A suruay of the pretended holy discipline. Contayning the beginninges, successe, parts, proceedings, authority, and doctrine of it: with some of the manifold, and materiall repugnances, varieties and vncertaineties, in that behalfe

CHAP. XXIIII. Their disagreement in suppressing the authoritie of Princes in church-causes, and in the aduancing of their ovvn. (Book 24)

IT appeareth in the latter end of the two and twentith chapter, how by a fine distinction, of raigning vnder Christ as he is onely God, and vnder Christ, as he is mediator: they first, would exclude all Christian princes from their lawfull authoritie in causes ecclesiasticall, ascribing no more vnto them, then as if they were heathens, except it be to execute their pleasures, and to maintaine them, which they say, is the dutie also of all the heathen rulers: and secondly how by the same distinctiō, they lift vp their own horns, as if it were so many popes, challenging euery one of them together with their elderships, to be Christs immediat vicars for church-causes, vpon earth. In the sub∣stance of which doctrine although they do all agree, yet when they come to the particular grounds, whervpō they would gladly lay their foundations of it, there they are di∣stracted, and do confound themselues. I meane not, to en∣ter here any further into this matter, then as cōcerning the sayd distinction with the seuerall branches thereof.

Cartvvright bestoweth soure leaues,* 1.1 to prooue, that no ciuile magistrat may be called the head of the particular church, within his dominion. And his cheefest reasons are drawn, from the parts of the distinction mentioned. Now, when he laboureth so much vpon this word head, hee knoweth that we meane thereby nothing els, but a chiefe authoritie: and he wrangleth of purpose, that whereas his opinion is direct, that no ciuile magistrat (as he is a ciuile magistrat) hath any office in the Church, he might dazle the eies of his reader, as though he could bee content to maintaine the right of the crowne, and did only insist vp∣on the word head.

But to muster them together about the said distinction,

Cartvvright sayth that our Sauiour Christ,* 1.2 as hee is the sonne of God only, or as he is onely the Creator and preser∣uer of mankind, coequall vvith his father, he is the gouer∣nour of kingdoms and common-vvealths, and not as hee is the sauiour and redeemer of mankind. But the humble mo∣tioner doth tell vs from Scotland, another tale: peraduen∣ture vpon the credit of the brethren there.* 1.3 Christ (sayth he) hath all povver and superioritie aboue all principalities, ei∣ther in heauen or in earth: he is Lord of lords, and King of kings, and the Prince of kings in the earth; he is Lord of all kingdoms and common-vvealths, to dispose and rule them at his pleasure: not simply as he is the second person in Trinitie, God aboue all; but as he is the sonne of God manifested in the flesh. Nay, he goeth further, and sayth: that Christ hath all this authoritie, not only as he is both God and man, but that he hath it euen as he is man.

* 1.4Cartvvright sayth: that our sauiour Christ in the gouern∣ment of kingdoms and common-vvealths, and in the superi∣oritie vvhich he hath ouer kings & iudges, hath no superior. But if we shall beleeue the sayd motioner: he is as directly contrarie vnto him in this assertion, as he was in the for∣mer.* 1.5 For (sayth he) our sauiour Christ as he is King of kings, Lord of lords, and the ruler and disposer of all kingdoms of the earth: he hath receaued that authoritie of his father, and so hath it 1. Cor. 15.24. If it shall be maruailed, that the hum∣ble motioner, peraduenture some swaine, in respect of Cartvvright, dare thus presume to incounter with such a Goliah, especially hauing an whole armie no doubt that will, and his vizgerent Trauers, that dooth already assist him: he may be easily satisfied, in that Beza on the o∣ther side (a man of farre greater account in Scotland than Cartvvright is in England) hath promised, and

pawned his iudgement, to backe the motioner in these points. For hee is wholy of the motioners opinion: Pater non nisi in persona filij manifestati in carne mun∣dum regit.* 1.6 God the Father (sayth he) doth not gouerne the vvorld, but onely in the person of his sonne manifested in the flesh. And agayne: he alloweth of the Fathers where they hold that Proprie humanae naturae respectu dicitur datum esse filio potestatem coeli ac terrae: vvhen it is sayd that povver is giuen to the sonne, of heauen and earth: it is spoken properly, in respect of his humane nature receaued. The world is gouerned only by Christ, as he is manifested in the flesh: therefore not onely (as Cartvvright sayth) as he is God. The gouernment of the world is committed to the sonne of God, as he is manife∣sted in the flesh: therfore (contrary to Cartvvright) he hath therein a superior. Christ the sonne of God hath the go∣uernment of heauen and earth assigned vnto him proper∣ly in respect of his humane nature, which he hath recea∣ued: and therefore not only as he is the sonne of God co∣equall with the Father, as Cartvvright affirmeth.

So as, whatsoeuer either Cartvvright, Trauers, or any of their followers, shal enforce, against the authoritie of chri∣stian princes, in respect vz. that they with all the heathen gouernors do hold their scepters immediatly vnder christ, as he is God only, and not as he is their mediator: it is all but as vntempered morter, nothing fit for the purpose, as other of their friends do iudge: and (as it seemeth by Beza in the place quoted) might peraduēture (if it were thorow∣ly followed) touch them neerer then they are aware of, as men not fully persuaded of the most high and mighty pre∣rogatiue of the person of Christ Iesus. But let that go, I am glad to heare that christian magistrats may haue somthing

to do vnder Christ, as he is their mediator. And what if it may appeare, that holding their gouernment vnder him, as mediator, they may haue some authoritie also vnder him, as he is the head of the church? I know, that would come quite cam to Cartvvrights humor. Neuerthelesse it is rea∣son, that men should be heard. The humble motioner af∣firmeth: that the Lord Iesus hath the regiment and povver ouer all principalities,* 1.7 either in heauen or earth, not simplie as hee is God, but as he is Christ, God and man, and so the head of the church. Let these places of scripture, Ephesians 1. vers. 20, 21, 22, 23. and Colossians 1. vers. 16, 17, 18, 19, 20. be effectually considered, (where there is speech of the great prerogatiue which Christ hath in the world, as he is head of the church) and they do wholy run that way. In so much as Caluin writing vpon one of those epistles Ephes. 1. ver. 23. sayth:* 1.8 Nihil impedit quo minus de vniuersali gubernatione accipias. There is no impediment, vvby you may not vnderstand it, of Christs vniuersall go∣uernment.

But more fitly to this purpose Beza, where speaking of Christ as the head of the Church,* 1.9 and of such officers as he hath appointed vnder him: he accounteth the ciuile magi∣strat for one, as before it hath bene noted. But Snecanus is resolute, and accounteth them aduersaries & Anabaptists, that shall denie it: affirming, that by rulers and gouernours, Rom. 12. and 1. Cor. 12. (where the Apostle speaketh of the body of Christ) the ciuile magistrats are vnderstood,* 1.10 as well as their Aldermen: that they are to be reckoned inter officia ecclesiae:* 1.11 nay, inter dona ecclesiae, Ephesi. 4. though they be not there named: and, that, it is therefore great rashnesse to exclude the ciuile authoritie, out of the church, Nisihanc simul tollere velint,* 1.12 Except they meane to abolish

it altogether. Indeed, I like this exception well, and so I do also of his opinion. For me thinketh, that if kings and princes be ioint cōmissioners vnder Christ the head, with their pastors, doctors, and aldermen, assigned by the Apo∣stle for the gouernment of the church, they might be well content, and reckon it no disparagement vnto the best of them, that the prince their soueraigne, should beare the chiefest and the greatest sway amongst them.

And all this maketh directly against Cartvvright, euen as though men of purpose should haue studied to haue dis∣graced him: which surely needeth not. For if his own wri∣tings were narrowly looked into, there is sufficient in thē, to discipher him in his colours.* 1.13 I meruaile what he mea∣neth when he writeth, that a king was necessarie for the Israelits, to shadow out to them the kingdome of Christ. Would he leaue his scholers at libertie to reason, as the A∣postle doth, whē they should see their time? Christ is now come in the flesh, & being our high priest, hath performed the worke of our saluation: therfore the priesthood of Aa∣ron being but a shadow of Christs priesthood, ought now to cease. And euen so they, when they list: The kingdome of Christ, is now come vnto vs, & therefore the hauing of a king being but a shadow of Christs kingdome, ought now to cease. Surely this commeth neare to Snecanus cōiecture, vz. Nisihāc simul tollere velint. But to omit sur∣mises, & many such thinges els, which I maruel at in him, you shall find him so violent in this cause, as rather then he will graunt, that Christian magistrats may bee subor∣dinate heads, or cheefe gouernours in church affaires vnder Christ their sauiour, within their own dominions, he can be cōtent to reason, as if he were a notorious S^wink∣feldian, and meant to abolish all the ministers of the word,

as needlesse instruments vnder Christ, for the building, feeding, and comforting of his church. For thus he argu∣eth:* 1.14 that for as much as Christ is neuer seuered from his body, nor from any part of it, and is able, and dooth performe that vvherefore he is called head, vnto all his Church, therefore there is no need of any subordinate head ouer any particular Church, or (as he sayth) there can be none. As if a man should reason thus: Christ is our sauiour, our priest, our prophet, and our king: Christ is our sheapheard, our doctor, and our archbishop: Christ is neuer absent from his church, nor euer will be: and he is able to performe that, where∣fore he is called, our sauiour, our priest, our prophet, our pastor, our doctor, our bishop, our archbishop, our arch∣feeder: therefore we need no priests, pastors, doctors, bi∣shops, or archbishops, neither ought there to be any such subordinate, or ministeriall meanes allowed of, or per∣mitted for the sayd benefits, of building, teaching, and ga∣thering of the church. The collections (in my opinion) are both alike.

Againe, by the same phrase of speech: that Christ, as me∣diator, is called by him els-where, the head of euery particu∣lar church,* 1.15 and in that respect euery particular church is tear∣med his body. So Christ as he is the sonne of God only (to graunt him for a minute so much) being the head of euery particular kingdome: it may be said, that euery particular kingdome is his body. Now then, whereas he reasoneth thus, very grauely in his owne iudgement: If the church be the body of Christ and of the ciuile magistrat,* 1.16 it should haue tvvo heads, vvhich vvere monstrous. Why may not I in like sort make this inference? if the common-wealth be the body of Christ, and of the ciuile magistrat, it should haue two heads which were mōstrous: which collection

being ridiculous (by his own phrase offspeech) his said ar∣gumēt, is also ridiculous. For my part certainly I do thinke that the word heard, as it is yeelded to christiā princes, sig∣nifying nothing els (as I sayd) but a cheefe ruler, I see no cause then, why it should be a more monstrous thing, for thē to be subordinat rulers of the church vnder christ, then to see princes thrust downe, and six or seuen base persons, a malster, a brewer, a baker, a mason, a smith, a butcher, a tin∣ker, and such like aduanced, to that, so high an authoritie.

Well▪ as our prouerbe sayth: Be it as it bee may, and that is no banning. If Princes will bee thus dallyed withall, let them for me, and they shall bee the first that will repent it. But vvhat should they do, when they heare their authoritie, so substantially impugned, by so worthie persons, with such inuincible arguments, such de∣monstrations, such collections, such concurrencie in their opinions, such concord, such notable agreement together, in their grounds, for that purpose? Indeed you will say so, when you shall see how, (after they haue foiled prin∣ces in such sort as it hath bene declared) they intitle them∣selues, and their wise and worshipfull Eldermen to their authoritie. You cannot imagine mens bodies, to be faster tied together, with the strongest rope that euer was made of sand, then their minds, and iudgements are fast lincked, and vnited in this matter. As now it shall partly appeare, af∣ter I haue layd before you three or foure of their new quircks, very pertinent to this place: some of them haue bene alreadie touched, but you cannot heare a good thing too often.

They affirme (if I can vnderstand them) that euery wel ordered parish,* 1.17 hauing an Eldership in it, is the perfect bo∣die of Christ, & that Christ is properly to be called as well

the head of euery such particular body or church, as he is of the Catholicke church.* 1.18 Against whome by the way I might oppose a chiefe diuine of New stadium (a Consi∣storian towne in the Palsgraues countrie) who sayth, that as the Church is called the body of Christ,* 1.19 it properly sig∣nifieth, Solos electos, the elect onely, and that all particu∣lar churches,* 1.20 as the members of the Catholike church, do make but one body of Christ: vvhereof hee is to bee cal∣led especially the head. But I will not stand vpon these points, onely I touch them that it might still appeare how well they agree together. Then to proceed. The same men likewise affirme that euery one of their menti∣oned well ordered parishes, is a representation, and as it vvere,* 1.21 a liuely portraiture of the vvhole or Catholicke church: and that singularum ecclesiarum idem est ius, euery such parish Catholicke church,* 1.22 hath equall authoritie, no more one then another.

And now I draw nere to the pith of this matter. For as touching the gouernment of euery one of these particular bodies of Christ, or of euery one of these demie catholicke churches, they hold that (princes being iustly dispossessed) their pastors, doctors, and aldermen, are by right, Christs immediat and subordinat lieutenants, or vicars generall. But now, for as much as our sauiour Christ (say some of them) is a priest, a prophet, and a king, and all in respect that he is both God and man, our only mediator and re∣deemer. Here beginneth a new skitmish, from which of these his dignities they must deriue their interest, whether their said vice-gerents are to challenge their soueraigntie, from Christ, as he is a priest, from Christ as hee is a pro∣phet, or frō Christ, as he is a king. For as the great learned clearke, that made the booke of ecclesiastical and ciuile po∣licie

affirmeth,* 1.23 vvhosoeuer is to be called Christs vicar, hee must be so tearmed either in respect of all those his three of∣fices, or of tvvo of them, or of one at the least.

It hath bene commonly held heretofore, that Christ ta∣king vpon him the ministerie of the gospell, to preach and teach the same, did ordaine his Apostles and disciples, to ioine with him, in that part of his priestly office. In re∣gard whereof, it hath also bene defended, against the pa∣pists, that euery lawfull minister, is as much the vicar of Christ, or his substitute, to teach his people, as the bishop of Rome, and that they ought, all of them equally, when they preach the word, pray for the people, or administer the sacraments, to be receiued, heard and intertained, as Christs embassadors, Christs ministers, euen as though Christ himself in his own person, did presently here vpon earth execute these offices. Besides, it is vrged by the Coun∣terpoizer,* 1.24 & many other, that Christ hauing translated the Iewes Sanedrim into his church, he hath appointed vnto vs for the Ievves priests, our pastors, and for their teaching Leuits, our doctors, &c. Whereby it followeth, that if the priests of the old law were Christs vicars, as he was their priest: the pastors ought so to be in the time of the gospel. But the excellēt politian,* 1.25 he vseth the matter in such sort, as by no means the ministers of the word, may haue any te∣nure of their offices, vnder christ as he is priest. Ne ipsi quidē pastores erunt Christi sacerdotis vicarij, quod tamen falso sibi persuasit papa diaboli vicarius. The pastors themselues shall not be Christ's vicars, as he is priest, vvhich office notvvith∣standing, the pope the diuels vicar, tooke falsely vpon him.

The pastors (he saith) shall not be Christs vicars, as he is a priest. And thē ther is no remedie: They shal not. How shal they hold then, immediatly of him? as he is a prophet. That

is it. They are his substitutes or vicars (saith hee) onely as he is a prophet.* 1.26 Did any man euer say so before? Surely not to my remembrance.* 1.27 Maister Fenner in his diuinitie, peru∣sed by maister Cartvvright, and allowed of at Geneua, can find but two kinds of offices appertaining to Christ, vz. his priesthood, and his kingly office, and therfore he maketh prophesie a part of his priesthood. It is much what, also to the same purpose (and directly contrary to I. B.) that the diui∣nitie grounds printed at Geneua, do affirme by the mouth of one Abraham Henric,* 1.28 where they say: Pastorū ministeriū vt olim sacerdotum, &c. The dutie of pastors, as in times past of the priests, consisteth in three things; teaching, admini∣string of the sacraments, & publicke praier. So as either I.B. must be content that ministers may be Christs vicars, as he is a priest, or else I see not how he will bestow them. You will say peraduēture, that they may be Christs vice-gerēts, as he is a king; but that (as I sayd) he will not indure. If a∣ny might be Christs vicars (sayth he) as he is a king,* 1.29 the A∣postles, Prophets, Euangelists, Ministers and Doctors, might be his vicars. At ne hi quidem, quia rex est dicendi sunt vi∣carij. But they neither, are to be called Christs vicars, as he is a king. Well, some place they must haue, there is no re∣medie. I dare say, you would smile, if it should so fall out, that all our consistorian ministers, will needs bee Christs substitutes, in that he is a king. Surely, I must tell you, it proueth so.

For as touching I. B. they reckon him (I perceaue) but a simple politian. Christs kingdome, it hath bene truly vr∣ged, is not of this world: & it is plea good enough against our bishops, but it holdeth not, to impaire the estimation of our petit consistorian kings. A distinction will helpe thē at a pinch. Christs kingdome is not of this world, but

it ought to be in this world. Do you not here desire to know what this kingdome is? That I may not keepe you long in suspence, it is the Geneuian Eldership, and euen the very same kingdome (saith our counterpoizer) vvhere of Christ spake many times after his resurrection,* 1.30 by the space of sortie daies, as the Iesuits themseluss are compelled to con∣fesse. See the seducer. Who cōpelled the Iesuits to say so? would not a man haue thought, that this place had bene vrged by some protestants against the papists, for the ouer∣throw of some especiall points of poperie, wher vpon after much paines the Iesuits bad bene driuen in spight of their heads, to admit of the interpretatiō mētioned. But it is clean contrary: the Iesuits do abuse this place of purpose, in the behalfe of the Antichristian & Romish form of church re∣gimēt, & so doth the Counterpoizer, following the Iesuits therin, for the setting forth of their Geneuian papacy, or Re∣galitie.

I could adde here a number of strange sayings (where∣of you shall here anon in some other chapters following) concerning this new presbiteriall kingdome. But now it is more pertinent, to make the point I haue in hand, more apparant vnto you.* 1.31 Christ as a king, prescribed the forme of ecclesiasticall gouernment, saith Cartvvright, not as a priest, nor as a prophet, but as a king. With Cartvvright his scholler Dudlie Fenner,* 1.32 doth agree in this point, & setteth downe the first part of his kingly administration to be about the building and continuance of the church by the officers ap∣pointed,* 1.33 Eph. 4.11.12.13. Maister Beza also he runneth the same course: how Christ being a king, the head of the church, doth administer his kingdome. Per legitime voca∣tos pastores,* 1.34 by pastors lavvfully called. And Sonnius in like manner affirmeth, that Christ doth execute his kingly of∣fice

in the collectiō of the church, by the ministerie of the word and sacraments, and by the internall gouernment of his spirit, and the external of the ministerie. Here is indeed, very roiall preferment: for al the ministers of the word. But I meruaile how the ruling elders do hold their authoritie? They are neither priests nor prophets, of likelihood then, they must be little kings. Wel then, Christ is the king, the presbiterie is his kingdome, & his immediat vice-gerents they are all of them. What? Surely, by the due course of degrees (which are acknowledged) the pastors must be all of thē (as it were) emperors, the doctors kings, the elders dukes, and the deacons lords of the treasurie, &c. And for the authoritie of euery such kingdom, it must needs fal out to be very soueraign. For if euery presbiterie (as it is before noted) be properly to be called the body of Christ, and the true portraiture of the catholick church, & that euery one of thē, is of equall authoritie: now that the officers in them are Christs immediat vice-gerēts within their own king∣doms, who shall controll any of their doings, or whither should a man appeale, if he found himselfe iniuried.

* 1.35I remember maister Bezas saying, That euery eldership is the tribunall seat of Christ. Which is all one almost, with the assertion of some Romish parasits, that the pope and Christ, haue but one consistorie. They tell vs of appellati∣ons from an eldership, to a classis, from a classis, to a prouin∣ciall synod, from a prouincial synod, to a nationall, & from a nationall, vnto a generall councell. But as the papists do make euery appellation from the pope, to be as absurd, and all one, as if the appeale were made from Christ, so must it necessarily follow, to be as vntollerable to appeale from a∣ny consistorie, it being (as it hath bene affirmed) the tribu∣nall seat of Christ, and the officers in it, Christs immediat

gouernors. And because it is pretended, that the regiment they speake of, is in the best perfection at Geneua, I would gladly know whither a man might appeale (vpon occasi∣on) from that eldership there. The churches of Bern, or Zu∣ricke, haue no more to do with the church of Geneua (they will say) then Geneua hath to do with them, or an eldership in Scotland, with another of the low countries. But I haue taried too long vpon this matter, in collecting vpon their contrarie assertions. Therefore to conclude, I would wish all christian and godly magistrats, that haue as yet in their hands, the lawfull authoritie in church-causes, which be∣longeth vnto them by the word of God, to keepe it stil, vn∣till at the least these disciplinarie deuisers, be fully resolued, whether we must account thē priest, prophets, or kings: priests, if they be Christs substitutes, as he is a priest: pro∣phets, if they be Christs substitutes, as he is a prophet: and kings by the same proprietie of speech: if they be Christs immediat substitutes, as he is a king. And so I will go to the next chapter, wherby you shall perceaue more particu∣larly, that (call them as ye list) they challenge authoritie, like princes, or rather popes, to deale in many matters.

Notes

• * 1.1

  Lib. 2. a. p. 410. ad. p. 419.
• * 1.2

  Lib 2 p. 411.417.
• * 1.3

  Humble mo∣tio. so. 1.
• * 1.4

  Lib. 2. p. 411.
• * 1.5

  F. 1.2.
• * 1.6

  Annot. 10.5.6.22.
• * 1.7

  F. 1.
• * 1.8

  Calu. in. ephes. 1. v. 23.
• * 1.9

  Confess ca. 5. artic. 1. &. 23. de magistrat p. 556.
• * 1.10

  p. 557.
• * 1.11

  p. 668.
• * 1.12

  p. 557.
• * 1.13

  Lib. 2. p. 470.
• * 1.14

  Li••. p. 413.
• * 1.15

  Lib. 2. p. 416.
• * 1.16

  Lib. 2. p. 412.
• * 1.17

  Demonst. Mart. Thes. T.C. 1.2. p. 412.419.
• * 1.18

  T.C. l. 2 p. 416. &c.
• * 1.19

  Pezel. M. 7. par ob mel. p. 31.
• * 1.20

  Ibid. p. 178.345.
• * 1.21

  T.C. l. 1. p. 147
• * 1.22

  Disc. eccl. sacr. pa. 1.
• * 1.23

  I.B. de polit. pa. 68.
• * 1.24

  Countecp. pa. 12.
• * 1.25

  I. B.
• * 1.26

  Ibid. pa. 74.
• * 1.27

  Fenner. Theol. pa. 96.
• * 1.28

  Thes. Geneu. pa. 219.
• * 1.29

  I.B. deposit. pa. 70.
• * 1.30

  Counterp. pa. 10.
• * 1.31

  T.C. lib. 2. pa. 440.
• * 1.32

  Fenner. The. lib. 4. p. 110.
• * 1.33

  Bez. annot. Ioh. 18. v. 36. Ep. 83.
• * 1.34

  G. Sonnij. op. Tom. 1. p. 399. &c.
• * 1.35

  De presb. p. 124