby to shut out all lay-men from the Eldership or seigniory which is dreamed of least peraduenture he him self be Exclusissimus And Pag. 57. And doth our Author thinke that this man heere doth meane their laye Presbiteries neuer heard nor reade of from the beginning of the worlde till within these fortye yeares or little more because he nameth them Ecclesiasticall Magistrates In which wordes of our author wee see his cheefest reason against the Ecclesiasticall Presbyterie is that the Elders are lay and the Presbyteries lay and therefore there hath not beene heard til within this forty year of them in the world To which we answere if y â— Elders which ioine with the Pastor Doctor were lay men yet it followeth not that the Eldership is lay But can his degree of Doctor if he bee so much giue such credite vnto his bare word as though all y â— Christian Churches which by the grace of God do exercise this discipline shoulde bee beleeued to haue a Presbitery of such as are not elected and ordained Ecclesiastically to their office If I be not deceiued herein his lawes may teach him if he wil not learn it out of the Scriptures that whosoeuer is called with due examination and trial with the consent of those to whom it appertaineth and are with fasting and prayers or prayers onely and with imposition of hands seperated or put a part to that office that they are Ecclesiastical persons and not lay-men as he calleth them otherwise there is no rule in the Scripture to descerne betweene men priuate and betweene Church-officers Nowe if hee consider either the order which we maintaine out of the Scripture or that which is practized in al reformed Churches he shal find that they are duely examined by the Elders elected of the whole Churche ordeined of the Eldership yea hee
matter of the Sacrament of the vbiquiti other points may be reiected of y e papists and their reason must be held as good because they haue as learnedly and truly gathered our diuersities betweene our selues inconueniences following vppon our Doctrine as this man hath doone in the matter of Ecclesiasticall Discipline Next vnto this fowle iniury done vnto religion his iniury done vnto so many worthy lerned men which haue so well deserued of the Church of God nay his inuiry done vnto all the reformed Churches in setting them together by the eares in slaundering them to like of vphold and maintain such a gouernment as hath no witnesse of the Scriptures or ancient times thogh they main tayne it by both such as bringeth with it not onely a maze and labarinth vnto all common-weales but which is at flat ennemity with Princes ouerthroweth their gouernment in Ecclesiastical causes and by sudden alteration turneth euery thing vpsie-downe Which reproch though it be so apparaunt as his owne conscience smote him with the gylce of it so as he would fayne auoyd the shame of it by colourable protestation and that before God not to derogate from any tollerable order established in these externall matters yet he cannot chuse but charge them that they make Princes raunge with the rest of their Seniours and Church-gouernours and that they debar princes of that right of gouernment in matters and ouer persons Eeclesiastical which the word of God al the examples of godly kings of Iudae doe aford vnto vs. The falsehoode of which is not onely manyfest by this witnes of haste as good as a thousand agaynst him but also by the testimonye which so manye worthy wryters nay Princes and Magistrates in their practise and confessions haue giuen to the same Now when the Christian Reader hath considered of this iniurye donne vnto GOD and his Church to vnderstande also firste that these are but Rapsodies gathered at leasure boasted of cast in the teth of some long since such as had other-wyse been vttered ere this but that no market would serue so well this Secondly that although He do as Sanballet send vs in wryting worde that we woulde builde vp the wall of Ierusalem and make our selues kinges when these thinges come to passe and that we set vp Prophetes which may preach of vs at Ierusalem there is a King at Iuda euery Pastor will be Pope yea and aboue the Prince in his Presbytery Yet with good Nehemias we can truely aunswere There is none of these thinges done but thou dost inuent them in thine hart and that all this is but to cast a feare vnto vs for they say their handes shall be weake from this worke that they perfect it not And therefore that our remedy is seeing we vse no meanes but by supplication but by manyfestation of the truth and seeke for nothing but Discipline which by the booke of ordination we promise to further according to our power euē to pray with the sayde Neh. Confirme O God our hands The first contradiction interlased with a lie that they make him Antichrist which refuseth the Presbytery is y ◠we vrge this as perpetual out of the place of Timothy which Caluin doth referre to his ministery which is no contradiction seeing if it be referred to his office yet it being a peece of Timothies office to procure that the thinges which he had learned of Paule shoulde be kept according to their nature and difference perpetually in the Church it sufficiently prooueth the matter in hande otherwise how Could he keepe it vntill the comming of Christ Like to that is the allegation out of the French discipline that those articles which were there contayned touching discipline are not so setled amongst vs but that the vnity he should say vtility of the church so requiring they may be chaunged which I saye is a meere cauill for they speak not nor meane not it of the substance of discipline contained in y ◠word but their maner of setting it downe according to the circumstaunces of their time as is plaine by Their title which calleth it but the firste cast brought of the substance of it as it is contayned in the Scriptures of the Apostles Which substaunce they were not so mad to change though they iudged they might alter thē in many points of circūstances For these sily contradictions let him take these monstrous ones proceding from this y ◠they wil not acknowledge the perfection of y ◠scriptures cōcerning discipline One nūbring vp as a circumstance to come clothed or naked to the supper of the Lord saith of those circūstances None of these circumstances are commauded in the Scriptures nor can by necessary collectiō be granted yet he knoweth it doth necessarily appertaine to comelines The next is that the Abstractor saith the Ministers ought not to wrest any thing into the gouernment of the church without due authoritie from the magistrate which he would haue contrary to that of the admonition M. Cartwright that our life must not be deare as thogh we can not by suffering if need were for so the condition is put aforde that without doing any thing which hath not due authority from the Magistrate His mingling of our sentence with Brownes is but a malitious proceeding Seeing him-selfe testifieth after that wee doe more then mislyke his doinges and writinges in respect of such proceedinges Like to this is that he alleadgeth out of Iunius that if the Prince doe hinder the building of the Church the people may by force of armes resist him Which as it is not in the Page which he noteth nor in all his booke of Discipline so how malitious a slander it is brought vp vpon so worthy a seruaunt of God maye appeare by his whole treatise of the ciuill Magistrat Lib. 3. cap. 5. Where hauing shewed how the Magistrate cannot alter the substantiall poyntes of Discipline and handled that question to one obiecting What shall the Church doe if it be by the Magistrates authoritye commaundement threatning and violence compelled Hee aunsweareth If the Magistrate ordayne any thing contrarie to God his worde that the Ministers shoulde plainly and modestly declare with Paule that they can do nothing against but for the truth But if the thinges be not contrarye to the truth and necessitie that the Churches are bound rather patiently to beare it then to bring the holy ordinaunce of God their body and the common peace into daunger Concerning excommunication shall be spoken after The booke he nameth of obedience I haue not The other matter out of the book deiure Magistratum as not pertayning to vs I purpose not to meddle with especially considering he handleth it more like a Lawyer then otherwise But after he hath alleadged testimonies to prooue that Which none but Papistes and Annabaptistes will deny that it is traiterous to teach the people that they shoulde owe no
seruice to euil kinges he addeth least this long treatise shoulde seeme altogeather impertinent that he could not chuse but oppose to the fanaticall spirites and traiterous allegations both of these dangerous innouators of the rebellious Papistes But alas why are we poore Ministers as he calleth vs before whom a man of meane estate wil not regard so dangerous He answereth because we would haue our soueraignes kingdome to be holden at the chiefe inferior magistrates the people or Presbyteries deuotion Oh heauen O earth O Lorde our God the searcher of the secreats of all hearts the author of the holy discipline we seek reueale we besech thee our horrible treason bring vpon vs our children for euer vtter cōfusion in this life in y ◠life to come if this wickednes be either intended thought vpon or be likely to follow vpon the discipline which we seeke or vpon our desire of the same If you O you holy fathers and ministers of God which haue writetn for defended mayntained with great danger attained vnto this may not cleare our cause by y ◠vn fained fidelitye which you haue shewed to christian Princes yet let your wisedome experience Oh you Princes and Magistrates which haue receiued it honored it tried it beare witnesse vnto the innocēcie of this cause Shal that which hath bin a friend to magistrates when they were enemies to it be enemies to Magistrats when they should be friends vnto it Shal that which D. Whitgift himself confesseth namely That such Seniors were but long ago worne out of vse For which he alleadgeth the sentence of Ambrose before alleadged shal that I say called for of that holye man become traiterous pernitious to the state Can the office of an Archbishop in the second place of the land doing al that alone and more in Church-matters then the seniours hauing with it ciuil power and authority be free from this suspition and cannot Ministers and Elders of base account in the world medling onely as the Apostles with spirituall matters that according to the word of God be void of al surmize of such vilanous practise can their counsels be accounted safe where none come but themselues whō they wil who are deuoted to their honor kingdome ecclesiasticall And shal the ministers consultations be so fit for such practises where so many Elders as he sayth lay men of all degrees may be present where the Magistrates may haue both their eyes their eares Whose decrees in al matters of greatest waight of Excōmunication Election Abdication ending of common controuersies must come vnder the conscience of all men yea whose whole acts and counsels may easily be seene by the Magistrate who may force them to a new course if they doe any thing preiudiciall to the estate The good king Iehoshaphat according to the Word of God and the example of his father Dauid ordeined besides the Priests and Leuites in all Cities the cheefe of Families for the iudgementes of the Lord and for the matters of God besides others appoynted for ciuill matters called the kings matters Now shall wee thinke that hee coulde not see into the matters of a kingdome and the safety thereof aswell as this man The Princes of Iuda at their returne when their state was subiect vnto so many dangers when their Prophets conspired against them yet vphelde the Ecclesiasticall Presbytery to threaten excommunication and seperation from Gods people to the obstinate sinners as wel they thē-selues did confiscation of goodes and ciuill punishment neither were they euer iealous ouer their estate Wherefore seeing we haue such a cloude of witnesses of these tymes and of former both vnder the law and vnder the Gospel we need not feare but their lying irōforhead in charging vs with such traiterous opinions shalbe manifest to all and shall tourne vppon their owne heades For manifestation whereof let the Magistrates consider what is written of them highly derogatorie vnto their estate and freedome which they make them beleue that they maintaine First they say the forme and maner of Church gouernment may be altered by the Magistrate then they say the externall gouernment of the Church vnder a Christian Magistrate must be according to the forme of gouernment used in the common-wealth Which is flat contrary to that that the Christian Magistrate may alter at their good pleasure Which also driueth the Queenes moste excellent maiesty eyther to part her Crowne with some other or else muste make one Archbishop not only of byshops but also ouer Archb. y ◠in the Church there maye be a Monark as wel as in the common-wealth Againe when they say y ◠Archb. is contayned vnder S. Paules Bishop they leaue it not in the Magistrates power to take away his iurisdiction how daungerous so euer it be to her estate Agayne let them consider into what a low place they bring the Magistrate into in the Church when expounding the place of the Corinthes of him they make him go after the teacher therfore much more after the Archbi Hauing therfore noted these their open contradictions most absurd opinions preiudicial indeed to her maiesties authority let vs ere we passe from this general what the forme of ecclesiastical gouernment is consider once againe of his assertion and see whether it bewray not manifest ignorance containe not cōtradiction repugnance in it selfe and be not highly derogatory to Christ his scriptures His words are these pag. 192. Now as concerning the inward gouernment of the Church of Christ by his spirite God working in his children by the Ministers of his writtē reuealed word also touching the essential poynts of the outwarde policy gouernment of the church consisting in the true teaching of the word of God in the due administration of sacraments according to christs holy institution in the aduancement furthering of vertue with the beating downe of sinne and impiety and in keeking the Church in a quiet vnity and good order there is no difference of opinion amongst vs. And a little after we affirm that no such precise exact forme of external gouerment of the Church by discipline as they depaint it out is so much as by any exāple recōmended vnto vs in scripture but much lesse commanded as a continuall platforme for euer to be followed In which assertion omitting the nakednes of it armed with no proofe out of the scripture or any good reason let vs see how it sheweth such grosse ignoraunce as is not to be lucked for in a man of his gifts for it deleareth that he can not distinguish betweene the cause instrument and meanes of a thing and the thing it selfe betweene gouernment and the essentiall partes of gouernment and the fruits of it For gouerment Ecclesiasticall that is the spirituall administration of Christ by the order and instruments of his Church which he hath ordayned is a different thing from the truth of
Scriptures then it is of Magistrates onely as 1. chro 28. 1. 1. chro 13. 1. Or when the matters were meerely Ecclesiasticall then was the Ecclesiasticall Senate onely brought together as in consultatioÌ„ 2. king 6. 32. As in matters to be done in the congregation Act. 13. 15. For Excommunication John 9. 22. 10. 40. For interpretation the Priests and Leuites only Math. 24. And lastly by this that Peter being before both the Senates Ecclesiasticall and Ciuil doth plainly distinguish them calling y e one the cheefe or rulers of Israel the other the Elders of Israel Wherefore this proueth not that they did exercize ciuill authority and although our lawes political are not in this respect like vnto the Jewes yet if the Magistrate will call the Eldership to declare the will of God or pronounce duely an Ecclesiasticall sentence when hee will pronounce a Ciuill it may well be done without the confusion he speaketh of The next that he saith out of Caluine y e Presbitries of y e Jews was from men not froÌ„ heauen is fals for Caluin saith only since the captiuity it was chosen for the censure of manners but he sayth also in that place that that regiment was lawfull and allowed of God and that Christ did worthily prayse the order deliuered of the fathers and that which was kept vnder the law Christ sent vnto vs. Now the Fathers vnder the law did not any of those thinges and lesse then these but by God his commaundement by his Prophets yea this was commanded both that in euery City and that for more difficult causes at Hierusalem such Senate shoulde bee appointed Deut. 1. 8. 9. c. The like vntruethe is it that Musculus vnderstoode it of the whole Congregation for euen as D. Whitgift alleadged him pag. 633. He sayth It was by Seniors in Ecclesiasticall assemblie As vntrue is the other y â— Caluine sayth Neyther in Christes time nor 22. yeares after this Christian Eldership was established for he sayth in that place Where Christe a little after erected his Church the corruption beeing taken away he did restore the pure vse of Excommunication And that there is no doubt but this order of discipline which flourished vnder the kingdome of Christ succeeded into the place of that old and it is playn by the Scripture as soone as there was an ordinary set Congregation there were Elders which ioined with the Apostles in Church-gouernment Act. 12. 30. Actes 15. 6. Acts. 21. 18. Neither must they by example of the Jewes haue but one for a Nation only seeing it hath bene shewed such were in euery City and Synagogue wheras if we should square it after this his patterne we should haue one only for y â— whol Church That he saith y â— Apostles wold not haue executed the deacons office al Christs time He bableth fables which he knowth not for ther office in Christs time was only to preach and baptize in Iudaea and to be witnesses of Christs life doctrine death resurrection and ascention That which they did at Hierusalem was but to take care for y â— pore till they had fit persons and occasion to establish the order which Christe ordained neyther did they it only because they were withdrawn which if they were being so many how much more shall Ministers and Byshops bee if they looke to these and to ciuil affayres also but also because it was not acceptable meaning to God thus to doe when they had by God his blessing both suche persons place and time as he required Al the rest of his some of words that neither father Councel nor Scripture hath left in memory where when or by whom it was first erected put in practize is worse then nothing For it was done of the Apostles at Jerusalem long before the councell as is proued out of Act. 12. 30. But this sheweth their giddinesse y â— say somtime y â— it hath no testimony either of scripture or antiquity and yet again confesse and alleadge Ambrose to proue that Seniors haue beene and that they were extinguished before Ambrose his time which they will not say of Elders which minister the Word and Sacramentes for they were not extinguished before Ambrose his time neither yet are Also that they say the Byshops differ and are aboue other ministers for pollicy and order only and yet make them differ in the Ministery of grace as in the sentence of Excoâ—â—â—ucation of Absolution and according to their Doctrine of ministring strength against temptations by confirmation For these they make proper to the Byshop and not common to euery minister and notwithstanding the Minister must read the Excommunication yet y â— word sentence and authority doth come from the Byshop and for Absolution it is ynough to goe to him or his Delegate The nexte contraryetyes agree like friends for both all Is not expressed in the Scripture as the booke of Discipline sayth and yet all may be prooued by direct Scripture Seeing whatsoeuer is necessarily collected thence though it be not expressed is directlye prooued Also the next is of as little value for both Ministers and Preachers as Caluine sayth may be vnderstood and also gouerning Elders as Beza noteth The next is an open lye for Beza sayth on that place of Tim. 5. 17. Therefore there were two sortes of Elders When one sort should attend on gouernment the other on the Word prayer Of such force is the next for the booke of Discipline agreeth in iudgment with M. Cartwight that in the place of the 1. Tim. 3. vnder Deacous are comprehended both those properly so called and the Elders For M. Cartwright referreth him self to that obseruation Pag. 54. and prooueth it because the qualities there set downe are common to bothe and there are none touched proper to either and the Word Deacons is taken in diuers places for all those Ministers which are not occupyed in the Worde as Rom. 12. 6. 1. Pet. 4. 11. The next is like to that of the 14. of the Act and so to be answered Also one may gather The Eldership out of the. 1. Cor. 12 For of the 14. none doth and out of the other places both vnles he be so learned in diuinity y t he thinke diuers places caÌ„not proue one thing His other cauil is not worth a rush for in one respect Deacons signifying somtime all Ministries not occupyed in the Worde may be a Genus or generall to Elders and Deacons so called Also the name Bishop beeing generally giuen of their work of watching or our-seeing Act. 20. vnto Elders may be commoÌ„ both to ministers and gouerning Elders which disagreeth not with this that Elders be teaching and vnteaching It is true also which is obserued by the booke of Discipline that the name of Elders is not giuen to those Deacons which are distributers and his written booke may be ouer-seene in so smal a thing as
e Church of France is ridiculous For thogh they say that Ministers Elders and Deacons are for Church discipline whereby discipline they mean y e order of y e Church generally yet in the gouernment of the Presbytery they ioyne onely the Elders with the Ministers and to the Deacons they giue nothing but the care for the poore and to giue aduise as the French Churches say is not onely graunted to Deacons but vnto all as â—uâ—re occasion shall serue Concerning the difference of widowes T. C. saith Where the conditions fall out which are set downe in 1. Tim. â— there they ought according to that rule to be established Wherin he agreeth with Daneus and the booke of Discipline doth not deny but that where there are such women and causes they maye and ought to bee so founde of the Church and are to serue the Church in such seruice as they shall put them to onelye he findeth no one peculier and proper seruice wherevnto they are tyed but are to bee imployed by the Deacons vnder whom they are contayned and in all this there is no difference worth the speaking of much lesse contradiction In the next y e question is only of a circumstance how long they shold continue wherein if Berna differ somewhat from vs what is that vnto the matter in hand what hurt to the substaunce of the cause The next obiection doth aunswere it selfe that as they vsed them then in some respects as the Deacon to Catechise and such like which they thought the straightes of the Church draue them vnto â—o otherwise for their office we do see they do in their confession acknowledge That the church must he gouerned with the policie which Christ hath ordayned that the offices of elders and Deacons are part of that policie Also y t it is a part of his Gospel is confirmed to be perpetuall to haue such a gouerment in their publike writing to y â— ende As fond is the next out of Daneus which declareth that although the Churches after the Apostles chose the Elders and Deacons to be perpetuall yet it also sayeth there is no such thing defined of in the Scriptures which proueth that it is a circumstaunce which may be altered according to the estate of the Church In the next he quoteth Bucer as repugnaunt to T. C. but nameth no place where we shall finde it Daneus doth not contrarie him but acknowledging it the order of God doth onely shew what was done in smal churches adioyned to the great and populous there beeing sufficient persons in the one which were not at the first in the other notwithstanding the Apostles ordayned it Church by Church Actes 14. And euery Church muste haue them to send for Jam. 5. and the causes of them which are to be assistaunt to the Pastor to administer the ecclesiastical censures to watch ouer the people and admonishe them are a like euery where Now if the Churches be too little the bodyes of seuerall congregations ought so to be ordred as they may haue all the members which Christ hath set for the perfection and beauty af his body vpon all the wals of Hierusalem there must be watch-men and vpon Euery habitation of mount Syon vppon her meetinges and Congregations there must be this presence of God as a cloude by day and a fire by night For looke what places they can bring for the perpetuity and for the right of euerye Church for a Pastour The same or lyke may be brought for the Elder Whereof it commeth that Ignatius sayde as he is alleadged before No Church can stande without her Eldership And Iustinus made his apologie wherein this Eldership is mentioned for all Churches Wherefore whatsoeuer Daneus graunt was done for a tyme till the Churches might conuenientlye bee brought to a conuenient stature neither beeing too high nor too short and to be beautifull bodyes neyther wanting a member nor hauing one too much that muste not preiudice the institution of Christ which Daneus confesseth When he sayth they must looke to the Church house by house and publikely also to the whole and to the sicke Of two Consistories in a city it may be he hath reade of but in one particular Church of two Ecclesiasticall Senates I will then beleeue it when he bringeth vs a more certaine direction then yet hee hath done to finde it and if they did seeing the inconueniences as he sayeth bring it to the right order what preiudise is that to the trueth In the next poynt of counsels there is no contrarietie betweene the admonition and the French Churches order For they say they may definitiuely define causes in a prouintiall Synode although I can not find those wordes by his quotation And the admonition saythe so except there be a generall counsell and they will haue it there For there is no reason if they will order it fitly at hoam to carry it to a generall counsell And I pray are these two so contrary They may ende it and they may ende it except they thinke it better to referre it to a generall counsel In passing from this difference to the next he setteth peremptorilie that it is manyfest that there is no certayne forme of electing Ecclesiasticall officers vsed by the Apostles but reason he sheweth none whereby it maye appeare So that if his Doctorship saye it we muste take it from him as vndoubtedly as if he had it by reuelation For confutation of which folly we may say thus much That seeing in the Ministers examination is to be had of knowledge of doctrine of ripe nesse to expound the Scriptures and in a worde of aptnes to teach it is manyfest that as the gouerning of this action belongeth to the Eldership and is to be done with publike prayers that besides the gouerning Elders there must be ministers who maye be able throughly to iudge and examine to conceiue publike prayer and to deliuer to the Church by doctrine exhortation whatsoeuer is expedient in this case Which thing is euident not onely by the perpetuall reason of it but also by the constant and vnchaungeable practise of the Apostles in the first of the Actes in the sixth of the Acts in the 14. in the 1. Tim. 3. of Tit. 1. Onely it is to be noted that it is not committed to one no not so much as to ordayne much lesse to elect but the ordination is by the Eldership And Timothy could not carry the matter away but had a charge for his owne part To keepe him-selfe pure and not to communicate with other mens sinnes whatsoeuer other Elders did in this case Now as this order is certayne and vnuariable both in the reason and practise of it so the circumstaunces whether it shall be by 6. or by 7. Ministers by a conference only or by a synode sauing where it may be the more the better is left to the disposition of the church Wherefore it is
contayne And the same authour DE PRESCRIPT ADVERS HERET We may not giue our selfe the liberty to bring in any thing that other men bring of their will we haue the Apostles for Authours which themselues brought nothing of their owne will but the Discipline which they receiued of Christ they deliuered faythfully to the people Which sentences seeing they can not be vnderstoode of the circumstaunces must be taken of the Substantiall poyntes which wee haue declared So the same Authour speaking of the like matter EPISTOLA LIB 1. EPIST 8. It is adulterouse it is wicked it is sacriligious whatsoeuer is ordayned by humaine fury that the diuine disposition shoulde be violated To the lyke effect LIBERIVS the Romane Bishop requyreth of the Emperour To leaue the trueth as it is in this behalfe or else to make all newe THEODORET in the sixeteene Chapiter of the seconde booke of the Ecclesiastical history which their iudgment shall be moste manyfestly auouched in the particular parts of this discipline of God which followe And thus much for the first and moste generall point which giueth both light and strength vnto the rest Now because him selfe willeth the particuler plat to be layed and prooued in the particulers which hath long ago beene done in many bookes and namely in the booke of Ecclesiasticall Discipline which hath receiued no answere as yet as whatsoeuer on their side of any worthinesse hath seene the light hath beene aunswered it shal be very profitable both to aunswere him and to maintaine the trueth in those particulers wherein hee seeketh to vndermine the same and first of the generall property of the Offices and then of the Offices themselues Of Election with consent of the people COncerning Election the wordes of this answerer be these Pag. 83. I doe thinke verily that in no Church the whole number of the people are permitted to haue a free Election of their Pastor c. Pag. 88. Also her Maiestie being the head member of this church whether she shall be alowed a voice by her highnes proctor among the people of one parish alone or in al parishes in the realm in chosing their minister what voice whether a negatiue coūtermāding al others or no or whether her highnes shal haue no suffrage therein at all Both which if they be not to the derogation of her highnesse prerogatiue royall let indifferent and wise men iudge And a little before in the same page I will only put this great canonist in minde of the 13. chap. of the counsell of Laodicea which doth forbid these elections by the multitude or people which as Origin sayth is pricked forwarde or caried away with clamors fauour or rewarde And to the same effect page 97. Item page 99. he obiecteth thus So that by this reckoning men women and children for all the faithfull bee interested shall haue voyces in election of their Ministers If any dissent all must be dashed if we followe that rule Againe page 100. For his flocke is but an handfull in comparison of hypocrites and many are called but few are chosen neither are al true beleeuers always indowed with such measure of wisedome and discretion as that they are able to sounde the aptnesse of a man in learning for the ministery nor yet haue all so profited in true mortification as that they can weane them-selues from those disordered affections which cleaue fast to euery one of vs either more or lesse so long as we remaine in this world and therefore in such cases the mo that do deal in any actiō the more disorderly troublesome for the most part it falleth out to be To the seconde I say it contayneth a promise of such quietnesse and peaceable issues of this populer election as if you turne ouer ecclesiasticall hystories neuer or seldome hath happened but the clean contrary And a little after Now it had beene very requisite that our Authour for the appointing of these democratical elections the better vnto vs should with proofe out of scripture for euery particuler haue shewed whether Women or children of some reasonable discretion shoulde haue voyces in the election of their Minister whether he should be chosen by all by the greater part or by the better part Whether the wiues voyce shoulde bee accounted seuerall or but one with her husbande or whether shee mght discent from her husband or the father from the sonne Whether the Patron not dwelling in the Parish shall haue a voyce or dwelling there but a single voyce Whether the greater number of voyces shall bee accounted in respect of all the Electors or onely in respect of him which is to bee chosen hauing more voyces then anye other hathe Whether all absent shall bee accounted to discent or to assent Whether sicke men or other necessarily imployde that would come and cannot maye sende the Proctor beeing no Paryshioner or compromit their voyce to a Parishioner Item Page 94. Discoursing largely about the places of Scripture alleadged to this purpose He sayth that course of election mentioned in the Actes was not vndertaken for satisfying anye expresse commaundement by Christ but vpon an especiall occasion of the mutiny of the Greeks against the Hebrewes Againe in that page 94. that of the Actes speaketh of Deacons onely and is not read elsewhere in all poynts to haue been obserued either in chosing of an Apostle Act. 1. of Ministers Acts. 2. or of Bish Titus 1. There also the whole multitude made choise without the Apostles who mēt therby to auoid al suspicion of corrupt dealing Which two circumstaunces no man will I hope require in the chosing eyther of a Bishop or a Minister especially that the Bishop and other of the Cleargie shall bee debarred from any stroke in that action seeing therein there cannot be the lyke cause of suspicion Also the Apostle calleth them togeather and prescribed vnto them what they shoulde doe in that poynt of externall policie and that according to the present occasion offered without any prescript worde but onely by the instinct of Gods spirite Further that the Apostles set out the qualitie of the men to be chosen but tied them to no certayne forme of election to be obserued neither doe we reade what forme of election they then vsed Againe that the Disciples were to looke out and chose such as they thought fitte to be trusted with the Church-stocke but the Apostles reserued to them-selues the appoynting of them to their office if they should be founde to be such as were described Moreouer that the Deacons were appoynted for the further ease of the Apostles in some part of their function Lastly that the disciples presented them to the Apostles censures who by imposition of handes did as it were consecrate and authorize them to the function of Deaconship Now if by this act our authour mind so hard to curbe vp al churches as that he will accuse thē to giue a counterbuff to the holy ghost which in their ordinations
doe not agree herewith in all circumstaunces or that he will tell vs that something extraordinary was here in this action not to bee followed then must hee shewe by direct Scripture what was ordinary and what was extraordinary and must reconcile other places of Scripture concerning like action which doe not agree in all poyntes with this In the first of the Actes two were presented one is chosen by lot and no imposition of handes heere seuen are chosen the manner not set downe by the multitude and being presented to the Apostles they all appoynt them and lay their handes on them In the 14. of Actes Paule and Barnabas are sayde Chirotonesasthai autois presbuterois and to haue fasted but no mention is made of imposion of handes heere all the Apostles did appoynt thē Hous katastesomen In the first to Titus he onely is willed to appoint priestes Hina catasteses presbuterous according as Paule prescribed vnto him Nay let him shewe vnto me any two refourmed Churches of diuers nations iumpe in all circumstaunces heereaboutes or anye one of them which permitteth this action without intermedling of the cheefe Pastours vnto all the Disciples or multitude of beleeuers in the sayde Church which yet haue an interest in hauing a good Minister but as I take it the cheefe swaye and moderating of such actions are in all other refourmed Churches in suche men to whome this trust is especially recommended And hath not likewise for auoyding of sundry inconueniences the whole Churche and Realme of Englande by Parliament whereunto euery man in the eye of the law is saide to haue consented reposed this trust in a fewe chosen men of ecclesiastical functiō Euen M. Beza him selfe concerning the place of the Actes doth say There is no cause why hereof anye man shoulde prescribe anye speciall rule but if the conscience be vpright it will be easie to set downe what is expedient according to the circumstaunces of tyme and places The reply vnto the former words Although the aunswerer in this large and tediouse discourse hath brought no new matter in substance which hath not alreadie beene sufficiently refelled so as no new encounter by publike writing as a supply hath beene made against the same yet shall it not be without fruite to the reader First to note out his tumultuous and insincere dealing his contrarietie with him selfe his agreement with the Papistes and then hauing particulerly layd◠open the nakednesse of his seuerall obiections briefly as before to set downe the plaine simple trueth out of the Scripture His tumultuous and insincere dealing appeareth in that pretending to haue greatlye sifted the wrytinges of this controuersie and to haue exact knowledge of the orders of reformed Churches in this behalfe hee is not ashamed in stead of incountringe with the truth to frame him selfe an vnknowne aduersary that is in steed of ouerthrowing the consent of people in Church-elections to make warre against a meere populer Election not gouerned with the fore-direction of the Elders which hath no ground in the scriptures and was neuer maintained as him selfe confesseth but by Anabaptistes and in steede of manly buckling with the substantiall pointes of Church-election with the foreleading of the Presbytery with the due consent of the people cowardly to betake himself vnto the changeable circumstances of the same as who should present the Elders or the people howe the people shoulde signify their consent by lifting vp their handes or otherwise by themselues or by proctors and diuers such other Which in the particuler answere following shall be declared howe according to the word of God they may vpon diuers circumstances be diuersly carried His contrariety to him felfe is apparant by these three partie-coloured assertions First that the people did chose without the Apostles Secondly they were to choose but the Apostles reserued to themselues the appointing of thē to their office if they shold be found to be such as were described Thirdly that the people presented them to the Apostles censures For that hee sayth they chose without the Apostles is directly contrary to that he sayth they presented them to the Apostles Censures so that their Election was to be disanulled and made none vnlesse by the examination of the Apostles they were founde aunswerable to their description His agreement with the papists and namely with the Romish Remists Testament doth notably appeare in that they appoynting as he doth the fift verse of the 1. of Titus to the consent of the people in the Election of their Minister they doe more breefly but as fully and plainly and with more curtesy to the trueth set downe both his assertions reasons and auncient Testimonies in these fewe words following And here it seemeth that he did not only consecrate them whom the people had elected before but him selfe also made choyse of the persons no mention being heere made of any other election populer which though it vvere long vsed in the primitiue Church yet for diuers causes and specially for continuall tumults partialities and disorders which Saint Augustine much complaineth of in his time was iustly taken away and other better meanes of their designement appointed See concil Laodic cap. 12. 13. So much the Papists Again how he iumpeth with the spirite of these Jesuites sauing that still they yeelde more to the trueth then he in saying That the Apostles shewed the people what to do without any prescript worde but onely by the instinct of Gods spirite may appeare by their words which they vse vpon the like occasion of Peter in their annotation on the 15. verse of the 1. Chapter of the Actes Which Peter saie they did not vpon cōmaundement of Christe written but by suggestion of God his spirit and by vnderstanding of the Scriptures of the old Testamēt to that purpose So far the papists And thus much generallye of his discourse Now of his particuler obiections the first is that he thincketh in no Church the whole number of people to haue free election of their Pastor If by free election he meane the due consent of the people either he speaketh against his knowledge or he knoweth not that he pretendeth seeing their confessions other their writinges and practize do in the knowledge of all those which know any thing in this matter euidently conuince him as may appeare by the quotations in the margent If he meane that the people should beare the whole swaye without the gouernment and direction of the Elders hee misseth the marke whereat hee aymeth Concerning the Queenes Maiesties prerogatiue royall which he would gladly oppone against the cōsent of the people in Church-elections First he could not be ignorant but that all acknowlege that the Christian magistrat as a principal member of y e congregatiō where he is ought to haue an interest in y e election answerable to his place aswel for aduise as consent Secondly the supreme magistrate according to the high authority which God hath committed vnto him ouer all