〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so aduance the sense therof that they become not coÌ„petible to mortal men especially being applied to the ordering gouerning of the churâ—h are not those names offiâ—es being simply taken without this composition seruing to builde the Ch. as S. Paule saith Ephes. 4. euen on the place that our Brethren do allege for pastors and Doctors that they are all giuen to the worke of the Ministery vnto the edifiing or building of the body of Christe c. So that indéed al these offices that Christe ordeyned are but builders of this mysticall temple vntill we all come to the vnity of faithe and of the knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ And who is the principall builder of this Temple but euen hee that saide of the Temple of his owne naturall bodie to the which his mysticall bodie is compared Destroy this Temple and in three dayes I will builde it vppe againe Io. 6.21 Wheruppon saith S. Paule Heb. 9.1 c. holie bretheren pertakers of the heauenly calling consider the Apostle and heade-Priest of our coâ—fession Iesus who is faithfull to him that hath preferred him euen as Moses also in all his house For he was counted worthye of greater glorye than Moses how much greater honor than the house he hath that made it For euerye house is builded of some man but he that created all thinges is God And verilie Moses was faithfull in all his house as a seruaunt in witnesse of those thinges that were to bee spoken But Christe is in his house as a Sonne which house are wee if wee keepe firme and sure the confidence and glorye of hope vnto the ending Héere are these honorable names attributed both vnto Christe vnto Moses that as Christe was the builder of the spirituall house or temple of God so was Moses Christe as the sonne and owner Moses but as a seruaunt in Gods house and yet commeth in S. Paule 1. Cor. 3. v. 9.10 Ye are the building of God according to the grace of God that is giuen to mee I as a wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arch-builder or chiefe builder which we commonly traÌ„slatea Maister builder haue laid the foundation another buildeth vpon it What durst S. Paule say of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tearme principally is proper vnto Christ For the worde signifieth such principallitie and chiefe degrée applied by S. Paule vnto himselfe and that in the cheefest worke of Gods Church the building of it the worke that conteyneth all Ecclesiasticall offices and whereto all do tende and that without any derogation to Iesus Christe Although Christe absolutelie simply and aboue all be the onely and proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all this mysticall building And is this honorable name Elder of such honorable Eldershippe and prerogatiue aboue builder or of any such peculiar application to God the Father or to Christe the sonne that it is onely and properlye applyed to him Indéede Christe is called the olde or auncient of dayes not the elder except with addition our Elder Brother otherwise this honorable name is not so proper onelie to Christe to bée called Presbyter as to be called Sacerdos And therefore is lesse iniurious yea no iniury at all to the peculiar or to any other honorable name of our sauiour Iesus Christ to bee called Archipresbyter And yet if Presbyter had beene any name of Christe seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacerdos Pontifex yet admitted a mortal maÌ„ to be so much his figure euen of his Sacrifice that one aboue all the other sacrificing priestes was called also fummus sacerdos or Pontifex Maximus the highest sacred Minister or sacrificing prieste and chiefest Bishop without anie derogation to Christes honor yea it rather serued to his honor how much more then in this title Presbyter and Archipresbyter being names not so proper to him may a mortall man without anie dishonour to his prerogatiue reuerently be called Archipresbyter If it bee saide the highe-prieste was so called because hee prefigured Christe True it is But sith our Brethren confesse that those offices callings were likewise also for good order of discipline among them although that priesthoode both in him and in all other of that order of Aaron and Leui bee accomplished in Christe and so abolished yet as the degrees of order and differences of Ministers among them by our Brethrens owne confession was the signe also of the differences among vs So why not withall of the differences of degrees and dignities in the same And sithe our brethren alleage héereunto the Synagogues among the Iewes and their order théerein and that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefe gouernours or princes of the Synagogues which order of dignitie was not abolished by Christe and some good christians were suche among the Iewes not dissalowed but commended by S. Luke euen by that name Act. 18. ver 8. And Crispus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch-gouernour of the Sinagogue beleeued with all his house And although Paule after warde 1. Cor. 1.14 mencioning this Crispus tearme him not there the Arch-gouernour of the Iewes sinagogue yet as it further appeareth Act. 18. ver 17. by Sosthenes who was long before a faithfull Christian and as diuers alleage out of Eusebius lib. 1. cap. 13. he was also one of the 72 Disciples chosen of Christe So S. Luke calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch ruler or principall of the sinagogue continuing well inough the name and office of his dignity with the sinceritie of Christs religion any order then to the contrarie notwithstanding But if our brethren aske vs what we say to the other honorable name Archiepiscopus indéede wee néede saye the lesse to this of Archipresbyter Arch-prieste or Arch elder retayning no such name among vs as wee haue of Arch-deacon and Arch-bishop but because the name of Deacon is a name much lesse proper vnto Christ Arch-deacon may bee afforded with our brethrens lesse suspition of touching Christes glory and prheminence Deacon signifiing but Minister Arch-deac can signifie but a chiefe or principall Minister and therefore may be suffered with lesse enuie and we haue heard Zanchius Bucers allowance of it As for the name of Bi. being a name of dignity and being wel vsed as S. Paule saith deseruing double honor it is not only a name pertayning to Christe which is called the Bish. of our soules but also communicated by his Apostles vnto mortall men And though the name of Archb. signifie a principall ouerseer in his dignity being simply and absolutely vnderstod of Christe aboue all other is in very déede only the true archbishop yet since the Scripture expresseth no where this name either peculiarly or at all vnto him since so many holy fathers of so great antiquity both
thee me neither yet betwixt thy heardmen and mine and he addeth this reason For we are brethren Which reason did so mooue the prudent Ioseph that after he had reuealed himselfe vnto his Brethren returning theÌ„ to fetch his father fearing least any expostulations might breede iarres among theÌ„ he gaue them this especial charge See that ye fall not out by the way Thus did these auncient holy Patriarkes esteeme of coÌ„cord among brethren shunned as a thing most vnnatural all Brethrens discord Which the godly propheticall kinges Dauid Salomon well considering the father stirring vs vp to embrace this vertue Beholde sayth he how good and comely a thing it is for Brethren to dwell in one together Liking it to the precious balme that was powred on the head of Aaron and to the sweet dewe of heauen that falleth on the mountaines to make them frutefull The sonne in detestation of the vice contrary when he had set down the 6. things that the L. hateth Hautie eies a lying tong handes that shed innocent bloud an heart imagining wicked enterprises feete that are swift in running to mischiefe and a false witnesse that speaketh lies he concludeth as with a greater vice than all these in the seuenth and complete number with this sinne which he sayth the soule of God abhorreth And him that rayseth vp contentions among his Brethren And therefore when our sauiour Christ had fore-told his Disciples all the persecutions that they should sustaine by their outward enemies against all these that they might haue brotherly loue among them selues Peace sayth hee I leaue with you my peace I giue vnto you And againe These thinges haue I spoken vnto you that my ioy which is the frute of peace might remayne with you and that my ioy might be full This is my commaundement that ye loue one another And so he knits vp his exhortation with this repetition These things haue I spoken to you that ye might haue peace in me Which bond of peace and loue in Iesus Christ one towardes another both the Apostle S. Paule the Doctor of the Gentiles and especially S. Iohn whom the Lord loued and S. Peter that so loued the Lord and S. Iames the iust in their Epistles so often and so earnestly call vpon and so vehemently disswade vs from contentions Empedocles among tâ—e heatheÌ„ Philosophers beholding the sympathie and antipathie that is in naturall creatures and being moued with the admiration therof concluded that all things were doâ—â— and vndone by concord and discord But to haue this order of nature so inuerted that those persons which are not only chained in this naturall Harmonie but also in a moâ—e heauenly concent should dissent be dissolued is farre more wonderfull thaÌ„ the composition of thinges contrary and that which is worse is much more ieopardous For as the Apostle warned the Galathians and by them vs If ye bite and deuour one another take heede least ye be consumed one of an other And since our Sâ—uiour him selfe hath so seuerely denounced that dreadfull sentence and it is a Maximie grounded on good reason Euery kingdome diuided against it selfe shall be brought to naught and euery Citie or house deuided against it selfe shall not stande no meruaâ—le if these contentions should hold on increase though our Brethren and we be moued hereat beholding this our most flourishing kingdome with these diuisions to be thus rent in sunder that almost no Citie or Towne in the same I can not say no house but is either diuided or at least disquieted by these factions Neuerthelesse this among other is our chiefest comfort against all these and other like tentations that hauing both of vs for the ground of our religion Gods euerlasting infallible truth for the which our common aduersaries do maligne and oppugne vs but can neuer expugne and ouercome vs for alwayes as Zorobabell â—ayde The truth is greater and stronger than all Howsoeuer therefore we be exercised with such plunges I meane not of the open enemies for the troubles that we receaue from them doe more corroborate vs in Gods truth but arising by the waywardnesse of our owne deare Brethren in the gospell that yet we should not be too much dismayed but stayed recomforted Sith that albeit these last dayes according to Christes and his Apostles prophecie are more contentious yet in serching the former ages we shall finde that this selfe same tryall of our faith is not now first laide vpon vs alone but that heretofore the Church of God and the most excellent Princes Prelates and people among them haue often times bought this experience very derely and with great molestations euen from their brethren No sooner had God deliuered his peculiar people from the Aegyptians bondage and idolatrie by the conduct of Moses and Aaron and giuen them lawes and orders to be gouerned by but those their guides were more molested and the people more wasted them selues by their owne mutinies than by the hande of any forraine enemies And since the comming of our sauiour Christ so soone as euer Constantine worthily surnamed the Great had extinguished all the tyrantes persecutions and procured publike peace vnto the gospell what a number of contentions straightwayes brake forth besides the conflictes with the pestiferous Heretikes among the true professors of the right faith euen for matters of discipline and orders disquieting the vnitie and concord of the Church and breeding no small griefe and stoppall to that good Princes proceedinges as we feele and lament the like in these our dayes There is great difference I graunt both in matter and manner of these contentions and in the qualities of the persons that breed these vexations euen as much as is between him that would plucke my coaâ—e from off my backe and so spoyle me and him that would pull my skinne ouer mine eares and so destroy me The controuersies between the common aduersaries and vs are pro Aris focis for matters that capitall matters of the substance life of our Christian religion not trifles as some newtrals would beare the people in hande And therefore our aduersaries in matters of religion are incensed against vs with mortall or rather with immortall hatred Whereas the controuersies betwixt vs and our Brethren are matters or rather as they call them but manners and formes of the Churches regiment Howbeit whether by sufferance or by neglect of them growen yet vnto so many heads and so sharply prosecuted not now contending so much for cappe surplesse nor for quarels at the vnlearneder sort of the poore ministers nor inuectiues against the Bishops their titles or their superiour iurisdictions only but withall calling in question all their whole authoritie their very ministery of the worde and Sacramentes and all our forme of publike prayers yea the prescription of any forme at all the alteration of all the Clergie the translation and new limitation of
12. as diuerse giftes named And in the place alreadie citâ—â— and viewed 1. Corin. 12. ver 28. are also eight or nine reckoned of the which two or thrée were not before specified And Ephes. 4. verse 1â— Likewise cited before and perused are foure named or if they distinguish Pastor from Teacher and so make them fiue yet remaine there moe then as manye moe againe as our brethren haue héere reckoned besiâ—â—â— those that are not in these but in other places mentioned But wherto arâ— our brethren or should we néede to be so curious in the enumeration of these diuerse giftes or offices Dooth it any whitte further our brethrens forme of Ecclesiasticall gouernement Or rather dooth it not in manye pointes confute it as by Gods grace we shall afterward sée Or doo they thinke that as there were so manye diuerse giftes or offices that they were all of them or all those persons that were of some one office of like measure in these giftes or of like authoritie in that office or that although they were diuerse giftes or officers one man might not haue diuerse of them all at one time without confusion But those pointes are debated afterward In the meane season all this hetherto prooueth nothing for the building of their platforme But it sheweth muche-how vnconsideratelie they heape vp these things with-out all order put in and put out making perpetuall or temporarie to serue for euer or to serue for a time what soeuer serueth their turne and humor and all to laye a modill of suche building as whereon all this new deuised Tetrarchie might be erected Which thing howe they do let vs sée now their procéeding further Of these offices some were temporall seruing onelye for the firste planting and foundation of the churche among the Heathen some are perpetuall perteining to the nourishinge and buildinge vp of the churche for euer Of the former sort were Apostles Prophets Euangelists men indued with the graces of powers of healings and of diuerse toongs Of the later kinde are Doctors Pastors Gouernors and Deacons The Apostles were ordeined by God and sent foorth immediatlie by Christe hauing a generall commission to spread the Gospell ouer all the worlde which when they had accomplished that office ceased Suche were the twelue Apostles Paule and Barnabas c. And for this cause the Apostles appointed Matthias in the place of Iudas according to the scriptures permitting neuerthelesse the election vnto God by casting of Lottes that the number might be full for the firste planting of the Churche But when Herode had slaine Iames the brother of Iohn with the sworde they chose no man to succeed in his place bicause they had no warrante of Gods worde but the Holie-ghoste as hee sawe it was expedient for the churche afterwarde seperated Paule and Barnabas which liued at Antioche as Prophets and Teachers to the worke whereto he called them The Prophets were such as were indued with a singuler gifte of Reuelation in the interpretation of the scriptures and applying them to the present vse of the churche of whome some also did foreshewe of things to come as Agabus Also there were in euerie citie that prophecied to S. Paule as he passed by them that bonds and afflictions were prepared for him at Ierusalem This office being in the number of them that were ordeined for beautifying the Gospell in the first publishing thereof it ceased with that singuler and extraordinarie gift to be an ordinarie function of the church The Euangelists were such as were stirred vp of GOD to assist the Apostles in their ministerie of generall charge in planting the same by their preaching but inferior in dignitie to the Apostles Such was Phillip that first preached the Gospell in Samaria whither Peter and Iohn were sent by the Apostles to conferre vnto them by praier and imposition of hands the visible graces of the Holie-ghost which Philip did not The same Philip in Acts. 21. verse 8. is called an Euangelist So was Timothie 2. Timoth. 4.5 such was Titus Silas and manie other This office also with the order of the Apostles is expired and hath no place Likewise as we doo plainelie see that the gifts of healing of powers or miracles and of diuerse toongs haue long since ceased to be in the church so the offices of them which were grounded vpon these gifts must also cease and be determined Therefore the Papists doo vainelie reteine the name and office of exorcists when they cannot cast out diuels and extreame vnction when they cannot cure diseases to speake with strange toongs which they haue not by inspiration and that without anie interpretation which S. Paule expresselie forbiddeth It is requisite and draweth néerer to the purpose to know what was temporall in these giftes and what perpetuall what is ceased expired determined and hath no place and what remaineth for feare we should offend either waie vrging that to be temporall which is perpetuall or that to be perpetuall which was but temporall For the error of this breedeth most of all these troubles betweene vs. Wherein our bretheren doo bothe wayes greatlie mistake these giftes For first where they saye Some were temporall seruing onelie for the first planting and foundation of the churche among the Heathen and of this former sorte they reckon vp the Apostles Prophets Euangelists men indued with graces of powers of healings and so they enter into their particuler prooues of the ceasing of these functions I thinke they maye better be-thinke them-selues that all these giftes and offices which their selues haue héere named did not so cease but that they haue since the firste planting and foundation of the churche among the Heathen continued longer time among the Christians Yea some of them haue for a great part of the time continued euen till our owne times yet continue As the operation of great workes Or if they meane thereby myracles which were not ordinarie no not in that extraordinarie time and as the hypocrites had them also so might and had diuerse of the Papists and yet their cause neuer the better And the like may we say of the gift of speaking with toongs which haue not béene by studie before learned as Anthonie c and diuerse also both of the ancient fathers and some among the Papists and some among vs haue not béene destitute of the gift of prophesie and much more may I say this for the gift of healing for none of these giftes or graces giuen then or since or yet to men inferre the gift grace of Gods election adoption or be of necessitie to saluation But were there no other gifts and offices then in the primitiue church but these six by our brethren heere reckoned besides the foure which they make standerds and remainers Looke on the places before cited and there we shall finde a great many moe of which the most part haue euer béene and yet
vdder of his Cow more milke vnto my Neighbour yeeldes Our neighbours haue this our neighbours haue that and wee wantâ— these things Fie brethren for shame what neede this emulation of our neighbours and murmuring against our owne state And yet it is not altogether so neither for them the more is the pitie if it otherwise pleased God Neither for vs thanks be giuen to God for it and for that plentifull measure of the encrease and glory of the kingdome oâ— Christ in this our reformed Church of England and for the suppression of the tyrannie of Sathan and Anti-christe and of his Ministers and confederates Wee haue great cause highly to magnifie God for the woÌ„derfull and gratious works he hath wrought for vs aboue all our neighbours round about vs yea aboue all the particuler Churches néere or farre dispersed in the world at this day euen in this estate of Ecclesiasticall Gouernement established And all our neighbours where GOD hath anie Churche neuer so muche reformed doe I hope reioyce together with vs therefore yea not the beste of them but bee it spoken to the glorye of God and without vpbraiding to others haue found no small comfortable benefite at our handes and doe all most thankfully reacknowledge the same without condemning reprouing or grudging at our state of Ecclesiasticall gouernement established what other kinde of reformation soeuer in their Ecclesiasticall Gouernement they bee directed by Onelie we our selues murmur and grudge condemne and slaunder both among our selues and to all our neighbours our owne state which is so euill that woulde God were itaccording to his acceptable good pleasure the kingdome and glory of Christe and the suppression of Sathan and Antichriste though I had rather wish it did no lesse did but halfe as faste encrease and prosper then God bee glorified for it in our state it doeth And yet God graunt both in ours and in our neighbours states and all other parts of Gods true Church according as we al say in the Lordes Prayer Thy kingdome come these blessings of God may daily more and more encrease and prosper And so by Gods grace it shoulde still doe better and better Maugre Sathan and Antichriste if our owne brethren would not hindervs and all reformed Churches shoulde doe well inough notwithstanding we differ from them and they from vs Yea though both of vs differ from the state of the Primitiue and pure Church not in truthe of Faith and vnitie of Doctrine But in matter or manner of Orders Offices Rites and Ceremonies concerning Ecclesiasticall regiment so farre as they are not prescribed by any perpetuall rule other then for the time and state or for order and comelinesse For the difference of these thinges is not â—irectlye materiall to saluation neither ought to breake the bonde of peace and Chrystian concorde But they may thinke and wishe well to vs and wee in the name of the Lorde thinke well and wishe good lucke to them Yea to wishe that they had no better state then we haue on condition they had no worse and might alwayes haue as good I thinke all our neighbours reformed Churches woulde bee soone entreated to say AMEN For in what hard case God help them good neighbours they be their selues feele or feare it daily and we heare of it and cease not daily to pray for them and as we may put to our helping hands vnto them Yea our brethren their-selues vpon better aduisement since in their last supplication made to her gratious Maiestie to the high Court of Parliament assembled 1587. pag. 8. do confesse it saying The Churches of God rounde about vs goe to wracke in Fraunce Belgia and a great part of highe Dutche I woulde Scotland had continued in her first loue and that the hands of the builders were strengthened among you But in conclusion neither their state or ours howsoeuer they stande are bound to any perpetuall forme of all the orders and offices of Ecclesiasticall regiment Theirs may perhaps be better for them their aflicted state standing as it doth ours all things in our established state of Gouernment considered is best for vs. Away therefore good brethren with these disordered tearmes This disordred state of ours for they are not spéeches beséeming thankfull and faithfull ministers to God nor louing and obedient subiects to our Prince and Superiours so disorderlie cast forth on the state of Eccle. regiment Which toucheth not onely Eccl. persons against whome perhaps our brethren will make no seruple of coÌ„science though their mouthes runne ouer be they neuer so much their brethren their Pastors their betters their superiours their Bish or Arch. to whome their selues peraduenture haue sworne Canonicam obedientiam But these disordred speeches of theirs touch the Magistrate yea their Soueraigne very néere and therefore they are not onely disordred but daungerous speeches Neither ought our brethren to vpbraid our labours vnto vs that weâ— haue so long laboured with so little profit to discourage the painefull laborer in the Lords vine-yard and to make our handes weake beecause our worke prospereth not so fast in our hands as we would wishe it did And yet it prospereth God be praysed with more profit then either we see or our brethren like But profit or not profit let vs still labour and thankes be to God then we labour All are not so idle loyterers as afterwarde our brethren complaine wee labour notâ— and héere they finde fault with our labours But labour we or loyter we they must still labour infinding fault or else they should loyter for lack of matter in discoursing But howsoeuer they esteeme of our labours the Laborer saith the Lord Luc. 10. is worthie his rewarde And as their-selues afterwarde do note out of S. Paule 1. Timoth. â— The elders that rule well are worthie double honor especially they which labour in the worde and doctrine But they tell vs that sentence maketh for their gouerning and not teaching elders whether it doth so or no we shall God willing at large examine on their allegation of the same but admitting it had included any such Elders at that time were their labours to be honoured that ruled well among them and yet perhaps with as little profit And is the laborer in the word and doctrine to be despised and his labour to be left beecause we haue so long laboured with so little profit But for all this discouragement of our brethren let vs not be weary of wel-dooing and commit the euent profit to the Lorde and hearken rather to the Apostles exhortation 1. Cor. 16. Therefore my beloued brethren be ye stedfast vnmouâ—able aboundant alwayes in the worke of the Lord forasmuch as ye know that your labor is not in vaine in the lorde And this is our comfort against this perswasion of our brethren to leaue that state of ours wherein we haue so long laboured with so little profit And yet we hope we haue not all bene
otherwise then precepts of godlie life going before and following in that chapter And yet the Apostle notwithstanding setteth downe all this effect and more to saying Hee therefore gaue some to be Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the gathering togither of the Saints for the worke of the Ministerie and for the edification of the bodie of Christe till we all meete together in the vnitie of faithe and knowledge of the sonne of GOD and vnto the measure of the age of the fulnesse of Christe that we hence-foorth be no more as children c. Héere Saint Paule addeth thrée other things vnto those cited by these our Learned Discoursers For the gathering togither of the Saints for the worke of the Ministerie and for the edification of the body of Christe And yet is no mention at all made of any more offices remainder with vs then Pastors Teachers hauing also ioyned these together as is aforesaid Now then if God doo all this that is héere expressed by Pastors Teachers onely what necessitie is there héere vnto so peremptorilie to enforce these Gouernours vpon vs If they saye yet these may doo good héerevnto that we may the more easily atteine all these effects If they presse vs no further thē with the grace of God hauing Pastors Teachers héere mentioned yea hauing Deacons also without the setting vp of these their other supposed Gouernours we may well-inough enioy all these effects the the Apost nameth But these Disccoursers presupposing the consequence of these effects onlie vpon the establishing exercising of all these 4. offices they shooue further further on the same to assay if they can shooue all other order of gouernment out of the doores saying Now what should be desired more then this in the churche of God I answer that in respect of the inward regiment of the misticall state of the kingdom of Christe or of the necessitie of our saluation nothing néede be more desired thē this But in respect of the outward regiment of the Church and the state of this life Many things as meanes furtherances ornaments héerevnto may be more desired They demande further Or what wisdome of man can espie better than the spirite of God by what meanes this should be brought to effect which we doo desire I answer if the spirit of God haue set downe the order of the regiment of all these foure offices to be the onelie necessarie ordinarie and perpetuall meanes whereby this should be effected then the wisdome of man can espie none better nor ought to espie any other and if it doo it is both follie sin But if the spirit of God haue not set downe this order of the regiment of all these foure offices to be the onelie necessarie ordinarie and perpetuall meanes whereby this should be brought to effect then the wisedome of man meaning the man of God maye safelie set downe such godlie orders of gouernement as shall be best to bring these things to effect They demand againe What mans witte can deuise better then the wisedome of God hath expressed I answer what mans witte can deuise woorse then to tye vs with necessitie perpetuallie to that which the wisedome of God hath either not expressed or not so expressed the he hath perpetuallie bound vs therevnto Or when God hath established an order for the administration of his owne house what presumption of man dare change it Or when God hath not established an order for the administration of his owne house what presumption of man dare vrge it But what dare not dust ashes presume to do against his maker and that with greatest inconuenience whē with best pretences of correcting reforming that which they do thinke to be vnperfect in his doings But what dare not dust ashes presume to doo vnder pretence of his maker of his doings And what dare not vassailes subiects presume to do against their Princes Magistrates established gouernmēt that with greatest inconuenience when with best pretences of correcting reforming that which they do thinke to be vnperfect in their dooings Example thereof wee haue moste euident That which is alledged as the cheefe defence of this disordred state which nowe remaineth in our churche namelie that our fathers of olde time were not content with the simple order instituted by Christe and established by his Apostles but for better gouerning of the Churche thought good some offices to adde thereto some to take awaye some to alter and change and in effect to peruert and ouerthrow all Christian and Ecclesiasticall policie which was builded vpon the foundation of the Prophets and Apostles Iesus Christe being the cheefe corner stone True indéed the disorderlie dealing of these our Brethren is a moste euident example of all this we néede not runne to olde and farre fetched examples That this state is disordered is but the former standerous and disordered spéeche of these Discoursers Reaching further in such a generall word of state then humble and godlie subiects ought to doo Yea if the state were in some points disordred yet would these spéeches haue béene moderated in better order then so lauishlie to lashe out suche tearmes against the state But if any thing therein were out of order were this the waye to order it better to turne all the orders established cleane out and to bring in new strange orders or olde antiquated orders or that either neuer were or we are not bound to be ordered by Were not this rather the verie high waye to make a more if not most disordered state and to bring all the gouernement established out of order But what order call ye this to saye that is alledged as the cheefe defence c. Namelie that our forefathers of olde time were not content with the simple order instituted by Christe and established by his Apostles Which of all vs dooth alledge this as his cheefe defence or anye defence or alledging at all thereof And which of our forefathers I praye you are alledged and of what olde time doo we alledge them so at randon that a man maye neither know who they be that alledge them what they be that are alledged when where what they alledge yet to say that they were not cōtent but Male-contents as you séeme héerein to shewe your selues not content with the simple order instituted by Christe established by his Apost What simple order do ye meane so instituted established If ye meane the order of regiment of all these your foure offices I pray you where did Christe institute all these foure the Apostles establish them in such order as you prescribe them And I beséech you did not the Apost themselues thinke good for better gouerning of the Churche to adde to some offices that Christe instituted not And with-all I pray you were all the
offices that Christe did institute yea all those that the Apostles added to be simplie so holden for perpetuall offices that neither they nor the Church euer after might take away some of those offices nor alter and change some that were instituted euen by Christe himselfe yea and established by the â—â—ostles themselues in their times but that this must be thus roughly censured to be in effect to peruert and ouer-turne all Christian and Ecclesiast policie which was builded vpon the foundation of the Prophets and the Apostles Iesus Christ being the chiefe corner stone And did S. Paule I pray you in this place mentioning building on this foundation either speake of or meane all Christian and Ecclesiasticall policie If he did not howe dare you adde this sense vnto the Apostles wordes Which speaketh there altogether of our mysticall incorporation into Iesus Christ by the spirit of God and preaching of his word building vâ— into his Churche and habitation and not of any externall forme and order of offices in the Churche builded whether they were perpetuall or to be altered Of the which orders that all were not perpetuall but some to be altered and changed though Instituted by Christe and established by his Apostles for that time the olde Fathers that succéeded the Apostles did so little peruert and ouerturne anie materiall part of the Church of God builded vppon the foundation of the Prophetes and the Apostles Iesus Christ being the chiefe corner stone letting go those orders and offices which were not perpetuall that some of those olde Fathers rather did offende succéeding the primitiue Church in that they laboured to retaine some of those orders and offices still holding and vrging them as necessarie and perpetuall And howe much more then should they offende that when one of these offices presupposed so maniâ— hundred yeares hath ceased in all the whole Churche would nowe goe about and that of necessitie to vrge prescribe the same to all Churches Yea what offence then should we call this when to bring in those offices that haue béene out so long wee should thrust out thâ—se that haue béene continually in to wit the offices of Bishops which were instituted and established in the Apostles times and haue continued euer since notwithstanding any corruptions and abusinges of them euen as well as the office of Pastors and Teachers hath doone which haue likewise béene corrupted and abused And nowe after so manie hundred yeares establishment to remoue the office of Bishops and take it away what were this but to peruert and ouerthrowe a great part of the Christian and Eccles. policie which remaineth But howe vnhaâ—â—ie a successe this good intent as they call it of theirs deserued to haue of God who alwaies abhorreth al good intents of men that are contrarie to the good pleasure of his will expressed in his holie worde the age before vs alas hath felt the present time doth plainely see and we pray God the posteritie warned by examples of their auncestors may take heede of it We defende not nor stande vpon these good intentes of men that are contrarie to the good pleasure of God or his â—â—ll expressed in his holie worde Thankes be to God we knowe God abhorreth it and God be praysed we abhorre it and confesse it hath had and still will haue vnhappie successe But whie speake ye this more to the blemishe of the state of Gods Churches gouernement amonge vs then among your selues Doe we maintaine and enforce as you doe anye such intent Name it If ye say it is this our order of gouernment in Ecclesiasticall matters Prooue it As yet in this your Learned discourse you haue not proued it And if ye can not proue it how do not these your own wordes then with a recumbentibus returne on your selues If ye haue no good intent that is worse If ye haue a good intent as I hope ye haue and can not prooue that this your platforme of Eccles. gouernment is prescribed necessarily vnto vs in Gods worde and ought to be perpetuall in all Churches wil your good intent thinking it so to be excuse you Take you also heede therfore we pray God for you as you for vs that we may both of vs and all of vs be warned by such examples of the vnhappie successe of good intentes of men contrarie to the good pleasure of Gods will expressed in his holie worde But what are these ill euents of these good intentes ye speake of For where there are especially 2. things propounded in the Church of God Doctrine Discipline as if a man would say knowledge and practise by which the glorie of God is sought shineth therin in steed of true doctrine followed all manner of corruptions of the same both in the whole and in euerie part therof as ignorance heresies Idolatrie superstition c. the Discipline degenerated vnto intollerable tyrannie external Domination cleane coÌ„trarie to the coÌ„mandement of Christ whereof ensued all vnbrideled licence of vngodly liuing To be shorte the exchange of the ordinance of God and Christ brought in nothing else but the Deuill and Antichrist This diuision here of Doctrine and discipline which notwithstanding I speak vnder correction séemeth to me somwhat intricate to make these 2. membra diuidentia doctrine discipline answerable to knowledg and practise Which latter twaine knowledge practise make indéed a good diuision For as the one is not coÌ„founded with the other so they 2. do part the whole betwéen theÌ„ knowledg practise But so do not Doctrine discipline Of which the one may be included in the other so they deuide not nor coÌ„prehend the whole betwéen theÌ„ Except ye conclude regimeÌ„t in discipline Where discipline rather should better be conteined in regiment as a part appertaining thereunto But let your diuision goe vnderstand discipline in your own sense which now theÌ„ is made a part of doctrine it selfe here parteth stakes with doctrine albeit it is good to goe plaine euen especially in defining diuiding vpoÌ„ the importance of which two hangeth the greatest moment both of truth perspicuitie in al controuersies that arise And many there be eueÌ„ in these controuersies betwéen vs that talke much of discipline and God wote full litle know they what it meanes Now although Discipline conteine not all the actions practise of the life of maÌ„ which is MembruÌ„ dividens here with knowledge or Doctrine nor coÌ„taine all the regiment of the Church but a part thereof yet because discipline as it is vsually taken is a necessarie part of Regiment true it is that both in doctrin in discipline the glory of God is sought and shineth And this also is verie true that when the good intentes of men are contrary to the good pleasure of Gods wil expressed in his holie worde there is deserued this vnhappie
plainely set foorth by any man Prooue the necessitie of the matter and we will not greatly stick vpon your Methode And would to God that which you say here of yâ— Methode ye would say it or rather obserue it of the plaine truthe it selfe and for the matter of the regiment concerning these offices that except yee can hereafter shewe which is yet not done that we are bounde by any commaundement of Christ or his Apostles vnto this your regiment of all and onely these 4. offices ye would say likewise with vs for the Gouernement established in the Church of Englande that as wee controll not other mens gouernement by ours so we would not that other mens manner of gouerning should be preiudiciall vnto ours But if ye will not haue vs controll your Methode vtter the same also in plaine wordes Our controuersie is all of the gouernement of the Church and you tell vs what Methode ye will obserue in describing the ministerie of the Churche as by which both the distinction and communication of all offices and seruices in the Church might most plainly appeare What doe ye make all offices and seruices in the Church to be of ministers Or al the offices seruices to be of gouernors How the distinction or communication of these may plainely appeare woulde haue béene somewhat more distinctly and plainely spoken As touching the reason of your request why ye would not haue your Methode controlled nor other mens methodes preiudiciall to yours I thinke it reasonable if there were no further difference then in the sorme and order of teaching of diuerse men when in matter of substance they all agree Anâ— yet in such matters as these are and so precisely vrged an vniformitie not onely of matter but also of the Order and Methode in teaching of them might perhaps haue made the matter lesse offensiue Howbeit if they all agree in matter of substance and the matter of substaunce bee true be good be necessarie which they all agree vpon so that they séeke the truthe indéede and plainnesse in their Teaching then is as they say it is but either for lacke of wit or through too much wilfulnesse if any exclaime there is no vnitie and therefore no truthe among them But when in matter and substance they differ not onely one from an-other but from themselues also then blame not men nor impute it to them that either for lacke of wit or that through too much wilfulnesse they say there is not so much vnitie and truthe among them as in matters so earnestly vrged there ought to be But now to the particuler viewe of these 4. offices Let vs then proceede in our purpose The office of Teaching is the chiefe and principall office that is in the Church By that we are taught to knowe God and howe to serue him and what benefits to looke for at his hande without which knowledge there can be no felicitie but only destruction looked for according to the saying of the wise man where prophecying faileth there the people perish Albeit the office of teaching in these respectes as to know God and how to serue him and what benefites to looke for at his handes as the ordinary cause sine qua non without which there is no knowledge and without knowledge there can be no felicity but c. may wel be said to be the chiefe and principall office that is in the Church yet in respecte of the Ecclesiasticall gouernment which is the title of all this Learned discourse vnderstanding the same truly and plainly for the gouernment in of or ouer al Ecclesiastical causes how they should be ordeined directed or disposed I take it that this office of teachers admitting it were such a distinct office by it selfe from the office of Pastors as they woulde haue it is not the chiefe and principall office in the Church In Christe him selfe are the offices of a King of a Prieste and of a Prophete And in that he was a Prophete he was a Teacher also or Doctor Which office was so necessary to reueale the will of his heauenly father that both God the father said from heauen This is my welbeloued sonne in whome I am well pleased heare him Mat 17 And Christ of himselfe Luc. 4. did reade this sentence The spirite of the Lord is vppon mee because he hath anointed mee that I shoulde preach the Gospell to the poore c. So that where no man saw God at any time except the onely begotâ—en Sonne which is in the bosome of the Father had declared him Io 1 As he saith also Io. 17. I haue giueÌ„ vnto theÌ„ the words which thou gauest mee and they haue receaued them and beleeued them c. without the which teaching there can be no felicitie but only destruction looked for as he said before in the same prayer This is life eternall to know thee to be the onelie very God and whome thou hast sent Iesus Christ yet not-with-standing the chiefe and principall office of gouerning the Churche of God was neither this high and necessary office of his teaching nor yet that of his Priesthoode which was as necessary yea and higher in the actions of the office then the other But his royall and kingly office was and is the chiefe and principall office in him And much morâ— is it in the outward regiment of the Church in Ecclesiasticall causes wherein Moses was aboue Aaron Iosue Dauid Solomon c. were aboue the high-priestes them-selues And so remaines it still except ye can shew the order of these offices of the church inuerted Of which the Papistes would be glad and vrge it harde especially from Peter wrestling there-to the thréefold saying of Christ to him Ioan. 21. Feede my Lambâ—s feede my sheepe feede my sheepe Meaning not only his gouerning but his office of Teaching which was his especial feeding of them and they driue it all to gouerning aduauncing them-selues before all Christian Princes And yet we graunt that in the action of their seuerall Ecclesiasticall function or Church ministery they are aboue all Christian Princes representing God vnto them teaching and admonishing them and all other But not aboue them in gouernment of all Ecclesiasticall causes Which is the question in controuersie now betwixt vs on the one parte and the Papists and these our owne Learned discoursing Brethren seuering them-selues from vs and adhering though not to them yet to their errour by a new deuise on the other parte The Ministery is deuided into two functions they that exercise the firste are called Pastors the other are called Doctors or Teachers I pray you my Learned discoursing Maisters for my learning héere againe let me aske this When ye desired not to bee controlled for your methode differing from others did ye include this not to be controlled though ye differ from your selues also and speake yee care not what contradictions both one against an-other and against your
the spirite and of miracles that they erred not in doctrine but that their doctrine was diuine and Caelestiall to the which all other Doctors should bee bounde Secondlie Prophets who either had reuelations of things to come either who interpreted languages and the Scriptures for those that were more growne for these things are attributed 1. Cor. 14 to the Prophets of the new Testament Thirdlie Euangelists who were not Apostles and yet they were not assigned to one certeine Churche but were sent to diuerse Churches that there they might teache the Gospell but cheefelie that they might laye the firste foundations Suche an Euangelist was Philip Act. 21 Timothie 2. Tim. 4 Tichicus Syluanus c. That also there were suche Euangelists after the Apostles times Eusebius testifieth lib. 3. cap. 37 c. Fourthlie Pastors who were placed ouer a certeine flocke of the Churche as Peter sheweth 1. Peter 5 and did not onlie teache but also ministred the Sacraments and had the viewe of the hearers as Ezechiel 34. describeth the office of the Pastorship Fiftlie Doctors vnto whome the cheefe gouernement and view of the church was not commended but onelie to set foorth doctrine simplie to the people such as afterward were Catechists So Rom. 2. Paule calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Teacher of Infants and so in this signification is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Teache expresselie vsed Heb. 5. Héere Kemnitius séemeth to make greatlie for your dinstinguished Doctors and that they might not exhorte And yet marke that place better where S. Paule saith Hebr. 5.12 For whereas concerning the time ye ought to be Teachers yet haue we neede againe that wee teach you the first principles of the worde of God and are become suche as haue need of Milke and not of strong meate c. And yée shall sée that S. Paule euen in those wordes verie oratoriouslie dooth mooue them Besides that the Epistle hath many and singuler exhortations and applications c. And if ye further marke ye shall finde all contrarie to you euen where your Eldership and Bishoprike is also made all one For it followeth but all these degrees the Apostles comprehend in the name of Eldership or Bishoprike So that your Elders that are Bishops are not onely Pastors as you would haue them but your Doctors also are Elders that are Bishops cleane contrarie to your distinguishing of them Now and then also by a generall name they call them Deacons vnto whom the ministerie of the worde and Sacraments is committed Col. 1 1. Thes. 3 2. Cor. 3. 11 Ephes. 3. Paule himselfe also did sometimes so regard the Ministerie of the worde that hee commended the administration of the Sacraments vnto others 1. Corinth 1. Christe sent not me to Baptize but to preach the Gospell And 1. Tim. 1 he mencioneth two kindes of Elders or Priests of whom some laboured in the worde and doctrine some were set ouer the ecclesiasticall Censures of which kinde of Priesthood or Eldership Tertullian also recordeth in Apologet. ca. 39. These are almost the degrees into which the offices of the Ecclesiasticall ministerie in the time of the Apostles are read to be distributed And that distribution hath the examples also of the olde Testament For Dauid 1. Par. 23 and in the chapter following distributeth the Ministerie of the Temple into certeine degrees and orders There were also in the Synagog Readers which onelye read the text of the Scripture But besides there were Doctors which interpreted the Scripture and applyed the texte to exhortations Luke 2 Act. 15. And this was the difference betweene the Scribes and Phariseis Wherby we sée also that these Doctors that were interpreters of the Scriptures bothe before the time of Christe and his Apostles héere in earth and after in all their time were not so to teache and interprete the principles of religion but that with-all they applyed the same to exhortations Now vpon all these degrees and orders Kemnitius gathereth these generall rules But for this present disputation this admonition is to bee added Firste that it is not in the worde of God commanded which or how manie or that suche orders ought to bee And héere I beséech you good Learned Bretheren note this admonition well and I thinke this one admonition maye suffice to answere all your Learned Discourse For the principall question betwéene vs is not what orders and degrees were in the Apostles times of the Ecclesiasticall Ministerie but whether those orders and degrees or suche orders or degrees and how manye of them are commanded and so of necessitie ought to be reteined yea or no. Secondlie that in the time of the Apostles there were not in all churches and alwayes the selfe-same and so manie degrees or orders The which thing is manifestlie gathered out of the Epistles of Paule written to diuerse Churches And this is also another notable admonition to be well pondered yea all the peyse of our principall question lyes againe héereon For as before if there were no commaundement or prescribed rule to all ages so héere if there were no vniuersall practise in all Churches in the Apostles times or where there was a practise of these orders and degrees it continued not then alwaies but changed howe are we now bounde to an vniuersall and perpetuall practise of those degrees and orders Neither doo we finde in Paules Epistles this diuersitie of practise for other orders or degrees onelye but euen of Pastors whome yée call Bishops not mentioned 1. Cor. 12 where so manye are reckoned vp and among other Gouernours whose office yée say consisteth onely in gouernement and not in publike teaching And S. Paule Ephes. 4. where hee mentioneth Pastors omitteth these Gouernours and yet in bothe places of purpose he handleth the orders of Ecclesiasticall ministerie And in the latter where he omitteth these Gouernours that you vrge hee setteth downe without any mention of them the end of these orders to be for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christe till we all meete togither in the vnitie of faithe and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christe And woulde wee haue a more fulnesse then this And yet are your Gouernours cleane left out This I say would be substantiallie noted for these orders And albeit Kemnitius héere doo with-all gather that in the Churche of Ephesus there were also Elder-Gouernors some-what like suche as you prescribe yet by this Epistle to the Ephesians and by Kemnitius admonition it appeareth they were not there alwaies Nor the words to Timothie doo necessarilie inferre that there were there and then anye such kinde of Elders But whatsoeuer they were all Churches were not alike in these orders Thirdlie saith Kemnitius there was not in the time of the Apostles suche a distribution of those degrees but that more
readie prepared to their office as I shall anon more at large declare And so Ierome when as he set downe 5. orders he reckoneth vp Bishops Priestes Deacons the faithfull and those that learne the Catechisme to the residue of the Clergie and to the Monkes he attributeth no proper place They therefore called all them Priests or Elders to whoÌ„ the office of teaching was enioyned They elected one out of the number in euery Citie to whom especially they gaue the title of Bishop least that by reason of equalitie as it is woont to come to passe discorde should spring vp How-beit the Bishop was not so superiour in Honour and dignitie that hee had dominion ouer his Colleagues but what parts the Consull hath in the Senate to propounde the businesses to demaunde the opinions to goe before or gouerne the other in Counseling admonishing exhorting to rule all the whole action by his authoritie and to put in execution that which by the common counsell shall be decreed that office did the Bishop sustaine in the assembly of the Priestes or Elders And that this for the necessitie of the times was with consent of men brought in the auncientes themselues confesse it So Hierome on the Epistle to Titus A Prieste or Elder sayth he was the same that a Bishop before that by the instinction of the Deuell factions beganne to be made in religion and that it was said among the people I hold of Paule I of Cephas the Churches were gouerned by the common Counsell of the Priests or Elders Afterwarde that the seedes of dissention might be pulled vp all the carefulnesse was surrendred vnto one man As therefore the Priestes or Elders knowe that of the custome of the Churche they are subiected to him that ruleth ouer them so let Bishops knowe that rather by custome than by the veritie of the Lordes disposing they are greater than the Priestes or Elders and they ought to rule the Church in common Howbeit he teacheth in another place howe auncient an Institution it was For he sayth at Alexandria from Marke the Euangelist vntill Heraclas and Dionisius Priestes or Elders they alwayes placed in a higher degree one that was chosen from amonge themselues whome they called the Bishop Euerie Citie therefore had their Colledge of Priestes or Elders which were Pastors and Doctors For all of them exercised also among the people the office of teaching exhorting and correcting which Paule enioyneth vnto Bishops and here by the way note that then which was yet in the Apostles times the Doctors as wel as the Pastors had the exercise of exhorting and correcting as well as of teaching And to the end they might leaue seede after them they trauelled in enstructing the younger sorte that had enrolled their names into the sacred soldage Vnto euery Citie was attributed a certaine Region which froÌ„ thence should take their Priests or Elders And it should be reckoned as it were vnto the bodie of that Ch. Euery one of the Colledges as I haue sayd only for because of policie and of conseruing peace was vnder one bishop Who so excelled the other in dignitie that he was subiected to the assemblie of the brethren But if the field or territorie which was vnder his bishoprike were more than that it might suffice for the bishop euery where to doe his office there were certaine Priests or Elders assigned in certain places through that fielde who in meaner affaires did serue his turnes Those they called Chorepiscopos Bishops deputies or as wee call them bishops suffraganes because they represented the bishop through out that prouince In which wordes Caluine plainely confesseth that although all these degrées of dignitie be not expressed in expresse wordes in the Scripture yet the Fathers had such a care to compose all their forme of gouernement by the onely rule of Gods woorde that almost nothing is different from Gods worde And that bishoppes were but one ordinarily in one Citie who had Regions and Prouinces and manie Priests or Elders yea Colleges of Elders of Priestes vnder them that some of their Prouinces were so large that they had deputies or suffraganes also to supply their tournes Which withall inferreth that this their dignitie ouer these persons could not be onely for the present time of this or that action or assemblie but was still standing and continuall euen as those Regions and Prouinces allotted to them and as were the numbers of Pastors and Colleges of Priestes or Elders in euerie Citie as are our Cathedrall Churches likewise abiding and continuing And this dignitie of one B. aboue the Priestes or Elders arose not of any ambitious aspiring but of verie necessitie to auoide it And that of the equalitie of Priests or Elders dissentions and sectes would spring And that this dignity is so auncient that it was vsed in Alexandria a most famous Church euen from Saint Markes time Who as Eusebius in his Chronicle noteth died foure or fiue yeares before either Peter or Paule and while manie of the Apostles and Disciples were yet liuing For to reiect that which Eusebius speaketh of Peter or rather which is manifestly foysted into his Chronicle that he was Christianorum Pontifex primus the first or chiefe Bishop of the Christians and that when he had founded the Church of Antioch he went to Rome where preaching the Gospell he continued 25. yeares Bishop of that Citie because this agréeth not with the holy Scripture no nor yet with that which Eusebius citeth concerning Peter out of Dionisius Bishop of Corinth Li. 2. Hist. Eccl. cap. 25. as is afore-saide is therefore worthie to be repulsed yet this which Eusebius hath both in his chronicle and in his Eccl. historie of Annianus orâ—â—yned the first Bishop of Alexandria after Marke the Euangelist and of Euodius ordeyned the first bishop of Antioche another more famous Church the 45. yeare of the L. that is the 12. yeare after the Lordes ascention and that Iames the brother of the Lorde was ordeined of the Apostles the first Bishop of Ierusalem the most famous Church of all in those dayes and that in the very yeare of Christes ascention how soeuer the Scripture expresse it not or that Ierome say it was done by coÌ„sent of meÌ„ or custome of the Church and not of the verity of the Lordes dispensation yet sithe this consent is of so manie and so holy men and this custome so auntient and of these so notable Churches in the Apostles dayes if this order had béene anye breach of the veritie of the Lordes dispensation or of any perpetuall order set downe and commanded by the Apostles or not good and necessarie but daungerous and hurtfull to the Churches of Christe by them both before and after planted or had béene anie direct occasion to the tyrannie of Antichriste no doubt they should haue knowen it and foreknowen the euent and would neuer haue permitted but impugned and expressely written against the
foorth their heartes shoulde fayle them And many other toward Laborers that on the Lordes calling were but late entred into this Haruest begin to stande in a mammering and drawe backe except a number of these our too forwarde brethren And therefore indéede we had néede on all handes without ceasing moste earnestly to pray to God to thrust foorth moe laborers into his haruest and to comfort them that be thrust in by him least both Laborers haruest all waxe thinner and more backwarde than it dooth Praie Praie Now vpon all these foresaid meanes our brethren make their conclusion saying And in the meane time till God shall blesse vs with a sufficient number of learned Pastors to take some extraordinary and temporall order for ouer-seeing the Churches that although they cannot be all sufficientlie enstructed and gouerned yet so many shall not be altogether destitute of all knowledge and spirituall gouernement as there are nowe in this moste corrupt state of the Churche in which wee haue hetherto continued These are very hard spéeches against the present state of the Churche of Englande and in truth by no meanes iustifiable that it is a moste corrupt state of the Church and so hath hetherto continued For if it be now in a most corrupt state then was it not more corrupt in the time of all the popish superstitions If wee nowe as our brethren in their Preface to this Learned discourse confesse maintaine the true and holie faith and haue the Gospell freely preached as in this learned discourse they also graunt are we so corrupt as when manifest errors in doctrine and faith were maintained and the preaching of the Gospell suppressed and persecuted And yet we debarre them not altogether of the title of the Church though a Church exceeding much corrupted Or doth the most corruption of the Church lie in matters or rather in formes of discipline Admitting we haue a discipline that were corrupted notwithstanding professing the holy truth in all pointes of faith and doctrine The Saxon Churches haue in some pointes the like discipline to that our brethren contend for and yet in some materiall pointes of the Lordes supper they hold as grosse if not farre grosser errors and corruption than doe the Papists And is our state being in that and all other pointes of doctrine most sincere more corrupt than theirs Which I speake not as insulting vpon them but with pitie and reuerence but onely to note our brethrens vnthankefull not acknowledging of our exceeding more sincere and farre better estate than theirs and manie others as the Grecians Armenians Indians Aethiopians c. which are yet acknowledged to be the the Churches of Christ albeit all differ in discipline and are not free from errors euen in doctrine which God be praised we are by our breth owne confession But why doe our Brethren thus exclaime on the estate of our Church as a most corrupt state Forsooth because as they saie and doe imagine there are many that are altogether destitute of all knowledge and spirituall gouernment If they meane Papists and wicked worldlings where are not some and that too many intermingled in the Church of GOD And so there may be many we graunt lamenting it among vs but not of vs. And the more I feare by reason of these garboyles among our selues But if they bée the children of God and the true Church indéede and haue yéeres of vnderstanding I hope nay I am sure there is none no not one such as is altogether destitute of all knowledge and spirituall gouernment set a side naturall Idiotes which are as infants and without discretion Nay not the most of the worldlie hypocrites are altogether destitute of all knowledge of God and of his word and of all partes of spirituall gouernment although they knowe not all pointes or manie pointes not so exactlie as other doe or as their selues should doe I speake not this to defende anie mannes default and corruption in these thinges but to shew that this is a greate deale more aggrauated than eyther needeth or is true or than our Brethren haue anie iust cause to accuse so hainouslie the whole state of the Church of England to bee a most corrupted state But sée nowe howe our malecontented Brethren finding such a grieuous fault of this most corrupt state of the Church though they might haue all these meanes that they haue heere deuised to reforme the same graunted vnto them yet are they faine in the end to confesse that this their Learned discourse of Ecclesiasticall gouernment cannot take place but that they must take some extraordinarie and temporall order for ouerseeing of the Churches in the meane time vntill GOD shall blesse vs with a sufficient number of learned pastors So that they cannot for all these meanes helpes prouisions supplyes desires or anie other thing that they are able with all their learned heads consulting together imagine howe their Ecclesiasticall regiment should be set vp And yet wée must first downe out of hande and awaye with that Ecclesiasticall regiment that we haue cre euer not onelie theyrs shall come in place but or euer wee haue or can yet deuise how wée shall deale in the meane time till GOD shall blesse vs with a sufficient number of learned pastors Which when this till and this sufficient number will be filled vp to our Brethrens contentation is not héere limited by them nor we are able to coniecture But coulde not our Brethren haue forséene this before which héere now after all their debating and deuising they beginne to sée and are driuen to confesse And how then must all Pastors that bee not learned preachers be presentlie turned out and no longer retayned Or if they may lawfullie for a time which with all when it shall stint is vncertaine continue still and bée retained how then are these thinges either true or tollerable in them Shall wee tollerate such notorious and most corrupt wickednesse as they crie out vpon till God shall blesse vs with a sufficient number of learned pastors And till GOD shall thus blesse vs what extraordinarie and temporall order of ouerseers of the Churches will God blesse if hee haue flatlie forbidden all other than that onelie order which our Brethren pretend that God so straightlie hath commanded Or what extraordinarie or temporall order can or dare anie or all the Church auouch or presume to take vpon them to appoint or tollerate anie time If the ouerseers that our Brethren vrge and the orders of Ecclesiasticall gouernment which they set downe bee of GOD commaunded for ordinarie and perpetuall to all ages and Churches either they woulde haue vs wilfullie to transgresse Gods commaundement without anie speciall warrant on presumption of their dispensation for a time or else they must néedes graunt and that is indéede the verie truth which they dare not for shame openlie confesse although of fine force they are constrayned
to yéelde to it in the ende and in a byous manner to acknowledge it that the Ecclesiasticall gouernment order for ouerseeing the Churches which they pretend is not of anie necessitie by GOD commanded nor anie perpetuall order to all ages and Churches by Christ and his Apostles prescribed Which if it be not then our Churches state is not so corrupt as they exclaime Nay let them looke then vnto it how trulie they auouch it so to bee and make such a contentious rupture in the Church for it If it be howe can they héere giue anie extraordinarie and temporall order warrant or plakarde for anie meane time to the contrarie So that both wayes our Brethren apparantlie goe about héerein both to abuse themselues and vs. But now thinking that by this Interim wrought by all these foresayd meanes they should effect many and mightie matters our Bretheren waxing bolde procéede to aunswere euen to anie mannes thoughtes that shoulde doubt so much as anie difficultie in bringing about these things If anie man saie they thinke this is ouerhard to bee brought to passe let him consider that there was neuer woorke of more difficultie than to build vp the Church of God so that the necessitie cōmoditie of the work shuld cause vs to staie nothing at the difficultie therof for with our faithfull endeauour wee shall not want the mightie assistance of God who will blesse our godlie labours with greater successe than wee can looke for How hard many of these things are we haue heard alreadie and easilie may coniecture Yea how dangerous and vnnecessarie some of them be and how some of them are alreadie in experience But nowe to our better incouragement to giue the onset on all these meanes wee must imagine that they are the building vp of the Church of God than the which nothing is more necessarie or commodious and therefore nothing should cause vs to staie at the difficultie thereof Verilie Fortis imaginatio can do much as we sée in our Brethren that imagine these presupposals and thereon dare aduenture to enterprise neuer so difficult attemptes to atchieue this their strong imagination But godlie and staied men must not run on such headstrong fantasies but vppon assured groundes Now when we should come to the ground-worke of this building and finde that which our Brethren imagine hath no better foundation on Gods word for the building vp of such a frame as they and not the word of God prescribeth withall that this their modill which they haue complotted is the manifest scattering and pulling downe of that which in the Church of God is alreadie builded and for the chiefest part is not so necessarie and in some pointes most dangerous besides the difficultie to bring the same to passe no meruaile though so many staie and dare not hazard to build on this platforme and in this manner as our Brethren call vpon vs. For as Saint Paul saith Gal. 2.18 If I build againe the things which I haue pulled downe I make my self a trāsgressor so If I pul down the things that I haue builded if they be wel builded vp I make my selfe also another trāsgressor And sith we haue alredie builded on the onlie foundation Iesus Christ and God hath alreadie blessed our building if now anie other will build thereon and turquise our building except he can bring better proofes that we build amisse and that God allowes not nor likes our building and shewe that not onelie we may more easilie and also with more beautie and profite build after another order that he wil teach vs but that we must and are bound to build on that fashion he presumeth too farre and offereth vs wrong and maye doe more hurt and hinderaunce to the building of the Church of GOD than euer for all his zeale hee shall doe good or bee able to further the same except to put it further off than alreadie it is But saie our Brethren with our faithfull endeauour wee shall not want the mightie assistance of God who will blesse our godlie labours with greater successe than we can looke for Verie true in all faithfull endeauours grounded on a good matter and proceeding by a good order GOD will blesse our godlie labours and his name bee blessed for it so he hath done notwithstanding all the stops both of our foraine enimies and of our owne brethrens domesticall impediments we haue not wanted the mightie assistaunce of God blessing our godlie labors and that with greater successe than they acknowledge or wish or we haue deserued or in these troubles wee could haue looked for So that in this behalf we may wel recomfort our selue◠with that saying of the 124. Psalme If the Lord had not bene on our side maie Israel now saie if the Lord had not beene on our side when men rose vp against vs they had swallowed vs vp quicke when their wrath was kindled against vs. And in the 127. following Except the Lord build their house the labour is in vaine that build it And since God hath thus blessed our handie workes euen beyond all that wee looked for for although wee might well looke for no lesse of the professed aduersaries of the Gospell yet who would haue looked for such vnthankfulnesse to God and such hinderance of the worke of God among our selues at our Brethrens hands the professors with vs of Christs Gospel Shal we now also looke for new deuises and with them contemne and alter all that the Lord hath alredie so mightilie blessed and looke for him also to blesse the labours of our handes in the contrarie to that we haue begun to labour and wherein we haue so prosperouslie proceeded and which God hath alreadie blessed with such mightie assistance and successe But now our Brethren supposing these thinges might bee well compassed most confidenilie they auowe and saie If God therefore will graunt that these and such like meanes may take place by the high authoritie of our dreade Soueraigne the Queenes Maiestie and continue this comfortable peace which wee inioie vnder her most gracious gouernment we dare ieopard our liues that in lesse than halfe the time that is alreadie properouslie passed of her Maiesties moste honourable and glorious raigne the necessitie of learned Pastors shall be so well supplied as we shall haue no great cause to complaine for lack of them if we may vse like diligence to continue them if not wee will spend the rest of our life in mourning expectation of the heauie vengeance of GOD which must needes fall vpon vs for this manifest contempt of his expresse commandement and neglect of increasing the glorious kingdome of our sauiour Christ. In the meane time we may boldlie saie with the Apostle Act. 20. We testifie vnto you this daie that wee are cleane from the bloud of you all for we haue not failed to shew you the whole councell of God concerning the regiment of his
that wée shoulde make it a matter of the substance of religion yet he driueth it to such a naturall comelinesse and with so greate and vrgent reasons for Ecclesiasticall order sake that hée maketh the comely order thereof and of suche other thinges as he there handleth for speaking in their tournes and courses to be no little aedification to the assemblie And therefore well sayth Caluine on this sentence Let all thinges be done decently and in order the conclusion is more generall he meaneth than that which was before in exhorting them to séeke after prophecie which not onely comprehendeth in briefe the whole state but also the singular partes yea rather it is a rule whereunto it behooueth vs to driue all thinges that appertayne to externall policie Because hee disputed scatteringlye of rites or ceremonies hee therefore heere woulde collecte all into a briefe summe to witte that a comelinesse shoulde be kept and confusion should be auoyded Which sentence sheweth that hee woulde not binde the consciences to the former preceptes as thinges of them-selues necessarie but so farre foorth as they shoulde serue to comelinesse and to peace Heereuppon as I haue sayde wee gather a perpetuall doctrine to what ende the policie of the Churche shoulde bee directed The Lorde hath lefte in our libertie externall rites or ceremonies therefore least wee shoulde thinke his worshippe to bee included in them Notwithstanding hee hath not in the meane season permitted vnto vs a varying and vnbrideled licence but hee hath encompassed rounde about that I may so terme them lattisses or crosse barres eyther else hath he indeed so moderated the libertie which he gaue that at lēgth we may by his worde esteeme what is right This place therfore rightly waighed will shewe the difference betweene the tyrannicall edictes of the Pope which presse the conscience with a cruell bondage and the godly lawes of the Church in which discipline and order is conteyned Besides that hereupon we may reddily gather that these later are not to be holdē for humane traditions sith that they are founded in this generall cōmandement and haue a cleare allowance from the mouth of Christe himselfe Thus notablie sayth Caluine on this sentence And is not this sentence then worthy that we should haue it alwayes in our mouthes whensoeuer we haue occasion to vrge or talke of ceremonies Or doth not this comlinesse and order stretch it selfe also to dification But if we nowe vnderstande it thus to saue our Brethrens credite that the one of these doth comprehende the other our Brethren must giue vs leaue with all to remember those that vrge these thinges which hauing alwayes in their mouthes that sentence of S. Paule 1. Cor. 14.40 Let all thinges be done decently and according to an order doe not so little remember as our Brethren charge them but remember well that the Apostle in that long Chapter laboureth whether altogether or no let that goe to driue all thinges to aedification aedification being conteyned in decencie and order and order and decencie conteyned in aedification And yet we may not simplie graunt to this disiunctiue part of this our brethrens sentence that S. Paule laboured to driue all thinges to aedification or else to driue them out of the Church for S. Paule went not about to driue any of those good giftes of God which in that long chapter hée speaketh of out of the Church of God though they were by some among them then abused and not driuen to aedification comelinesse and order but laboureth to reteine them in their right vse for the time that GOD would haue them vsed And therefore this example also is not so well alleaged of our Brethren in saying as he sayth of him that hath the gifte of tongues being of it selfe an excellent and comely gifte of the holie Ghost being vsed orderly of one or two by course with an interpreter might doe much good in the Church but if there be none interpreter sayth he iet him holde his peace in the congregation Heere is indeede mention made of holding his peace till he had an interpreter but not of driuing this gifte out of the Church And therefore Caluine with more moderation sayth hereon ver 27. he nowe describeth the order and setteth downe the manner If they like to speake with tongues let two onely speake or if not so yet let there not be more then three at the most And withall let there be present an interpreter There is no vse of tongues without an interpreter let them therefore surcease for the time But we must note that hee commaundeth it not but only permitteth it For the Church may want the tongs without any incommoditie saue in respect that they are helpes to prophecie as at this day are the Hebrue and the Greeke tongue but Paule graunteth it least he should seeme to driue away any grace of the spirit from the assemblie of the faithfull Although this also might seeme lesse agreeable vnto reason when as before he sayde that the tongues were conuenient for the vnfaithfull in respect that they were a signe I aunswere howsoeuer a miracle may properly be set forth for the vnfaithfuls sake notwithstanding it followeth not but that in some respectes it perteyneth also to the faithfull If ye vnderstande it that an vnknowen tongue is a signe to the vnfaithfull according as the wordes doe sound of Esay the reason that Paule here prescribeth is different For hee so admitteth the tongues that the interpretation adioyned leaue nothing obscure He correcteth therefore the Corinthians vice with an excellent temperature while he reiecteth not anie gifte of God whatsoeuer that all his benefites among the faithfull may appeare but hee setteth downe a manner least that ambition should creepe into the place of Gods glorie least the gifte that is of lesse moment should hinder those that are the chiefe giftes and he addeth a sawce or seasoning of it least it should become a meere ostentation voyde of fruite Héere then is no commandement of driuing this gift out of the Church no although the Corinthians did abuse it But if nowe this ceasing for the time of this gifte and other like giftes for the abusing of them were the driuing them out of the Church when they tended not to aedification what shall we say of those ceremonies that S. Paule there speaketh of and of those functions and offices not such as they imagine but of whome eyther for the abuse succéeding or the néedelesse vse nowe long since of continuing them both the giftes and the offices or manner of them haue ceased in the Church so many hundreth yeares And beeing thus cleane worne out though not driuen out of the Church haue our Brethren such a warrant and authoritie that they can bring in yea and with contention driue in those ceremonies offices and gifts into the Church againe and to driue out other comely and orderly ceremonies offices and giftes nowe in vse
another sentence if they had broken forth into the office of teaching yea with their heads couered Thus clearely and simply doth Musculus interpret the place although he say that other answere this question otherwise and so reckoneth vp that which was Caluines first answere After the like obiection Peter Martyr maketh the like conclusion saying we aunswere in this place that vice is onely reprehended whereby Women dealth publikely being bare headed But afterward and to Tim. that shal be commanded that they shal also holde their peace because all things are not deliuered in one place As though the womeÌ„ of Corinth had offended in a double fault Both that they went bare-headed that they spake publikely The one of these is now condemned the other shal afterward be cut off But Pet. Mar. séeing that this answereth not the matter for if they sinned in these 2. faults their publik spéech were the greater of the 2. as vnlawful which the other is not wold he coÌ„demn the lesse séem to allow that that is vtterly il or refer them to ameÌ„d their fault at leisure by that he wold afterward speake to another not then but far from theÌ„ loÌ„g after ther is no likelihood of this reason which is that that we hard before in Calu. And therfore saith Pet. Mar. further Other say that these things are to be taken of women when they pray or prophesie priuately which is not forbidden them But sith this also satisfieth not the place he maketh this conclusion We may also expound another way this commandemeÌ„t of thapostle that it was ordeined that women shold hold their peace in the order accustomed Wherupon no publike function was committed vnto theÌ„ in the church which shold be ordinary perpetuall NotwithstaÌ„ding if the spirit of the L. inspired them it was not altogether forbidden but that they might speak somthing We know that the prophetesse Anna spake of our sauiour in the temple when the blessed virgin was purified Debora also sang publikely praises to God Mary Moses sister that women now then prophecied in the olde time many places witnesse Holda a prophetesse was asked counsel of king Iosias Hanna the Mother of Samuel set foorth a moste godly Hymne Mary also the Virgin and Mother of Christ sang an hymne Philip also in the Actes of the Apostles had many daughters that did prophecy And the Lorde commaunded Magdalene that she shoulde declare his resurrection to the Apostles And it is read in the prophet Ioel Of my spirite wil I powre forth on you your sonnes and your daughters shall prophecy Thus sayth Peter Martyr which done he coÌ„meth in also with Bezaes Bullingers Hyperius Hemingius and our Brethrens interpretation aforesaid saying they also slip out of this place more reddily or nimbly that thinke these thinges perteined not to them onely that did prophecy or pray publikely but also to their hearers that the men shoulde be bare headed and the womens heades couered But howe doth Peter Matyr like of this last interpretation Doth he allowe it no hee counteth it no better then a ready or nimble slip and no sounde aunswere And so hee concludes against it saying But the wordes of Paule seeme not to make with their sentence when as hee auoucheth it expressely of a woman praying or prophecying Thus substancially doth peter Martyr aunswere the matter All which proofes and examples doth Marlorate also after his collections of Caluin and others word for worde set downe and approoue as the true and simple interpretation And notable are euery one of these examples if wee shall examine and discusse them seuerally Besides other examples both in the olde and in the New Testament whose spéeches though partlie they were of other matters and not all concerning eyther prayer or prophecy yet were they spoken in the publike assembly of the faithfull without note of any reproche vnto them Yea the Lawe prouided in what cases the woman may claime before the Elders in the Gates of the City which was the place of the moste publike assemblies of the faithful her kinseman to be her Husbande Deut. 25. verse 7. 9. Abigails spéech and wise Oration made to Dauid before all his troupes is of Dauid highly commended 1. Sam. 25. verse 24 c. The wise woman in Abel saued the City from destruction by her wise speeches and eloquent persuasion 2. Sa. 20.18 The Quéene of Saba though an heathen Woman yet not onely is approoued of Solomon whose wisdome she tried with diuers Questions and so highly extolled 2. Reg. 10.6 c. but Christe also giueth an honorable testimony of her so doing The wife of Esay was a prophetesse so well as he a prophet Esay 8.3 Neyther are the testimonies of the Apocryphall Scriptures in this matter of comelinesse or for such pointes as concerne good manners to be reiected and they are goodly testimonies also As the publike prayer of Susanna the godly mother publikely preaching to the seuen Children to be constant Martyrs for the Law of God 2 Macha 7. The notable sermon that Iudith made euen to the high priest and to all the elders of Bethulia But if our Brethren regard not this as some of them haue reiected the factes and spéeches of Iudith euen with contumelies Let vs come also vnto other examples not improued in the new Testament What shal we saie for that womans fact that euen while Christ was preaching as Luke saith Chap. 11. ver 27. And it came to passe as he said these things a certaine woman of the companie lift vp her voice and said vnto him Blessed is the wombe that did beare thee and the paps that gaue thee sucke Did Christ rebuke her for that she spake thus boldlie in the open assemblie of the people No Luke saith not so But he said saith Luke yea rather blessed are they that heare the word of God and keepe it Wherevpon sayth the Geneua note Christ gaue her a priuie taunt for that shee omitted the chiefe praise which was due vnto him that was that they are blessed indeede to whom he communicateth himselfe by his word So that if she had giuen the chiefe praise to Christ she had done well and so farre forth her speech is not reprehended but the more commendable in the greater congregation that it was spoken And in a sorte Caluine confesseth her wordes to redound not a little to the coÌ„mendation of Christ also By which praise saith â—e the woman would extoll the excellencie of Christ. For she respected not Marie whom perhaps she neuer sawe But this amplifieth the glorie of Christ not a little that shee ennobleth maketh blessed the wombe in which he was borne Neither is this blessing of God absurdie but according to the maner of the Scripture celebrated For neither can it be denied but that God choosing and destinating Marie to be the mother vnto his sonne vouchsafed highlie to honour her So
gouernmēt in these Elders continued in the Church to wit while the Church wanted a politike Magistracie As who say the gift of this gouernement in the Elders is ceased long since and not now necessarie the Church hauing a politike Magistracie in whom the gift of gouernment is still necessarie and not in such Elders And in this sense I denie not Caluines interpretation Gouernours I interprete Seniors which were the Presidentes of Discipline For the first Church had her Senate that helde the people in the honestie of maners which thing Paule declareth otherwhere whē as he setteth downe a double order of Elders the gouernment therfore consisted of Elders which excelled others in grauitie experience and authoritie So that although Caluine distinguish the order of these Elders into two sortes as doe our Brethren which yet no necessitie doth enforce neuerthelesse he both restrayneth this their gift of gouernment to the honestie of maners not to any Ecclesiasticall orders and he maketh this office and Senate not to be perpetuall but as a thing that ceased he sayth prima Ecclesia habuit the first Churche had her Senate as who say it went no further And so wee may say The first Churche had Apostles Prophets Euangelistes and diuerse giftes of healinges miracles tongues c. The ordinarie offices of which giftes haue long since ceased And therefore we can nowe make no ordinarie nor necessarie plea vppon them nor the gouerning Ecclesiasticall Elders that our Brethren would erect are suche Elders To the larger and better manifestation whereof Gualter expounding this worde Gouernmentes sayth The seuenth place in this order setteth downe gouernmentes by whom is comprehended politicall men which in matters of this world helped any bodie and tooke intelligence of their causes if any shoulde arise among the Christians For as it is sayde in the sixt chapter the Apostles would not that those which professed Christe should contende for their goods or for other matters pertayning to this life before the tribunall seates of the Ethnikes Prudent men therefore and exercised in the vse of matters were appointed to the ouersight of such causes By whose authoritie and Councell the contentions were decided The same also were publikly present with the Church if any thing were to be done before the Proconsuls or the presidentes Which thing there is no doubt but that it hapned oftentimes To conclude they with their Counsels and prudence euen as it were certaine shipmasters gouerned the Churches being then tossed among the diuerse daungers of matters At this day there is not in publike such neede of such persons sith that as we haue aboue-sayd the Magistrates are Christian by whose authoritie all these thinges may more happily be dispatched And we ought to acknowledge the singular benefite of God which in these last dayes vouchsafeth to giue vnto his Church both politike and Eccl. Gouernours euen as in the olde time hee promised by Esaias Let none therefore lightly disturbe the order instituted of God that trampling downe the authority of Princes and of Magistrates he shoulde institute a newe senate that shoulde challenge to themselues a right and Empire or authority of commaunding ouer them This thing in the olde time did certaine Bishop◠perhaps of a good zeale Howbeit that matter turned at the length into a Pontificall tyranny for the ambition of a fewe did vtterly ouerturne the Christian state Let the Princes knowe againe that they are the members not the Lords of the Church And therefore let them vse their Empire to the defence thereof and direct all their counsailes to this scope that the order and safety thereof may be preserued Thus euen where Gwalter speaketh against the abuses of Princes of the Popish Bishops yet doth hée acknowledge both their lawfull authorities and sheweth what the authority of this seniory was to wit a méere publike gouernment all in seculer and not in ecclesiasticall matters and how long it continued how vnnecessary nowe it is howe it is not the order instituted by God for vs but the very disturbance of it and that this senate can not be nowe brought in a new without the trampling downe of the very Princes Magistrates authority To conclude these gouernmentes that S. Paule héere nameth are nothing that grace gift or office which our Brethren héere pretende for their senate of gouerning Elders Which Gwalter rather likeneth vnto the gift of powers which S. Paule before in that place did mention In the fourth place saith Gwalter proceeding these gifts are reckoned vp powers for those that exercise lawfull power in the Church These were seniors which beeinge set ouer the Discipline corrected them that had done any thing contrary to the duty of a Christian man As for the wicked and obstinat they corrected them with a greater power of the spirite For they were armed with a singuler gift that they might also deliuer vnto the deuill to be afflicted those that coulde not with admonitions and reproouinges bee corrected Examples of this power were shewed from Elias and Elizeus in the olde time Of whome he to witte Elias burned vp with flames sent downe from heauen the souldiers that were sent to take him But this man to witte Elizeus called foorth the Beares which tore in peeces the Children that more saucily mocked him By the same vertue or power Peter slue Ananias and Saphira which presumed to lye vnto the holy Ghoste He deliuered also Simon Magus to destruction Paule also vsed this power against Elimas the sorceror whome he depriued of his sight for that he proceeded to deceiue the proconsul of Cyprus with his lies The same Paule writeth that he deliuered to Sathan Himeneus and Alexander that being striken with some punishment they might learne from thence forth not to blaspheme And hereto also ought to bee referred that which in threatning manner he sayth to certaine obstinate persons in the second Epistle to the Corinthians but if I shall come again I wil not spare you sithe that ye seeke the experiment of Christe speaking in me For in these wordes hee insinuateth not obscurely that with his wordes hee had a vertue ioyned of perfourming that which hee spake and of correcting his contemners And in the olde time there was altogether neede of this faculty of the spirite when as the Churches had not a Magistrate therefore could not vse the right of the sworde There is no necessity to require the same at this day when as the gift of this spirite hath ceased And the Princes and Magistrates are Christians who with lawes and publike authority restraine any whosoeuer in their office and as for the stubborne and frowarde they punish them Some in-deede there are which after the example of the auncient and primitiue Churche will institute seniors or a Senate Ecclesiasticall which may haue Empire or commaundement euen also ouer the Magistrates them-selues if they at any time shall
No man may take vpon him any honoure in the Churche of God but hee that is called of God as was Aaron Insomuch that Christe him-selfe did not giue himselfe to be an high Priest but he that said vnto him Thou art my sonne this day haue I begotten thee Hee saith in another place Thou art a preest for euer after the order of Melchizedech Nowe seeing these rules are so general that the Sonne of God him-selfe was not exempted from them but shewed foorth the decree wherein he was authorised by what rule can any man retaine that authority in the church of God which is not called thereto by the word of God All this againe being graunted vnto beateth more our Brethren the Learned Discoursers that it doth our Bishops Our Brethren take vpon them more in these their pretended reformations than eyther they haue hetherto done or I think euer wil be able to shew their warrant and calling authorizing them thereunto by the worde of God Likewise we can alleage againe against the supremacy of the Pope to proue that Peter was not superior to the other Apostles that which our sauiour Christe saith to his Apostles Luke 22.26 And Math. 20.25 Marke 10.42 It shall not bee so among you but hee that is greatest amongst you shal be as the yongest and he that ruleth as he that serueth And Mat. 23.8 You haue but one Master which is Christ and all you are all brethren If these places prooue that the Pope ought not to bee aboue other Ministers of the Church why doe they not likewise prooue that the Ministers are equall among them-selues And for the moste part all those arguments and authorities of Scripture that are vsed to confute the vsurped authority of the Pope are of as great force against all other vsurped authorities of one pastor ouer another These sentences of our sauiour Christe hauing béene before alleaged by our Brethren page 28. 29. haue beene already sufficiently aunswered that they neither forbid the titles nor the authority that we acknowledge in our Bishops by the confession of the best writers euen among our Brethren themselues Which sentences as they are rightly alleaged against the supremacy of the Pope to prooue that Peter was not such a superior to the other Apostles as the Papistes doe pretend so are they not rightly alleaged to prooue that he haâ— neuer any kinde of superiority but no such kinde of superiority as the pope falsely claymeth in the name of Peter For not onely all the auncient Fathers and all the best writers acknowledge as we haue séene some superiority in Peter such as contrarieth not these sentences but also S. Paule is moste plaine herein that S. Peter had a kinde of superiority if not to all yet to many of the other Apostles And for these sentences as we haue already at large considered the peyse of them so the first sentence heere cited alloweth in playne words both a Ruler among them and a greatest so that hee bee in humilitie and seruiceablenesse as courteous and diligent as if he were yongest or as hee that serueth The other place here cited You haue but one Master which is Christe and al you are Brethren prooueth clearely that the Pope ought not to claime that mastership which he requireth but it proueth not that were he otherwise a true a true faithfull Bishop hee might haue no Mastership at all for than our Brethren might not be called Masters neither as we and that worthily call M. Caluine M. Beza c. Masters But this sentence is against the Pope not against them because the pope not they woulde intrude him-selfe into that absolute and supreme Mastership and Lordship Which properly and onely belongeth to our Lorde and Master Iesus Christ. But our brethren demaund why doe they not likewise prooue that the Ministers are equall among themselues And so they do in respect of the supreme Mastership of Christe and in respect simply of their Ministery but the reason why they proue not such an equality as our brethren surmise is because they are spoken absolutely against all kinde of superiority and Mastership among them And therefore where they say that for the most part al those arguments and authorities of scripture that are vsed to confute the vsurped authoritie of the pope are of as great force against all other vsurped authorities of one pastor ouer another Although this be but a loose consequent yet we may well graunt this conclusion for vsurped authorities But till our Brethren can prooue some such among vs as are vsurped al these sentences argumeÌ„ts and authorities are but vsurped and wrested against their authority which is lawfull Therefore while we entreate of the authority of the Pastors we must take heede that we open not a Windowe to popish tyranny in steede of Pastorall authority and that wee enlarge not the bounds of authority without the boundes of the scripture We also like well the caueat of this conclusion Woulde God our brethren would in-déede take heede vnto it For if it be not taken heede vnto in time their Pastorall authoriâ—â— wâ—ll so enlarge the boundes thereof that it will not onely tyrannize ouer the authority of the Doctors whom they cleane debarre from all publike exhortation reprehension conselation and application and ouer all their Seniory of newe Gouernors as wee shall God willing see in this Discourse but ouer all the Church And it beginneth pretily well to abbridge the Christian Princes and ciuill Magistrates supreme authority in ecclesiasticall causes as in part wee haue already seene and al without the bounds of the scripture But this their Pastorall authority by that time their gouerning Seniory were euery where setled and established and had enlarged her boundes in euerye Congregation woulde bee méetely well repressed as we haue séene in the forme of prayers printed at Geneua And thus woulde one enlarge it self â—uer another which might open not a windowe but the broad gates to a worse than Popish tyrannie and still all without the boundes of the Scripture Wherefore while we search the scripture the onely rule whereby the Church of God ought to be gouerned we finde that in regiment gouernance of the Church the pastor B. or elder hath none authority by himselfe seperated from other For in the Church there ought to be no Monarchie or sole absolute gouernment but that is referred particularly to our sauiour Christe onely â—2 Tim. 6.7 Iude. 4. Christe sayth search the scriptures for in them ye reckon vnto your selues that ye haue eternall life and they bear witnesse of me Iohn 5.39 In searching the scripture we finde this rule where the Apostle warneth Timothy But abide thou in those thinges which thou haste learned and which are of trust committed vnto thee Knowing of whome thou hast learned them and that thou hast from a childe knowne the holy
receaued mee preferred mee before other for priuate friendeshippe refrayned and forbore my selfe as much as I could While that in this behalfe I desired rather to yeelde to reason than to my appetite But he ceased not to call mee and nowe and then to complaine vppon my lingring And yet he tooke my cause and excuse in good parte At the length certaine dayes after I came vnto him and when hee would haue placed mee aboue the residue and would haue created mee the firste or chiefest Elder I straightwayes refused it and foorth-with renounced the honour for the cause which I haue before declared Whereby it appeareth that there was in that great Cathedrall Church a number of other and as it were a Consistorie or Seniorie of them in this Eldershippe and some one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Elder which is all one with the terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch-elder or chiefe among the Elders But all vnder the Bishoppe and all ministers of the woorde and Sacramentes And to shewe this better he telleth afterwarde howe Valens the Emperour in Basils time and being desirous to sée and to terrifie Basill and persecuting the professors of the trueth tooke 80. faithfull Elders that were sent vnto him to entreate him to forsake his wickednesse and bynding them put them in a shippe to bee driuen with the windes and at length burned theÌ„ Socrates telling the storie at large sayth that these 80. Elders were religious men of the eccl order And in procéeding further Gregorie also telleth how Basill defended a widdow that fled to the Church when she was halâ—d to be maried against her will and when he was called in question for this fact Tell me sayth Gregorie in his defence I pray you what should not only Basil the great but a simple priest haue done I omit his appeasing the coÌ„trouersie with the Archbishop of Tyana for calling the Bishops froÌ„ his part of Cappadocia Caesarea being the auncient Metropolitane Churche and so be contiâ—ueâ— while hee liued And after in the funerall of Basill sayeth Gregorie hee was of the Priestes carried foorth in a Cophin thorough the Citie All which here in Basill being put together and considered it sheweth that in Basils time there was in his Citie and Cathedrall Churche and with all in others a Senate College Eldership Seniorie or Consistorie of such Elders vnder the Metropolitane Archb. and assistent vnto him both in the gouernmeÌ„t of the Church and in teaching of the word as rising from one degree of ecclesiastical orders and offices to an other were attendant in the ministerie of the worde till they came to this degree of Presbyters Priestes or Elders who were also called indifferentlie Sacerdotes And of other Elders such as our Brethren and Danaeus doe pretende wee finde no mention at all in Basill And therefore sithe we haue all these cléere testimonies both of Basill himselfe and suche as wrote of him and were Elders with him what néede we stande harping about blinde coniectures which Danaeus him-selfe confesseth doe but seeme and that obscurely that there wee such imagined Elders As hee fancieth Nowe to strengthen this obscure seeming of Basill Danaeus procéedeth to an other witnesse for these not teaching Elders saying But Dionisius reckneth onely three orders in the Churche to wit Bishoppes Elders and Deacons Therefore they may be thus better distinguished that of the perpetuall orders in the Church some are occupied eyther in the treatise of the woorde of God Which Paule generally calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophecie Rom. 12. verse 6. or in the procuring of other matters which seemeth to be called of other by a general name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gouernance but of Paul it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministerie or Deaconship Rom. 12. Is not this conclusion properly inferred That because after Basil obscurely seemeth as is aforesayd Dionisius mencioneth onely these three Ecclesiasticall orders of the Church therefore these three may bee thus better distinguished into these two to wit into those that meddle with the treatise of the word and those that meddle with the Ecclesiastical gouernment Doe not those that meddle with the treatise of the word meddle with the Ecclesiastical gouernment And why then may it not be that those which meddle with the Ecclesiasticall gouernment as gouernours Ecclesiasticall may also meddle with the treatise of the word What is there here in Saint Paule Rom. 12. or anie where else to the contrarie more in the one than in the other But how followeth this argument from Dionisius particular diuiding the Ecclesiasticall orders into three to S. Paules generall diuision into two And is Dionysius now with our Brethren become authenticall that he also must be alleaged for proofe of these Elders What will T. C. thinke if he shall heare of this If we alleage any such suspicious fathers for neuer so meane a point Lorde howe our Brethren triumphe vpon vs. And yet we must take these for good prooues and credible witnesse at their handes in this so waightie a matter And for my parte so will I so desirous am I to heare any tydinges of suche Elders in any of the fathers that were in the auncient Church be they neuer so much suspected to be forged For I denie not but that this Dionysius was of some antiquitie whome I take to haue béene also before Basill and whose testimonie wee haue heard alreadie cited by other our Brethren though a méere counterfeite of that Dionisius the Areopagite which eyther he feigneth him selfe to be or at least whose name he beares Let vs now sée what this Dionysius hath to proue these Elders Dionisius sayth Danaeus reckoneth vp three orders in the Church that is to wit Bishops Elders and Deacons And where doth Dionysius reckon vp these three orders Can Danaeus set vs downe any certaine place that we might sée and consider of these words better No I warrant you but we must be faine to search for it as well as we can and we shall finde it all at leasure True it is that euen at the verie first fronte and title of his first worke we finde by and by the name of Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Dionysius the Areopagite or one that was a iudge in the streete of Mars Bishop of the Athenians vnto Timothie Bishop concerning the celestiall Hierarchie or heauenly holy gouernement Here is Bishop named which is one of these three orders but our question is nowe vpon these Elders And lo good lucke againe euen immediately after the argument of the first Chapter it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysius the Elder vnto his fellowe Elder Timothie Heere is indéede the name of Elder and of fellowe Elder also euen as our Brethren cited before the sentence 1. Pet. 5.1 the Elders that are among you I exhort as a fellowe Elder But what Elders did S. Peter here acknowledge them and himselfe to be Any other
compassion they shewed that they were liuely members of the bodie of Christ and auoyded great reproch of them that were without For what shame is it for them that professe to be all Sonnes of one Father and therefore all brethren yea they that be members of one body to suffer theyr brethren and fellow members to lacke necessaries to susteyne theyr temporall life as though they that communicated in all spirituall graces and blessings were not woorthie to take part of these worldlie benefytes at least-wise so farre-foorth as to supplie theyr necessities Therefore our Sauiour Christ alwayes commendeth brotherly loue among his Disciples to teach vs how readie we ought to be to distribute vnto the necessities of our brethren which is a true testimonie of our loue declared by his owne example For although he were so poore that hee lyued of the almes and liberalitie of other men yet of that which was more than serued hys owne necessitie hee vsed to bestowe vppon the poore as Iohn 13.29 to teach them whome he hath blessed with temporall riches which he refused to enrich vs with heauenly treasures that they of theyr superfluitie would be content to giue to the reliefe of theyr poore brethren which he did not neglect in his extreame pouertie to teach also them that haue but meane substance that they ought not to be excused but somewhat to contribute vnto the necessitie of theyr poore brethren when he that had nothing at all but that which was giuen euen of that bestowed part WE are now entring into the last office of this our learned brethrens Ecclesiasticall Tetrarchie that is to wit of theyr Deacons with the Discourse of whome beginning to procéede they first make an exhortatorie preamble and with milder words than they left off the treatie of their Gouernors more charitably falling to persuasion to tender and reléeue the poore to the which we may the rather be moued by them sith of all this that is héere set downe there is nothing betwéene vs litigious that might stay vs except we should by the way inquire what Elders héere they meane ioyning in authoritie with the Pastor both in the name of Elder as we haue séene especially by Hyperius and Beza besides Ambrose among the auncient Fathers and also ioyning in assistence as néede or occasion requireth with the Pastors As for these gouerning Ecclesiasticall Elders that are neither teachers nor Deacons our Brethren haue not yet in the proper discourse of them sufficiently proued them as I take it But if they meane such Elders as they tearme Gouernors It makes me somewhat muse at the order of this their Learned Discourse that beginning to enter into the treatie of the Deacons they promise to returne to the authoritie of the Pastor which he hath ioyned with the Elders of the Church whereof he is a Pastor Which returne being héere thus promised notwithstanding they suddenly make a stoppe and leauing that matter they turne another way And the more to stirre vp mens charitie and compassion to reléeue the poore they shew what great care the Church hath alwayes had for their prouision with very good perswasions arguments and examples which I greatly commend in them and wish oâ—â—â—s and all men to be accordingly considered and such as are godly are so affected to theyr poore Brethren and to their habilities do so reléeue them and there are also verie good exhortations and prouisions by the lawes alreadie prouided for this purpose Wherevnto the example I graunt of Christ ought most especially to moue vs although I dare not say as héere they do he had nothing at all but that was giuen and that he liued of the almes and liberalitie of other men but vpon that I will moue no controuersie Héerevpon they now descend tó the originall institution of the Deacons Therefore the Apostles in the Primitiue Church thought it to be expedient for the better prouiding of the poore that certayne men should be appoynted of approued godlinesse and diligence which should take the special charge of the distribution vnto the poore Acts 6. These men were called Deacons or Ministers bycause they did minister and serue the poore in their necessities and bycause the oâ—â—â—sion of the ordinance continueth alwayes as our Sauiour Christ hath saide we should alwayes haue the poore amongst vs Iohn 12.8 whereby God would exercise our charitie The office of Deacons also is perpetuall therefore the Apostle S. Paule prescribeth what kinde of men are meete for that office 1. Tim. 3.8 and in euery well constituted Church they were ordeyned accordingly as Philip. 1.1 True it is that the Apostles in the Primitiue Church thought it to be expedient for the better prouiding of the poore that such approoued men should be appointed to take the spirituall charge of the distribution vnto them and that these men for this kinde of ministerie were thereupon called Deacons All this gladly I confesse but when they conclude héereon that bycause the occasion of this order continueth alwayes as our Sauiour Christ said we should alwayes haue the poore amongst vs whereby God would exercise our charitie that therefore the office of the Deacons is perpetuall meaning this office to distribute vnto the poore in such manner as the Apostles appointed those Deacons to do that argument of Danaeus from whome I thinke they haue it followeth not bycause the hauing of the poore alwayes nor the exercise of our charitie towards them was not the only nor the chiefest occasion of the orginall institution of those Deacons But the chiefe occasion was this that whereas the Christians then at Ierusalem in that time of the Primitiue Church hauing all or the most of them sold their lands or houses and giuen them in common to be distributed proportionably for the greater reliefe of the poore and néedie among them bycause the Apostles at whose feete they layd downe the prices of them could not so well attend to the equall distribution being so exercised in the ministerie of the word to teach and confirme the people that dayly more and more increased whereby the widdowes of the Grecians murmured that they were neglected in the dayly ministring vpon this occasion saith S. Luke Acts. 6.1 the twelue called the multitude of the Disciples together and said it is not meete that we should leaue the word of God to minister vnto the tables wherefore Breethren looke yee out among you seuen men of honest report and full of the holy Ghost and of wisedome which we may appoint to this businesse and we will giue our selues continually to prayer and to the ministration of the word So that this occasion perpetually continuing this office also of the Deacons is perpetuall but this occasion continuing not the Christians afterwards reteyning the property of their lands and houses and the poorâ— béeing by other godly meanes prouided for this office of Deaconship signifying a
those thinges do appertaine onely to him and the generall Councell And here we beséech our Brethren confessing thus much against the pope as it becommeth good subiectes to their prince to aduise theÌ„selues withall of their former vnaduised spéeches pag. 9 10.84.85.117.1â—8.119 in which places besides their hard termes of Christian princes doe they not giue vnder the name of the Church her authoritie the knowing the hearing the examining the determining the iudging and the punishing of all matters and causes pertayning to discipline gouernment of the Church either to their pastors and teachers or to the Seignories of their gouernors And what differeth this from forbidding princes to meddle with reformation of Eccl. matters or to make lawes pertayning to causes of religion aunswering them that those thinges do appertayne only to them and to their consistories and to their particulaâ— Synodes or generall Councell But when he say they meaning the pope coÌ„meth to debate any thing with his Clergie theÌ„ all lawes and knowledge are inclosed in the closet of his breast And is this any more than to say not onely to the Prince but also to their owne consistorie gouernors of whom their Synodes consist as well as of themselues pag. 117. who should be able to knowe what order comlines aedification requireth according to Gods word but they that be teachers preachers of the same vnto all others For it is absurde that they should be taught by such in these small thinges as ought to learne the truth of in all matters This authoritie therfore can not be graunted vnto any ciuill Christian Magistrate that without consent of the learned Pastors and Elders yea against their consent of whom as in some respect he is a feeling member he may lawfully make ceremoniall constitutions whereby the Church must bee gouerned in meere Eccl. matters Sith therfore they turne al this against the Prince is not this as much as when they come to debate any thing with their Clergie Gouernors that theÌ„ all lawes knowledge is inclosed in the closet of their breasts both from the Prince and from their owne Clergie and Eccl. Gouernors Is not this as much as when they holde their generall Counsels or Prouinciall that all the authoritie must come from them For except they doe allow it it is nothing And how farre differs this froÌ„ the Popes conceit that they also are growen so wise that neither with counsell nor without the Councel they can erre or think amisse in Eccl matters Had they a generall Councell of all those that they call the faithfull ministers that composed this Learned discourse of Eccl. gouernment Well yet there is here some good hope that when our Brethr. shall haue better bethought theÌ„ of these things which they mislike in the Pope debarring the right interest of Christian Princes the verie vggly sight thereof will be as a glasse vnto theÌ„ to sée mislike their owne spéeches and doings in taking vpon them though not the verie same yet so like presumption and vsurpation especially so many and so little states as they are farre inferiour to the Pope and at the verie first péeping out of them yea before they are come to that they would haue thus to insult not onely on the Bishops and to come and set out lawes before themselues are called vnto such authoritie but also thus to blemish and deface the Christian Princes authoritie to abase and debarre it to examine and determine yea to encroch vpon the right and interest in these matters of all Christian Princes and of their owne most godly and gracious Soueraigne But since the sight of their own description of the Popes presumptioÌ„ vsurpation doth begin here to make them stoupe somwhat to the Princes supremacy let them now in good time likewise remember their own sayings pag. 77. 78. where speaking also of the Pope whose intollerable presumption say they as we haue long since banished out of this land so wee wish that no steppe of such pride and arrogancie might bee left behinde him namely that no Elder or Minister of the Churche marke these your owne wordes well good Brethren and turne them not so off against our Bishops that ye forget your selues should chalenge vnto himselfe or accept it if it were offered vnto him any other authoritie than that is allowed by the spirit of God but chiefely to beware that he vsurpe no authoritie which is forbidden by the word of God For wherefore do we detest the Pope and his vsurped supremacie but bycause he arrogateth the same vnto himselfe not onely without the warrant of Gods word but also cleane contrarie to the same Now if the same reasons and authorities that haue banished the Pope do serue to condemne all other vsurped authoritie that is practised in the Church why should not all such vsurped authoritie be banished as well as the Pope we can alleage against the Pope and rightly that which S. Iohn Baptist did aunswere to his disciples No man can take vnto himselfe any thing except it be giuen him from heauen Ioh. 3.27 and that saying of the Apostle to the Hebrewes No man can take vpon him any honor in the Church of God but he that is called of God as was Aaron in somuch that Christ himselfe did not giue himselfe to be an high Priest but he that sayd vnto him Thou art my Sonne this day haue I begotten thee He sayth in another place Thou art a Priest for euer after the order of Melchizedech Now seeing these rules are so generall that the Sonne of God himselfe was not exempted from them but shewed foorth the decree wherin he was authorized by what rule can any man reteyne that authoritie in the Church of God that is not called therunto by the word of God All these words haue our Brethren alleaged triumphantly against the Bishops whose authoritie we haue séene to be throughly grounded on the word of God But for their Consistorie Gouernors to whome they giue such great authoritie we haue as yet after all this shuffling coniecturing pulling and haling of the Scripture of the auncient Fathers and of the old Churches practise to found it vpon we could not yet finde vpon better view therof so much as one good and substantiall proofe or authoritie for it or the example but of one such man And as for their Pastors if none be Pastors but such as are ordeyned after the forme by themselues set downe Pag. 125. saying this is the right election and ordeyning of Pastors grounded vpon the word of God when we come to search better in the word of God we finde not one Pastor so elected and ordeyned And as for their selues these faithfull Ministers none of them neyther that I can learne of were so elected and ordeyned and so they haue eyther no right calling nor authoritie at all but are méere intruders yea méere lay men or else that authoritie that they
How farthe people had to deale for their conseÌ„t of restoring to the Câ—urche in Cypriaâ—s time Beza Beza in confess Christ. cap. 5. artic 43. Gellius Snecanus de disc eccl 1. methodi part fol. 437 Snecanus The examples in Snecanus The Presbytery are the Ministers of the Worde The Presbyterie delâ— in spirituall maters â—heir punishment was by the Ministerie of the word The vâ—e of the Apost Chuâ—ch for excom only in Teachers The eccl discipline by the word of God instrument of the voice Howe the charge of both the Tables but not the administratioÌ„ of all matters conteined in theÌ„ belong to the ciuile Magistrate Daneus in Christ. Isag. 3. part de potestate eccl cap. 48. The power of the keies pertâ—ines to the Pastors Luc. 10.16 Danaeus Luc. 10.16 Ioh. 20.23 Caluin in Ioh. 20. Remission of sins not separate from the office of Teaching Ier. 1.18 Tremelij aâ—not in Ier. 1. The Geneua note Bulling in Ier. 1. This seâ—tence is spoken of a Preacher Danaeus in Christ. Isag. 3 paâ—â— cap. 50. Excom exercised by the B and Prelates The poweâ— of the keyes not giueÌ„ to Peter onlie but to al the Apostles The power giuen Mat. 18. is giuen onelie to Teachers The power mencioned Mâ—th 18. is the same mencioned Mat. 16. The power of binding and loosing pertaineth to Pastors The power of the keyes is seuerall to the Apostles and to Pastors Aug. sermone de tempore 164. Aug. attributeth not exc to anie Elders not teaching Danaeus for the Elders excoÌ„ Cap. â—â— Dâ—naeus assertions for the eccl Senate Danaeus for the Senate Danaeus iarring and reconciling The Presbyterie Danaeus assertion that the Senate may consist of Deacons Cap. 54. Danaeus assertion for the College of the Presbyterie Danaeus Danaeus reasons and prooues of his assertions Danaeus first reason for the Presbyrie Danaeus testimonies al for such Elders as are Ministers of the word Hebr. 13.7 The Guides wer Pastors Phil. 1. The B were Teachers 1. Tim. 1. The Elders were Teachers Danaeus reasons for the Senate Tit. 1. The Elders were Teachers By Danaeus reconcilement to our Br. the CoÌ„sistory must be all of Pastors Danaeus c. 54. Act. 20. The Elders were Teachers * Pag. 21.22.33.51.52 57. Act. 15. 21. The Elders were Teachers Act. 11. The Elders were Teachers Danaeus 2. reason 3. parte ca. 54. Danaeus reason for the Presbyterie Ezech. 3.17 speaketh of a Teacher 1. Pet. 5.2 The Elders were Teachers Hebr. 13.7 speaketh of Teachers Danaeus 3. reason for the Presbyterie that they be expounders of Gods word 1. Tim. 4. 6. for Teachers Exhorters Danaeus 4. reason for the Presbyterie Saint Paules exc 1. Cor. 5. Danaeus additioÌ„ to the text Paule first did the act his selfe then did intimate it to them If anie ioined with Paule what those were Danaeus coÌ„clusion for Presbyterie maketh all for teching Whether one B or minister may excom How we allow of the B ioyning with otheâ— in excom Danaeus wrong assertion with out proofe The text here for S. Paules exc alone Not the nuÌ„ber of the persons but the vse or abuse of the power is materiall Pretence of shunning a Politike kingdome Danaeus approouing Pope Siritius Epistle 2. Epist. Papae Siriâ—j Danaeus allegatioÌ„s for the Canons The Presbyterie was of Sacerdotall Priests The highest Censure of excom CoÌ„cil 2. Carâ— cap. 2. Danaeus proofe for excom to be made by the Presbyterie Our Br. great ouershooting to proue their presbyterie This counsell alleaged by Danaeus maketh cleane against him The Presbyters ministred the Sâ—craments The B himself excom the Priests 3. CoÌ„cil Cart. cap. 32. Danaeus proofe out of the 4. Council of Carth. cha 22. 23. Howe the Priests were present wheÌ„ the B. gaueâ— the iudiciall sentence The B. excoÌ„municating with out the Priests Concil Elib cap. 53. Cyprian coÌ„cerning the B. authority of the keies Concil 1. Antioch cap. 13. Cap. 24. Cap. 4. The B himself may excom Cap. 5. How directly this CanoÌ„ is against our Breth Cap. 6. Cap. 12. The B. exe of a Pastorall Elder Danaeus prooues for Christes â— words Mat. 18. to be meant of a Presbyterie of the Churches Pâ—el Danaeus for the Presbytery Ambr. de dignitaâ—e saecerdotali cap. 3. The power of the keâ—es is giuen to the Church in such manner as the Sacraments are giuen The learned discourse Pag. 89. 90. Bridges Our Br. coÌ„clusion 1. Tim. 5. Tâ—is conclâ—sion of ouâ— Br. not yet inferred by anie of all these premisses Our Br. coÌ„clusion of their may ought to be and they may doo it Eccl. discipline and the charge thereof The obseruing of good order The danger oâ— erecting â—hese Consistories in euery parish Bulling Dec. 5 sâ—rm 5 de mâ—n â—er Dei Disciplin Elders not continuall Teachers Our Br. vnproportionate distinction of good man and good Gouernor The plaine sense of the double honor 1. Tim. 5.17 The learned discourse Pag. 90. Bridges The learned discourse Pag 91. 1. Cor. 5. 2. Cor. 2. Discipl of excomm Bridges The discipl of excom The weighing of Saint Paules reasons in excom the incestuous person How S. Paul laide foorth the crime to the Cor. The 2. reason that our Br. gâ—ther out of S. Paules words The excoÌ„ weighed 1. Cor. 5. S. Paule ascâ—ibeth the action of excom to him selfe How farre S. Paule weÌ„t alone without them in this excom Howe farre forth Saint Paule chargeth the Corinth to proceed after his doings Our Br. 3. reason 1. Cor. 5. Our Br too far altering of the text Our Br. collectioÌ„ of S. Paules first reason Nothing in either Epistle to the Co. to proue anie Consistorie of such Elders Discipl of excomm Publike reprehension may bee without this CoÌ„sist Our discipl of excom is neerer to S. Paules than is our Br. discipline The manifold daÌ„gers by this Seniorie Excom for light offences The learned disc pag. 91. Bridges The learned disc pag. 91. 92. Bridges How hardly we should proceede to excommunicate The differeÌ„ce of cutting a part of the naturall and mysticall bodie The Popish Excomm Difference of anathematization and Excom The learned disc pag. 92. Bridges The Popish abuses of Excomm We neede not feare the Papists Excomm The vices Excommunicable The learned disc pag. 92. 1. Cor. 5.11 Tit. 3.10 2. Tim. 2.16 1. Tim. 1.20 2. Iohn vers 10. and 11. Bridges 1. Cor. 5.11 The vices for which the Seniors should Excomm 2. especially vnder the generall name of couetousnesse notwithstanding these sinners namely obstinate Hereticks that will not repent by admonition we graunt are well worthy of this punishment though the Apostle also name it not in that place to Titus As for S. Paules testimony 2. Tim. 2.16 where he saith to Timothy Tim. 2.16 Tit. 3.10 The learned discourse Pa. 100 101. 102. Iohn 13.29 Deacons Bridges Our Brethrens exhortation to releeue the poore What Elders heere our BrethreÌ„ meane The order of our Brethrens learned Discourse The learned disc pa. 102.
Actâ— 6. Iohn 12.8 1. Tim. 3.8 Phil. 1.1 Bridges How the office of Deacons is perpetuall how not Danaeus in Christ. Isag. part 3. lib 2. cap. 11. The occasion of ordeyning Deacons Actes 6.1 The first occasion of the DeacoÌ„s institution ceassed the exercise of their office ceassed and was alteâ—ed Acts. 6.10 Gualâ—â—ruâ— iâ— Act. 6. The ofteâ— preaching of S. Stephen Aretius in Act. 7. ver 3. The qualities of those Deacons Areâ—ius in Act. 7. ver 5. Deacons preached Philip the Deacon callâ—d the doctor of the Samaritanes Philip that conuerted the Samaritanes was not the Apostle but the Deacon Gualâ—ier in Act. 8. When there waxed lesse vse of dispensing the goods at Ierusalem the DeacoÌ„s were imployed to the ministerie of the word The Deacons ministred the Sacram. It perteined to their office of Deaconship Magdeburg Centuria 1. lib. 2. cap 7. pag. 508. The office of the Deac to teach minister Magdeburg pag. 510. The Dâ—acons order of teaching excommunicating and ministring the SacrameÌ„ts How that part of the Deacons oâ—fice that perteined to distributing almes began to ceasâ—e The Ecclesiastical offices not so precisely distinguished in the Apostles times Deacons office altered 1. Tim. 3.8 1. Tim. 3.8 Phil. 1.1 The Churches in the Apostles time had not all of them Deacons and yet were well ordered Acts. 14.23 Beza in Act. 14. that Elders are taken for Deacons If Elders may be taken for Deacons Act. 14.23 so may they be also taken 1. Tim. 5.17 Diuision of Deacons office The learned discourse Pa. 103 Rom. 12.8 1. Cor. 12.28 1. Tim. 5.5 Bridges Our Br. diuisioÌ„ of the Deacons office Ambr. in Rom. 12. Distributers and shewers of mercie Distributers shewers of mercy taken generally Bulling in Rom. 12. Beza in Ro. 12. Diuers Interpretations of Ro. 11. The weakenes of Bezaes reason Caluin in Rom. 12. VVomen Deacons The Author of the fruitful Ser. vpon Rom. 12 pag. 34. The eccl discipline of womeÌ„ Deacons necessarie perpetuall by our Brethr. Hospitaâ—s Hospitalâ— almâ— houses What is ment by helpers 1. Cor. 12.28 Aretius in 1. Cor. 12. Bulling in 1. Cor. 12. The learned discourse Pa 104 105 Politike lawes for the poore Bridges Howe some part of the Deacons office ceaseth The inconueniences concerning the poore The good Politike Lawes for the prouisioÌ„ of the pore Whie the laws for the poores prouisioÌ„ being good the poore are smallie releeued by them 〈◊〉 walkers If the good laws he wel executed the DeacoÌ„s attendance shall not need And if they be not executed the DeacoÌ„s attendance wil not help it The verie maintenaÌ„ce of these deacons would take vp a great part of the pores releefe Multitudes of walkers disorderlie Practisers against the State The DeacoÌ„s taking heed would little helpe except they might punish How our Br. can for shame speak against theÌ„ that practise great matters against the State Greater daÌ„ger by these deuises of more practisers in State matters and not labourers in their callings Bringing such persons to order Our Br. maruell that such persons can by no Lawe bee brought into order The learned disc Pa. 105 106. 107 Act. 11.30 Bridges The forme of choosing Deacons The forme that our Br. prescribe diffâ—reÌ„t froÌ„ the forme that was first vsed Act. 6. Election of Deacons The reason to suppose the election was made by a Consistorie of Elders Wee may with as good reson varâ—e from our B. foâ—m as our Br â—arie from the plaine scripture The examples that our Br. alledge are nothing for them Tyrannie The weaknes of our Br. 2. reason from doing seruice in the name of all The consent of the greater part Our Breth wrong and dangerous definitâ—oÌ„ of tyrannie The ouerthrow not onely of the B but of the Princes state Preuention of coÌ„fusion The Deacons trayning to the Ministery The learned disc Pa. 107 108 Bridges The purpose of the Deacon to bee trained vp to the Ministerie of the word is no praphaning of the office Deacons Idols Kemnitius 2. pâ—â—t exa iâ— â—rident CoÌ„cil de sacr ordin super Can. 2. Our Br. calling of Deacons Idols Gods institution of Deacons not prophaned Deacons instirution not prophaned The learned disc Pa. 108 109.110 1. Tim. 2. 1. Tim. 3.13 Philip. 1.1 Collectors Act. 6. Bridges The likening the collectors to the Doctors Danaeus in Christ. Isag. part lib. 2. cap. 11. The office of Deacons altered by the holie auncient Church Alteration of Deacons The election of the Deacons Collectors not allowed for Deacons Our Brethrens reason of disalowing the the Collectors to prouide for the poore The difference betweene the essence of the office and duty of the officer The gifts of the DeacoÌ„s The Deacons qualities The defaming of the Collectors for the poore 1. Cor. 6. How a contemptible person may be a Collector for the poore 1. Tim. 3.13 Phil. 1.1 Exception of Euangelists Stephen and Philip preachers and mâ—nisters of the Sacraments Exception of Stephens Euangelistship Whether Philip werâ— an Euangelist when he first preached and baptized Actes 8. Philip Euangelist Caluine on Act. 8. Philip promoted from a Deacon to be an Euangelist The qualities of Deacons Deacons worshipful It is not necessary that the Deacons should be as worshipfull men as may conueniently be found Gentlemen Knightes Esquiers made Deacons What manner persons the gouernors should be aboue these Deacons The proâ—otion of these worshipfull Deacons The Collectors office The Collectors office to prophane 1. Tim. 3.13 Our manner of ordeyning Deacons The Deacons office consisteth not only in the ministration to the poore The part of a Deacons office This not truly spokeÌ„ Beza in 1. Tim. 3.8 Some of the Deacons parts consisted in teaching Bezaes testimony conuicteâ—h these discoursers of vntruth Caluine on 1. Tim. 3. veâ—se 9. If the Deacons should not be trained vp to preach so often as need should require they should not doo their parts Two kinds of DeacoÌ„s Aretius in 1. Tim. 3.9 The Deacons office vnder the Bishop Aretius in 1. Tim. 3.12 Deacons of two kindes the former kinde we haue the other is meere ciuil Bullingerus 1. Tim. 3.13 Ambrose Two kinds of Deacons The Deacons trayning Deacons trayned vp for the Ministery as in the old time were the children of the Prophets a Ad Maâ—urä segetem Hypeâ—ius in 1. Tim. 3. Ambrosius in 1. Tim. 3. The B. and the Elder of one order but â—he B. superior iâ— dignitie Ambr. of the DeacoÌ„s office The deacoÌ„s behauiour that they might bee chosen inâ—o the ministerie Ambr. error in mariage Ambr. declaration of the Elders and DeacoÌ„s offices The arising of controuersies The learned disc pa. 111. Bridges Our Br. their seâ—ues giuen other parts to the Deacons than the administration to thâ— poore The learned disc Pa. 111 Bridges The arising of controuersies and repressing of them The Synodes ayd Our Br. intricate speeches The learned disc pa. 111. 112 Bridges The seueral Churches driuen to pray for ayd of the Synode Disagreements