place next vnto the Canonicall bookes V. The rules of faith can be prooued onely by the canonicall bookes And therefore wee vse only the canonicall bookes for proofe of the rules of faith Hieron in praef in lib. Sal. Cypr. in sym p. 377. Con. Laod. cap. 59. and with the fathers wee teach that they are to be vsed but wee thinke the rest to be of great force to confirme the same rules beeing before sufficiently prooued VI. The canonicall scriptures take not their authoritie from the Church VVherefore this we hold without all controuersie and wee thinke it is to be holden that although the Church beeing taught of the first fathers namely Prophets and Apostles who receiued their doctrine immediatly from god and committed the same to writing and beeing also instructed by the holie ghost hath deliuered to the posteritie by a continueing and perpetuall tradition which are canonicall and which are not canonicall bookes yea and hath giuen and shall alwaies giue testimonie vnto them of the holie and heauenlie truth yet that these writings haue not receiued their authoritie from the same Church but of god onely their onely proper author and therefore that of themselues because they are the word of God they haue power ouer all men and are worthie to bee simplie beleeued and obeyed of all VII Yet that the Churches authoritie doth much auaile to make men beleeue the holie Scriptures Although wee denie not by the waie but that the authoritie of the church hath an especiall force to mooue men to the hearing and reading of the holie Scriptures as the word of god according to that of Augustine I had not beleeued the gospell for so he meant vnlesse the authoritie of the church had mooued me Tom. 6. cont Epi. Fund ca. 5. Yet the same Augustine notwithstanding in all places pronounceth that his beleefe came not from the church but from the bolie spirite whose gift faith is VIII That the church hath nopovver ouer the holie scriptures But to dispute whether the authoritie of the church be greater then that of the holie scriptures yea and much more to set downe the affirmatiue part as though the church ouer and aboue the gift of knowing the spirits and of discerning canonicall scriptures from others and of testifying of them and of interpreting of them should haue also authoritie either of adding too or diminishing anie thing from them and of dispensing with thē we iudge it more then sacriledge Deut. 4.2 5.31 12.32 Apoc. 22.18 19. For God commandeth that no man shall add or diminish nor anie one shall decline to the right hand or to the left but all together shall simplie obeye him speaking vnto them in the holie scriptures in all manner of thinges IX The holie scriptures are so perfect that nothing may be added to or taken from them For the scriptures are so holie and meerlie perfect plentifully containing whatsoeuer is necessarie to saluation that nothing can bee added vnto them written with such perfection and wisedome that nothing may bee taken from them X. And therefore men ought to rest vppon them VVherefore wee euen as all godlie men ought to doe doe rest our selues vppon the doctrine of those holie writinges holding that same spoken by the Apostle 2. Tim. 3.16 all Scripture inspired from aboue is profitable to doctrine c. XI Nothing must be established concerning religion vvithout the vvord af god but all things to be reformed by it VVe hold therefore Dist 9. that nothing must be determined cōcerning religion in the church of god which hath not apparent testimonie in the canonicall bookes or may out of them be conuinced by manifest and necessarie consequence And if at anie time there hath crept into the church anie thing either concerning doctrine or the seruice of god which is not agreeable to the holie scriptures the same ought by some lawfull meanes either quite to be taken away or els to be reformed by the rule of gods word and that all controuersies in religion ought lawfully to be iudged and decided out of the same holie scriptures XII Traditions truely apostolicall and catholicke are to be retained in the church And the traditiōs in meane while which it is manifestlie knowne haue come from the Apostles Aug. tom 7. con Donat. lib. 4. ca. 24. tom 2. 2d Ian. ep 118. D. 11. c. 8. to haue beene euer obserued in all churches as that of hallowing the Lords daie in place of the Sabaoth and such like and allthough there be no expresse commandement in the scriptures for the obseruing of them yet wee iudge that they are to be retained in the church XIII The scripture is verie perspicuous in such things as be necessarie to saluation and therefore ought to bee read of all Yea wee thinke and knowe the whole doctrine of saluation not onely plentifully but plainelie and perspicuouslie to bee deliuered in the holie scriptures and sith God neuer spake vnto his people but in their natural language which might bee vnderstood of all that it is a great iniustice and tirannie to forbidd the reading of them to anie men consequentlie the turning of them into the proper tongue of anie nation which the Lord hath willed and commaunded should be read of all men for their owne saluations sake yea should be continuallie borne about in their hands daie and night XIIII The faithfull interpretations by learned godlie men are not to be contemned Although the holie scriptures in those matters which are necessarie to saluation be plaine and easie yet wee dissolue not the interpretations and expositions of skillful and learned godlie men 1. Thess 5.21 aswell aimcient as later namely such as are grounded vppon the same scriptures and so farre forth as scriptures are expounded by scriptures and that in correspondence to the chiefe principles of faith the summe whereof is contained both in the Apostles Creede and also in the Creedes of the true generall and of the auncient holie councells gathered together against those which were notorious heretikes XV. The onely word of god to be the piller of faith and foundation of religion For our faith nether cā nor ought to groūded vppon anie other thing Rom. 10.17 then the word of god deliuered in the holy scriptures that faith may be allwaies of hearing and hearing by the vvord of god wherunto whatsoeuer in any mens works is repugnāt we reiect it whatsoeuer is agreeable we embrace it but that which standeth in a newtralitie as it shall be expedient or not expedient to the church we allow or disallow it and so we teach that it is to be allowed or disallowed CHAP. II. Of God and of the diuine persons and properties I. That there is one onely god distinct in three persons AS wee are taught therefore by the holie scriptures Deu. 4.6 which are his owne word we beleeue that there is only one god that is one simple indiuisible eternall liuing
The fourth that they should more diligently then the lay-men applie the reading and studie of the holie scriptures and those artes and tongues whereby the scriptures may the better bee vnderstood and likewise their prayers and holy contemplations The fift that they should also apply themselues with a more diligent care not one ly to the proper duetie commaunded vnto euerie one but also to all those thinges which may seeme to appertaine to edification of the whole church 39 Vppon the necessitie of the discipline is concluded the necessitie of Synodes These are the partes of the discipline without which wee see not how any congregation can be rightly ordered or preserued And how should this discipline haue any place there where the ministers doe neuer meet together to know what is amisse in the church or what is wāting to make a censure on mens deeds to iudge vpon doctrines if any new be spread to consult vppon all things which pertaine to the profite of the church we iudge therefore that meetings of ministers and ecclesiasticall Synodes are very necessary to a true wholesome administration and conseruation of churches Seing neither any ciuill state common wealth nor kingdome can stand without their senates counsailes parlaments as they call them and meetings Therefore wee would wōderfully well like that the auncient custome of the churches might bee restored that which was allowed by a newe decree of the emperour Iustinian namely that in euery prouince at the least twise in the yeare Sinods might be celebrated and that sometime also a generall councell might bee called of the most learned discreetest and wisest ministers of al prouinces and embassadours of princes which professe the gospell which if euer it might be in this our wofull miserable time wherein so many and such horrible heresies are euery where recalled out of hell it would as we thinke doe much good And wee pray vnto God the father with our whole heart through Iesus Christ our Lord that he wil stirr vp the godlie and valiant Constantines Valētinians Theodosiies who by their authoritie may call a councell in which themselues being present and moderating the Synode it might be deliberated friendly and brotherly out of the holy scriptures of godly agreemēt peace and saluation of all churches to the glorie of God and of the name of Christ and salnation of all the elect 40 Errors Wee therefore disallow all such thinges as are repugnant to this foresaid doctrine confirmed by the scriptures and chieflie these speciall pointes 1 That the church consisteth of men only and the Angells not to pertaine vnto the same 2 That the true church which is the bodie of Christ consisteth not onely of the elect but also of reprobate hypocrites that they are true members of the church 3 That the church doeth so consist of the elect and of true Saintes that in it should bee contained no hypocrites and that in the scriptures they should neuer bee comprehended vnder the churches name 4 That the church which was before Christes comming was not a true church but onely a tipe or figure of it which was to be gathered by Christ the Apostles 5 That the church hath two heades one inuisible and remaining in heauē namely Christ and another visible ruling vpon earth the byshop of Rome with whome whosoeuer doeth not agree in all matters pertaining to religion and obeyeth not him in all thinges he can not belong to the church nor be saued 6 To affirme vpon any particular church that it can not erre 7 So to binde the church to certaine places and persons as to say there onely with thē is the church 8 Not to acknowledge those for Christes churches which although they hold the grounds of faith yet in ceremonies or in some parte of doctrine doe not altogether iumpe with vs. 9 To make a separation from the churches vpon any error or for the ill life of some men 10 To stand in contention that where true doctrine true seruice and right administration of sacramēts is banished yet that therefore there remaineth the true Apostolicall church because there may be shewed a continued succession of bishops euen from the Apostles time and contrariewise that those are not true churches which although they keep fast the true doctrin right sacraments and pure discipline yet can not shewe a continuance and succession of bishops neuer broken 11 That the authoritie of any bishop in that he is a bishop is extended beyond those matters whereunto he is called of Christ 12 That the church hath authoritie to alter any thing in the scriptures or to dispense with the commaundements of God or to make new commaundements that may binde consciences 13 That it shoulde not be lawfull for ministers to marrie wiues or at least to marrie the second time 14 That ministers may not lawfully receiue stipends 15 That it is lawfull in churches to vse an vnknowne language though there bee no interpretation 16 That it is also lawfull to inuocate besides God and lesus Christ the holie men that are dead and to direct prayers and sacrifices of thanksgiuing vnto thē 17 That christians may not in the fasting time of lent and other certaine dayes eate any kindes of meate 18 That the church should do well in praying for dead mens soules that they might bee deliuered out of the fire of purgatorie CHAP. XXVI Of a magistrate SEing wee haue nowe spoken of the first kinde of men whose labour God vseth in the gouernance of the church namely ecclesiasticall ministers and their dueties and other matters belōging vnto them it remaineth that wee also brieflie declare what our faith is concerning the other kinde that is the ciuill magistrate For the Lord doeth also vse his ministerie especially if he bee a christian to the defence and preseruation of the church I. Euerie magistrate whether godly or vngodlie is of God and therefore no magistrate simply to be resisted Wee beleeue therefore that euerie magistrate aswell impious as godlie Rom. 13.1 1. Pet. 2.13 Rom. 13 7 is from the Lord God and is the minister of God for reuenge of euill doers and for the praise of well doers and therefore that he is to be feared to be honoured and his commaundements which may be done with a good conscience without breach of Gods law Rom. 13.5 to be obserued and that not onely for feare but also for conscience sake namely because the Lord so cōmaundeth Therefore in respect that he is gods minister Rom. 13.2 he is not to be resisted for who so resisteth it resisteth Gods ordinance and God himselfe II. A magistrate that commaundeth any thing against God must not be obeyed But yet if a magistrate commaund vs any thing against the will of him who sent and whose minister he professeth himselfe to bee we doubt not with the Apostles to denie obedience vnto him Act. 5.29 and to say wee ought to obey God more then man whenas
they could not quickly or easily be driuen out againe what should the inhabitaÌ„ts of that cuntrey do to prouide for the safety of theÌ„selues their childreÌ„ First they must flie into the strong defensed citties tarry there vntil by gods help the cuntrey might bee deliuered out of their enemies haÌ„ds Next least being besieged they should perish by famine or be coÌ„strained to yeld theÌ„selues to the enemie they must looke for as plentifull prouisioÌ„ of vittailes as may be And because vnlesse the Lord do keep the cittie the watchmaÌ„ watcheth but in vaine therefore all the people must with earnest prayers call vpoÌ„ god daily to bee with them keep defend theÌ„ Hereunto it is neâ—dâ—ul that al within the citty do obserue coÌ„stantly a brotherly faith loue peace concord among theÌ„selues sith euery kingdome deuided in it selfe as the Lord vsed to say cannot stand euen the heatheÌ„ do witnes that by coÌ„cord smale matters grovve to encrease by discordgreat things fal to decay Neither is the health of body to be neglected wherin the cittizens must be kept souÌ„d strong as much as may be for the profite defence of the coÌ„moÌ„ wealth For the sick deseased especially at such a time caÌ„ profite the common state very little nay they are a great burden combrance to it so far ar they froÌ„ being able to fight against the enimy Therfore it is very needfull that euery one looke to his health then there is need of a careful diligent watch least the foes by any suddain assault or by some deceite or vndermininges should pearce into the citty set vpon vs vnawares vnprouided hereupoÌ„ are night watches prouided But how can there be any watching without sobriety For by surfeting dronkenesse heauy sleepe is prouoked so that there can no watch bee kept Therefore least being ouer drowned in wine sleepe we should bee catched by our enimies we had need of sobriety what is more needefull then alwaies to haue weapons in our hands whereby we our selues may both be kept defeÌ„ded froÌ„ the blowes of our enemies and may also be able to repell and put back the enemie therefore ouer and besides our strong walles wel defensed raÌ„piers the cittizeÌ„s theÌ„selues must also be ready in their armour But nothing can happeÌ„ more pestilent pernicious to the coÌ„moÌ„ wealth theÌ„ if within their citty especially in time of warre they haue fauourers of the enemie who may indeed giue them a wipe priuily howsoeuer they may pretend friendship with the citizens and professe in words that they coÌ„sent vnto them in al matters such are perfidious traiterous fellowes Therefore there must great care be taken that diligent inquirie bee made who be in the citie what they doe what life they lead wheron they liue and if there be any founde to goe out of course from the common profession life manners of the cittie they may be knowne examined corrected punished or driuen out of the cittie But as there is nothing that can either set a deeper marke of infamie vppon the citizens or make theÌ„ deserue to be more seuerelie punished then if being entised by large promises or bribes of the enemies they betraye their cuntrey or being terrified by their threatnings they slipp from their ruler shamefully yeeld themselues so contrarywise there is nothing more honorable more profitable or worthie of greater praise and reward then if keeping sound thy faith to thy prince and cuntrey with the publike profession of the faith thereof thou constantly standest to it euen vnto death and fightest it out to the last man Therefore there is need of constancie in thy faith giuen to thy prince and cuntrey and a publike professioâ— of that faith euen vnto the death By these defensed cities I meane those churches which were once builded vppon the foundation of the Apostles and Prophets and afterwardes were repaired againe out of the gospel and truely reformed and so do hold the same foundatioÌ„s of the Apostles doctrine firme and fast with the holy scriptures vnderstaÌ„ding expouÌ„ding the same according to the sound interpretations of the auncient fathers These foundations the church was wont to compreheÌ„d in that short forme of doctrin which they cal the catechisme wherein is contained the Apostles creed the Lords praier and the ten coÌ„mandements The creede brieflie sheweth both what we must beleeue and in whome we must place the whole hope of our saluation The Lords praier manifestly directeth vs both who is to be prayed vnto and what is to bee prayed for as also for what causes God is onely to bee called vppon and that we aske all that we aske of him onely namely because his onely is the kingdome the power and the glory by which addition our assured hope is kindled vnto praier The decalogue or ten commandemeÌ„ts very briefly and plainely prescribeth how wee must behaue our selues to god-ward with what â—â—â—uice we must worship him in what sort also we must liue with our neighbours how we must die vnto our selues that is to our coÌ„cupiscence in withdrawing froÌ„ it euermore all such things as it coueteth against the law of god Vnto these three those chiefe partes of the catechisme is ioyned a fourth part the doctrine of the sacrameÌ„ts which by a Synecà oche is whollie comprehended in the great creed as they cal it vnder the name of baptisme All these thinges summarily gathered out of the holy scriptures reduced into a briefe compeÌ„diary we doubt not with the whole auncient church to cal the fouÌ„dations of al christian religion And because heretikes when they durst not simplie denie these foundations were euer wont to wrest yet do wrest and wring the same for the most part by false interpretations to their owne heresies therefore that the true churches may bee discerned from the conuenticles of heretikes we must vnderstand and expound those principles and chiefe pointes of doctrine in no other sense then as the auncient church agreeably to the scriptures by common consent specially in the best approued counsailes expounded them For what to say something for exaÌ„ple fake can be more firme certen manifestly spoken for the article in the creede of the person of Christ then those things which weâ—e determined out of the scriptures in the couâ—cel at Nice at Ephesus Constant Chalced. add also the 5. 6. by the godly fathers against Arrius Samosatenus Apollinaris Nestorius Eutiches the Monothelites whosoeuer therefore teacheth concerning Christs person against the determinations of those counsells certainely they doe not rightly hold this principall foundation of christian religion Further concerning the grace benefite of Christ the beginning whereof is his eternall loue towards vs his free election of vs to the participation of redemption euerlastin life but the proceeding of it is the free dispensation of the same redeÌ„ption once performed vpoÌ„ the crosse the effectual vocatioÌ„ iustification sanctification
Christ and he shall raigne in the house of Iacob for euer and the Apostle that he is as the sonne ouer his owne house and this house we are that is the church and in another place that he is the head of the church Eph. 5.23 the same is the Sauiour of his bodie II. Christ ordereth his church partly by himselfe and partly by assistance of fellowe labourers But the gouernment wherewith Christ guideth his church we know to be two fold one wherein he of himselfe and by his holy spirit without any help or seruice of man Phil. 2.13 Eph. 1.23 raigneth inwardly in the hearts of beleeuers and worketh in them to will and to performe and is euen all in all and mooueth vnto that which is good defending vs from euill against Sathan the worlde and all our enemies The other wherein he so guideth the church as hee also vouchsafeth to vse the help and ministerie of others aswell Angells as men especially to the preseruation of the church As of Angells the Apostle speaketh Heb. 1.14 They are ministring spirits sent forth to minister for their sakes which shal bee heires of saluation 1. Cor. 3.5.9 and of men he saieth Wee are Gods ministers by whome yee haue beleeued For like as in a man the head of it selfe by vertue of the minde which liueth worketh chieflie therein doeth so rule the whole bodie that it also vseth the helpe of euerie member to the profite of the whole bodie so Christ the head of the church doth in like sort beare himselfe in the gouernment thereof not for his owne cause or that hee needeth our ministerie but doth it for our necessitie yea for our manifest commoditie and honour III. A difference betweene the ministerie of Angells and of men By the way wee acknowledge a difference betweene the ministerie of Angells and of men sith the Angells are not sent either to teach in the church or to administer Sacraments but to performe other dueties those for the most part inuisible neither come they ordinarily alwaies and to all but at such time and to such persons as God sendeth them but the ministerie of men is apparent and perpetuall and pertaineth to euerie one IV. Jt was most aduisedly done that Angells should not teach in the church but men And wee know it was most wisely and aduisedly done of God that Christ should teach in his church not by Angells but by men both because we can not more willingly suffer our selues to be informed familiarly of our equalles then to be taught of spirits of a farre diffring nature with an vnaquainted maiesty and also because we might more easily be deceiued of Satan falsly faining himselfe to bee sent of God and transforming himselfe to an Angel of light And those surely in our iudgement are two not the least causes why the sonne of God when he was to fulfill the office of a teacher in the church would bee made a man and our brother and familier and like vnto vs in all thinges sinne onely excepted whereto that same tendeth Heb. 4.15 Heb. 2.12 Heb. 1.1 I vvill declare thy name to my brethren in the midst of the congregation will I praise thee and that same In these last daies he hath spoken vnto vs by his sonne namely being nowe made man and liuing familiarlie in the church V. There be two kinds of men especially whose ministery Christ vseth to the gouernment and preseruation of the church And although there be not one member in this whole great body of the church but Christ vseth the same to some profite of the other mēbers 1. Cor. 12.7 and so of the whole bodie as Paule teacheth yet wee acknowledge two principall kindes of men whose help and seruice he is wont to vse for the gouernment and preseruation of the church namely first teachers and others to administer the word sacraments other ecclesiasticall dueties then godly princes and magistrats whose ministeries or offices we confound not but acknowledge them to be distinct and verie diuerse among which differences this also is not the least that the ministerie of teachers is alwaies verie necessarie to the church but of politicke magistrates not so sith the former the church cannot bee without but the other it often hath wanted and may want them VI. About what matters especially the ecclesiasticall ministerie is imployed But as the summe of christian pietie consisteth in three things in faith in Christ in continual repentance that is in the mortification of our flesh and of our sinnes and quickening of the spirite and lastlie in charitie towards our neighbour so also wee acknowledge three principall parts of the ecclesiasticall ministerie First to teach and to preach the worde of the gospell and also to administer the sacraments and offer vpp the publike sacrifice of praise to God through Iesus Christ Secondly to declared by the Apostles and lastly to do all such things which though they be not expressed in the scriptures yet doe belong to order and to decencie and do make for edification and not for destruction according to the generall rule giuen by the Apostle 1. Cor. 14.40 that all things ought to be done in the church in order decently and to edification Neither thinke wee that any authoritie is giuen vnto ministers beyonde the boundes of the word of God or to any other ende then for edification therefore we denie that one Bishop or all Bishops together haue authoritie to appoint any thing against the scriptures to adde or detract any thing or chaunge any thing in them to dispense with the commaundements of God to make new articles of faith to institute new sacraments to bring new rites into the church to prescribe any lawes which may binde consciences or may be thought equall to gods law to forbid any things which God hath graunted and left free or lastly to commaund any thing without the word of God as necessary to saluatiō sith not the whole church can haue or truely be said to haue this authoritie XXI The Bishops which are also princes their politicall authoritie is not denied By the way we disallow not but that bishops which are also princes besids their ecclesiasticall authoritie they haue also their politicall rites and secular powers euen as other princes haue the law of commaunding in secular causes the law of the sword some of them the law of choosing and confirming kinges and emperors and of directing and ordering other politicall matters and to constraine people that are their subiects to do them obedience and therefore we confesse that their politicall commandements which may be kept without breach of Gods law are to be obeyed by their subiects not onely for feare but also for conscience sake Rom. 13.5 For we know that all power is of God Rom. 13.1.2 and vvhosoeuer resisteth the power resisteth the ordinance of God and that kings are to be honoured 1. Pet. 2.17 and that we
of his discipline And therefore wee beleeue that it belongeth to the true gouernment and edification of the church that princes should chiefly subiect themselues to be taught admonished and reformed by the word of God whereby others by their example may doe so also the more chearfully and that if they refuse to do it the princes or rulers maye more freelie punish them for it and compell them to their dueties IX Errors We therefore condemne all contemners of magistrats rebells seditious persons enimies of their common wealth and whosoeuer doe either openly refuse to performe their dueties which they owe to their rulers or doe craftely shift the same We condemn by name the error of the Anabaptists saying it is not lawful for a christiā man to beare office much lesse to vse his authoritie ouer his subiectes in the course of religion affirming that it is free for all men to follow what religion he will none ought to be compelled to faith We disallow them also which giue authoritie in religion vnto magistrats onely as they saye for names sake denying that they haue authoritie to call Synodes to consult about religion to reforme churches and to determine out of the scriptures such thinges as pertaine to the peoples saluation and will haue them to bee nothing else but the executors of those things which the bishop appoint As also neither do we allow those magistrats who without a sufficient knowledge in the causes do alter religion vpon their owne pleasures do condemn men neuer heard and spoile and confiscate their goods set downe rules of religion not out of the scriptures but rather against the word of God and beare themselues not as seruants of God in the church of God but as Lords ouer the churches nor will bowe their neck vnder the yoake of the sonne of God For whome that they may haue a greater knowledge of God and better mindes wee praye and beseech God the Father and the Lord Iesus Christ CHAP. XXVII Of perpetuall remisson of sinns in the church of Christ I. There is a perpetuall dispensation of remission of sinnes in the church and thereunto is the perpetuall ministerie of the word ordayned WE haue before confessed that so soone as any one is ingrafted into Christ by his holy spirit he presently obtaineth forgiuenesse of all his sinnes committed and draweth a new life from his head Christ and so is made a liuelie member of the church But because the most holie ones that are in this militant church do daily sinne euē to the last ende of their liues so that they haue still need of new forgiuenesse of their sinnes and also of new repentance and new faith to apprehend forgiuenesse of sinnes in Christ that faith and repentance is stirred vp by the ministerie of the word and sacraments therefore wee beleeue that remission of sinnes is dispensed and bestowed perpetually in the church by the ministerie of the word and sacraments and that the ecclesiasticall ministerie which is perpetuall in the church is ordained thereunto II. What we meane by the name of remission of sinnes And sith there be three things in sinne the action it selfe the wickednesse of the action therefore the sinners fault remaining in him and lastlie the desert of due punishment cleauing vnto the fault then we vnderstand that our sinnes are forgiuen vs when not onely the faulte and wickednesse of the action is not imputed vnto vs but also when as the desert or guiltinesse is taken awaye and the due punishment pardoned For then are our sinnes properlie forgiuen vs and we when wee desire in prayer that our sinnes may be forgiuen vs wee desire not onely to bee absolued from the fault and that the iniquitie maye not bee imputed vnto vs but also that the punishment and condemnation due vnto vs for the iniquitie may be forgiuen and we deliuered from our debts and guiltinesse seing that neither we can say that we forgiue our brethren their debts vnlesse wee set them free from the debt it selfe and from all satisfaction and seing it is certaine that we are not commaunded to aske any thing but that which he will giue vs and that Christ hath cancelled the hand writing of all our debts hauing himselfe made a perfect and full payment and satisfaction III. The afflictions vvhich the children of God endure after their sinnes are pardoned are not punishments and satisfactions for sinnes past but fatherly chastisement for those to come But whereas God after the forgiuenesse of sinnes is wont to afflict and scourge his children with manie torments wee beleeue that God doth it not for that they should by that meanes either wholly or in part satisfie his iustice for their sinnes seing that one full satisfaction of Christ for vs is inough and more then inough but that by them as by fatherly corrections we may afterwards be more warie and take heed what belongeth to the mortifying of sinne that dwelleth in vs and that we should no more so easilie slipp into sinne whereuppon we with Augustine do cal them and teach that they are to bee called T. 7. de pec mer. Rē lib. 2. c. 33 34. not the punishments of sinne but the tryalls of faith and exercises of the Saints IV. Sinnes are properly remitted of God alone freely and for Christs sake our mediatour Wee beleeue also Ies 43.25 that our sinnes are properly forgiuen vs of God onely by meere fauour and for Christ our mediatour sith also it is he alone against whome we properly commit sinne both mediatly and immediatly whē as we breake his lawe Luc. 23.34 and it is alwaies in the power onely of the creditour to gratifie his debtors and to forgiue their debts Whereupon Christ also as man prayed his father for them which crucified him that he would pardon them Luc. 5.21 c and forgiue them their offences when the Iewes said vvho can forgiue sinnes but onely God he partly by holding his peace and partly by shewing a miracle confirmed it Wherefore in that that Christ of his owne authority forgaue sinnes we with the fathers do beleeue it may well bee concluded he is true God sith the same cannot bee done by any meere creature but onely ministerially or as being a minister as they speak in the name and authoritie of God Mat. 18.18 Ioh. 20.23 Which wee knowe was equallie giuen not to one alone but to all the Apostles and so to all lawfull ministers of the gospell V. Christ God and man indeed forgiueth sinnes but in a diuerse manner as he is God as he is man Whereon it also followeth that Christ god and man which wee also confesse together with the father and the holie ghost forgiueth sinnes but he doth it in one sort as he is God and in another as he is man For as he is god he doeth effect the same properly and of his authoritie but as he is man he doth it and did
commaundeth to be performed faithfully and prudently by the other faculties of the minde and instruments of the body Vpon the 19. chap. Of iustification Aphorisme 6. Whereas I so expounded that place concerning the faith of Abraham out of the 15 of Genesis and the 4. to the Rom. as I saide that that same thing was imputed vnto him for righteousnes which hee beleeued concerning Christ the promised seede I did it rather respecting the matter it selfe then the bare word of faith For I was not ignorāt that both Moses and Paule spake of the faith of Abraham that this faith was imputed to him for righteousnes seing the Apostle manifestly gathering a general doctrine from the example of Abraham adioyneth these wordes But to him that vvorketh not but beleeueth in him that instifieth the vngodlie his faith is counted for righteousnes that is hee is therefore accompted iust with God because he beleeueth in him which iustifieth the vngodlie by which place it most plainelie appeareth that from the true iustification of vs are excluded our owne works and that it is whollie ascribed to onely faith aswell touching the ende as touching the beginning But when the question is asked what cause there is why iustification should be attributed to faith and not to the works thereof it is wōt to be aunswered and that both well and truely because faith not the works thereof doth apprehend remission of sinnes and Christ our righteousnes For by it we are not iustified in respect that it is a worke but in respect that Christ is apprehēded by it by the righteousnes of whom alone being imputed vnto vs we are properlie reputed iust before God and this is that which some say how faith iustifieth not in respect of it selfe but in respect of the obiect which it taketh hold on Thus is it manifest that it is true which I saide how that was properlie imputed vnto Abraham for righteousnes for that hee beleeued God concerning Christ namelie that in him all nations should be blessed and therefore Abraham himselfe also Likewise in the last aphorisme Neither deo wee allow of those which set our iustificatiō in the only remission of sinnes denying the imputation of the iustice and obedience of Christ which we thinke to be repugnant to the Scriptures Esay 7. Achild is giuen vnto vs c Whatsoeuer therefore he did or hath it is wholly ours Rom. 5. As by one mans disobedience many were made sinners so by the obedience of one many shal bee made righteous The disobedience of Adam was the breaking of Gods commaundement therefore the obedience of Christ cōsisteth not onely in his death but also in his whole former keeping of the law Likewise the disobedience of Adam was whollie imputed to vs why not then also Christs whole obedience Also wee are two manner of wayes made sinners by Adams disobedience namelie by imputation of his transgression and by the reall deriuation of sinne that is of concupiscence into vs. Why then should we not thinke the same of Christ The vertue of his obedience to the commaundements of God the father is truely communicated vnto vs so that wee also begine to obey Gods law What lets then why wee may not say that his whole obedience is imputed vnto vs 1. Cor. 1. He is made vnto vs of God wisedome and righteousnes and sanctification and redēption Phil. 2. He became obedient vnto death for which humbling of himselfe and obedience euen vnto death God hath highlie exalted him and in him vs c. He hath deserued by his obedience eternall glorie for himselfe vs as al the schoolemen and fathers do teach Therefore his obedience also to the law is imputed vnto vs for righteousnes Gal. 4. He was made subiect to the law that hee might redeeme those vvhich were vnder the lavve Therefore he kept the law for vs and for our saluation The testimonies of the fathers and also of the learned men of this age for breuitie sake we ouerpasse To conclude we beleeue concerning Christ that as for vs men and for our saluation hee came downe from heauen and was incarnate so also for the same cause he kept the law and did all the other things Vppon the 25. chapter Aphor. 10. and 11.12 When I write this cōfession of saith I write euerie thing vppon a good conscience and as I beleeued so I spake freelie as the holie scriptures doe teach that wee ought to doe My faith is grounded simplie and principallie on the word of God and next somewhat vpon the common cōsent of the whole auncient catholicke church if it doe not gainsaye the holie Scriptures For I beleeue that the thinges which were decreed and receiued of the fathers by common consent of them all gathered together in the name of the Lord without anie contradiction of holie Scriptures that they also though they bee not of equall authoritie with the Scriptures come from the holie ghost Hereupon it is that the thinges which are of this sorte I neither will nor dare disprooue with a good conscience And what is more certaine out of the histories the councells and writings of all the fathers then that those orders of ministers of which wee spake were ordained and receiued in the church by common consent of all the whole christian common wealth And who om I that I should disprooue that which the whole church hath approoued Neither haue all the learned men of this age dared to disprooue the same as knowing both that the church might lawfullie doe so and that all those thinges were ordained and done vppon a godlie purpose and to excellent good endes for edification of Gods children For confirmation sake hereof I haue thought good here to insert that which Martin Bucer of godlie memorie a man both for life and learning most famous hath left written concerning those matters vpon the Epistle to the Ephesians The ministerie of the worde being performed by reading and rehearsing the diuine Scriptures by interpretation and exposition of the same and with exhortations takē there out and also by rehearsall and catechisme which is done by mutuall questions and aunswers of the yong beginner and the catechizer and also by holie conferences and deciding of the hard questions about religion according to this manifold dispensation of wholesome doctrine there are also manie dueties in this function For whatsoeuer belōgeth to the perfectest manner of teaching is with an especiall care to bee vsed in the ministerie of the doctrine of saluation because indeed it ought to be deliuered as a knowledge both of all other most diuine and of all most difficult namelie that he which is man should liue according to God Now they which do teach diligently the artes as they are contained in certen knowne books as if they meane to teach mathematicall principles out of Euclide first of all they will reade and rehearse the same booke by and by they will expound the seuerall words such as euerie one knowes
Iohn himselfe but by some one of Iohns disciples who expounded not vnto thē the true doctrine concerning God and therefore baptized them not rightlie But all the fathers doe hold beyond all controuersie that they which are not rightly baptized into Iesus Christ as the naturall Sonne of God mediatour and so also into his father and the spirite of them both the same must bee rightlie baptized And therefore those twelue were not as being not baptized rebaptized but as being not rightlie baptized Paule did baptize them with true baptisme first teaching them the true doctrine of the trinitie which also Iohn had preached vnto them And thus much of the authoritie of the fathers from whome either in their assertions or in their expositions of Scriptures especiallie where they all for the most part doe agree I dare not decline for my cōscience sake vnlesse I be cōstrained by most apparant reasons Thus I freelie cōfesse to the whole church of Christ The reason also besids the authoritie of the fathers brought as we saw before euen by the fathers out of the verie text confirmeth me in the same opinion This reason is partly gathered out of those words which these Ephesians being asked by Paule whether they had receiued the holie ghost that is the gifts of the holie ghost aunswered saying that they had not so much as heard whether there bee that is whether that holie ghost bee existent whome Paule would haue to bee the author of those gifts so farre from thē it was that they should haue receiued him and his gifts and partlie it is gathered out of the wordes which Paule vsed concerning the doctrine and baptisme of Iohn saying Iohn verily baptized with the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus as if he had said you haue not rightlie beleeued in Christ such as he is the sonne of God God seing yee know not his spirite The conclusion followed that therefore they although they were baptised by I knowe not whome into Iohns baptisme yet were not rightlie baptized seing they were not instructed in the doctrin of the person of Christ in whome they ought to beleeue namelie that he was not onelie man and the Messias but also the sonne of God God from whome also from the father proceedeth the holie ghost and consequentlie not in the doctrine of god the father the sonne and the holie ghost in the name of all which baptisme is to be giuen And therefore that they ought to learne the true doctrine concerning the father sonne and holie ghost and resting therein to receiue lawfull baptisme that afterwardes by laying on of hands they might receiue the gifts of this holy spirite which Luke teacheth to bee afterwardes done saying but vvhen they heard it namely those twelue Ephesians what whē they heard euen when they perceiued Paules doctrine concerning true faith in Christ the sonne of God and so in his father and the holie ghost which faith Iohn had also preached and wherein they resting were baptized c. This is the interpretation of the fathers namelie that those twelue were not rightlie instructed in the doctrin of god the father the sonne holie ghost and so neither rightlie baptized and it may be confirmed both by the kindred and cuntrie of those twelue and also by the cause for which Paule letting alone al the rest peculiarly asked them whether they haue receiued the holie ghost since they beleeued By kinde they were Iewes as appeareth by Iohns baptisme vnto which they saide they were baptized and they were baptized by a Iewe. But the Iewes for the most part neuer rightlie held the doctrine of the three persons subsisting in one essence And therefore these 12 Iewes also though they graunted Iesus to bee the true Messias yet they seemed to acknowledge but onely two persons the person of God the father and the person of the Messias euen as the most thought a bare mā but yet such a one as in whome God the father dwelt but that they were altogether ignorāt that the holie ghost was an existing thing the giuer of those graces they are conuinced by their owne words But surely there was some cause why Paule comming into Ephesus where were manie of Christs disciples asked this question of the 12 Iewes onely Surelie it is to bee thought by their aunswer that the Apostle either by their owne talke or by telling of some other of the brethren perceiued that these twelue did not thinke aright concerning the holie ghost Finallie this was the Apostles argument whereby he would prooue by their owne aūswere that they were not baptized with the true baptisme of Iohn Whosoeuer hath bin baptized with the true baptisme of Iohn he hath also heard his doctrine concerning god the father the sonne the holy ghost and hath professed the same and consequently hath knowne also the holy ghost This proposition is not expressed but the proofe of it the Apostle bringeth in the 4. verse saying Iohn baptized c. that is Iohn preached not onely repentance but also faith in Christ namely that he is not onely man the Messias but also the sonne of God God from whome as also from the father proceedeth the holie ghost and that hee shall baptize in the holie ghost and therefore all which desire to bee saued must also beleeue in him as the true Sauiour But you haue not heard this doctrine nor professed it therfore haue not truely beleeued in Christ such as he is For yee your selues say yee haue not so much as heard whether there bee an holie ghost namelie when yee were baptized Therefore c. So consequentlie it remaineth that professing this doctrine and faith yee nowe receiue lawfull baptisme and afterward by the laying on of handes those giftes of the holie ghost This is the declaratiō of the argument according to the exposition of the fathers but Luke as the Prophets and Euāgelists vse to doe cōprehended the whole summe in few words And I praye what absurditie can followe hereō or what iniurie is done to the Apostles narration is the heresie of the Donatiftes Anabaptists maintained nothing lesse For they rebaptize such as are rightlie baptized the Apostle baptizeth them which had not beene rightly baptized as hauing not heard nor professed the true doctrine concerning God he tooke care they should be rightlie baptized And such when they come into the catholicke church we speake of them that bee of yeares of discretion all the fathers teach they must be baptized with true baptisme instructing them first in the doctrine concerning God Christ their Sauiour Touching the text it selfe it is no whitt wrested That their aunswer But wee haue not so much as heard whether there be an holie ghost cā not bee vnderstood of the giftes of the holie ghost it appeareth by Paules demaund following being asked with an admiration Vnto what were yee then
baptized For no mā is baptized vnto the giftes of the holie ghost but vnto the holie ghost it selfe as also vnto the father and the sonne And the Apostles held it for certaine beyond all doubt that whosoeuer were baptized either of Iohn his true disciples or of Christs disciples they were surelie baptized with instruction of the true doctrine of the holie ghost also according to Christs institution Hereupon was that admiratiō Vnto what were ye then baptized They answered him vnto Iohns baptisme For Paule thought this could not stād together that they should bee baptized with Iohns lawfull baptisme and yet should not knowe nay not so much as heare whether there were and whether there did exist an holie ghost whom Iohn both knewe and preached vnto all that came to his baptisme neither did he preach Christ without this holie ghost For he said that he baptized in water but Christ Iesus should baptize in the holie ghost Hereupon was it that meaning to cōuince them that they were not baptized of Iohn nor of his true disciples he added saying Iohn indeed c. This truely or verely is an aduersatiue particle wherby he would shew how it could not agree with the lawfull baptisme of Iohn that they said they had not so much as heard namelie when they were baptized whether there be an holie ghost or no Sith Iohn baptized none without mentioning the same And to this truely here expressed doeth a but closelie vnderstood make aunswer so that the argumēt is such as before we set downe Iohn indeed baptized c as though he had said Iohn preached both repentance and faith in Iesus Christ such as he is namely the sonne of god from whome as also from the father proceedeth the holy ghost and who baptizeth in the holie ghost and into the confession of this doctrine he baptizeth men The minor was to be added which Luke expressed not because it is contained in the twelues owne confession but vvee haue not so much as heard c. what is plainer then this text That therefore which followeth in the fift verse But when they heard it c is Lukes owne words shewing truelie and brieflie what followed vpon Paules argumentation But when they heard c namely these 12 whē they heard what what it is truelie to beleeue in Christ that he baptized men according to the confession of this doctrine concerning Christ his father and the holie ghost and that Christ alone as the onely Sauiour baptized men into the holie ghost when they heard I saye these things not onely with the eares of their bodies but also of their mindes and so beleeued and confessed the same They vvere baptized in the name of the Lord Jesus that is into Iesus as he is called and described in the Scriptures not onelie man but also the sonne of God God from whome as also from the father proceedeth the holie ghost and therefore as a true and onelie Sauiour baptizeth vs with his holy spirite Add this also that by the new interpretation there is admitted in a little narration no smale Battologie or superfluitie of words For when Paule said Iohn verily baptized vvith the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus to what ende should the Apostles haue added this concerning thē whom Iohn baptized but whē they heard namely that companie or those men were baptized For who could not vnderstand by the wordes going before if Iohn baptized they therefore which had heard professed his doctrine concerning repentance and faith in Christ were by Iohn baptized To conclude if I should allow that interpretation I see not what Paule could els proue by this whole narration but that those Ephesians had beene rightlie baptized and therefore that nothing else remained but that by laying on of hands they might receiue the holy ghost But this conclusion I doe not thinke to agree with that which goeth before it but to bee needelesse I haue to my power declared the exposition of the fathers vpon this place and that modestlie and without preiudice to anie to no other end but that I may by such reasons as I am able declare vnto the brethren which perhaps haue tooke offence at that particle in my confession That Paule did baptize those twelue againe vvhich had not bin rightly baptized that I did not put those words rashlie in my confession By the way as I said we condemne no other mens interpretation And this also I freely professe that my cōscience is such that I cannot be easily drawne to dissent frō the auncient fathers either in their assertions or in their interpretations of scriptures Vnlesse I be cōuinced enforced by manifest testimonies of holy scriptures by necessary consequences plaine demonstrations For so doeth my conscience rest and in this setled stay of minde I desire to die And therefore I humbly desire of all the brethren that if in this behalfe my opinion be not altogeather as theirs is they will by no meanes take offēce especially seeing that in all the principall points of Christian faith we haue a sound agreement Vpon the 16. chapter The 9. aphorisme The place of the 1. to the Corinth 6. beeing diligently marked as also we noted before in the 15. chap. and 14. Apho. may well decide the controversie about the wicked mens Eating that is the Hypocrites and of the sacramentall eating We say that hypocrites doe not eate the tru body of Christ sith they are void of faith namely they eare it not truely and indeede sith it is not indeede eaten but onely by true faith which they want but onely sacramentally that is they eate indeede the sacrament and the signe it felfe The Adversaries say also that hypocrites doe eate the true body of Christ onely sacramentally but by this word they meane that they receiue not onely the sacrament that is the signe but all the thing it selfe though not vnto salvation If they mean this in the same sence that the Apostle doth when he said The Corinthians were all sanctified iustified c. namely that by receiuing baptisme the sacrament of true Regeneration and sanctification they were reckoned to haue receiued the thing also sith the very sacrament hindred not but they might also be pertakers of the true sanctification although all of them did not indeede obtaine the same by reason of their hypocriticall faith thē doubtlesse I see not but such a manner of speaking may be well allowed so it be declared as it ought after the Apostles meaning This I only alleadge that the brethren may bethinke them of some good meanes of agreement that so great an offence and scandale may be rooted out of the Church We must all stand before Christs Tribunall seate Vpon the 16. chap. Apho. 10. Here should a subdistinction haue beene added of the godly because some doe come worthely some vnworthely yea one and the
not as euerie art hath it owne proper wordes and names Then if there be any collection or argumētation darke or intricate they explaine the same by Analysis or resolution and set it forth by examples and by generall precepts they teach particular things and declare how largelie the same are ment and taken And this is properlie to teach Now though this bee in faithfull and sound deliuerie of instruction yet a true faithfull teacher not contenting himselfe thus doth also rehearse and often taketh accompt of that which he teacheth and is still at hand among his schollers that of such things as they doubt they may euer require and aske the plainer exposition of himselfe Moreouer the thinges which he hath taught them he also propoundeth to be decided and handled in publike disputations that no whit of doubt may remaine To these thinges also he adioyneth oftentimes exhortations to encourage them forward in the same instructiō and exhortations from such matters as may hinder the same and also generall admonitions reprehensions and childings Lastlie such a maister marketh diligentlie what profite euerie one of his schollers taketh if he finde anie one to loyter in his learning he both priuatelie corrects him and admonisheth him of his duetie if he perceiue anie to goe through his learning lustilie him he encourageth commendeth and whetteth on to follow the studie of it more more From the seuen dueties of teaching were brought into the church 7. orders of ministers All these seuen points of teaching did our Lord Christ also obserue In the Synagoge at Nazareth he read the 61. chapter of Esay and expounded it Luc. 4. He expounded the commaundements of God vpon the mount Math. 5. And he taught in all places and exhorted he reprehended out of the word of God And he made aunswer to al that asked him aswell good as badd and also asked them as Matt. 22. He also catechized his disciples and he himselfe was present at a catechizing Luc. 2. Sith then the ministerie of teaching doth require such manifold labour there haue bin also many sorts or orders of ministers appointed to this ministerie And first of all readers whose office was in some pulpit or high place to rehearse the diuine scriptures Now this rehearsall of the scriptures was instituted to this ende that the language and manner of phrase in the scripture and the scripture it selfe also might so bee made better knowne and more familiar to the people For within one yeare they reade ouer all the bible to the people where as they which shall expound the scriptures are not able to performe more thē some one parte and that not greatnether in one yeares space And meane while by the onely reading of the holie Bible to the people the knowledge of all the principles of our saluation was wōderfullie confirmed for the same are still againe and againe repeated in each of the holie books and are declared by other other words so that the people might often by the following readings learne that which by the former they could not so wel conceiue And by this verie meanes the peoples iudgement was strengthened aswell in religion as also in the expositions of scriptures and in all doctrine which was brought vnto them either by the lawfull curats teachers of the church or by others For this cause this office of onely reading the Scriptures to the people was greatly esteemed in the auncient churches neither were any chosen for this ministerie vnlesse they were commēded for singular piety Which we may knowe aswell by other monuments of the auncient fathers as especially by two epistles of Saint Cyprian as the fiue Epist of Aurelius the reader ordained the 5 3. Epist booke 2. of Saturus and in the 4. booke of Celerinus Celestinus To these readers were afterwardes also added queristers or singing men which ordered and directed the singing of the psalmes and hymnes For the reading of the holie Scriptures it is by Gods grace verie well appointed in the churches of England if so bee that there were meete men ordained which might add a grauitie and a religion worthy the diuine ministerie in the holie readings Let them therefore diligentlie weigh consider whose mouth they make themselues which read the holie books vnto the people in their sacred assemblies euen the mouth of the Lord Almightie as also of what force and of what dignitie the words at which are read which be the words and precepts of eternall life Lastlie vnto what manner of men and for what purpose the readers of the diuine Scriptures ought to serue For they serue to administer the worde euen to the children of God for whose saluation the first begotten sonne of God powred out his precious blood and to whome by them the same saluation is more and more declared made perfect All which things whosoeuer weigheth with himselfe in true faith what grauitie decencie religiousnes can be vsed in any action which such a reader may ouerslipp And this they whosoeuer be appointed for that office ought euermore to haue in the sight of their minde that the things which are read must effectually serue for the edificatiō of faith in the hearers which is then done when the same things are well vnderstood and receiued as the very words of god To both which is requisite a pronunciation verie plaine discreet graue and religious Hereby it is knowne that they are not Christs ministers who do so read the holie Scriptures as if onely this were to bee required that as little tarrying as may be might be made in rehearsing the same Now another duetie is the interpretation of the doctrine which is to be disposed namly a more plaine declaration of the wordes and sentences This office was performed by bishops and Elders and sometime by them of the order of Deacons and subdeacons sometime also they employed vnto this function some of the laitie whom they found by the holie ghost to be made fitt for the profitable executing of the same So Origen also a lay man was called vnto this office in the church at Cęsarea in Palestine by Alexander bishop of Hierusalem by Theoctist bishop of the same church at Caesarea So Euelpis was called by Neonus bishop of Larandi and Paulinus by Celsus bishop of Iconium and Theodorus of Atticus bishop of Sinadi This we read in Eusebius his sixt booke of his ecclesiasticall storie chap. 20 and out of the epistle of those two bishops Alexander of Hierusalem and Theoctist of Caesarea in Palestine vnto Demetrius bishop of Alexandria who had reprehended the deed of these two bishops concerning Origen as a thing neuer heard of that a lay man where bishops were present should speake to the people in the congregation But this the same bishops manifestly affirmed was not true but that godlie bishopps had euer vsed to exhort such as they knewe meet men among the laitie to profite the people by interpreting the Scriptures and
by teaching to execute this duetie euen when themselues were present And therefore this second and third parte of the holie mâ—nisterie name lie interpretation teaching the Bishops and Elders did administer by themselues yet if they knewe or found anie among the inferior orders and of the laye sort also that were fitt for that duetie they ioyned them as fellow-workers with themselues In the same manner also the Bishopps and Elders did execute the fourth part of the deliuerie of the doctrine which is out of the scriptures expounded to make exhortations to the dueties of piety and dehortations from sinne and from al things which might neuer so little hinder and stopp the course of a godlie and holie life to reprehend them which sinned to coÌ„fort the penitent this function was chieflie performed by the bishops and elders because irrequireth an especial authority 1. Tim. 5. The fift part Catechizings they committed to Elders or Deacons or sometimes to ministers of inferior orders euen as euery one was thought most fitt for that kinde of teaching So Origen was also a Catechist at Alexandria as wee may reade in the sixt booke of Eusebius his storie of the church chapter thirteene and twentie The sixt parte also the holie disputations they appointed to those that seemed meetest albeit for the most part the bishops themselues ordered the same The seuenth parte priuate conference and admonition the bishops also themselues had a speciall care to looke vnto and also euermore exhorted the elders and the grauer sort of the inferior orders to do the same 1. Thess 5. Therfore this ministerie must be executed by readers in rehearsing the holie Scriptures and by bishops in expounding and teaching exhorting disputing priuate conferring as also in reading and catechizing if there bee not particular readers and catechists But the catechizings they committed to certaine elders and deacons or some specially chosen for that purpose out of the inferior orders like as they did also imploye in these dueties of interpreting teaching disputing whomsoeuer they found meete for the same in any order of the ministerie and also in the laitie as wee saide And this was diligentlie marked and considered in them all that the holie ghost did so impart these giftes of teaching among men that to one hee giueth a gifte and a singular facultie to interpret the holie Scriptures and explane the same to whome notwithstanding hee giueth not the gift so readilie and profitablie to teach and confirme the principles and grounds of our opinions out of the holy scriptures or to defend the same by disputation To another also hee giueth a peculiar and notable skill to make exhortations out of the holie Scripture or admonitions or reprehensions also to cathezice and to instruct priuatelie to whome notwithstanding are not giuen the other partes of teaching This varietie and diuersitie of the giftes of the holie ghost wee haue dailie experience of in those which teach publikelie the people of Iesus Christ which are the true churches of Christ and doe suffer themselues to bee whollie gouerned by the holie ghost Such doe religiouslie obserue what spirituall giftes are giuen to each one in the church and do imploye euerie one in his owne function according to the same giftes so much as in them lieth Wherefore to all the pointes of teaching they appoint seuerall ministers if among their owne they finde such as bee singularlie quallified and furnished by the Lord to euerie seuerall parte of teaching But because it is requisite for the saluation of Gods people that not anie church should omittanie of these seuen partes of teaching which I haue reckened Euerie one of the ministers and laye-men also in what place soeuer of the church hee bee placed ought so farre forth as hee is able to performe all these partes of teaching both reading interpreting teaching exhorting catechizing disputing and priuate confening For each one must take vnto himselfe in administring these dueties so much of each one of them as he findeth himselfe furnished made fitt for by the holie ghost Let vs weigh consider the example of a houshold well sorted ordered in which the maister or husband executeth some dueties the houswife or matron other dueties the sonnes other the daughters other the menseruants other and the maideseruants other Here while they be all at home and in health euerie one fulfilleth his owne duetie but if anie of the familie be from home or bee sicke yet if the necessitie of that seruice so vrgeth they must all needs supplie that want so that oftentimes the men must discharge womens duties and women mens the maisters their seruants and seruants their maisters Also concerning clergie discipline The third part of clergie discipline is a peculiar subiection wherein clerks and ministers of inferior degrees do subiect themselues to them which are in the superior orders ministerie This part of discipline the Lord taught vs also by his owne example who ordained his disciples to be teachers of gods choseÌ„ through out the whole world giuing them a certaine gouernement or domesticall discipline peculiar for this office whome the Apostles imitating had also euerie one his disciples whome he instructed to the right performance of that holie ministerie For euerie difficult and hard course of life requireth also a peculiar perpetual teaching instruction and watchfulnesse ouer it as wee see in the studies of philosophie in military discipline Which Lycurgus considering so instituted as Xenophon reporteth the coÌ„mon wealth of the Lacaedemonians that there should not be one sort or order in the commoÌ„ wealth but should haue a gouernement in it Also Plato in his lawes and common wealth requireth that among citizens there should be nothing without gard Hereuppon our Lord also desirous that all that be his should so bee setled and agree together as the members in a bodie are setled and knitt one to another doth make euery one of his to be in subiectioÌ„ vnto others by whome they may bee maintained mooued and gouerned as by members hauing a more large ample power and efficacie then others haue The same is commanded by the holy ghost Be subiect one to another in the feare of God Eph. 5. The holy fathers therefore in times past thus considering these matters so appointed this order in the clergy that al the rest of the clerks should be maintained and guided of the presbiterie or Elders with singular care diligence And that among the Elders the bishop as a consull among the Senators of a coÌ„moÌ„ wealth should beare the chiefest care and gouernaÌ„ce both of the whole church and also peculiarly of the whole order of the cleargie And in all the greatest and most populous congregatioÌ„s they ordained bishops and to each of theÌ„ they coÌ„mitted the next coÌ„gregations which were in little townes villages decreed that the elders curats of those coÌ„gregations whom they called Chorepiscopi cuntrie or pettie-bishops should euery one harken