are euen as much or farre more ordinarie giftes or offices then these foure which they saye are perpetuall S. Paule as is aforesaid distinguishing these giftes saith Rom. 12.6 Seeing then that we haue giftes which are diuerse according to the grace that is giuen vnto vs whether we haue prophecie let vs prophesie according to the proportion of faith or an office let vs waite on the office or he that teacheth on teaching or be that exhorteth on exhortation he that distributeth let him doo it with simplicitie hee that ruleth with diligence hee that sheweth mercie with cheerefulnesse Héere also are other giftes and offices reckoned vp besides these foure of Doctors Pastors Gouernors and Deacons If he meane by office some particular function which is ceased that would be shewed or els it may remaine and be still perpetuall If he meane by teaching Doctor by exhorting Pastor by distributing Deacon by ruling one of those not teaching presbyters preests or elders which our brethren call Gouernors yet that which before the Apostle called an office and that which followeth of shewing mercie are particulerlie specified and distinguished from these foure Doctor Pastor Gouernour and Deacon In what place then shall we reckon those two either as temporall or as perpetuall if temporall then is there moe ceased then those sixe If perpetuall then more than these foure doo remaine Likewise Saint Paule as is aforesaid 1. Cor. 12. saith There are diuersities of giftes c. For to one is giuen by the spirit the worde of wisedome and to another the word of knowledge by the same spirit and to another is giuen faith by the same spirit and to another the operation of great workes and to another other prophesie and to another the discerning of spirites and to another the diuersities of tâ—onges and to another the interpretation of toonges All these the Apostle héere setteth downe as giftes or offices distinguished one from another What now shall we saye to the gifte or office of them that had the worde of wisedome giuen vnto them Was that a temporall gifte or office seruing onelie for the firste planting and foundation of the churche among the Heathen If they saye the aboundant measure of it was temporall that maye be granted and yet the gifte and office still remaine And so likewise of the next gifte or office in them that haue the gifte of knowledge or learning For these are distinguished héere the one from the other as we commonlie say The greatest clearkes arâ— not alwayes the wisest men and these our brethren as they profeâ—â—â— all-ouer this their booke A learned discourse do so beléeue that they hauâ— the spirite of knowledge otherwise they would not commend this treatise vnto vs by such a Title so that I perceaue this gifte also is not yet ceased but that it maye be ioyned to those their foure remainders And what shall we saye to that the Apostle calleth héere the gifte of Faithe making it also a distinct office from the residue If we saye he meaneth the faith of miracles then are those two giftes following of healing and of the operation of great workes not to be vnderstood of the gift of miracles So that either the one or the other séemâ— to be perpetuall And what shall we saye to the gifte or office of discerning spirites For Saint Iohn 1. Iohn 4. verse 1. saith vnto vs Deerelie beloued beleeue not euerie spirite but trie the spirits whether they are of God for manie false Prophets are gone out into the worlde Which Epistle being called Catholike or Vniuersall serueth to all ages and people of the Churche and the gifte of trying or discerning spirites is yet requisite if not more néedefull nowe then euer it was To conclude for this place what shall we saye for the gifte or office if not of diuersities of toongs yet of the interpretations of toongs Which gifte or office is not onelie at this daye to be with all thankefulnesse acknowledged but GOD which is the author of all gooâ— giftes is highlye to be praised for it and many of our good brethren are indued therewith Moreouer in the place héere by our brethren quoted Saint Paulâ— distinguisheth the gifte or office of helping from that of healing And are all these giftes and offices ceased as temporall and seruing onelie to the first planting and foundation of the churche among the Heathen Naye rather doo not the most of them remaine still in the churche among the faithfull for the continuall building confirmation and establishing of them I graunt thâ—â— remaine in another sorte then as they were firste giuen in the primiâ—â—â—e churche and for the moste times since they haue béene giuen perhaps in an other manner and in lesse aboundance or measure of them But that is not the question but whether all these giftes and offices besides the foure of Doctors Pastors Gouernours and Deacons as they deuide them haue béene expired ceased to be in the churche since the firste planting and foundation thereof among the Heathen For this is our brethrens conclusion Likewise as we doo plainelie see that the giftes of healing of powers or miracles and of diuerse toongs haue long since ceased to bee in the churche so the offices of them which were grounded vpon these gifts must also cease and be determined And shall not we then conclude on the contrarie that the giftes yet in parte remaining the offices must in parte remaine also I speake not this to confirme the Papists of whome our brethren I graunt doo well conclude in saying Therefore the Papists doo vainelie reteine the name of exorcistes when they cannot caste out diuels and extreame vnction when they cannot cure diseases and to speake with strange toonges which they haue not by inspiration and that without anye interpretation which Saint Paule expresselie forbiddeth This dealing of the Papists was méere ridiculous and impious procéeding from a blinde zeale and preposterous imitation of that which they had not And yet whether they had it or not would néeds make ordinarie offices and imitations of them Howbeit how faultie soeuer they were therein yet belye not as they saye the diuell Their faulte was not that they spake with strange toongs which they had not by inspiration for if they had not had them by inspiration and yet had they vnderstood them and the people which heard them had vnderstood them also then had this béene no faulte in them except in speaking faultie matter But is this true that the gifte ceasing the office ceaseth What then if the gifte of ruling that Saint Paule speaketh of Rom. 12. verse 8. And the giftes of those Gouernours whome he mentioneth 1. Corinth 12. verse 28. vnderstanding the same as our bretheren doo haue ceased or doo cease or should cease will they graunt that the office of their desired Seniorie whome they call Rulers or Gouernours shoulde cease also and bee expired or determined And must wee vpon this presupposall that there was
exhorteth be diligent in his exhortation but only this in briefe or he that exhorteth in exhortation yet though these words be not named they are intended or at least they are not coÌ„trary to the meaning of the Text. What is this to the purpose Doth that warrant you not only to Paraphrast thus largely on the Text in a distinguished letter where no such words are perhaps no such meaning but so expresly to auâ—uch of the Doctors office that in this place it is distinguished from other offices namely from the office of Pastors no such distinction or officers names either exhorters or teachers being there so much as named If ye say although neither these words Let him atteÌ„d nor let him be diligeÌ„t be named in the text but either they or some like words vnderstood yet are these words named there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he that exhorteth in exhortatioÌ„ they follow immediatly vpoÌ„ the other words They do so But how chaunce ye interprete it not Let him that is an Exhorter c. mought ye not as-wel haue said so as to say Let him that is a Teacher yet he that Exhorteth is an Exhorter in respect of the action of exhortation so is he that teacheth I graunt a Teacher in yâ— action wherein he teacheth Yet as the action of exhorting giueth not to the exhorter a proper ordinary denomination as by a distinguished office to be called an exhorter more then of his rebuking a rebuker of his admonishing an admonisher of his applying an applyer of his comforting a comforter of his perswading or disswading a perswader or disswader By all which tearmes hee may bee well called in respect of the partes and actions of his office so no more doth it follow that he that teacheth true doctrine should be named a Teacher as by a peculiar office distinguished from an exhorter more thaÌ„ he that confuteth false doctrine should be called by a distinguished office a Confuter And yet he is a confuter in that action no lesse if not more distinguished from teaching true doctrine than exhorting to imbrace true Doctrine or godlye life is distinguished from Teaching And although Iunius do translate the Syriake thus Et est qui Doctor est in doctrina sua est qui Exhortator est in exhortatione sua And he that is a Doctor is in his doctrine he that is an Exhorter is in his exhortatioÌ„ At which translation I doe some what muse yet doth not Iunius so exactly separate these as distinguished offices but expoundes these wordes thus He that hath a singuler aptnesse and dexterity in executing these gifts Notwithstanding neither he nor you can inferre ther-vpon that he that teacheth is alwayes a distinguished officer from an exhorter anie more then hee that exhorteth is alwaies a distinguished officer from a Teacher And least of al can ye rightly conclude heeron that a Teacher is distinguished from the other offices and namely froÌ„ the office of Pastors For what is a Pastor but a féeder and what is more his feeding then his teaching Saue that as Musculus noted well before Pastor is a Metaphorical and vnproper terme and the proper terme is Doctor or Teacher But say you exhorting is a principall parte of a Pastors office not necessarily required in a Teacher That exhorting is a principall part of a Pastors office I assent albeit the principall part is that whereof he hath his name Pastor that principally is teaching though the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betoken also a Gouernour But now if exhortation be a principal part of a Pastors office theÌ„ is it but a part though a principal part and not a whole seueral and distinguished office by it self And if exhorting be but a part why may not Teaching be another part also and not a full seuerall and distinguished office by it selfe as exhorting is Yea if we shall go thus precisele to worke with all the giftes that the Apostle héere setteth downe and of euery of them make distinguished offices and seueral officers we should not onely racke and hale S. Paules both meaning and wordes cleane from his purpose but bring in more offices and officers then these our Learned discoursers woulde erecte and make them still speake one contrary to another about these offices Doth the Note héereon in the English Geneua Testament make suche distinguished offices of all héere mentioned Doth it not say by prophesiyng heere hee meaneth preaching and teaching and yet yee see the Apostle setteth them downe distinctlie First Prophecy then office Deconship or Ministery then teaching then exhorting then distributing then ruling and then shewing mercy And saith the Geneua Note by office or ministery all such offices as appertayne to the Church as Elders Deacons c. And yet is euery one of these by the Apostle set down distinctly by it selfe distinguished from that which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 office Ministery or Deaconship Yea where he speaketh héere firste of prophesying saying VVhether in Prophesying according to the proportion of Faith the Geneua Note saith By faith he meaneth the knowledge of God in Christe with the giftes of the holy Ghost And yet S. Paule 1. Cor. 12. saith To one is giuen by the spirit the word of wisdome to an-other the word of knowledge by the same spirit to an-other is giuen faith by the same spirit As therefore it can-not necessarily be inferred that bicause they were all seuerall and distinguished giftes of the spirite of God they were seuerall and distinguished offices and so to continue perpetually seuerall distinguished offices in the Church the gifts of wisedome knowledge faith c No more can we necessarily inferre it of these two giftes Teaching and exhorting that they must néedes be in the Church seuerall distinguished offices And as we haue séene the iudgement of the auncient fathers so it shall not be amisse to consider withall the iudgement of the moste famous late writers for this point The Historiographers of Magdeburge noting the Primitiue Churches order for the vse of these offices in the Apostles times to say Prophetes Euangelistes Pastors and Doctors did not make certaine degrees of persons in the Ecclesiasticall regiment but eyther they seeme to be numbred among the Apostles and their fellowes or among the Presbyters or the Deacons With what moderation Calvine distinguisheth the gift of teaching of exhorting into 2. offices we haue somewhat already heard He that is ordeyned a Minister saith hee let him exercise his gifte in ministring Neither let him thinke that hee was taken into the degree for himselfe but for others As though he should say let him fulfill his office by ministring truely that hee may aunswere to his title euen as straightwaies vnto Doctors he commendeth vnder the name of doctrin whole or sownde edification in this sense he that excelleth in doctrine Lette him knowe the end thereof is that the
Ministers of the word But to coÌ„sider this conclusion of Danaeus we denie not nor mislike of the Bishops ioyning with manie where the weightines of the matter so requireth where manie of these ministeriall Elders may conuenientlie assemble and adioyne themselues vnto him or wher any such Colledge or CoÌ„sistorie of theÌ„ were Howbeit that the B. nor anie other Eld. being a Minister ought or can exercise this power alone but that either the Eccl regiment shoulde be transformed into a meere tyrannie or into a politike kiâ—gdome Danaeus shewed héere no cause or reason of this saying And we haue great reason to thinke contrarie for that S. Paule denounced the excommunication against the incestuous person Though Danaeus saith he ioyned with him Elders yet the text mencioneth none Yea it is clean contrary Paule speaketh of his owne action in the singular number I haue iudged him And the like he saith of Alexander and Hymenaeus I haue deliuered them to Sathan 1. Tim. 1.20 And yet S. Paule can not be said héerin to haue transformed the Eccl. regiment into a more tyrannie or into a Politike kingdome These therefore are ouer-hard speaches if there be no other default in the excommunication but onlie in the number of the denouncers of it or iudging of it so that in the matter it selfe it be not Clauis errans a wrong key or in a wrong locke or the key writhed and wrested but ordered aduisedlie as it ought to be Neither is this anie thing like the Popes tyrannical claime but cléene against it if euerie B. haue this power as much and as primarilie and plenarilie as he and where one ruleth ruleth rightlie it is no tyrannie Neither if it wer tyrannie in one would the number helpe it in manie For so it might come to 30. or to 10. tyrants for one tyrant as it did in Athens and in Rome But all lyes in the parties vsing or abusing of this power And if anie draw néere if not to a Politike kingdome héerein but rather to a Politike gouernment of manie they might rather be suspected that woulde drawe it from the Ministers of the word of God to so manie Politike men that are not Ministers of Gods word and draw the discipline also to so manie Politike matters that it might be feared in stéed of doubting a Politike kingdom we should fall into a farre worse estate and ouerthrowe both Churche and Kingdome too But héere I wonder what Danaeus meaneth to alledge for proofe of the auncient discipline this Epistle whether true or counterfet of Pope Siritius Will our Br. allow of those Epistles Then not onelie these Presbyteri are more often called Sacerdotes but neither may they nor Deacons marrie nor if they were married before might companie anie longer with their wiues after their entrie into the Clergie nor could be admitted at all into the Clergie if they had before married a widdowe no nor anie might be ordeined into the Ministerie without the witting and consent of the B. of Rome What a tyrannie would this bring in so directlie to bring in credit and authoritie these suspected Epistles And wherfore in the ende must all this be done Forsooth because Danâ—eus findeth in one of his if his Epistles these words Facto ergo Presbyterio c. the Presbyterie therefore being made it is euident that it is contrarie to the Lawe of our that is of the Christian doctrine Whereupon wee following the Apostolicall precept because they declared it in another sort than that which we receaued it is manifest that this is the onelie sentence made of all aswell the Priests or Elders and Deacons as also of the whole Clergie that Iouinian Auxentius Genilis Geminator Felix Plotinus Martianus Ianuarius Ingeniosus who are found to be the kindlers of new heresie and blasphemie that beeing condemned for euer by the sentence of God and our iudgement they shoulde remaine out of the Church Which thing not doubting but that your holinesse will keepe I haue directed vnto you these writings by my Brethren and fellow Elders Crescent Leopard and Alexander which by their feruent spirit can fulfill the religious dutie of the faith Héere is an excommunication made by a Presbyterie but what that Presbyterie was and of what Presbyters Preests or Elders it consisted both the words doo declare where he calleth these men Compresbyteros his fellow Elders and a little before speaking of the same writing which héâ—re he condemneth in the Heretikes he saith It was detected Iudicio Sacerdotali by the iudgement of the Sacerdotall priestes For although he ioyne all in the consent of the iudiciall sentence yet were not the Deacons and all the Clergie anie of that Presbyterie But by the Presbyterie he meaneth Compresbyteros such Priests as himselfe was Neither is it maruell if all these were assembled to the excommunication of them whome they call blasphemous Heretikes for this excommunication was of the highest degrée being a condemnation for euer as Siritius saith which Danaeus after ward calleth Anathema maranatha And therefore it followeth not thereupon that although this was not made by the B. himself that therefore there was no excommunication made by the B. or by by anie Priest himselfe at all But to prooue this excommunication of the Bishops ioyned with the Presbyters to be euer so vsed Danaeus adioyneth to this Popes Epistle the decrée of the 2. Council holden at Carthage about this Pope Siritius time wherae chap. 2. are these wordes Aurelius the Bishop saide when in the Councill past before it was treated of the moderation of continencie chastitie these 3. degrees were by consecrations annexed in a certeine writing vnto chastitie I say Bishops Priests or Elders and Deacons it so pleased them as it is meete that the holie Bishops and the Priests of God also the Leuites or those that attend vpon the diuine sacrameÌ„ts should in all things be continent that they may simplie obtein of God the things they pray for that that which the Apostles haue taught and the Antiquitie hath obserued we also should keepe It was said of al the Bishops it pleaseth al that the Bishops the priests or Elders the Deacons or those that handle the sacraments being kepers of shamefastnes doo abstein themselues from their wiues It was said of them all It pleaseth vs that all and of all those that serue at the Altare shamfastnesse be kept Héere is a goodlie Decrée that Danaeus citeth to prooue that no excommunication should be made without a Presbyterie It is a world to sée how our Br. are so bent to erect this Presbyterie that they can scarce find anie sentence meÌ„cioning Presbyterâ—s Presbyters Priests or Elders though it make cleane against them and against God all yet forsooth this verie name is so catched vp to make a shew of Antiquitie for these Elders that it séemeth if euer our Br. haue ouer-shot
require it for the better executing of their offices If this be not their meaning I cannot sée what better construction to make of their words And the verie examples which héere they finde also doo directlie confirme this sense For although in the one Act. 14.23 they tell vs that Paule and Barnabas ordeined elders by election Which example we shall afterwards God willing sée more fullie oftener then once discoursed yet neither followeth it that those presbyters preests oâ— elders must be vnderstood of a seniorie that are gouernors and not teachers to be elected or ordeined in euerie church and our brethren themselues before spoke onelie of an holie ministerie which words are vsuallie restrained vnto the diuine ministers of the word sacraments Neither followeth it that although the churches had elected them which cannot necessarilye be gathered on that text whome they knew fittest to be ordeined that therefore they had anye thing at all to doo in the ordeining or making of them For the text is plaine that Paule and Barnabas did ordeine them and not the churches with Paule and Barnabas did ordeine them As for their other example Tit. 1.5 dooth most apparantliâ— confirme the same and cleane ouerthroweth the ecclesiasticall gouernement that their selues desire For first what ecclesiasticall office Titâ—â— had the verie subscription of S. Paules epistle vnto him dooth declare To Titus the first elected bishop of the church of the Cretenses Which subscription what it inferreth we shall God willing haue further occasiâ—â— to note againe heereafter In the meane season it accordeth to our brethâ—rens saying that he had by S. Paules assignement for the executing of 〈◊〉 episcopall office the whole Ile and people of the Cretians as his prouince or region distributed and limitted vnto him And our brethren further confesse Also Paule left Titus in the I le of Creta that he should ordeine Elders in euerie citie as he had appointed And not onelie so but as appeareth by Saint Paules owne words For this cause left I thee in Creta that thou shouldest redresse the things that remaine and shouldest ordeine presbyters preests or Elders in euerie citie as I appointed thee What these Presbyters Preests or Elders were least we should vnderstand them to be Consistories of gouerning onelie and not teaching presbyters preests or elders He procéedeth saying If anie be vnreprooueable the husband of one wife hauing faithfull children which are not slandered of riot neither are disobedient For a Bishop must be vnreprooueable as Gods steward and so foorth as by the description of the properties there required dooth appeare especiallie the last that he may be able to exhort with wholesome doctrine and improoue them that gaine-saye it Whereby we may plainelie sée that he meaneth onelie the Bishops and Presbyters Preests or Elders of the worde Héere of these Bishops and Presbyters Preests or Elders S. Paule giueth to Titus the authoritie or iurisdiction to be their ordinarie or the ordeiner of them in their Episcopall and presbyterall office without anye mention at all of any others election of them besides himselfe to appoint and ordeine such as he should sée to be sufficientlie qualified for those offices And that he should thus doo in euerie citie in Creta which Iland at that time had many and famous Cities To conclude he giueth him charge and so withall authoritie that hee should there continue to redresse those things that were remaining to be doone Which what things they were some orders perhaps of ecclesiasticall gouernement méete for their state yet bicause they are not specified no prescribed order of this or that ecclesiasticall gouernement can be inferred on those generall words Neuerthelesse they prooue that he had authoritie and that a continuing authoritie to redresse such ecclesiasticall matters as were amisse or not yet established among them So that héere is a manifest iurisdiction Episcopall yea Archi-episcopall not onelie ouer Pastors and Teachers being elders in euerie particuler church but also ouer Bishops hauing authoritie ouer whole cities Titus being aboue them all through-out yâ— who le I le as a Regionall or Prouinciall Bishop which we vsuallie call by the auncient terme Metropolitane or Archbishop And all this dooth héere by the waie before we come to the proper treaâ—isâ— thereof their owne example which they haue héere found out moste â—â—â—â—festlie prooue directlie against the ecclesiasticall gouernement that they seeke for From these places our brethren returne vnto the testimonies that they cited before prefixing one moe Rom. 12. vnto them Concerning the diuerse offices of the ministerie we are taught by Saint Paule Rom. 12.6 also 1. Cor. 12.28 and Ephes. 4.11 Where we reade that God hath ordeined in the ministerie of his Church thâ—se seuerall offices namelie Apostles Euangelists Prophets Pastors Doctors Gouernors and Deacons also men indued with the giftes of healing of powers or miracles and of diuerse toongs Concerning the diuers offices of the ministerie our brethren searched before but they could finde nothing for their desired Ecclesiasticall gouernement And yet heere the places which before were onelye cited in the margine are now ascited and promoted into the Learned discourse it selfe belike on hope of some better matter Howbeit they saye nothing They doo héere but muster on a plumpe come foorth for a shewe and so passe by in a confused order and not in their places as the Apostle setteth them downe And a number are left out that are also mentioneâ— in these chapters héere cited euen almoste as manye as bee héere nameâ— For besides these the Apostle Rom. 12. verse 6. reckoneth vp diuerse other giftes Seeing then saith hee that wee haue giftes which are diuerse according to the grace that is giuen vnto vs whether we haue prophecie let vs prophesie according to the proportion of faith or an office let vs waire on the office or he that teacheth on teaching or he that exhorteth on exhortation be that distributeth let him doo it with simplicitie he that ruleth with diligence he thâ—â— sheweth mercie with cheerefulnesse Héere are seauen giftes by the Apostle mentioned And 1. Cor. 12. beginning at the eight verse he saith Now there are diuersities of giftes but the same spirite and there are diuersities of administrations but the same Lord and there are diuersities of operations but GOD is the same which worketh all in all But the manifestation of the spirite is giuen to euerie man to profite with-all for to one is giuen by the spirite the worde of wisedome and to another the worde of knowledge by the same spiritâ— and to another is giuen faithe by the same spirite and to another the giftes of healing by the same spirite and to another the operation of grâ—â—â— workes and to another prophesie and to another the discerning of spirites and to another diuersities of toonges and vnto another the interpretation of toongs Héere againe are nine giftes reckoned vp of the which eight were not before Rom.
former place the Apostle teacheth that they are the ordinaunce of God saith hee GOD hath ordained in the Church firste Apostles secondlie Prophetâ—s thirdly Doctors or Teachers In the later place hee testifieth that our Sauiour Christe ascended on highe ledde captiuitye captiue and hath giuen giftes vnto men amongest which giftes he accounteth the function of Teachers Who should then refuse to embrace the ordinaunce of God Who should depriue vs of the free gift of Christ Your argument is this The ordinaunce of God free-gift of Christ is such as none should refuse to embrace it or depriue vs thereof The office of Doctors or Teachers distinct from Pastors is the ordiâ—aunce of God and the free gift of Christ Ergo None should refuse it or depriue vs of the office of Doctors or Teachers distinct from Pastors Your Maiâ—r you let alone as so cleare and inuincible that nothing caÌ„ be said therto Your Minor you confirme by 2 places out of S. Paule 1. Cor. 12.28 Eph. 4.11 And â—â—rst because you would carry your Maior so cleare away without touch of brest Let vs sée how the very proofe of your Minor beates it if we should go no further True it is in your former proofe 1. Cor. 12. that it is the ordinaunce of God and that there he reckoneth vp thirdly Teachers but if this be named there the thirde then belike there were two reckoned vp before Neither doth the text stay at the third of Teachers but procéedeth saying Then them that do miracles after that the gifts of healing helpers gouernours diuersities of tonguâ—s And euen so lykewise for your other proofe Ephes. 4. that the function of Teachers iâ— among the giftes of Christ he reckoneth vp there also three other before it yea fower by your reckoning of them if a Teacher be distinguished from a Pastor Now then if the Maior of this argument may go so scotfrée what aileth this argument on the same The Ordinaunce of God and free gift of Christ is such that none shoulde refuse to embrace it or depriue vs therâ—of But Apostles Prophetes Euangelistes they that do miracles the giftes of healing helpers Gouernours diuersities of tongues are the ordinaunce of God and the free giftes of Christ Ergo None should refuse to embrace Apostles Prophetes Euangelistes them that do miracles c. or depriue vs of them My Minor I prooue out of these two testimonies 1. Cor. 12.28 and Eph. 4.11 Nay soft will you peraduenture say staye your prooues of your Minor till yee haue prooued your Maior For except yee distinguishe what manner ordâ—naunce of God and what manner free-giftes of Christ they bee your Maior can-not be so roundly yéelded vnto No can say I are they not all the ordinaunces of God and free gifts of Christ. Who then should refuse to embrace them or depriue vs of them Nâ—y be not so hasty perhaps will you say for we refuse not to embraâ—e them in their kindes nor we depriue any of them but allowe them as ordinaunces and free giftes of God but not ordinaunces or giftes all alike For say you of these offices some were temporall seruing onelye for the first planting and foundation of the Church among the Heathen some are perpetual pertaining to the nourishing and building vp of the Church for euer Is it euen so I pray you then my Maisters turn the glasse and looke héere vponyour owne argument Yea but wil you say we speake héere of that ordinaunce and gift that is perpetuall Doe ye so Looke on your wordes better once againe and also on the prooues of your Minor Do ye finde there any such distinction either specified or inferred of these two Testimonies What though it be not wil you say will you deny that the ordinaunce and gift of Teaching is perpetual No I denie it not in that sence the Apostle speakes it Nowbeit as you would distinguish it from Pastors and make it a seuerall office and in that sorte make it as perpetuall as Pastor is I may well denie it nor you doe proue or euer are able for to proue it But the thing that in your Maior I nowe denie is that euery ordinaunce of God free gift of Christe is so perpetuall that none may nowe refuse it or be depriued of it And yet properly we may wel say it is no refusal to embrace the ordinance of god nor depriuation of the free gifte of Christe on our parts when Christe him-selfe refuseth to continue the ordinaunces and giftes in his Church then are we no longer to vrge them or to looke for them To the Minor that the office of Doctors or Teachers distincte from Pastors in such forte as is héere prescribed is the ordinaunce of GOD or free gift or any gift of Christ at al til ye can better proue it out of these 2. places I denie it For these places doe rather inferre that the ordinaunce gifte or office of a Teacher is not so precisely distinct from a Pastor The former place 1. Cor 12.28 not omitting the ordinaunces giftes offices transitory and comming to those that are perpetuall mencioning Teachers Since Pastors are Teachers also by your owne teaching doth rather inferre by Teachers Pastors then cleane omitte them And so doe many both auncient and late interpreters expounde the worde Doctor or Teacher in that place Chrysostome Tertió Doctores Nam qui c. For hee that fortelleth thinges to come fore-telleth them all by the spirite suggesting them As for the Teacher it often falleth out when as hys reason is of his own making Whereupon also â—e saith in an other place the Elders that gouerne well should be honoured with double honour especially they that labour in the administration of the worde of doctrine c Which sentence of S. Paule to Timothie these our Learned discoursers applie vnto their Pastors To whome accordeth Theodoret. Tertio Doctores Nam iâ— quoque c. For they also beeing inspired with Diuine grace did both alleage doctrine out of the diuine sentences and also they brought foor the morall Exhortation which these Discoursers here forbid them as appertayning vnto the Pastors office Hieroms opinion of the word Doctor or Teacher in the said place as it is in his common places cited by Musculus so the same Wolfgangus Musculus on 1. Cor. 12. saith Non recenset Accurate c. He doth not exquisitly recken vp al the offices of the Ministers of Christ. For Eph. 4 he placeth Euang Pastors after Prophetes and then placeth Teachers And it appeareth that Teachers are the same whom there he calleth Pastors The worde is apparant that wee should vnderstande them to be Teachers who Teach in the church This was the office of Bishops and Presbyters who also by a Metaphorical word were called Pastors Whome the Apostles placed ouer the Churches that they had planted And notwithstanding Act 20. Paule heere by the spirite of God saith that they were
chiefeste power of all kynde of matters Thus saith Caluine of them so that the office of these 70. béeing méere laye and nothing like to the gouernment of the Ministers of Gods word and Sacramentes and the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being indifferent to other aswell as to them and that both before and after them it hath no likeliehoode that the ministers of Gods word are called Elders of the similitude of those seuentie auncientes True it is that they are so called and that often in the new Testament and neuer sacrificing Priestes But what is this to the name priest Can you say The spirite of God neuer calleth them priestes The spirite of God say you doth often cal the Ministers Elders but euer-more precisely auoydeth to name them sacrificer or priestes Yea doth it so Howe doeth it then often call them Elders when that which we name in English Elder is in the very terme of the spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which very worde the English terme priest by contraction is deriued Doe yee thinke this is a sufficient warrant to come in with this Parenthesis as we vse the terme And I pray you what an vsage cal ye this Before yee called them sacrificing priestes and made your argument all on sacrificing priestes And nowe yee come in with Sacrificers or priestes Not making these sacrificers or priestes to be termes disiunctiue distinguished offices but as betokening al one office or thing that to be a sacrificer is to be a priest and to be a priest is to be a sacrificer and that sacrificing priest is all one As we vse the terme say you they are all one As you vse the tearme say I you vse it greatly amisse and verry farre from the vsage of the spirite of God and from the vsage of all the writers both of the olde testament and the new And if both these names as you confesse were vsual among the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifiing sacrificers the other Elders then to vse these wordes one for an-other as you heere dooe is a foule error and abuse Especially where we would or shoulde of purpose speake properlie and distinctly of these thinges For we must not thinke to scape héere with this saying euery thing as it is vsed or taken but what it is it selfe and how it should be taken Namelie heere of you going about to reforme thinges and tearmes that you say haue beene abused and to reduce them to their firste originall vse and institution Now the terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 howsoeuer the spirit of GOD vsed it in the old Testament and yet most commonly different from the sacrificer but especially in the new Testament neuer for sacrificer but chieflye for the Minister of the word and Sacramentes Our English worde prieste being deriued from the same greeke word as also the Latine the French the Italian the Spanish the high and lowe Dutche doo all deriue their names of this office from this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Presbiter Prestre Presté Prete Priester euen as we say Priest And many such wordes we haue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopus Euesqué Vescoue Obispo Bischoff and we say Bishop and as the French Eglise c. of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wee Ecclesiasticall on the same and Church which the Northren English calleth Kyrke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacon of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a number of our English wordes are deriued But if nowe the Papistes haue afterwards abused this terme Presbiter which we commonly call prieste for sacrificer Is it not lawfull for vs to reduce this worde vnto the same vse it was then and long time after in good sense vsed Since when so-euer wee vse the same for the Ministers of the Gospell we protest to vse and vnderstand it in no other sense than the new testament doth And if we wanting a fitte tearme for Sacrificers the worde Priest hath beene ill applyed vnto Sacrificers hath not the word Bish. Deacon Clerck Church Sacrament Ceremony Baptisme Euchariste Crosse Image Saint Doctor Gospell and a number tearmes moe béene moste shamefully abused and yet doth not their abuse debarre our libertye of vsing these tearmes vnderstanding them in the true senses of them And although I for my part do not mislike the name Elder being the true English of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as likewise shepheard or feeder is of the word Pastor if this worde Elder had béene in our Englishe tongue more ordinarily vsed and more properlie applyed to the Ministers of Gods word and Sacramentes where-as the word Prieste being deriued from the Gréeke and ariued héere is at the most but a frée denizen yet since this frée borne Elder is so fréely used to so diuerse senses that not only your selues vse it for an-other kynde of Elders and because also it is more vsually taken for those that be méere Politike officers for all that are more auncient than others and so yee héere cal the 70. auncientes and ordinarily we vse it for Elders in yéeres and for those that haue liued died long before our times therefore me thinkes the tearme Elder is not so fit a tearme hauing so many prophane senses to be applyed to the Ministers of Gods word and Sacramentes as is this our indenized word Priest And as also Pastor is an-other worde forreyner borne and yet your selues had rather vse that tearme yea and make it your especiall proper tearme then shepeheard or féeder because the word shepheard is although the righter and playner English yet properly betokening baser persons and feeder too generally applied to prophane vses Howbeit Brethren without too earnest strife for these tearmes this is but my simple opinion a little declyning from your Learned discourse vpon this title of Priest Notwith-standing as far from all allowing or liking the popish sacrificing Priesthoode or any other of their errors or superstitions as thanks be to God you our Learned brethren or any other reformed Churches are As for the Latine worde Sacerdos as who would say a giuer of holye thinges albeit indéede Sacerdos is no more the true exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then priest is of Sacerdos Yet is not this worde so vtterlie left out of the new Testament but that S. Paule saith Rom 15.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this that I might be the minister of Christ among the Gentiles sanctifiing them to the Gospel of God Wherin he 〈◊〉 alludeth to the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Feguernekinus in his promptuary of Marl. saith in the title of Pastor Pastores quo sensu sacer dicūtur In what sense Pa. are called sacerdotal priests But for the vse therof as either the penury of the tongues permitted or the vse preuayled so the Graecians though hauing otherwise a tongue most copious retained still their olde name 〈◊〉 〈◊〉
to bee allowed of the apostle but also the allowance of a faithful substitute in the absence of the Bishop and pastor Secondly the office of pastors is not onely to teache the same trueth in their seuerall Flockes but also to applye it to the time and persons of whome they haue charge with exhortation and reprehension with consolation of the afflicted and threatning of the obstinate c. This in fewe wordes is set foorth by saint Paule speaking of the diuerse giftes of God in his Churche hee sayth whether it bee hee that teacheth in his doctrine or hee that exhorteth in his exhortation The Doctor therefore teacheth without exhortation The pastor teacheth and exhorteth withall More at large hee setteth foorth the same office in his exhortation vnto the pastors of Ephesus willing thâ—m to followe his example who supplied that office vntil they were able to succeede in his place Also very breefely and yet fully hee describeth the same vnto Timothy shewing first that all his foundation must bee out of the scriptures which were sufficient for all partes of his charge and then moste earnestly commaundeth him to practise the same withall diligence his wordes are these Al scripture is inspired of God and prositable for Doctrine for exhortation for reformation and for enstruction which is in righteousnesse that the man of GOD may be prepared to al good workes therefore I charge thee before God and before the Lorde Iesus Christe which shal iudge the quicke and the deade at his appearing and in his kingdome preache the worde bee instant in season and out of season improoue rebuke exhort withal long suffering and doctrine Nothing of all this is in controuersie vnderstanding teaching according to the measure of euery pastors gift saue this sentence that the Doctour teacheth without exhortation which wée haue before at large confuted The first part therefore and the cheefest of a pastors office or duetye is to feede with wholesome Doctrine the flocke that is committed to his charge and therefore saint Paule describing what manner of men are meete for that charge vnto Timothie requireth that a Bishoppe or Pastor bee apt or able able to teache For if a man haue neuer so much knowledge and bee not apt or able to teache hee ought by no meanes to be admitted vnto this vocation And vnto Titus writing Chapter 1. the firste verse 9. he requireth that hee bee suche a one as holdeth faste the faythfull woorde accordinge to doctrine that hee also may bee able to exhorte with wholesome doctrine and improoue them that saye againste it Weereupon it followeth necessarily that whosoeuer is him felfe ignorant in the knowledge of Gods woorde therefore vnable eyther to exhorte with wholesome doctrine or to confute them that gaine-say it is altogether vnmeete for the office of a pastor or Bishop Albeit we might héere inquyre how it was said before First he maye no more lawfully haue charge of 2. or three Churches c. and then Secondlie the office of pastors is not onely to teach c. And nowe to conclude vpon this second saying The first part therefore and the chiefest of a pastors office is to feede with wholesome doctrine Notwithstanding not to stande on such reckonings though we with they had reckoned more orderly for our Brethrens sake professing ouer the head of euery page A Learned Disc. as also for the vnlearneds better perceauing their lear discourse thereon to come to the materiall point here required that the Bishop or the Pastor should be apt and able to teach to exhort and to confute c. This we yéeld vnto considering withall the diuersities of mens giftes euen in the Ministerie how some haue ten talents committed vnto them some fiue some two and some but one so that all emploie them after their abilitie to the Lords aduantage we hope the Lord wil not condemne but commend the poore trauaile of that seruant so that hee haue not hid his one talent in the napkin And admitting also that which Saint Paule saith 1. Cor. 12. ver 7. c. so often by our brethren otherwise remembred The manifestation of the spirit is giuen to euery one to profit to this man is giuen by the spirit the word of wisedoÌ„me to another is giuen the word of knowledge according to the same spirit to another faith in the same spirit to another the gift of healing in the same spirit to another faculties of powers to another prophesies to another discerning of spirits to another the kinds of tongues to another the interpretation of tongues and all these things worketh euen the selfe same spirite distributing to euerie man seuerallie euen as he will and ver 28. c. And God hath ordained some in the Church as first Apostles secondlie Prophets thirdlie teachers then them that do myracles after that the giftes of healing helpers gouernors diuersities of tongues Are all Apostles are all Prophets are all teachers are all workers of myracles haue all the giftes of healing doe all speake with tongues doe all interpret Neither also forgetting that place Rom 12. that our brethren themselues entering into this matter on the other side of the leafe put vs in minde of Seeing then we haue giftes that are diuerse according to the grace that is giuen vnto vs whether wee haue prophesie let vs prophesie according to the proportion of faith or an office on the office or he that teacheth in teaching or he that exhorteth in exhortation he that distributeth with simplicitie he that ruleth with diligence he that sheweth mercie with cheerefulnesse All which places dulie considered and conferred that though these offices be not so distinguished but that one may haue mo of them as we haue alreadie proued against our brethrens too precise seuering of them before which now in the Pastor they woulde ioyne together for many of them and that of necessitie yet heereby we may plainlie see there is no such necessitie of the coniunction of these seuerall giftes in all Pastors but although some haue them all some are not so furnished but that notwithstanding they want some of these giftes by our brethren here so necessarilie required yet are they not to bee cleane excluded out of the Ministerie And how do our brethren here then saie If a man haue neuer so much knowledge be not apt or able to teach meaning by teaching not onelie such teaching as they ascribe onelie to Doctors but also publike preaching which conteineth both teaching and exhortation as they sayd eueÌ„ in their last Section the Pastor teacheth and exhorteth with all except he can teache thus he ought by no meanes to be admitted into this vocation And yet if he could do this and were not able to confute them that gainsay the wholesome doctrine he is altogether vnmeete for the office of a pastor or Bishop This were very harde to be vrged with such a peremptory necessity
be lauashly cast forth to the blemish suspition and slaūder of the Ministers But our brethren yet thinke harder of the matter as it were euen in pronouncing the sentence of eternall condemnation on many whole Churches in the realme they say If there be no way of saluation but by faithe and none can beleeue but such as heare the word of God preached O Lord how miserable is the state of manye flockes in this lande who either seldome or neuer heare the word of God trulie preached and therefore know not how to beleeue that they might be saued I meruaile now lesse if our learned Brethren bee so hard hearted against all those learned or vnlearned if they bee not preaching pastors as to thrust them cleane out of all the Ministerie since that in this their too earnest zeale they thrust withall so manie flocks in this land and in many other lands cleane out both of the state of saluation also of the meanes to be saued For first loe heere what a number at a clap by this thunderclap of theirs are flatlie pronounced to be perpetuallie damned whom we charitablie hope and verilie beleeue to be as safelie saued as our selues If there bee no waie of saluation but by faith how well might we then crie out indeede O Lorde how miserable is the state of all our infants dying not onelie before but also after Baptisme in their infancie The Papists as they pronounce that none are saued but onely such as are baptized so for Faith likewise they holde this opinion that there is no waie of saluation but by faith albeit adding other things thereto and séeing their infantes not capable of Faith they affirme that they are saued not by their owne faith but by the Churches faith and by the faith of their Godfathers or Godmothers as we call them that in baptizing vndertake and aunswere for them Luther and diuerse other following him perceiuing the grosenesse of this error vpon which sundrie inconueniences depend to be saued by the faith not of himselfe but of other affirme that our infants haue theyr selues the substance of faith although it be not able in act to shew it selfe and that as Saint Paule saith out of Abakuk ca. 2. The iust liueth by his owne faith they are likewise saued and iustified by their owne faith But Caluine séeing further into this matter and that this properly and in verie déede is not faith which requireth both an intellectual knowledge and an actuall assured persuasion and confidence on the truth of Gods promises and couenant in the mercies and merites of Christ Iesus which act of the minde infantes haue not and considering that saluation properlie dependeth not on the act or on the habit of our faith but on Gods eternal election and the performance of his promise and that faith being the gifte of God is indeede the onelie meanes and waie of saluation to those that are capable to vnderstand by beléeuing the same applie the promise of Christ his merites saluation to themselues but vnto those that are not yet growen to this capacitie their naturall defect or rather vnripenesse maketh not the promise of God frustrate nor defeateth the election that was before the children were borne yea ere the foundations of the worlde were laide purposed in Gods eternal decrée this foundation is sure God knows who are his Caluine therfore willeth vs not to applie these sentences of Christ that recommend faith vnto vs vnto the infants but vnto those that are growne to capacitie by the gift of God in them to vnderstande and apprehend the same And for the infants of vs which are faithfull and so included in the couenant betwixt GOD and his people admitting our infants to receiue the Sacrament of regeneration because though they bee not capable of knowledge and faith yet are they capable of the thing signified and of the fauour of God the Father of the grace of Christ the sonne of the inspiration of the holie Ghost yea although they die before they receiue the outward signe yet not to presume to iudge them cleane debarred and bereft of these inward graces but to relie vpon the promise of the couenant that he will not onelie be our God and so our sauiour that haue faith in him but the God and sauiour of our séede also although yet they haue not faith in him and that we and our séede shall be his people Neither onelie in an outward sanctification whereby as the roote so the branches are holie but by the inward sanctification and by saluation so farre as accordeth with his eternall election in Christ Iesu. So then except this which our Brethren héere saie If there be no waie of saluation but by faith be restrained to such onelie as are both of yéeres and of discretion also to vnderstād at the least in some measure by faith to applie the word of God vnto them we should finde a manifest errour and too hard a iudgement contained in this sentence that there is no waie of saluation but by faith Secondly héere followeth vpon this an assumption farre more hard and peremptorie concerning the word of God than this former proposition concerning faith in him And none say our Bre. can beléeue but such as heare the word of God preached Indéede the ordinarie meanes to faith is the word of God which in the meane while debarreth not anie extraordinarie meanes for God fréelie to instill his spirit and to giue his gift of faith by inspiration as Caluine saith on the 14. verse Rom. 10. vpon these words How shall they beleeue in him on whom they haue not heard and how shall they heare without a preacher Hee placed heere no other word than that which is preached because this is the ordinarie meanes that the Lord hath ordained of dispensing the same If anie doo further contend thereon that God cannot instill into men the knowledge of him by other meanes than by the instrument of preaching we denie that is was the Apostles minde who onelie looked on the otdinarie dispensation of GOD but woulde not prescribe a lawe vnto his grace So that againe we sée that this saying of our Brethren heere is preiudiciall not onely vnto mens faith but vnto Gods grace thus flatlie to affirm that none can beleeue but such a◠heare the word of God preached But all this for faith and preaching our brethren thinke to warrant out of Beza in his Confession cap. 4. Artic. 35. where he saith thirdly sith that wihout faith entrance to Christ life aeternall is open to none and the preaching of the word is the ordinary instrument of the holy Ghost to engender faith in vs it followeth that the preaching of the word and the same effectual is to be required in all of ripe yeeres to this purpose that they may be saued except whē it hath pleased God extraordinarily to worke in their harts If our
Caluine that as wee haue alwayes soone kindes and that effectuall of preaching the Lordes death at the Ministration of the Lordes supper so though wee haue not alwayes the kinde of preaching which our Br. vrge vnnecessarily as meere necessary and we graunt also to be conuenient and wish it could in euery place bee had yet wanting this maner of Preaching hauing all the other we may boldly and safely auowe that it is a consecration as Cal. calleth it a right administration of the Sacrament as we vse it But say our Brethren And forasmuch as the spirite of God compareth the sacramentes to seales that are added for confirmation of writings we know well that a word or writing may be auaylable without a seale but neuer a seale without a writing Howe can this be rightly alleaged against vs that haue both the seale and the writing ioyned together but rather make for vs against our Brethren For if this confirmation of writinges by the seale added therevnto and this auaileablenesse of the seale ioyned to the writing be of the spirite of God Sith wee haue both of them in the Sacramentes iointly together and vse the seale neuer without that worde or writing that Gods pen-men by the inspiration of his holy spirite did set downe in authentical recorde of writing Howe can our Brethren maintaine their sayings that we sacrilegiousely seperate and pull the writing from the seale or the seal from the writing and giue a dead beggerly and worldly Element or bare seale that is not auaylable but against Christes institution and againste Gods spirite Surely in this and such like slaunders our Brethren do not a little sinne euen against the spirite of God in them and against their owne spirites and knowledges that knowe well ynough and can not bee ignoraunt but that we ioyne alwaies the writing to the seale whensoeuer we deliuer the seal and that in as ample manner as the writing is left written vnto vs. Neither do we deliuer onely the writing with the seale and read the whole writing at the deliuery but read it in such plain clear manner that euery one which receiueth the same may well perceiue the content of the writing the validity of the seale and all the mystery purport and effect of the whole deede Only this no large voluntary Discourse is at euery time of the deliuery made thereupon And is this so necessary also in all déedes written sealed deliuered and withall bréefely and plainly declared in whose name and act and to what vse end it is so passed that ther must be always besides al this a large treatize vttered by the deliuerer to the receiuer or else the deed is not an autenticall deede nor auailable our brethrens fallation is to open a secundum qâ—id ad simpliciter Wee haue not the writing preached at the action in such maner as they wold haue it preached therefore we haue not the writing in this action but the seale without the writing Hereupon our brethren againe conclude Therefore in this behalfe wee haue had great default so long time to commit the administration of the sacramentes to those men who not onely haue bene knowne to be vnable but also haue bene forbidden to preach the worde We do not excuse the default of any that haue admitted any such into the Ministerie that haue bene knowne to be vnable to administer the sacraments Neither defend we any such vnable Ministers or would haue them them to be allowed or tollerated Let such being known a Gods name be orderly remooued and prouided for But we stand now vpon the absolute necessity of this ability that our brethren vrge to be in euery Minister to whom the administration of the sacraments may be committed that he must néedes be withall a Learned Preacher of the Worde Which though we also like off so farre as stretcheth to conueniencie yet we dare not nor can admitte this absolute necessity vnderstanding preaching as is aforesayde But sée héere on whome moste of all our Brethrens accusation of this so great default will light They doe wel before hand to enclude themselues in the number saying in this behalfe wee haue had great default for although they meane nothing lesse in this wee that héere they speake of than to charge them-selues with any part of this default but with a mannerly tearme reach at others yet how will they acquite them-selues héereof For if we haue had great default in this behalfe to commit the administration of the sacramentes to those men that are knowne to bee vnable to preache the worde vnderstanding preaching in that sense that our brethren here do for frée extemporary or premeditate exhortation admonition application c. How do not they incurre the same default except they will denye Doctours or Teachers to bee Ministers of the Word and so by their own confession Ministers also of the Sacraments and yet by their former principles they permit them not to exhort admonish nor apply c. Which things are most necessary vnto preaching namely to that preaching that is vsed at the administration of the Sacramentes If they say these Doctors notwithstanding be not vnable for they can do it though they may not doe it What booteth this shift for if they may not then in all right which is as good as in all might they be vnabled to preache and yet not vnabled to minister the sacraments Either therefore let our Brethren deny that they may minister the sacrameÌ„ts or deny this to be so great a default that a sacrament may be administred without this manner of preaching Or else whether shall wee bee found more faulty that suffer Ministers to administer the sacraments that are vnable to preach at the administration of them wishing not withstanding they were able and helping their vnabily what wee can and prouide as many able as wee may or they which doe vnable many Ministers that are able and say they can doe it but they must not And so both committe a greate default heerein and quite and cleane ouerturne themselues and all their owne principalities on this matter And see againe how this in the nicke commeth in that they adde of our forbidding to preach Doth not this also most of al euen in this point fouch theÌ„selues in not permitting Doctors teachers to exhort apply is not this al one as if they forbad them preaching as for our forbidding it is not so absolute nor so peremptory but either it is because they haue not the gift of publike exhortation and application c. Which if they had and would vse the same as they should accordingly none of vs woulde forbid them And yet may they notwithstanding be Ministers of the Word else how should euen our Brethrens Doctors be Ministers of it Or perhaps they are forbidden because of some defect in the parties life or some other occasion that might make him offensiue
confusion but of order What maketh our Breth to ware so bold to take away not only the Bishops Pastors authority of gouernemeÌ„t but thus also to mocke dally with the multitude But as matter of conscience mouing theÌ„ hereto they say we finde in the word of God certaine officers appointed for gouernment And they say very sooth But do they not find also in the word of God that Princes Magistrats are certaine officers appointed for gouernment If they say they meane it of Eccl. gouernment doe they not finde likewise in the word of God that Bishops Pastors are certaine officers appointed also for Eccl. gouernment But they meane certaine other officers whoÌ„ they will further describe anon And if we should graunt this also and withall that that charge belongeth vnto those that are such would it follow that it belongeth only vnto those that are such Or that there should be such alwaies in euery congregatioÌ„ to haue that charge which those had when they finde in the word of God that any such supposed officers were acording to the time place appointed for their extraordinary kind theÌ„ of gouernment This is ouer much boldnes to affirme neither shall they finde so much in the word of God But let vs now sée where they will finde it And that doth S. Paule plainly declare where he putteth a difference of the seuerall offices of the Church whereof he nameth Gouernours for one 1. Cor. 12.29 and Rom. 12.8 Let him that ruleth doe it with diligence Our Breth haue found out these sentences â— or 4. times already and we haue séene at large the discussing of these places But because they find it againe let vs craue pardon of the readers once again to peruse theÌ„ least any should thinke when they alleage any testimonie for proofe besides their bare sayings that we sleightly shooke it off They say S. Paule doth plainely declare it where he putteth a difference of the seuerall offices of the Chuch whereof he nameth Gouernours Our Brethren doe well indéede to say seuerall offices but our question is nowe of seuerall officers For although by some of these seuerall offices may also seuerall officers be vnderstoode yet not so but that moe than one seuerally of these offices yea many of them ioyntly were competiblie sometimes to one man According as God hath delt to euerie man the measure of faith as S. Paule sayth Rom. 12. for as we haâ—e manie members in one bodie and all the members haue not one office so wee beeing many are one bodie in Christe and euerie one one anothers members Seeing then we haue giftes tâ—at are diuerse according to the grace that is giuen vnto vs whether Prophecie according to the proportion of faithe or the ministerie in ministring eyther hee that teacheth in doctrine he that exhorteth in exhorting hee that giueth in simplicitie he that ruleth in carefulnesse hee that hath mercie in cheerefulnesse Might not one man haue diuerse of these giftes or offices May not he that prophecieth teach Nay is not prophecying mixte with teaching yea a teaching it selfe And haue we not shewed sufficiently howe teaching may be ioyned with exhortation and exhortation with teaching And may not both of them be ioyned with the ministerie or with an office as some translate it And may not giuing and shewing mercie be ioyned together as well as they may bee separated a sunder And why then may not hee that hath all these giftes as some haue had them all rule also as well as he that hath but some of them or but the gifte of rule onely Yea may not these wordes here of him that ruleth be vnderstoode also of ciuill officers or gouernours and not only of Ecclesiasticall And haue wee not also heard that some excellent writers among our Brethren do so expounde here the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that gouerneth And therefore no certaintie of our Brethrens gouernours can bée gathered out of this place And as for the other place of 1. Cor. 12.28 the Apostle sayde before ver 7. c. But vnto euery one is giuen the manifestation of the spirite to prâ—fite For to one is giuen by the spirite the worde of wisedome to another the worde of knowledge by the same spirite to another faith in the same spirite to another the giftes of healings in the same spirite to another the operations of powers to an other prophecie to another discerning of spirites to another the kindes of tongues to another the interpretation of tongues But all these thinges worketh one and the selfe same spirite deuiding to euery one euen as he will So that no certaintie neither can be affirmed heere in what measure these giftes were giuen Whether one to euery one or to one moe And this séemeth the more probable that some had mo than one of these giftes because many of these are coincident and distinguished not so much by diuerse officers as by diuerse offices of these giftes And euen so for that which followeth ver 28 And some indeede hath he placed in the Church first Apostles secondly Prophets thirdly Doctors then powers afterwarde the giftes of healinges helpings gouernances kindes of tongues Are all Apostles Are all Prophets Are all Doctors Are all powers Haue all the giftes of healinges Do all speake with tongues Doâ— all interprete Did not all these giftes concurre in the Apostles heere first mentioned and some of them in the Prophetes and in the Doctors Yea when he commeth to the repetition of this gift and should by order as he doth the other mention the gift of gouerning which our Brethren here especially discourse vpon vrge more than the other the Apostle though he reckâ—n vp other seuerally yet as though gouerning might be better included in the other he repeteth it not nor sayth are all gouernaunces As he sayde before are all Apostles Are all Prophetes Are all Doctors are all powers But either conteyneth it in one or some or all of the former offices or giftes or else passeth it in silence as not so necessarie as the other and yet the other are not ordinarie offices And so hee omitteth helpinges except in the gifte of healinges he include it Besides that hee expresseth not here also any more than in the other place Rom. 12. what kinde of gouernment in the Church he meaneth Whether ciuill onely or Ecclesiasticall only or both of them mixt or separate And howe then can our Brethren so boldly affime that S. Paule doeth plainely declare these officers that must be ioyned in coÌ„mission with the Pastors or with the Bishop and giue their consent with him in the hearing trying and determining of all matters But nowe vpon the bare allegation of these two places our Brethren procéede to this conclusion Therefore there ought to be in euerie Church a Consistorie or Segnorie of Elders or Gouernors which ought to haue the hearing
seconde instance which is as they say For explication of the clause in the article of predestination where it is sayde that the elect may fall from grace and such like matters Whether it bee negligence or willfull peruerting that I knowe not but I conster it rather to the gentler faulte notwithstanding for those that professe themselues to be faythfull Ministers and to sette foorth a learned discourse and thus grosselye to burthen the articles yea one of the chiefest articles in doctrine agreed vppon by all the learned Clergye of the Realme and aprooued by all the authoritye and states of the realme with grosse and palpable errour and to charge the Article with an euident vntruth if this discourse maye vaunt of learning yet I woulde with that the learned discoursers were a little more faythfull Ministers leaste this parte thereof might of any be termed not a learned but a lewde and vndiscreete discoursing Where it is sayde in the article of predestination which is the seuenteenth article that the elect may fall from grace or any such lyke matter in that article the wordes of the article are these Predestination to lyfe is the euerlasting purpose of GOD whereby before the foundations of the worlde were layde hee hath constantlye decreede by his Counsaile secrete to vs to deliuer from cursse and damnation those whome hee hath chosen in Christe of mankinde and to bring them by Christ to euerlasting saluation as vessels made to honour Wherefore they which bee endewed with so excellent a benefite of God be called according to Gods purpose by his spirite woorking in due season they through grace obeye the calling they bee iustified freely they bee made sonnes of GOD by adoption they bee made like the Image of his onelye begotten sonne Iesus Christe the walke religiouslye in good woorkes and at length by Gods mercie they atteyne to euerlasting felicitye As the Godlye consideration of predestination and our election in Christ is full of sweete pleasan◠and vnspeakeable comforte to godlye persons and such as feele in themselues the woorking of the spirite of Christ mortifying the workes of the fleshe their earthly members drawing vp their minde to high and heauenly thinges aswell because it doth greately establish and confirme their fayth of eternall saluation to bee enioyed through Christ as because it doth feruently kindle their loue towardes God so for curious and carnall Pastors lacking the spirite of Christ to haue continually before their eies the sentence of gods predestination is a most daungerous downefall wherby the diuell doth thrust them eyther into desperation or into rechlesnes of most vncleane liuing no lesse perilous than desperation Furthermore we must receaue gods promises in such wise as they be generally set foorth to vs in holy scripture and in our doinges that will of God is to be followed which we haue expressly declared vnto vs in the word of God This againe is the whole article of predestination and election worde by word set downe as it is in the booke And now what one sentence or but one worde is here that our brethren can prooue to bee erroneous not grosse and palpable as they say but to haue any spice neuer so couertly conueyed of any the least errour in the worlde if our bretheren be of sounde iudgement in this article as I hope they be Or what doubtfull spéeches are there in this article that néede explication for feare they might be vnderstoode erroneously But where are heere these words that our bretherē haue by name burdened this article of predestination withall saying for explication of the clause in the article of predestination where it is sayde that the elect may fall from grace and such like matters May not our bretheren be ashamed so grossely and palpablie to fall from this grace of telling the truth so oftentimes before but specially heere in so great a matter challenging one of the principall articles of our religion for grosse and palpable errours or vntruths and their selues to fall intoso open so vntrue and foule a sclaunder But to helpe our brethren as much as we may with the true cleering of our selues from so great and dangerous a sclaunder for our brethren harpe here about some thing they meane be like in the 16 article which is not as they saye of predestination but of sin after baptisme where it is sayde thus Not euery deadly sin willingly committed after baptisme is sin against the holy ghost and vnpardonable Wherefore the graunt of repentance is not to bee denyed to such as fall into sin after baptisme After wee haue receaued the holy ghoste we maye departe from grace giuen and fall into sin and by the grace of God we may arise againe and amende our liues and therefore they are to bee condemned which say they can no more sinne as long as they liue heere or denye the place of forgiuenesse to such as truely repent Héere indéede this article sayth that after we haue receaued the holy ghoste wee maye departe from grace giuen and fall into sinne and by the grace of God wee maye arise agayne and amende our liues And is there any errour or anye darkenesse or doubtfulnesse or suspicion or inclination to errour in these woordes for although they speake here generally and mention not the elect of whome they speake in the article following which wée haue alreadye perused yet neyther speake they of falling from grace which woorde falling might perhaps bée construed of them in the harder sence as though they were destitute of all grace and cleane voyde of the spirite of God neyther the woordes nor the sence tendeth to any suche matter but are onely these that after weehaue receaued the holy ghost we may depart from grace giuē fal into sin c. Nowe whether this bee vnderstoode of the Elect or not maye not such as are not of the number of the Elected bée truely sayde also to haue receaued the holye Ghoste in the giftes of some graces of the holye Ghoste giuen vnto them The Apostle saythe 1. Cor. 12. No man can say Iesus is the Lorde but by the holye Ghoste And yet sayth Christ. Matthew 7.21 c. Not euerye one that sayth vnto mee lord Lorde shall enter into the kingdome of Heauen but hee that doth the will of my Father that is in Heauen and manye will saye to me in that day Lorde Lord haue wee not by thy name prophecied and by thy name caste out Deuilles and by thy name done manye greate woorkes And then I will professe to them I neuer knewe you departe from mee yee that woorke iniquitye And yet those that receaued these giftes of working miracles c. They were graces giuen thē of the holy Ghoste And Sainct Paule calleth them Charismata and spirituall giftes the administration operation and manifestation of the spyrite the diuersities of whose giftes he reckoneth vp as wée haue seene 1. Cor. 12. And did
God So be it Blessed are the peace makers for they shall be called the children of God Math. 5.9 AA A DEFENCE OF THE GOVERNEMENT ESTABLISHED IN THE CHVRCH OF ENGLAND FOR ECCLESIASTICALL MATTERS The Preface of the learned discourse vnto the Christian Reader THE holie Prophets hauing oftentimes but searched when and at what time the foreseeing spirit of God declared vnto them the manifold afflictions and troubles of the Church to come haue therevpon entred into great lamentations for the same and haue not only wept and fasted themselues but haue compiled for the Churche whole bookes of Lamentations therein instructing them what waye to take for appeasing the wrath of God breaking out against them The Defence c. IN this applying the great lamentations weepings and fastings of the holy Prophets for the manifolde afflictions and troubles of the Church to come either in their daies or the timeâ— succeeding wherof they prophecie◠〈◊〉 the semblable manner of weeping â—asting compiling like bookes of Lamentations by the fore-seeing Spirit of God reuealing vnto these our brethren â—â—e liâ—e manifolde afflictions now to inâ—â—â— vpon the church for the like offences our brethren héere in 〈◊〉 both too much abuse the fore-seeing spirit of God and take too farre vpon them 〈◊〉 be such Prophets and offer too great an iniury to Gods Church 〈◊〉 time God be praised héere in England both in threatning vs 〈◊〉 like calamities and in burdening vs with the like causes 〈◊〉 â—hey can shew in them selues the like warrant of the fore-seeing 〈◊〉 and shew also that we prouoke the â—ierce wrath of God in like offâ—nces But what speake I of their abussingthus the applicationof tâ—â—se holâ— Prophetes when they dare also abuse the Apostle S. Peters words and his application of those Prophetes and of the for-seeing Spirite of God in them Doth Peter applie it to any such manifolde afflictions and troubles of the Church to come to prouoke any to enter into great lamentations for the same to weepe and faste and to compile for the church whole bookes of lamentations and not rather in that place heere quoted cite onely the Prophets fore-telling of our saluation and of the comming of Christ and although withall of his sufferings yet of his glorye c. to confirme our faith in him whose wordes are these 1. Pet. 1.9 c. Receiuing the ende or rewarde of your faith euen the saluation of your soules of which saluation the Prophets haue inquired and searched which prophecied of the grace that should come vnto you searching when or what time the spirite which testified before of Christ which was in them should declare the sufferings that should come vnto Christ and the glory that should follow vnto whome it was reuealed that not vnto themselues but vnto vs they shoulde minister the thinges that are nowe shewed vnto you by them which haue preached vnto you the Gospell by the holye Ghoste sente downe from heauen the which thinges the Angels desire to beholde What is héere in this application of S. Peter that is not cleane contrary to that wherto our brethren do applie it This therefore is too foule a wresting of the Scripture and that in the veryâ— first entrie into the matter to stumble vpon such an vntruth or rather so to enforce it to discourage the people and to slaunder al the state of the Church thereby I note not this that we on the other side should instifle our selues as though we were not sinners or as though our sinnes were not manifold and grieuous sinnes or as though we wouldflatter any in their sinnes or lay pillowes vnder their armes lull them in the sleepe of security with singing vnto them Peace Peace No howsoeuer they burthen vs vntruly with that poynt we do by the grace of God as much acknowledge our manifold wickednesse and heauie prouocation of Gods wrath as doe our brethren though in other respectes then they doe For that which they impute to the lawes orders established in our Churche we sée not any iust cause so to diuerte the faulte from vs but rather to acknowledge in repentaunce the disorders to bee in our selues in not submitting our selues as we ought to doo in the duetie of our obedience to the lawes and orders For when we consider the sincerity of our faith whiâ—h God hath giuen vs grace by his Gospel to professe and beholde the â—â—â—uelous light of his kingdome into the which out of the power of darknâ—sse and shadow of death wherein we sat he hath translated vs the vnâ—â—ekeable ioy and consolation of the spirit of God that we receiue héereby doth recomfort and confirme vs against the feare of our sinnes and terrour of the wrath of God But when againe we consider how we walke not in this light that shineth to vs but professe to be the children of light and commit the works of darkenes how our laws be good and our liues be euill this is a great touche vnto our conscience which rebating our ioy bringeth feare least the kingdome should be taken from vs and giuen to a nation that shall bring foorth better fruits thereof When we see how these three capitall vices of the world whereof S. Iohn complaineth The lust of the flesh the lust of the eies the pride of life doth so mightily cary away the greatest parte this we crie out vpon and bewaile the euent whereof indeede wee feare and giue warning of it as much we hope to our powers as any of our brethren do at least we confesse this is our duty offer to ioyne with our brethren in the earnest reprehension of these and al other vices and in denouncing Gods righteous iudgements on all those that continue vnrepentant in their sinnes and we reioyce with them that reioice and mourn with them that thus do mourn wishing to god herein that they also would ioine with vs. But their mourning is not for such grieuances nor their thretnings for such vices For we sée many that are great fauorites of their plotformes both dwell swel in these vices and nothing by our brethreÌ„ said vnto them yea they are of theÌ„ to all apparaunce not a little esteemed as of whom they are most maintained and vpholden But our brethrens chiefest mourning is a grudging repining at their brethren preachers as themselues are professors of the Gospel with theÌ„ and the chiefest spirituall fathers in our Church be they neuer so learned godly yet are they grieued at their superior dignitie better mayntenance and greater authority Yea they maligne and burden the lawes orders and gouernment it selfe not the abuses onely Yea they spare not the authority that is giuen to the Prince their most gratious Soueraigne but are offended therewith that they cannot thereby haue the entry which they séeke for into those lawes orders authority offices and discipline which they would bring in and wherof they haue
wisedome shall turne the truth aside but all shall stand in the euident demonstration of Gods spirit The waye which they haue before set downe although it be not able nor likelie without some moderators and determiners appointed by hir Maiestie and their honours to effect a perfect reconciliation and sure vnion yet the matters in controuersie being so in writing on bothe sides debated cannot well be saide to come naked in respect of the robes and ornaments of the scripture sithe the grounds of all their prooues should be taken either out of the expresse testimonies of the scripture or out of necessarie consequence of the scripture Except perhaps they meane by being richlie attyred with all robes and ornaments which the scripture giueth vnto the synodicall assemblies for such conferences their owne interpretations and rhetoricall exornations of the scripture But let the scriptures as they say be searched out for the true vnderstanding of them with as much reasoning as shall be thought necessarie and sufficient without all by matters quarrels euasions and coulours whatsoeuer and so a Gods name naked or adorned let the matter be further tried when it shall But what meane they héere that they adde yet further That there be much order when the spirit of euerie prophet shall- be subiect vnto the spirits of the other prophets Would they reduce this synodicall conference to the order of prophesying which they began of late in the imitation of that order which S. Paule mentioneth 1. Cor. 14 For that was not a strict and logicall reasoning nor a deliuerie of their assertions and aunswers by writing but a discoursing at large by mouth nor so properlie anie disputing one against another as an interpreting one after an other or exhorting instructing and comforting one another as the spirit which at that time wrought miraculouslie in them gaue them vtterance is this then that conference which our brethren desire Bicause they saye they would not be stopped of free and sufficient answer This is nothing agréeable to the waye whereof they saide before they could thinke of no waie but that which should be When the reasons on both sides without all out-goings are shortlie and plainelie deliuered in writing each to other And héere contrariwise they would haue the Iudgement of all sufficientlie heard and the spirit of euerie Prophet to be subiect to the spirits of the other prophets and that all shall stand in the euident demonstration of Gods spirit So that vnder pretence of the demonstration or reuelation of Gods spirit as though yet those miraculous reuelations and demonstrations of the spirit of God were still and in these matters to be expected and not the manifest euiction of Gods word if once they said that we on our side had not the spirit of God but onelie they either we must yeeld to them or else nothing shall- be determined betwéene vs. But if the matter shall come to the iudgement of the other prophets supposing all to be prophets in the synod or companie appointed for the conference our brethren might perhaps be deceaued of their hoped successe without anye lordlie carriyng awaie of the matter Neither is it méete we graunt that the matter should be stopped without such free and sufficient answer as is requisit for such a disputation or with lordlie carrying awaie of the matter with no substance of reason or by authoritie or pregnancie of wit or plausible persuasion of mans wisdome to turne the truth aside These spéeches are but byowse slaunders glaunsing at the Bishops and at the synodall assemblies in the conuocation house as though they out-countenanced the matter with such shifts which is neither charitablie nor truelie spoken by our brethren But who come néerest to these practises we shall sée afterward God willing when wee come to the treatise of Synods in this learned discourse Lastly say they that there be peace without all bitternesse reuilings suspitions charging of men dead and aliue whereby affections are moued iudgement blinded and men driuen as with a mightie streame from the loue of the trueth When it commeth thus adorned we thinke that which we labour to procure to be so honorable not onely before God but also before men that none can iudge otherwise of it than we doe Turpe est doctori cûm culpa redarguit ipsum Would God our brethren their selues would leaue off these practises which here they would haue to be lest off What is more bitter or bitternesse it selfe then are the spéeches which euen in their entrie into this meanes of reconciliation they haue here vsed And all this learned discourse is still besprinckled with this bitternesse with reuilinges with suspitions and with charginges of men both dead and aliue For not onely our Bishops and we that God be praysed are aliue be charged by our brethren but the charge burdeneth no lesse all those Bishops and ministers that first concluded vppon the Eccles. Lawes nowe in force Yea it includeth the Princes of so godly memorie that with their cleargie and the whole state of the Church and Realme established the same But perhaps our brethren here do meane that we vse to defend these Lawes with this argument that such and such most excellent men allowed of them and of all thinges they loue not to heare of this argument whereby they say affections are moued iudgement blinded and men driuen as with a mightie streame from the loue of the truth Indéede in a false matter it may so doe and hath doone much among the papistes and by our brethrens leaue they also are carried too much away with charginges of men dead and aliue and with too much forestabled opinions of such and such men as to say Caluine being dead Beza or Daneus being aliue were of this or that opinion in these thinges And therefore I haue also labored some what the more to lay before the reader amonge all other especially their opinions that the reader may better weigh their proues and sée howe far they agrée or disagrée about thinges And the like we all doe with Swinglius Peter Martyr Bullinger Musculus c. With Cranmer Ridley Latimer Hooper Iuell c. being dead besides Gualter Zanchius others being aliue Not to vse the opinions or sentences of these most famous men to carie away the affections and blinde the iudgementes of men to be driuen as with a mightie streame from the loue of the trueth God forbid Amicus Plato amicus Socrates magis amica veritas But to confirme men better in the truth as we also alleage the holie auncient fathers Ireneus Tertullian Cyprian Clemens Alexandrinus Origene Eusebius Epiphanius Basill Theodoret Chrysostome Ierome Ambrose Augustine c. As witnesses only to the trueth in doubtfull matters and to heare their iudgementes and consentes in these questions what was the vse or opinion of them in their dayes And this doe our Brethren themselues and giue vs
learned discourse following And what is it that they heere require of them not to cast it awaie Whereof meane they this Of the state of the gouernement established that it should not be cast awaie And good reason too Or do they meane it of the conference or of the obiecting the three obiections or of their answer But when they sâ—all tell vs plainer their owne meaning then may we better tell them what is our answer This in the meane season is all that they answer héere in generall to these obiections which doone they procéed to the particulers of them Wherefore for the first let vs graunt the great difference â—hich they make of yeares and learning yet the speech of Elihu giueth them sufficient aunswere that this vnderstanding is not tied to such outward respects but to the reuelation of Gods spirite and to accept in such cases the persons of men or to giue titles is but to prouoke God to destroy vs. Yea let the memorable examples of Ezechias and the Priestes of the Apostles in their counsels of Paule in his Epistles and euen of Peter in yeelding to the challenge of some not so well instructed moue them who not only not refused the Leuites and elders but accepted the people in some manner to be heard to speake and to authorise their determinations and writings At least let their own opinion that in interpreting the scriptures and deliuery of doctrine wee are equall with them perswade them not to refuse those who if they coulde straine their consciences to subscribe to the Archbishops articles they would gladly receaue them to be the Embassadours of Iesus Christ. The first obiection consisted of thrée pointes that our brethren werâ— but fewe young vnlearned to be accounted comparable to the Archbishops and Bishops To this they say wherfore for the first let vs graunt the great difference they make of yeeres and learning This is wel done of our brethren if they meane as they say that they would yeeld to the Archbishops and Bishops in these two things and for the moste parte of these our brethren they yéeld but in the thinges that otherwise are most apparant Yet say they the speech of Elihu giueth them sufficient aunswere that this vnderstanding is not tied to such outward respects but to the reuelation of Gods spirite I graunt the speech of Elihu giueth sufficient aunswere for the respect of yeares to all them that relie thereon But our Arch-bishops nor Bish. neither wee do measure the truth of the matter by the age of the men Neither we ascribe it to the title of age or dignity but acknowledge that which Elihu saith in the same chapter verse 9. Great men are not alwaies wise neither doth the aged alwaies vnderstand iudgement and yet they all the world doth knowe that wisdome in youth is but the séeldomer example as Elihu said before ver 6. I am young in yeares and yee are auncient and therefore I doubted and was afraide to shewe you my opinion For I saide the dayes shall speak and the multitude of yeares shall teach wisdom And in manie places the young are willed to reuerence their auncients and to learne wisdome of them so that they be wise and reuerend persons Notwithstanding if anie younger can make demonstration of the reuelation of Gods spirite not reuealed vnto the elder therin we confesse both Archbishops and bishops and all are to hearken and yeelde vnto those yoÌ„ger Young Samuel is to be preferred before old Helie and al the Priestes and young Daniel before all the elders of Israel and héere-of Christe also gaue example euen in his childhood And S. Paule gaue this precept that none should despise Timothy for his youth and yet was Timothy an elder in his office yea an Archbishop as God willing shal be sufficiently shewed in the debating of this learned discourse But as our Archbishops Bishops must not and I hope do not reiecte any of our brethren for their younger yeres so must these our youÌ„ger brethreÌ„ take no lesse if not much more héede that to supply their defect in yeres they presume not on pretext of Elihu to father any of their owne or other neuer so excellent mens deuises on the reuelation of Gods spirit except they can make apparant proofe thereof For so both they in preteÌ„ding it and we in beleeuing it might runne into a great daunger as did many auncient Heritikes and as do the common aduersaries to vs both besides the Anabaptistes which when they can not proue their assertions by cleare and inuincible testimonies of the Scripture they alwayes runne to this that they haue it by reuelation of Gods spirit But though our Arch-bishops and Bish. vawnt not of any speciall reuelation of Gods spirit yet I trust that in this matter as S. Paule said of his owne iudgement 1. Cor 7.40 And I think also thâ—t I haue the spirit of God so they with good testimony of conscience may say also that although all haue not like measure yet they are not destitute of Gods holy spirit Which howe farre hee hath warranted vnto them in his word for the grounde of their function I referre to the examining of this learned discourse The memorable examples that our brethren here alleage releiue theÌ„ nothing Yea let the memorable examples say they of Ezechias and the Priests of the Apostles in their counsels of Paul in his Epistles and euen of Peter in yeelding to the chalenge of some not so well instructed moue them who not onely refused the Leuites and Elders but accepted the people in some manner to speake and to authorize their determinations and writinges For proofe hereof in the example of Ezechias theâ— quote 2. Chro. 30.1.5.23 vers In the 1. verse sayth the text And Ezechias sent to all Israell and Iudah and also wrote letters to Ephraim and Manasseh that they should come to the house of the Lorde at Ierusalem to keepe the passeouer vnto the L. God of Israel What is here any thing for proofe of any Priestes Leuites or pastorall Elders in office but younger in yeares or in learning inferiour to haue any controuersies reuealed by the spirite of God vnto them that were not reuealed vnto the Bishops Priests and Leuites which in learning and age were their auncientes For if they bring not their examples to this point they alledge them amisse for instances to answere the two former parts of the first obiection for the difference of yeares and learning betwéene our brethren on the one partie and the Archb. and Bishops on the other Likewise in the 5. verse And they decreed to make a proclamation through out all Israell from Beer-sheba euen to Dan thâ—t they should come and keepâ— the passeouer vnto the L. God of Israell at Ierusalem for they had not done it â— great time as it is written Likewise the 23. And the whole assembly tooke Counsell to keepe it otheâ— seuen
by that reason wherby they suppose to auoyd Popery most of all and that is by the erection of their Consistories Vnto which if the people or the Seniors or the cheefeste in the congregation were inclined they might do much more hurte then now they are able to doe Or if it bred not Popery it might breede and nourish as great errours pride and oppressions as Popery hath done if not a great deale worse And as vppon ignorance and poperye the thirde followed that is to say an inclination to rebellion so it may bee feared that his alteration being thus asmuche subiecte to the two former euils it would not be free from daunger of the thrd especially the peoples intermedling in the gouernement being so much enlarged except some greater vigilancie be had then as yet by our brethren is fore-séen or then in the estate of gouernment already established is to be feared For of this gouernement established wee haue seene already the experience and therefore beeing orderly looked vnto if any such occasion as GOD forbid shoulde happen it might the sooner be repressed as God be praised it hath bene But if this vrged alteration should bee put in practise not onelie the Papists might sooner take occasion of newe tumultes as it many times falleth out in alterations especially of the forme of gouernement established but also it is not a litle to bee feared that our brethren disagreeing from vs and not agreeing among them-selues might in these licentious and factious dayes breake forth into more contentions and pertakinges then that the particuler Seniories of euery congregation or the Prouinciall Synods were able to compose Whilest our brethren withal in this Learned discourse reiecte and deride vniformity in Ceremoniall constitutions pag. 120. refuse and exclude the Princes authoritie in the decision of such matters pag. 117.141 c. The Papistes in the meane season beeing the lesse looked vnto and the more strengthened encouraged to blow the coales to make a blast on euery sparkle when they get any aduauntage by such occasions of our disagreements which whole matter it might breed and nourish to the preparation of RebellioÌ„ manie that are no euil-willers vnto these our brethreÌ„ do greatly feare the sequell if this vrged alteration should take place Neither may it bee sayde of them as Dauid sayde of the wicked Trepidauerunt vbi non erat timor For they feare God and wishe as-well both to the estate of the church and common wealth of this our Realme as any of our brethren do and are as farre from Popery as they are God bee praysed for it But whatsoeuer they feare or coniecture to and fro of the euent of these 3. euils IgnoraÌ„nce in the minist Popery RebellioÌ„ I for my part would fain know what our brethreÌ„ mean by these words that lie houering in the midst of this senteÌ„ce Amongst many other things of great importance what those other things be being many of great importance as though they were more to be auoyded then all these 3. and yet are namelesse nor dare shewe their faces I feare mée least in this darke cloud there is hidd some great tempest and daungerous thunder-claps if it were their tyme to breake forth Sed aliquid latet quod non patet and therefore let them go as they came for mee I will rather follow Pythagoras counsel Noli fodere ignem opertum it is shrewd waking the sleeping Dog For the viewe but euen of these 3. euils is already me thinketh more then inough We can fore sée little perfection of the estate of the Church or good of the common-wealth to arise by the vrging this alteration And thus much to their aunswere of the matter now to the manner The two foresaid obiections were these The one that this our brethrens challenge is not much vnlike the Papists the other that it shal be preiudiciall to the estate of gouernment established To this againe they aunswere Concerning the manner they call it to a suddaine and tumultuous reasoning where the readiest wit the beste memorye the moste filed speech shall carry awaye the truthe at least meruelously moue the vngrounded heaâ—ers Who are these they that do on this wise If the Papistes bee meant they vse indéed such worse practises in their tumultuous reasoning syea in their most solemne councels that they cal general But if by this they our brethren meane vs their brethren Protestants as it appeareth heerby that we shunne not the reasoning with them of these matters so if they complaine of any iniury offered vnto anie of them in the manner of reasoning they should haue done plainly to haue shewed who hath called them to reason in any such suddaine tumultuous or disordred manner I haue rather heard the contrarie that they their-selues haue oftentimes and not long agone called the matter to such reasonings But belike they fayled in their hoped successe of such suddain reasonings which notwithstanding themselues haue prouoked when they shoulde bee driuen to the strict and logicall order of disputing and therefore they call this a suddaine and tumultouse reasoning As for vs. we vse no tumultes or tumultuous reasoning neither God be praised need to vse any for defence of the estate of gouernment established they commonly startle rayse tumultes that finde them-selues greeued and would make alteration of the state of a gouernment that is established But I meruel they coÌ„plain of these things where the readiest wit the best memory the moste filed speech shall carry away the truthe at leaste meruelously moue the vngrounded hearers For euen by these things especially wherein also they glory not a little and not by any grounded matter or anie substantiall prooues our brethren carry away from the truthe of these points so many as they do But belike they haue founde in reasoning them-selues ouer-matched in these ornaments of witte memory and speech also Which thrée things we confesse are aduauntages of no smal force a readie wit a good memory and a filed spéech to set forth and perswade the matter when they are ioyned with the wissdome and feare of God with a sincere zeale and feruency of Gods truth with an humble moderate spirit cutting the word of God aright as best maie serue to his glorie to that hearers edifying their dutifull obedience to their superiors For our dram of discretion of these vertues is more woorth in reasoning of these controuersies then al the pregnancie or readines of wit then al the promptnes or fidelitie of memory then al the rowling of the tongue or filed speeche with the smoothest and most eloquent rhethoricke in the world shouldâ— bee compared there-vnto Wel may vngrounded hearers that desire still to heare of Nouelties with the Athenians and the vnstable hearts of new-fangled heades and itching eares of those men or weomen which are euer learning as saith the Apostle 2. Tim. 3.7 and are neuer able to come to the
Maiestie their honors and the Bishops may be assured hereof Or will they promise this on the worde of a faithfull minister that they will exercise their ministerie no otherwise But why then do they it not For there is no other thing required of them and it is their dutie so to doe it But what especiall regard of the peace of the Church publike orders if they had libertie to exercise their ministery according to their consciences is it likelie that our brethren would haue wheÌ„ as they were restrayned only for the abuse hereof being restrayned do thus disturbâ— the peace of the Church the publike orders of the same Yea all their especiall regarde and drift is against the publike orders And if nowe they should thus be with fauour allowed to exercise their ministery according to their coÌ„sciences what would our brethreÌ„ then spare to do against these publike orders I maruel therfore how they can thus coÌ„fidently say it is impossible but that they shall exercise their ministerie c. Whereas it is both against all sense and reason yea plaine impossible to bee graunted to them without we would with all graunt vnto them all their desires and deuises in these controuersies For the residue of this conclusion we say in part with our bretheren also Wherefore most Christian reader when thou shalt by these fewe take knowledge of these things which are contayned in this preface and in this Learned discourse praye vnto God for vs and as thy place is and so farre foorth as accordeth with thy dutie therein sollicite and furder so iust a cause as that the peace of the Church the publike orders gouernment established be not preiudiced to this end only that Christs kingdome may be perfectly established the consciences of all the godly quieted the happy regimeÌ„t of her Ma. honored with much peace ioy and quietnes both at home among vs and that it may ouerflowe to thâ— reliefe comfort and good example of other parts of Christes Church that are distressed in forraine countries To the which effects good Christian Reader cal vpon God our heauenly Father in the name of his sonne ouâ— Sauiour Christ for the illumining of his holie spirit that thy iudgement being not foreâ—talled in these matters and yet being desirous to sée the trueth and to search out the bothom of these doubtes thou mayest bee able to discerne the spirites aright to resolue and staye thy selfe on the very grounde of trueth in all these questions And so a Gods name enter nowe into the perusall and considering of this learned discourse The first booke of this defence against the learned discourse of Ecclesiasticall gouernment The argument of the first Booke THE first booke is of the principles of this learned discourses platforme of the Churches gouernment of their partition thereof into a Tetrarchie of 4. estates Doctors Pastors Gouernours and Deacons and of their necessitie and perpetuitie of the perswasion to leaue our own Estate and embrace the Estate of our neighbors and of their putting back the treatise of the Christian Princes supreame Gouernment in Eccl. causes and their reasons why they will not first treate there-on vntill they haue before assigned vnto all and euerie of these 4. Estates all their places with their seuerall and ioynt offices and authorities wherein is shewed not only what daunger and iniurie is offred vnto Christian Princes but also with what vnworthie contumelies and sclaunders they are reiected to the ende of this Learned discourse A learned discourse of Ecclesiasticall gouernement prooued by the worde of God THis is the Title commendatorie of this booke besides the other title which they set before it A brief or plaine declaration concerning the desires of al those faithfull ministers c. But because this later title liked them better our brethren take the former part of this title prefixe ouer euerie leafe of all their treatise this commendation A learned discourse of eccl gouernment I referre the iudgement of the learning to the learned Me thinketh our brethren should haue done better to let the discourse commende it selfe whether it be learned or vnlearned vino vendibili non â—pus haedera But what soeuer the reader can iudge of learning let him stil haue his ayme to this point that is here auouched but not likewise set vp ouer euery leafe proued by the word of God For beit learned or vnlearned proue that we yéelde And if our brethren proue it not by the word of God then we craue of them that they will cease these contentious discourses and not stande so much vpon their learning But both their learned discoursing of Eccl. gouernment and their prouing the same by the word of God shall appeare God willing to the Reader by the discoursing The Church of God is the house of God therefore ought to be directed in al things according to the order prescribed by the housholder himselfe which order is not to be learned else-where but in his holie word The first of these principles or propositions is the very worde of the holy Ghost vttered by Paul The second followeth necessarily of the first The third is a manifest trueth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes On these thrée principles our brethren lay their ground of al their learned discourse Which being rightly vnderstoode and building well vpon them are verie good principles or rather propositions as they terme theÌ„ Of this first is saide ynough alreadie concerning Dauids comparing him selfe to the stone in the corner of this mysticall houses building And most gladly we admit this our brethrens testimonie for the same as the verie worde of the holy Ghost vttered by Paule and that this house of God which is the Church of the liuing God is the piller and ground of truth Because it alwayes vpholdeth and maintaineth the trueth both in this matter of eccl gouernment and in all other so farre as is necessarie to saluation Albeit Christe in principall properly and absolutely is the onely ground and foundation of this house And heere by the way sith by this testimonie of S. Paul the Church which is the house of God is thus the piller and ground of the truthe If this gouernment that our brethren vrge be so necessarie and of so great moment to the house or church of God then is it likely the the Church of God though it hath not alwaies and in all places yet for the most part of time places or at leastwise in some ages and places had this gouernment maintained kept it or striued for it or else belike it was not thought so necessarie The second principle they say followeth necessarily of the first And so it doth which seconde was this and therefore this Church
are not prescribed nor specified as things necessarie to saluation both in life and manners to leuell all such orders be they ecclesiasticall ciuill or morall according to the analogie of those that are specified prescribed and to receiue them either as folded vp or vnfolded in those generall specifications prescriptions and so to estéeme them in their degrées as necessarie or expedient to edification for order comlinesse or obedience sake although they be none of those things that directlie apperteine vnto the necessitie of our saluation or to anie absolute necessitie of our obedience And thus farre as I vnder correction take it are these three principles albeit indéed no principles bicause we sée they are thus intricate ambiguous captious and so questionable but propositions are the fitter name for the two later to be admitted and no farther This foundation being surelie laide against which the gates of hell cannot preuaile we ought diligentlie and reuerentlie to search the holie scriptures that we may finde what order our sauiour Christ our onelie housholder hath set foorth in them by which he would haue his church or houshold to be directed in all thinges apperteining to the eternall saluation of vs men his vnprofitable seruants Héere our brethren drawe their thrée former propositions to an head or issue what order is prescribed in the holie scriptures But whereas they make these thrée foresaid propositions to be the foundation of all their building of this house of God the reuerence reserued to so learned discoursers me thinketh they should haue laide a more sure foundation whether it be of this house of Gods church or of their platforme of building this their ecclesiasticall gouernement For as we may easilie perceiue by view of these thrée propositions they are not all of them so sure and plaine principles as our brethren would beare vs in hand they are But this is apparant that they are not that foundatioÌ„ against which Christ saith that the gates of hell shall not preuaile That foundatioâ— was surelie laide indéed for it was Christ himselfe vpon whom by faith in him all the house of the church is builded as the Apostle saith No mâ—n can laye anie other foundation then that that is laide which is Iesus Christ. Séeing that therefore our brethren make all their foundation where vpon their plotforme of gouernement shall arise to consist on these thrée foresaid propositions I doubt least the surelier they thinke that they lay their building on it this foundation will not beare it being so sandie lose and hollowe except their building be of verie slight timber light stuffe Neuerthelesse the drift wherevnto they driue all these thrée propositions is well to be liked to search the scriptures as Christe willeth Iohn 5.39 For they testifie of him But although a man builde on that foundation which is onelye Iesus Christ yet saith S. Paule 1. Cor. 13.11 c. Let euerie man take heed how he buildeth vpon it For if any man build vpon this foundation gold siluer precious stones timber hay stubble euerie mans worke shall- be made manifest For the daie shall declare it bicause it shall- be reuealed by the fire and the fire shall trie euerie mans worke of what sorte it is If anye mans worke that he hath built vpon abide he shall receiue wages if anye mans worke burne he shall lose but he shall- be safe himselfe neuerthelesse yet as it were by the fire And who are these that build thus albeit on Christe Maye we not well among all other interpretations compare them vnto these builders which being neither Heathen nor Heretiks nor erroneous Papists for all those builde besidâ—s the foundation Christ But these building and grounding themselues so farre as reacheth to the ground and foundation all on Christe notwithstanding they contend as the Corinthians did about matters that were not so necessarie but lesse edifiynge of the which although some of them were gooâ— giftes of GOD méete for the state and time then present being well vsed but not to bee vrged so peremptorilie that euen a building and platforme shoulde bee made and prescribed vnto all churches and to all times and states of those things these men although otherwise they laye all their foundation onelie on Iesus Christ yet when the fire of Gods spirit and holie word shall come in-déed to trie them this fire will consume and burne vp as strawe or stubble yea be it timber also all these curious and contentious plotformes that these our zeâ—lous brethen haue framed and endeuoured to set vp on Iesus Christe the rocke and foundation of all the building But not so but that they their selues by the grace of God shall neuer the lesse be saued though these deuises of theirs for all they build them on Christ yet bicause they are not so necessarie to edifiyng as they conceaue of them shall perish in the triall And as this is true of our brethrens building so likewise of ours or oâ— anye others if we should make anye building on Christe of the outward order of ecclesiasticall gouernement otherwise then as S. Paule the wise maister builder dooth not to vrge them as matters of saluation or as though the perfection of religion laye in them nor yet to giue leaue to euery priuate congregation to dispose of them as they list but so to vrge and reteine them as orders necessarie not of the building it selfe but of the ornaments of the building of which orders he giueth his generall rule 1. Cor. 14.40 Let all things be doone honestlie and by order as we shall God willing sée further in this discourse thereon And such orders he séemeth also to include 1. Cor. 11.34 Other things will I set in order when I come But these orders are neither of the substance of the building nor be all of them expressed in the holie scriptures though some of them be nor all that are expressed are prescribed to all ages churches nor are things of necessitie to saluation Albeit they be not thervpon to be vnorderlie plucked vp or contemned being orderlie set downe established But that we ought diligentlie and reuerentlie to search the holie scriptures that we may finde what order our Sauiour Christ our onelie housholder hath set foorth in them by which he would haue his house or church to be directed in all thinges apperteining to the eternall saluation of vs men his vnprofitable seruants This is most true we ought so to do and to do the same with great diligence and no lesse reuerence least perhaps of neuer so good and zealous a meaning we should ouer-busie our selues contentiouslie for things not necessarilie perteining to the eternall saluation of vs men his vnprofitable seruants when we find any thing mentioned in the holie scriptures and not diligentlie and reuerentlie searching and considering the same streightwaies vrge it to be a generall order or an absolute rule that our Sauiour Christ
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
be so in Pastors what reason is heere alleaged whie Doctors on the other side may not be called and be Pastors so well as Pastors Doctors and deale besides the interpretation of the scripture with exhortation admonition consolation application c. so well as Pastors may with teaching and interpreting But when all is done both Caluine Beza standing vpon their puto I thinke so saith Caluine and yet with suche a lowly modestie as ye haue heard and Beza I suppose thus or I thinke not thus and shall we nowe vpon these 2. reuerent Fathers only thinking and supposals be pressed with plaine assertions or rather oppressed with the necessitie and enforcing these thinges vppon vs For here these Learned discoursers come not in as Caluine and Beza with puto opinor I thinke it I suppose it But resolutely they determine the matter saying For the office of Doctors is onely to teach true doctrine and to confute all heresies false opinions by the worde of God concerning all articles and principles of Religion without applying their teaching to any particuler state of time of persons or places This is a verie precise and streight limitation of this supposed old lost and prescribed new founde or rather vpstarted Doctor Neither as I thinke suppose to vse Caluines and Bezaes moderate termes herein can they shewe in the old or newe Testament any such one Doctor that was thus restrayned that hee might vse no application of his doctrine or interpretation to his hearers Doth Saint Paule speake of such interpreters Although he distinguish Interpreter from Prophet yet saith Caluine vpon 1. Cor. 14.29 In disputing the interpreter was in place of a Prophet As I shewed also before in Caluines comparison of Christian Doctors to the Iewes Prophetes And therefore the name of Prophet comprehending alike both Doctors and Pastors by Bezaes owne opinion when S. Paule declareth 1. Cor. 14.3 the vse and ende of prophecying he that prophecieth speaketh to men to edification exhortation and consolation though he distinguish ratione as wee say in consideration ot the diuerse gift or vse thereof betwéene these thinges yet re he ioyneth them altogether in the Prophecie Which prophecie as he said Rom. 12. must be according to the Analogie or proportiō of faith Faith properly in respect of the matter it relieth vpon appertaineth vnto doctrine howbeit not so strictly that it goeth no further then it is heere bounded only to teach true doctrine and to confute all heresies false opinions by the worde of God concerning all articles and principles of Christian Religion without applying their teaching to any particuler state of time of persons or places But as Paul saith here in plain words to all these ends vses to edification exhortation consolation Wherupon saith Caluine to speake to edification is to speake that that conteyneth doctrine fit to edification For I take this for doctrine whereby we be instructed to godlines to faith to the worship feare of God and duties of holines righteousnes because that oftentimes we haue need of proddes or goades other are pressed with afflictions or labor thorough imbecillitie he addeth vnto doctrine exhortation consolatiō And hereunto accordeth Beza himselfe Aedificationē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is those thinges that further men in the knowledge and studie of godlines On which words also saith P. Martyr Aedificationē loquitur hoc maxime c. This most pertaineth to the cōfirmatiō of the faith to the purity of opinions synceritie of religion Ambrose expounding this place said the church to be edified because the dissoluing of questions may be had He speaketh exhortation consolation because generally we exhort men that they be heedfull to their saluation and according to their strength striue thereunto But consolation is when singulerly we exhort thē that they should not be brokē for aduersities nor discourage their mind but haue it erected vnfearefull And either of these things cōmeth to passe by setting before their eyes the profit the damage that will followe And to declare further that Doctors are here vnderstoode by these Prophets Musculus saith But this sentēce I suppose doth enough declare of what kind of Prophet he doth speake to wit of him by whom the Church is taught instructed He saith not he that prophecieth foretelleth things to come for here he speaketh not of foretellings But he that prophecieth speaketh to men edification exhortation consolation But this do the Doctors of the Church who with the word of doctrine exhortatiō and consolation do edifie the people of the L those Prophets therfore that in the Church do teach are more to be made of then if by a miracle they fange or prayed with tonges But marke the brief cleare description of this Propheticall office He that prophecieth saith he speaketh to men edification exhortation consolation The parts therfore of an Eccl. Prophet are to edifie exhort comfort Edification is a Metaphorical word set for doctrine He that teacheth the ignorant rude doth edifie thē to the building of the Lords house Hereunto appertaine all those things that cōcerne faith godlines to be planted in the harts of the elected By the which vpon the foundation that is Christ we are builded into the temple of God as liuing stones c. The 2. part is exhortation in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereby the Prophet diligently exhorteth those that already beleeue professe the religion of Christ that in faith and true godlines they should constantly go forward And as it were by name he calleth on thē euen as those that are wont to be cried vpō who being set on a iourney either stray aside or go forwarde more slowly This part of prophecie is chieflie necessary for them who haue knowen the truth of Christ all godlines but in studie cōuersation of life do not expresse it as it were meete they should This part the Apostle diligently executed Who whē he was at Ephesus for 3. yeares he ceased not day night with teares to admonish and exhort euery one of the faithfull Act. 20. The 3. part is consolation in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to speake louingly to those that trauell are afflicted are sad Such as are the poore the desolate the captiues the distressed especially for Christ And to lay before thē such things whereupon they may receaue consolation be confirmed in the spirite of patience This studie to comfort pertaineth to all Christians especially to Prophets the ministers of gods word The people of Christ gathered together hath ignorant hath sluggish slowe hath afflicted persons The gift of prophecie is therfore giuen to the Church whereby the ignorant should be taught the sluggish admonished the afflicted receaue consolation Bullinger also saith of these Doct. He vnderstandeth prophecie not the foretelling of thinges to come but
what ye wit the Speculatiue and contemplatiue doctors They of all other vsed a kinde of teaching and confuting much like this manner for the moste part without applying their teaching to any particuler state of time of persons or places As for al other exāples of the practise of Doctors both before Christs time and in Christes time and in the time of the Apostles and in the time next after them and so continuing till these Schoole-men began and from them vntill God raysed vp better Doctors among vs and among vs of all these and other godly learned Doctors not so muche as one appeareth that thus preciselie was limited onelye to teache but had liberty to exhorte and applie and yet exceeded not his office But nowe hauing considered the institution and practise of this Doctor thus far forth let vs returne to our Learned discoursers collection héereupon Therefore if we purpose to haue the Church to flourish in true knowledge we must prouide that this office be restored both in the vniuersities and in as many other places as may bee aswell for the better instruction of all men which are desirous to learne as especially for the information of those which shoulde occupie the roomes of Pastors Of whiche sorte there ought to be a great number alwayes in good towardnesse to take charge of so many seuerall flockes as must of necessitie be in so great a Church as this is By this kinde of Doctors that is héere vrged the Church would sorily flourish restored that can-not be which neuer was Howbeit to haue Doctors or Teachers more especiallie though not onely to dedicate themselues to teach true doctrine and to confute all heresies and false opinions by the woorde of God concerning all articles of true Religion both in the Vniuersities and in as many other places as may be Is not thus farre said amisse But this farre differeth not in methode but in matter and that in one of the principall pointes thereof from that which before was vrged that hereunto God had prouided that certaine men shoulde bee appointed in euery congregation But héere yée are well fallen from euery congregation to the vniuersities and as many places as may be This draweth néere indéede to the Englishe forme at Geneua and to the Scottish But the néerer to any of them the further from yourselfe And as ye were too peremptorie in that pointe whiche héere yee mitigate so there where yee saide they shoulde employe themselues whollie or principallye to the studie of holye scriptures c. Whiche woorde principally beeing also a gentle lenitiue of the woorde whollie is cleane contrarye to it selfe and to your laste assertion that the office of Doctors is onelie to teache true Doctrine and to confute all heresies c. Which againe is an-other difference not from your brethren but from your selues nor yet so much in methode as in matter Neyther can I sée howe this also doeth hang together that the especiall ende of these Doctors is for the information of those that should occupie the roome of Pastors and the Pastors office is not onely teaching but exhortation is the principall parte of their office And shoulde the informers and Teachers of their offices not deale at all with exhorting and applying which principally pertayneth to Pastors but teache onelie So indéede they might make them Learned Doctors like them-selues but sory Pastors with whose office they haue not to meddle Mee thinkes it were better saide of the twaine these offices being thus distinguished if Pastors did informe Pastors and Doctors too since they may bothe Teache and exhorte and Doctors maye not exhorte but teache onely But of these thinges I wil- be gladde to bée my selfe a learner when I shall get a Doctor that can more learnedly discourse vppon them In the meane season let vs now leaue both these imagined and other Doctors not to euery congregation but rather to the Vniuersities and other fitte places for them as Cathedrall and Collegiat Churches c. Where I truste some good Teachers and Doctors bee And now let vs come to viewe the Pastors The Argument of the 3. booke concerning the 2. Tetrarke called the Pastor FIrste for the titles and names of Pastor Elder Priest Superintendent Ouerseer and of Bishop Of the indifferent vsage of the names of Pastor Elder and Bishop Of one or many Bishops in one Citie Of their equalitie in dignitie and authoritie Of those Bishops that S. Paule called together to Miletum Whether the name were not made peculier to one in the Apostles times Whether Timothie and Titus were not such Bishops How the Apostle calleth them Bishops at Philippos Of the Superioritie among the Apostles and whether Iames were Bishop of Ierusalem Of the name and office of Priestes and Bishops in the Primitiue Church and so continuing till Aërius moued the first question heere-of and of the Fathers opposing them-selues against him Of Ieromes reasons for the occasions and endes thereof Of the auncient Fathers interpretation of the former places and of the continuall practise heerof in all Churches That this order was no way to Anti-Christes pride and tiranny but the stop there-of And of the originall and state of the Church of Rome and of the schisme made therin by Nouatus a Bishoppe of a new making and of his Puritanisme BEsides Doctors there must bee Pastors ordayned in euery congregation which haue diuerse appellations in the Scripture As Ephes. 4. they are called by the name of Pastors bicause they ought to feede the seuerall flockes of Gods sheepe committed to their charge As it appeareth Act. 20.28 1. Pet. 5.2 They are called also Elders not alwayes in respect of their age but of their office and grauity For Timothie was but a young man yet had the office of an Elder This name was receaued of an aūciēt custome of the people of Israel who vsed so to cal those that were rulers or officers among thē as it appeareth by many places both of the olde and newe Testament but chieflie in Num. 11.16 Where god ordained seuentie Auncientes to assist Moses in his gouernement who were also indued at the same time with the spirit of Prophecy frō which time it became an ordinarye office and name of Gouernours in Israell Wherein we haue to note against the Papistes that the Ministers of the Churche are neuer called in the newe Testament by the name of sacrificing Priestes which were vnder the Law but often are called Elders of the similitude of those auncients that gouerned the people of GOD. Whereas if they had beene appointed of God to bee sacrificers the similitude and name of sacrificing Priests would a great deale better haue agreeed vnto them But wher-as both these names were vsuall amongst the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifying sacrificers and the other Elders the spirite of GOD dooth often call the Ministers Elders but euer-more verye preciselye
auoydeth to name them Sacrificers or Priestes as we vse the tearme yea though they succeede them in one principall parte of their office that is to say in teaching as is written The lippes of the Priest shoulde preserue knowledge and men shall seeke the Law at his mouth The cause where-of is euident to be this that the sacricing Priesthoode of Aaron is wholly translated vnto Christ in whome onely it resteth passeth frō him to none other But by the name of elders the Pastors are called Act. 14.23 Where Paule and Barnabas ordayned Elders by election in euery congregation And Act. 20.17 Paul sent for the Elders of Ephesus to Miletū Also he affirmeth those Elders especially which labour in preaching doctrine to be worthie of double honour Which place also testifieth of an other kinde of Elders of whom we shall haue occasion to speake more heere-after whose office consisteth onely in gouernment and not in publike teaching More-ouer he sheweth that he appoynted Titus to ordeine Elders in euerye Citie and after-ward describeth what manner of men he would haue to be chosen into the office Also S. Iames cap. 5.14 willeth that if any besicke they should call for the Elders of the Church who being indewed with the gift of healing at that time should pray for the diseased and anoint him with oyle and he should bee restored to his health Finally S. Peter as a fellowe Elder exhorteth the Elders to imploy all their diligence to the feeding of the flocke of God THis Discourse as saith the marginall note in the beginning thereof is of Pastors and their titles as though this name Pastor were the chiefeste and more vsuall name then any other of these Ecclesiasticall offices and al other were but titles appendant to Pastors Whereas not onely as I haue declared Musculus saith that the name of Pastor is but a Metaphorical name signifiing feeder of feeding and is in right English commonly called a Sheephearde not a Pastor But also these our Learned Brethren discourses themselues doe héere confesse that they are called by the name of Pastors because they ought to feede the seuerall flocks of Gods sheepe committed to their charge But as the people of God are called flocks of sheepe improperlie and onely by similitude So are the Ministers of Gods worde and Sacramentes and none otherwise called Pastors Now this their pasturing or feeding being their teaching the Pastor as Musculus saith is the Teacher or Doctor And this woorde Pastor albeit as is afore-saide improperly taken though it be somewhat more vsed by some of the Prophetes in the olde testament yet in the new Testament saue where it is ascribed only vnto Iesus Christe it is rare or neuer to be founde directly ascribed to the Ministers of Gods word and Sacramentes as it is in this place héere quoted Ephes. 4. Vpon which we haue already spoken And as for the other quotations Act. 20. 1. Pet. 5. do rather insinuate them than cal thē by the name of Pastors This Metaphoricall name therfore of Pastor or shepeheard or féeder is no more if it be not much lesse significant for the office of the Minister of gods word and Sacramentes then is the name of Doctor or is any more proper name of this Ecclesiasticall office then are the other which héere be reckoned vp Whereof as these our brethren the Learned discourses doe firste name the title of Elders so in this example that they bring therof Numb 11.16 Where God ordayned 70. auncients to assist Moses in his gouernment who were also endued at the same time with the spirit of Prophecie frō which time it became an ordinary office and name of gouernours in Israell This is so hardly brought foorth for the applying of this name vnto the spiritual Pastor or Minister of Gods worde and Sacramentes that their-selues both héere do rather applye it to the name of Gouernours whiche name they giue vnto their Seniors that are not Pastors And also pag. 88. saying That Pastors seeme to haue borowed this name of Elders especiallie in respect of their Gouernment Whereas it is apparant for those Elders for all their prophefying that their gouernement consisted no white in Ecclesiasticall but in ciuil and temporall matters onelie So that those Elders were nothing like either these Elders which they call Pastors nor like the Elders that they call Gouernours which they would haue not only to gouerne though some ciuil and temporall but chieflye all Ecclesiasticall matters but of these 70. Elders we shal sée more héerafter Nowe concerning your note against the Papistes that the Ministers of the Churche are neuer called in the newe Testament by the name of sacrificing Priestes which were vnder the Law Which as it is true so that which followeth but often are called Elders of the similitude of those auncientes that gouerned the people of God I take not to bee so true or so necessarily proued to be true that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came of the similitude of those 70 auncientes their manner of gouernement of the people of God being so different and contrary True it is that those auncientes are by the 70. interpreters called by that name but so they cal also both Abraham and his wife and his man and Lot and the Sodomites and the Elders of Pharaohs house and all the auncient men of the people of Israell besides and before they so call those 70. auncientes And of the office that they were called vnto saith Caluine on the same place Numb 11.16 For before the Lawe was set foorth Moses was bidden to take 70. persons with him who should conduct him into the mountaine that they might be eie witnesses of the glory of God In the meane season I denie not that there were 2. more aboue the number of 70. But onelie I shewe why God determined this number to witte that hee mighte restraine the guides and heades of the people to the familie of Iacob which was the beginning of the nation and the name Yea it seemed before when as Moses to take the tables at the hande of God ascended into mount Sinai that he did leade with him threescore and tenne Gouernours Where-upon is gathered that euen then were chosen in that number such as did excell in honor Albeit the prouince of gouerning wherof mention is now made was not as yet enioyned vnto them And it is likelie that those selfe-same men whiche before were created Captaines were called to this new and vnaccustomed office Which also the wordes declare Indeede certaine it is that where-as the Iewes returned from their exile in Babylon because it has not lawfull for them to create a King they imitated this example in ordayning a Counsell or session of Senators So great honor was giuen to the memory of Dauid and of the Kinges that out of their stocke they choase their 70. Gouernours vnto whome appertayned the
〈◊〉 〈◊〉 〈◊〉 and the Latines Sacerdos Wherefore saieth Kemnitius confuting the Councell of Trent about the Popishe sacrificing Priesthoode Neither doe we striue for names Paule by a generall name calleth the ministers Doctors Pastors In the Scripture of the newe testament the name Sacerdotum of Sacerdotall Priestes and Sacerdoty of Sacerdotall Priesthoode is no where ascribed to the ministerie of the newe Testament but by the vse of Ecclesiasticall writers it is growen in custome to call the ministerie priest-hoode and the Ministers Priestes So Chrysostome calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what-so-euer pertayneth to the Ministerie of the newe Testament August de Ciuitate Dei Lib. 20. saieth Bishoppes and Presbyters or Priestes are nowe properly in the Church called Sacerdotes Sacerdotall Priestes If therefore the Papistes minded onely this that there should be in the newe Testament an externall sacerdotall Priesthoode that is to wit an externall ministerie of the woorde and Sacramentes as wee haue alreadie declared there should be no controuersie nor troubles should be mooued for the name of Sacerdotall priesthoode so that the matters that be true and necessarie may bee safe And euen thus as Kemnitius saith hereon so say we But although our Bretheren and we agrée héerein against the aduersaries of the Gospell that the Sacrificing Priest-hoode vnderstanding it as Kemnitius héere sayde for the externall function and action of reall sacrificing be translated vnto Christe and resteth in him onely For other-wise spiritually hee so communicateth both his kingdome and priest-hoode to his whole mysticall bodie that all the whole is an holy priest-hoode as Peter sayth 1. Pet. 2. and all the partes thereof Kinges and Priests in him Apocal. 5. yet can not our Brethren here iustifie this to be the cause why the spirite of God auoydeth in the ministers of the newe Testament the name of sacrificers or Priestes because the sacrificing priest-hoode of Aaron is wholye translated vnto Christe in whome onely it resteth For as they heere confesse their selues the ministers of the newe Testament succeede the sacrificing priest-hoode of the olde Testament in one principall part of their office that is to saye in teachinge as it is written the lippes of the Prieste shoulde preserue knowledge and menne shall seeke the lawe at his mouthe If then the sacrificing priest-hoode resteth wholy in Christe wee should haue no externall publique teaching of Gods Lawe And therefore our Bretheren must correct their wordes in that point Neyther sufficeth it to saye they meane it onely in respecte of their sacrificing For the sacrificing priest-hoode consisted not onely in sacrificing i◠teaching were a principall parte thereof And was not prayer an-other principall parte thereof also And both distinguished from the reall externall sacrificing parte Yea if our Bretheren seperate exhorting from teaching as they sayde before page 17. exhorting is a principall parte of a Pastors office and those sacrificing Priestes were Pastors and are oftner so called in the olde Testament then in the Newe if then in so manie and all principal partes of that priest-hoode the ministers succeede them although not in the sacrificing parte then is neither this true that the sacrificing priest-hoode resteth wholely and onely in Christe neither is this anie cause that though the name of Sacrificer be auoyded in the ministerie of the Newe Testament the name also of Prieste signifying Elder shoulde bée or is auoyded Which indéede it is not For they are often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Priestes in the newe Testament As for the places here by our Bretheren cited because they are afterward recited vpon more materiall occasion of questions betwéene vs and be héere onely referred to the vse of the name I deferre them to their particular answeres of them An-other name they haue in the Scripture which is Superintendentes or Ouerseers because they ought to be vigilant and watchfull to ouer-see the flocke and euerie member thereof Which name is neuer vsed in the Scripture for such Bishops as claime and exercise dominion and authoritie ouer whole Regions all the Pastors of the same but onely for those that be Pastors of euerie seuerall congregation hauing no superioritie ouer their fellowe Pastors but be all of equall dignitie and authoritie So are they named Act. 20. where Saint Luke in the 17. verse calleth them Elders of the Church of Ephesus S. Paule in the 28. verse calleth the same Ouer-seers saying Take heede to your selues and to the whole flocke ouer which the holie-Ghost hath made you Ouerseers to feede or gouerne the Church of God which hee hath purchased with his owne bloude In this place all the three appellations concurre namelie of ouer-seers plainely and Pastors inclusiuely in the woorde flocke and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to feede or gouerne as a Pastor doth his sheepe We are nowe come to the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in our vulgar English we call Bishop which name likewise by our Brethren is almost as much shunned as the name of Priest and called rather by the names of Superintendent or Ouer-seer And although these termes where they are better knowen and properly vsed for this office are not to be misliked yet because the word Superintendent is not deriued of the word so often vsed by the spirite of God but is onely a signification or exposition of the same howbeit so darke and strange to the Learned that they are not so wel acquainted therewith as with the vsuall name of Bishop and the name of Ouerseer though it be English plaine inough yet being vsed for manie meane and worldly offices as the Ouerseers of workes the Ouerseers of willes c. I take it therefore not to be so proper and apt a name as the vsuall and peculier name of Bishoppe being the verie Etimologie of the Gréeke name that the spirite of God vseth in the scripture But say our Brethren this name is neuer vsed in the scripture for such Bishops as claime exercise dominion and authority ouer whole Regions and all the Pastors of the same but only for those that be Pastors of euerie seueral congregation hauing no superiority ouer their fellow Pastors but be all of equall dignitie and authoritie This is saide onely and not prooued either out of any place before or here alleaged As for this present Act. 20. ver 17. 28. neither nameth nor inferreth any such thing But argueth rather of twaine the cleane contrarie For what meaneth this confused collection thereupon That in this place the three appellations doe concurre namely of Ouerseers plainely and Pastors inclusiuely in the worde flocke and in the woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to feede or gouerne as a pastor doth his sheepe Where is here the concurrence of the three appellations Here are two appellations by you named Ouerseers plainely and Pastors inclusiuely Where is the thirde appellation that yée speake of If ye
notwithstanding for the time haue a superioritie ouer all the residue of the same function that hee him selfe is of Yes but say you this is done but for the time Well then if this may be doone with a safe conscience and without iniurie to other of the same function for the time of such an assemblie of Synode or Councell which howe shorte or long it may holde is vncertaine can it not then bée longer Yea can it not then become ordinarie and standing If it be iniurious and contrarie to the nature of the office it is not time long or short that marres or makes it Continuance may make it a continuall iniurie and the longer time the longer iniurie if of it selfe it be an iniurie◠for then at no time or by any meanes of man it can bee lawefull béeing not compatible at all with the nature and substance of the office But if it be compatible and may well inough agrée therewith then as vppon occasion the office may receaue accesse of further dignitie and superioritie for a time so the occasion longer or still continuing why may not the accessorie dignitie and superioritie longer also and as néede requireth still continue without any preiudice of the equalitie in the essence and substance of the office Substantia non dicitur secundum magis minus Peter Iames and Iohn were in the verie function of the Apostleship which was all one in euerie one of them all but equall fellowe and fellowe like with all the residue of the Apostles And yet these wordes of Paule Galat. 2. verse 6.7.8 and 9. are not so lightlie to be shaken off where hee saieth And of them which seemed to be greate what they were in times past it makes no matter to mee God accepteth no mans person Neuerthelesse they that are the chiefe did communicate nothing with mee But contrariwise when they sawe that the Gospell of the vncircumcision was committed vnto me as the Gospell ouer the circumcision was vnto Peter for hee that was mightie by Peter in the Apostleship ouer the circumcision was mightie by me towardes the Gentiles and when Iames and Cephas and Iohn knewe of the grace that was giuen vnto me which are counted to be the pillers they gaue to me and Barnabas the right hande of felloweship that we should preach vnto the Gentiles and they vnto the circumcision Here is fellowship which carieth some equalitie with it and that in the Apostleship But is there no superioritie at all in this fellowship and equalitie of Apostleship What meane these wordes Great and chiefe among them Or were they so in times past and did they not so continue And what meane these words that Iames and Cephas Iohn seemed pillers more than the residue Did they but seeme so and were not so indéede And what meaneth this that the Gospel ouer the circumcision that is to say ouer the Iewes was committed to Peter and that God was mightie by Peter in the Apostleship ouer them Was it not commited as well to the residue of his fellowe Apostles Or had he no superioritie ouer the Iewes in this Apostleship more then his fellowes had Or was hee or any of his fellowe Apostles equall to Paule in the authorite of the like Apostleship ouer the Gentiles Or did this superiority of both their Apostleships th◠one ouer the Iewes the other ouer the Gentiles more than their fellowes come and go by starts and sittes of times and actions and was not still restant in them after it was committed to them Well what concludeth Caluine hereupon Now saith he on the 9. ver I haue before declared that this Iames was the sonne of Alpheus For he could not be the brother of Iohn whome a little before Herode had killed And to haue beene one of the Disciples which so much excelled aboue the Apostles were in my iudgement verie absurde But that he was the chiefe among the Apostles Luke also sheweth who attributeth the peroration vnto him and the defining of the cause in the councell Act. 15. c. 13. and 21. c. 18. Hee telleth that all the Elders of the Church of Ierusalē were gathered together vnto him As for that they seemed pillers he speaketh it not by contempt but citeth the common opinion because that followeth there-vpon which could not rashly bee refused Here where as the question is of dignitie it is maruel that Iames is preferred before Peraduenture it was doone Quòd Hierosolymitanae Ecclesiae erat praefectus For because he was set ouer the Church of Ierusalem or he was prefect or to speake plaine as the auncient Ecclesiastical◠writers doe the Bishop of Ierusalem And yet were the Apostles then resiant there besides other Pastorall Elders As for that that appertayneth to the name of piller we know that so fareth the nature of things that those which in witte or prudence or in other giftes doe surmount other men they also are made superiors in authoritie Euen thus goeth the matter in the Church of God that howe much more each one excelleth in grace so much the more honour ought to bee giuen vnto him For it is an vnthankefulnesse yea rather a wickednesse not to worshippe the spirite of God wheresoeuer he appeareth in his giftes Furthermore as the people can-not want a Pastor so euerie assemblie of Pastors require a certaine moderator Howbeit let that alwaies holde that he which is the chiefe or first of all must be as it were the minister In which wordes Caluine plainely alloweth not onely one Pastor to be superiour aboue his Brethren and fellowe Pastors for a small time or present action but for a standing continuance For this assemblie of the Apostles and of the 70. Disciples that were preachers likewise of the woorde and so Pastorall Elders beganne euen from Christes ascention and so continued till the Apostles were dispersed If therefore as Caluine sayth no assemblie of Pastors can be without a Superior and the Apostles and Disciples assemblie at Ierusalem was then standing and continuing howe followeth not withall this standing continuance of Iames his superioritie ouer them especially sithe that when manie of them were afterwarde dispersed yet this standing assemblie of them brake not off ouer whom sayeth Caluine Iames was made the ruler who continued still in this Superiour dignitie both Act. 15. and Act. 21. and Galat. 2. both ouer the Apostles and all other Pastorall Elders at Ierusalem And to prooue this further euen by Caluine himselfe that Iames had this standing and continuing superiority of dignitie among the Apostles and Pastorall Elders at Ierusalem yea so farre that he disalloweth not of the testimonie of Eusebius that he was Bishop of Ierusalem Caluine on the 15. of the Actes verse 13. writeth thus They are greatly deceaued in that they denie him to be one of the twelue Apostles For they are compelled to graunt him to be the same whom Paul so honorably doth celebrate that hee
Tit. De gubernatione ecclesiae Sect. 12. Hée descendeth further vnto the particular Titles and degrees which these our brethren especially doe forbidde saying Moreouer sithe that the Kingdome of Christe is gouerned by the worde and spirite of Christe the Monark there are therein two kindes of men that is to witte the setters forth of the worde and the hearers of them who no otherwise than the Fathers and the Sonnes reuerence and worship the one the other And although the spirituall iurisdiction of these setters foorth of the worde of which iurisdiction wee shall speake afterwarde bee all one notwithstandinge the Degrees of dignitie bee not equall and that partly by the Lawe of GOD and partly by the approbation of the Churche For as Christe ascendinge from on high gaue Gyftes to men Apostles Prophetes Euangelistes Doctours and Pastors So gaue hee vnto his Churche power to edification By this power the Church ordeyneth Ministers for her profite that all thinges might bee doone orderly to the encreasing of the bodie of Christ. Hereupon the pure Churche following the times of the Apostles did ordeyne some Patriarches some Bishops some Bishops Coadiutors whō Iustine the Martyr calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom we call Prepositors some Pastors and Catechisers The reformed Churches after the darkenesse driuen awaie which the Pope brought into the Churche are content with fewer degrees least by little little the matter might passe into a tyrannie They haue Bishops Doctors Pastors and Ministers inferiour vnto Pastors whom by a fonde terme they call Chapleyns Among these he that excelleth in the excellencie of giftes in the greatnesse of labours and in the degree of calling is preferred before other in dignitie Not indeed that he should exercise a dominion vpon other but that he should rule other in wisedome and Counsell so be that he shall shewe the reason of his Counsell drawen out of the word of God and out of the lawfull ordinance of the Churche For when Christe onely in his kingdome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from rendring anie account it is fitte that they which be subiectes to him should render a reckoning of their doings Thus reuerently writeth this Reuerende and learned man Hemingius on these titles and difference of dignities in the offices promotions of the pure and primitiue Church succéeding the time of the Apostles and of the reformed Churches in these dayes Vnto whom also accordeth Herbrandus a famous Protestant writer nowe liuing though differing frō vs in the controuersie of the sacrament who in Compendio Theologiae loco de ministerio Vpon this question whether there are or ought to be degrees among the Ministers of the Church Yea sayth he for God himselfe made and ordeined these degrees with different giftes Ephes. 4. Hee gaue some Apostles but some Prophets but some Euangelistes but some Pastors and Doctors to the filling vp of the Sayntes into the woorke of the Ministerie to the building of the body of Christe Also Paule nameth Bishops Priests or Elders and Deacons Moreouer by reason of order for good order or discipline sake and to preserue consent concorde and vnanimitie let some be superiour vnto other Least there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissolute state without gouernement in the Church orders were ordeyned among the ministers by a profitable Counsell As among vs meaning the Germaine reformed Churches are Subdeacons Deacons Pastors Super-intendentes speciall ouer whome doe rule Super-intendentes generall as we vse the names of Bishops and Arch-bishops after the olde and vsuall name Vnto these other chiefe and choise men as wel Ecclesiasticall as Polyticall adioyned do make the chiefe Senate of the Church But this primacie is not of power that for his higher degree a greater authoritie licence and power should be graunted to anie man of decreeing anye thing or of commaunding in the Church or of ordeyning at his pleasure or of determining in the controuersies of Religion for heere as much preuayleth and ought to preuaile the sentence of the lowest as of the highest which resteth on better and firmer testimonies of the holie Scripture and of argumentes brought from thence in what place or degree soeuer any man bee placed But it is a Primacie of order in the residue of the gouernement and polycie of the Church Thus sayth Herebrande of the Germaine Churches But if now for admitting a bishop and distinguishing him from Priest or Elder for allowing Sub-deacons which we do not for hauing Super-intendents speciall and generall and for making this distinction for primacie of power and order in this sense that this power of order is of a standing and continuing degree of dignitie superiour to Elder or Pastor if for these pointes Herebrande and all those reformed Churches in this matter be reiected let vs then come euen to Caluine himselfe who doth yet more reuerently write of these titles and dignities of order where they are not reteyned then these our Brethren do among vs be they neuer so godly vsed For Caluine in his Institutions cap. 8. de Fide sect 51. Hetherto sayth he we haue treated of the order of gouerning the Churche as out of the pure woorde of God it is deliuered vnto vs and of the ministeries as they are ordeyned of Christe Nowe to the ende that all thinges may bee made manifest more clearely and more familiarlye and may also be better fixed in our mindes it shall be profitable to recognize the forme of the auncient Churche in those thinges which shall represent vnto vs before our eyes a certaine Image of the equall diuine Institution For although the Bishops of those times haue sette foorth manie Canons wherein they might seeme to expresse more then were expressed in the holie-scriptures they composed notwithstanding all their whole domesticall administration with such heedefulnesse to that onely leuell of the woorde of God that you may easily see they had in this parte almost nothing varying from Gods worde Yea if anie thing might be wished for in their ordinaunces not-with-standing because they endeuoured with a syncere studie to conserue the institution of the Lorde and swarued not much from the same it shall very much auayle here briefely to collecte what manner of obseruation they had According as we haue declared three kindes of Ministers to be commended vnto vs in the scripture so whatsoeuer Ministers the auncient Church of God had she distinguished thē into three orders For out of the orders of Priests or Elders partly were chosen Pastors Doctors the other part gouerned the censure or controlement of manners and corrections The care of the poore and dispensation of the Almes was cōmitted to the Deacons as for the readers and Acolytes were no names of offices that were certaine But those whō they called Clerkes they acquainted thē with certaine exercises to serue the Church whereby they might better vnderstande whereunto they were appointed and in time might come the more
is a far vnlike and vnséemely spéeche for Protestant Minist to bestow vpon their brethren Minist in the Gospell True it is that by the Non residence of some Pastors and the pluralities graunted vnto them some Curates and Ministers of lesser giftes are maintayned and as I take it reason too For as we haue shewed out of Caluine the giftes of the Pastors being not alike there may well bee difference in them both of superiority of maintenance Which may accord also wel inough with the saying of the Apost The Elders that gouerne well especially in the work of the word are worthy of double honor And therfore if some more Learned pastors hauing also a greater gift of the spirit of gouernment haue moe parcels of the Churche of god to gouerne than other haue and thereupon are permitted in consideration of their greater labours in the word to do good in moe places and for their better prouision to haue other besides them and in their absences to attend continuallye to those congregations while their more fruitefull trauailes are other where emploied if these also by order of lawe and by authoritie of Magistracie bee prouided for and yet cannot bee permitted but by the lawe and magistrate so that it is not free to euerye one that liste but to choice and more able men and onelie to so good purposes and alwaies with sufficiēt prouisions for euerie place and person so permitted Is it lawfull for euerie or anie priuate subiect on this publike fashion to exclaime against it and also to inueigh against the Magistrates for maintaining of it But there is a mysterie in this thing more than euerie bodie wéeneth Pluralities and non residents are pretended which if they bee abused are not so maintained but that vpon proofe thereof they are punishable or to bée restrained or reuoked but other matters are shot at to wit the liuings of the Bishops of the Colledges or of anie that haue anie portions of the Church impropriated and allotted vnto them Howbeit our Brethren faile herein of their chiefe purpose for if all these were taken away yet may the power and superiour authoritie remaine though weakened when the liuing is gone and so al Pastors notwithstanding al these byouse deuises are not equall As for that our Brethren adde of the pretence of these thinges which they call grose corruptions of Pastorall office to omit the reconciliation of these sayings that as they may haue some honest pretence so they can haue no better pretence than had the exchangers of money the grasiers and poulterers to make a burse or shambles or a poultrie yea a den of theeues of the Temple of God which were indéede no honest pretences at al This is also too rough a censure of our Brethren so flatlie to condemne all the Magistrates and Ministers in the Church of GOD which in manner aforsayd permit these things to haue no better pretence nor conscience than these deadlie enimies of Christ had The Texts alleaged out of Matthew Marke and Iohn stande onelie on a ranke for a bare shew and proue nothing at all that these matters haue no better pretence and conscience than those grose corruptions of those wicked Iewes had And is this now that which our Brethren meant when they sayde euen the last sentence before they would rather praie to GOD to lighten their heartes than by anie long discourse to discouer their palpable darknesse Indéede Breuis oratio penetrat coelum But this short Prayer pearceth beyond all Gods forboad and this short discourse Si breuis grauis it were better be longer and be leuis Howbeit the burthen of it is but a faburthen of a foule mouth and of an heauie irkesome slander vnfit for our learned Brethren to haue vttered And yet not content therwith our brethren procéede and saie But especiallie while the whole office of a Pastor shall be thought to consist in reading onelie a prescript number of Psalmes and Chapters of the Scriptures with other appointed formes of praier and that hee may be allowed as a sufficient Pastor which dooth the things which a childe of ten yeeres olde may doe as well as hee so long shall wee neuer lacke vnlearned pastors ignorant and vngodlie people simonicall and sacrilegious patrones so long the building of Gods Church shall goe but slowlie forwarde Besides other superstitious fantasies mayntained in the peoples heartes which for shortnesse wee omitte to speake of Of what estimation reading hath béene accounted in the auncient and primitiue Church and the office of readers both of the Psalms and Chapters of the Scriptures we haue alreadie declared out of Zanchius citing Bucer at large for the same And how auncient and allowable appointed formes of Praier haue bene in the Church of God among al the holie Fathers are yet euen in those reformed Churches that are most now commended vnto vs of our Breth yea their selues also haue in print set down vnto vs appointed formes of Praier though with what warrant and authoritie they may prescribe and appoint formes of praier to their Prince and to the whole Church of Englande and reiect that which is by lawfull authoritie of the Prince and of all the states of the Realme and Church of Englande alreadie appointed I doe not yet knowe and faine woulde I learne how they are able to iustifie these dooings and how their owne prescribing vnto others their appointed formes of prayer and ministration of the Sacraments they hauing no sufficient authoritie therevnto dooth not much more confute themselues that controll other for prescribing appoynted formes of Prayer vnto them As for that they saie the whole office of a pastor shall bee thought to consist in reading these things I know none that saith or thinketh so or that hee may bee allowed as a sufficient pastor which dooth the things which a child of ten yeeres olde may doe as well as hee Who alloweth such a one for a sufficient Pastor And what are those things which a child of ten yeeres olde may doo as well as hee May a childe of tenne yeeres olde minister the Sacrament of Baptisme and the Lordes supper or pronounce the publike absolution to the people But they meane perhaps that such a childe may reade the appointed formes of prayers Psalmes and Chapters of the Scriptures as well as he Maie hee so in the publike Congregation and haue no lawfull calling therevnto And yet may hee doe it as well as hee that is lawfullie called If they meane onelie in the respect of his reading I easilie graunt it them that anye priuate man woman or childe although younger than tenne yeeres olde if his sight be quicke and his voice cleere he be wel enured to reading may both reade as well farre better than many an old Doctor yea than the most zealous and best learned Pastor in the world when his tongue foltreth or his eies waxe dim or age or
serued for good excellent purposes as out of Zāchius Bucer is declared yet notwithstanding if these reading Ministers perched into higher places of the Ministerie than they should as comming some what néere to the touch of these tearmes they might perhaps better deserue to be remoued But if they simplie meane all reading Ministers wheras the most part are able to giue good counsaile instruction admonition exhortation in priuate conference besides their publike formall reading though they haue no dexteritie in publike preaching yea there is none so learned a preacher in this land or in anie other Church but it may beséeme him well inough to reade the publike forme of common praier in the Church and to reade the Chapters and Psalmes appointed and so all sorts of Ecclesiasticall persons being comprised in this tearme Reading Ministers it were ouerhard to remoue all and to condemne all reading Ministers for Idoll shepheards It will be answered no doubt that to supplie their ignoraunce there are added to their appointed seruice many godlie and learned Homelies which if they reade with their seruice there is not so greate neede of preaching and interpretation of the Scriptures And if this be answered for anie thing that is héere replied the answere might satisfie anie reasonable man that were not too litigious and importune Why may not many godlie and learned Homelies bee added to supplie their ignorance that are not learned pastors Is not an Homelie a sermon also And if they be godlie and learned many such Sermons although they be but read plainlie and distinctlie vpon the booke and not conned or spoken without the booke may it not be safelie sayde at least thus much that where they are orderlie and often read there is not so great neede of other preaching and of other interpretation of the Scriptures Whē as indéed the reading of thē being read as they ought to be is also a kind of preaching and oftentimes no vnfruitfull interpreting of the Scriptures But now what doe our brethren héere replie vnto the answere of this supplie We will derogate nothing heere from the dignitie of those Homelies we will not accuse heere the vnsensible reading of vnlearned Ministers neither yet the vnreuerent contempt of the ignorant hearers but which all godlie and wise men must needes confesse those exhortations that are not applied to the proper circumstances of times places persons occasions are of smal power to persuade anie man and least of all the ignorant people What our brethren heere doe meane in saying wee will derogate nothing here from the dignitie of those Homelies it is vncertaine because that this restraint heere séemeth to infer that some where els they wil derogate from the dignitie of them Which if they doe wee must answere it then take this in the meane season that is granted here And yet here let vs friendlie forewarne our brethren to remember what they haue granted heere least they derogate there from that which they haue acknowledged here that those Homilies are godlie and learned Homilies yea let them take héed that euen here they controll not themselues for if they will heere derogate nothing from the dignitie of them how then will they not allow them to be read Is it no derogation to the dignitie of thē to prohibite the reading of them And sith they heere confesse them to bée both godlie and learned why may not such profit be reaped by them that they may be a good and necessarie supplie when other kinde of preaching wanteth As for the vnsensible reading of vnlearned Ministers may both here and anie where else be worthelie misliked and also the vnreuerent contempt of the ignorant hearers But what is this against the godlie and learned Homelies when they are sensiblie read and when they are reuerentlie heard and not contemned and when the ignorant hearers attaine to knowledge by the hearing and marking of them But whatsoeuer they will derogate other where or contrarie themselues there or here What a daungerous saying is this that followeth as a reason here of thē alleaged But that which all godlie and wise men must needes confesse those exhortations that are not applied to the proper circumstances of times places persons and occasions are of small power to persuade anie man and least of all the ignorant people For these generall spéeches take not onelie awaie the benefit that many to their comfort and increase of knowledge féele by the reading and hearing of many godlie and learned Homilies but also of all other writers Fathers Commentaries Cōmon places Apologies Confutations Treatises Sermons Postills Homilies or whatsoeuer neuer so godlie and learned discourses yea it would make the holie Scripture it selfe which is the power of God to saluation to all them that beleeue it Rom. 1. which is quicke and forcible and more pearcing than a two edged swoord reaching euen to the parting of the soule and the spirit and of the ioyntes and marow and a separater of the thoughts and intentions of the heart Heb. 4. to be of small power And what are anie godlie and learned Homelies but written Sermons expositions and preachings of Gods word to make the same more plaine and so to persuade more effectuallie the ignorant hearers But be it that godlie and learned Homilies are but of small power to persuade anie man yet if they be of some power though the smaller then may they be added as some supplie though the smaller when the greater supplie of godlie learned preaching is not alwaies so redie albeit that many godlie and learned Homilies are not so destitute neither of application to diuers proper circumstances of times places persons and occasions but that the diligent hearer and marker may perceiue him selfe sufficientlie and often times with more moderation and no lesse pithilie to be touched and moued than perhaps with many moe vehement lesse considerate exhortations or reprehensions of diuerse yea that very godlie and learned preachers Let long experience the mistres of fooles teach vs if knowledge the instructor of wise men cannot moue vs. How many Papists conuerted How many ignorant instructed How many wicked reformed are ye able to shew by this ignorant and vnlearned Ministerie with al the helpes of reading of formall Praiers Homilies without preaching applying the Scriptures to the proper circumstances before rehearsed If long experience bee the mistres of fooles whose mistres is late short Experience And why then doe our Brethren crie so fast to haue vs looke vpon and follow the late experience and that in other Countries as a rule for vs and all to imitate The question here demaunded how many Papists conuerted c is verie captions As though we allowed of ignorant and vnlearned Ministers or allowed of such reading of formall praiers and Homilies as neuer hath the helpes of preaching or applying the Scriptures to the proper circumstances
and enricheth the word wherby the word becoÌ„meth effectual to animate enrich the element without ascribing vertue to the bare word Is it not theÌ„ of sufficient vertue to baptize clense the infant wheÌ„ besides the element of water these words In the name of the father of the sonne of the holy Ghost that Christ hath coÌ„maÌ„ded those to vse which are his ministers appointed therunto besids the promise there declared of washing away our sinnes of newnes of life and that we shal be saued which promise where Gods spirite worketh by his worde is annexed to the element is not all this sufficient and effectuall to baptise an infant except a sermon also heereof be made at his baptisme Nay though he that were to be baptized were of ripe yeares to heare vnderstand and beleeue all these thinges yet sithe that he is not to be on a suddaine baptized before he be catechized in a sufficient vnderstanding and beleeuing both of all the mysteries of that sacrament and of all the necessary articles of our Christian faith shall wee say that euen then when such a one should come to be baptized hee must haue also a sermon made vnto him at the celebrating of this sacrament or else the element of water is but a worldly a dead a beggerly element and the word neuer so plainely pronounced is but a magicall murmuring And what if there be yet besides al this a godly and learned forme also most plainely expressing all the pointes conteyned in that mysterie and that all the couenant betwixt God and vs be so fully expressed that the best preacher in the worlde cannot in effect say more and all this so clereset out that all of vnderstanding may vnderstande it shall it yet be saide that the element is héere dead and beggerly and separated from his life and spirituall riches And all this haue we besides godly learned homilies and many other sermons set out for that purpose yet all this will not serue our Breth without a sermon preached at that instant And for the supper of the L. haue not wee likewise most pithie godly exhortations before we approch vnto it with prayers and thankesgiuing and publike confessions the whole institution also layd foorth before vs when we come thereto And the wordes of Christ not vsed with a magicall murmuring nor any such vertue ascribed to the wordes but all to Christ the instituter and to the vertue of his death and passion whom and whose passion we recorde and take the elements with the word in remeÌ„brance of him of his body giuen for vs of his bloud shed for vs shew foorth his death by this action feeding by faith in our harts on his flesh and bloud as effectually truly in spirituall manner as our bodies féede on those bodily elements and that hereunto these elements are coÌ„secrated as holy liuely signes pledges to confirme our faith relyin at 〈◊〉 the promise of the same our Sauiour that by eating his fleshe drinâ—â—ng his bloud we shal haue life euerlasting And all this is clearely set out eueÌ„ as it is conteyned in the scripture gathered together in so excellent disposed a forme as all the world cannot amende nor is inferiour to any of our Brethrens formes Yea all thinges considered our forme is farre more conuenient for vs than is any of theirs to enflame confirm our faithes in our Sauiour Christ in the merites of his passion to make vs repentant of our sins to comfort vs in the forgiuenes of them to knit vs in loue and charitie all to God in a communion with Christ our head in the communion of saintes one to another to prouoke vs to leade a new life to offer vp to God a spirituall sacrifice of our soules and bodies besides that of our lips by praysing glorifying God for all these benefits sealed vp thus vnto vs in these mysteries of our Sauiour Christ and withall vnfolded vnto vs by this so cleare setting out of all these thinges that euery coÌ„municant may vnderstande them and be moued by them And can now our Breth say if they wil say the truth that here wants the promise and worde of God and that it is separated and not set forth that heere is but a dead beggerly element that here is but a part and that but the outwarde part of the sacrament and so no sacrament as the bodie of a man without the soule which animateth and giueth life to the body is not a man but a dead corps And dare our Brethren beyonde all this be thus bolde to demand what can it be better than sacrilege For if it be no better than sacrilege then is it no sacrament at all We dare not burden the Papists so farre for their baptizing notwithstanding all their incantations superstitious toyes and materiall additions to the element of water besides their daungerous errours about baptisme that the baptisme which their Popish and Idolatrous sacrificers ministred no what heretike soeuer he were so long as he and they obserue the forme and matter of baptisme by our Sauiour Christ prescribed we dare not say they are not baptized at all and take vpon vs to baptize them againe nor I thinke our Brethr. dare attempt it or auouch it And can they auow these spéeches then of our baptizing now that kéepeth the méere and simple institution of Christ without any of those corruptions Howe farre more modestly writeth Caluine in his 265. Epistle Rogant quidam c. There are certaine that inquire if it were lawefull for the Apostles at the houre of prayer to ascende into the temple and moreouer for Paule to performe the solemne rite of sanctificatioÌ„ why may not we also intermingle prayers with the Papistes We must first holde this that the prayers which were in vse among the Iewes were pure formed to the lawes prescription Neither yet if the Papistes did conceaue a pure forme of praying would I make any religion to enter with theÌ„ into the â—eÌ„ple But nder became not them to ioyne theÌ„selues vnto their assembly that had â—deâ—â—fied Christ I answere a godly holy action is not corrupted by the vice of the men As I am wont to say that If all the Angels were present at the Masse they are not able with their holynes to clense the filthinesse therof Nor yet again are al the deuils able with their presence to bring to passe that the holy supper when it is celebrated according to the institution of Christ should not reteyne the puritie thereof Since therfore we haue the very institution of Christ both in his supper and in our baptisme so clearly set forth as we haue séene shall the ministers insufficiency to preach the things the he after so good a forme prescribed both to him vs declareth be such a pollution that these holy sacramentes should be defiled
from the popish seruice saying So that which was woont to be saide of the Masse Missa non mâ—rdeâ— the Masse was a gentle beast and did byte no man and therefore was so well beloued of many may rightly bee verified of our ordinarye seruice For therefore a great number can so well away with it because it doth not sharply reproue them of their sinnes nor disclose the secrets of their heartes but that they may continue still in all kynd of voluptuousnesse and all other kinds of wickednesse Our Brethren beginne now more apparantly to open their stomacks against the booke of common prayer and the ordinary celebration of the diuine seruice that so expresly compare it to the Popish Masse whiche so expresly is contrary to it All the world may sée this procéedeth more of the ouerflowing of choler from the gaule than from the deliberation of iudgement in the braine If they say they compare it not vnto the Masse for any such Iohlatry superstition or any errour contayned therein wher with the Masse was farced If they do not and yet will campare it thereunto as resembling the same it appeareth not for any goodwil they beare it but for that they can fynd no such corruption in it nor can lay the leaste suspition of any such Idolatrie superstition or error to the charge of it But this notwithstanding they will compare it thus So that which was wont to be said of the Masse Missa non mordet the Masse was a gentle best and did byte no man and therefore was so well beloued of many may rightly be verified of our ordinary seruice What I pray you my brethren may rightly be verefied of our ordinarye seruice whiche was woonte to bee saide of the Masse What that it was a gentle beast did byte no man Now surely this is somewhat too beastly a tearme and too vngentle and byting a resemblance to bestow vpon the true Seruice of God Proue it false then spare it not If it be true for shame let not men and wise men and learned men and men that pretend loue of Gods truth afford so beastly a tearme on Gods seruice And how then may this be rightly verified yea and how may this be verefied that our brethren héere say of the Masse the Masse was a gentle beast and did bite no man Do they speake this in the Masses commendation or doe they thinke this a sufficient proofe héereof that they say héere it was wonte to be said Missa non mordet the masse did byte no man No did Yes that with a most perilous and venimous tooth which many felte that were bitten and stinged with it But put case it did not or could not or it would not would God that had béene the worst fault in it that it was a gentle beast and did byte no man Is that of it selfe so great faulte to bee gentle and to byte no man What do our brethren like of or delight in byting indéede it might so bée thought by these sayings but especially by all the tenor of this and of all their discourses both in writing in the pulpit For they byte often and that sore not so much their aduersaries as their brethren yea both the Eccl. ciuill Magist nor spare to byte any yea they fall to byting one another as though it were good byting a necessary thing Not remembring that S. Paule warned the Galath héereof Gal. 5.15 If ye byte deuoure one another-take ye heed least ye be consumed one of another But our Brethren speake not héere of byting one another but of the masses not byting of a man And would they haue the masse if it did not byte men to fall a byting of them If they had spoken of no barking it had béene somewhat to the purpose For the masse did byte and yet not barke and therefore indéede it was a perilous a shrewd byting beast and not a gentle beast that byte no man True it is there may come no small if not more danger euen by that that byteth not but séemeth gentle when it is abused to palliate greater vices As the Syreneâ— swéete song as the flatterers false toong as the Harlots smyling bewty and embracements as the Hypocrites shéeps clothing fasting praying almes c. and yet the harlot of Babilon besides that she was arayed in purple and Scarlet and bedeckt with golde and pretious stones pearles and had a cup of gold in her hande full of abhominations filthinesse of her fornication yet was she drunken with the blood of the Saincts and with the blood of the Martyrs of Iesus Apoc. 17.4 6. and therefore she was a curst and shrewd queane and not very gentle but coulde both byte mens flesh and drinke mens bloud And the beast on which she sate signifying the state of Rome which chiefly beareth vp the Popish Idolatry as it was also a sâ—â—rlet coloured beaste full of names of blasphemy and had seuen â—eades and ten hornes so this beast likewise could both byte and fight too I graunt the Papists allured and deceaued many with their iolly enticements that they decked their Masse withall besides their other baites attendant on her of hospitalite bowntie almes c and at this day as in times passe the monkes and friers so the Iesuites now do more hurt by their counterfet shew of holinesse learning humility faire speeches and all their pollicies to allure the people to them as the Angell of darkenes transfiguring himselfe like an Angell of light than if he should shew him selfe like a Diuel in a horrible figure And therfore the day of the L. should not come till that generall defection should firste come till the man of sinne should be disclosed euen the sonne of perdition which is an aduersary exalteeh himselfe aboue all that is called God or that is worshipped so that he doth sit as God in the tâ—mple of God shewing himselfe that he is God 2. Thes. 5.2.2 4. But when the mystery of iniquity and the wicked man shal be reuealed whom the Lorde shall consume with the spirit of his mouth and shall abolishe with the brightnesse of his comming ver 7. and 8. then shall this aduersarye shews himselfe as he is an open aduersary and this gentle beast the Masse and all her friends for her will tooth and nayle both byte and fight And I saw the beast saith S. Iohn Apo. 19.19 the Kings of the earth their warriers gathered together to make battell against him that sat on the Horse against his souldiers The Masse therefore was not a gentle beast no more than are his cruell and tigerlike Masse-mongers that for the maintenaunce of the Masse as the mother of all their Idolatry make these vnmerciful massacres and manslaughters The Masse was called an vnbloudy sacrifice but manye mens bloud was and still is sacrificed to maintaine
Prince What alleageth Danaeus against them That though some men Princes do not these thinges yet for women Princes though they would they can not Nay Danaeus is not yet so peremptorie that by any meanes they can not do it but saith he these thinges become not at all womens shamefastnes Indéede shamefastnesse is one of the chiefest ornamentes of women and great reason it is they should haue a speciall regard to the comlinesse and shamefastnesse of their nature Neither is fighting and martiall affayres so fitte for their imbecillitie and the profounde discussing in pleas of right and lawe doth commonly surmount the capacitie of women which as by custome they are not so enured and acquainted withall so are they by nature for the most part more wittie than wise and more pregnant in inuention of delightfull matters than deliberate in iudgemēt of graue and doubtfull controuersies Howbeit wee speake not nowe of the ordinarie sorte of women but onely of those that are supreme gouernours of a kingdome which also falleth out verie séeledome nor yet ascribe we the habilitie of these functions to all those that are such women Princes No more than it can be sayde also of all those Princes that are men though it be no sufficient debarre to the right of either of their estats which is a farre higher point in lawe than is the personall administration of their functions And yet well may we iustifie this that as God hath so giuen the administration euen of both these functions to some singular women princes without any staine at all vnto their shamefastnes so vpon especiall occasion or necessitie thereunto why may we not conclude when God calleth a woman prince to the supreme gouernment of a kingdom that she may in good order do these things without any touch of blemish to the decencie honor of her shamefastnes I speak not of personal fighting in the wars like the Amazones the french pucell and yet in some necessitie women haue put to their handes somtimes extraordinarily to the defence of themselues striking of their enemies that without reproch As Iael that killed Sisera got thereby great honor Iud. 4. and the woman that cast a piece of a milstone on Abimeleches head brake his braine pan Iud. 9. And Iudith that cut off Holofernes head by her prudence and valour ouerthrew all his mightie armie and directed her people how to set foorth their armies But these were yet no gouernors of armies And indéede it is one thing to strike the enemy or to defende thēselues and another thing to gouerne an armie But haue not we recited a number of those women that haue gouerned armies some of thē without any discommendation but rather to their high prayse besides the great benefite of their subiects But to conteyne vs in the bounds of the Canonicall scripture did not Debora as well as Barak goe foorth with the armie yea chiefely gouerne it both what number they should be who should be their Captaine and when they should giue the onsette of al this she tooke no shame but glory And when the Queene of Sabaea came to Salomon with so great a traine that Peter Martyr sayth thereon habuit multitudinem secū instar exercitus she had a multitude with her as it were an armie did not she chiefely gouerne then And why did not Salomon lay that in her dish tell her that she could not be a Queene because she could not with that shamefastnesse which becommeth women kinde gouerne an armie No nor Christ debarreth her of the title of a Queene or of her due cōmendation for all that matter Neither Philip founde this fault in the Eunuches Ladie and Mistresse Candace the Queene of Aethiopia that gouerned such an armie as we heard already out of Plinie Strabo Neither besides the scripture Iosephus findes this fault in Alexandra And yet al these had must néeds haue had armies and defences against their enemies yea though they had peace with them Therefore notwithstanding this exception of Danaeus for the gouerning or being ouer an armie whether by their deputies as Peter Martyr sayth the Queene of Sabaea might appoint her sonne or some other in her absence or in case by themselues as her selfe conducted the troupe that came with her to Salomon Queenes are not to be sequestred from all supreme gouernement of a kingdome Yea they may so orderly gouern ouer all their armies also that they may still with honour and without shame reteyne the decencie and shamefastnes of their calling The other function though it pertaine more to peace and quietnesse yet because it hath the hearing and debating of quarels and brawles the contentious pleading of titles doubtes the finding out and determining of right and law séemeth to be as farre from womens modest shamefastnesse and milder capacitie as the other in the broyles of warres And yet if wee shall throughly consider this function hauing graunted the one which is the harder for the gouernement ouer an armie in the warre women will hope the better and plead in peace the harder not to be clean◠debarred from the barre nor yet from sitting in the iudgement seat if the importance of necessitie or speciall occasion and much more title of right do call them to it and they haue able giftes to aunswere it What authority in her Citie the wise woman of Abele had 2. Sam. 20 though she pleaded so wisely euen in the warres with Ioab and in giuing counsell to her people for their peace I will not examine because she was vnder God no supreme gouernour nor sate in any publike iudgement that we reade of But for Deborah it is expressely set downe in the scripture that she iudged Israel Iudg. 4. ver 4. and that the children of Israel came vp to her for iudgement ver 5. If it be replied this was a specialtie and therefore can not be drawen into anie ordinarie rule or example although it may be well aunswered that God did not drawe such specialties from such persons as otherwise in them the function had béene monstrous and méere against nature so that anie person whome God calleth to authoritie and furnisheth with his spirite of iudgement enhabling their inhabilitie may take it on them and looke on Debora for a president yea were the Prince a child and had the gift of iudgement beyonde his age as had Daniel or Salomon for all their rare and singular giftes yet might he well set them before him for a patterne But howsoeuer we exempt the example of Deborah what shall we say to these two foresayde Queenes of Sabaea and Aethiopia mentioned without touch of ignominie if not rather of prayse both in the olde and in the newe Testament at leastwise approued to be lawefull Queenes For either the Princes personall execution in the administration of this function pertaynining to
time as being orderly enstructed in the mysteries of the fayth they were able to declare the confession of the fayth before the B. and the people Those infantes therefore which were initiated by baptisme because they had not made confession of the faith before the church at the end of their Childhood or in the entry of their springalship were again presented of their Parents were examined of the Bishoppe according to the forme of a Catechisme which they had then certaine and common But to the end that this action which otherwise ought worthily to haue bin graue and holy shoulde haue the more reuerence and dignitie the ceremony also of the imposition of handes was adhibited Thus was the childe his faith being approued dismissed with a solemne blessing The ancients do often make mention of this maner Pope Leo saith if any returne from Heretikes let him not be baptised againe but for that which wanted vnto him let the vertue of the spirite bee conferred vnto him by the Bishops imposition of hands Here our aduersaries wil cry that it may be rightly called a sacrament wherein the holy ghost is conferred But Leo him-selfe otherwhere expoundeth what hee meaneth by these words He that is baprised sayth he among heretikes let him not be rebaptized but by the inuocation of the holy Ghoste let him by imposition of handes be confirmed because he receiued only the forme of baptisme without the sanctification And Hierome against the Luciferians mentioneth it Albeit I deny not that Hierome was somewhat ouershot therein that he saith it was the Apostles obseruation notwithstanding he is moste farre from the toyes of these men And he mitigateth the selfe same thing when hee addeth that this blessing was giuen to the only Bishops rather for the honor of their priesthoode than of the necessity of the Lawe Such an imposition of handes therefore which may bee done simply in the place of blessing I doe commend and woulde that it were restored at this day into his pure vse But the late age hauing almost blotted out the matter haue placed for a sacrament of God I knowe not what feigned confirmation c. Sithe therefore Caluine him-selfe thus farre foorthe acknowledgeth this to bée the auncient order of confirmation in the Church and commending the same wisheth that it were restored and euen as hee wished we haue restored it and abolished all the Popish superstitions and errors that succéeded how intemperately doe our brethren here say that it ought to haue no place in the Church of Christ But what reasons more than Caluine had haue our Brethren vtterly to displace it And as for confirmation say they it ought therefore to be shut out and haue no place in the Church of God as well because it displaced catechizing and brought in steede thereof vaine toyes and childishe ceremonyes to the great hurt of the Church as for that also it derogateth muche from the dignity of Baptizme the Sacrament of the Lorde and is extoled aboue it beeing a deuise of man and is pretended to be a sign to certifie the Children of the fauour and gratious goodnesse of God towardes them falsely grounded vpon the example of the Apostles Whereas the ministration of baptism is permitted to euery hedgepreest Minister and Deacon The confirmation that we do vse as it bringeth no vaine toyes nor childish ceremonies into the Church of God nor is vsed to the great hurt or to any hurt of the Church at all so is it so farre from displacing Catechizing that as we haue shewed out of Caluine and other it was both vsed with catechizing in the ancient Churches and with vs it is one of the principall means for the maintenance of it And therfore if there were no other reason for the holding of it but euen this so long as it maintaines no euil besides sith this good at the leaste commeth by it that our children are the rather enduced to be catechized it ought not to bee displaced and shut out of the church of God since Catechizing is not onely not displaced but so greatly furthered by it And wheras our brethren say also it derogateth much from the dignity of Baptisme the sacrament of the Lord and is extolled aboue it being a deuice of man If they meane the popish sacrament of confirmation that is another matter they impugne one thing wee maintaine another For we neither account confirmation to be any sacrament at all nor extoll it aboue nor yet make it equal vnto baptisme But vse it onely as a good conuenient ceremony order or rite helping more and more to the confirming of them that are baptized in the profession of their faith which they make before the B. being now more strengthened confirmed therein by his approbation in solemne laying of his hands vpon them and and praying together with the Church that God woulde confirm them And where they say it is pretended to be a sign to certify the children of the fauor gratious goodnes of God towards them falsly grounded vpon the example of thapostles We say not cōfirmation is a sign thogh the imposition of hands be a signe If they mean by these wordes a signe that we pretēd such a sign as sacramēts be that are appointed of God to be visible signs of some inuisible grace we make in confirmatiō no such sign And yet we deny not but the B. imposition of hands is a signe is giuen euen to certify the fauor and gratious goodnesse of God towards them But will our Brethren thrust this signe also of Imposition of handes cleane out of the Church of God Or if it be a signe that hath béene and is and may be well reteined wil they deny it-may certify the parties vpon whome the hands are layd of Gods fauour and gratious goodnesse towards them What error or superstition is in this except it were made such a signe hereof as we vse to call a Sacrament But say they it is falsely grounded on the example of the Apostles If the Apostles did vse the imposition of handes vppon them that were baptized to confirme them and vse with prayer for them that they might receiue greater grace of God in the confirmation of their faith besides the extraordinary graces than of working miracles the gift of tongs and we vse the imposition of handes without any of the popish or any other ceremonies nor tye it to this or to that or to any grace to be necessarily giuen thereby nor make any precise necessity at all thereof but vse it onely as an ancient reuerende and conuenient order for the foresaide reasons and in such manner as Caluine him-selfe prayeth and wisheth that it were restored why may it not be truely sayde that the vse thereof if there bée any good vse of it at all is grounded vppon the example of the Apostles although they commanded it not to be vsed as we haue heard Kemnitius
not doe their duety But those men ought first to haue made demonstration that their seniors haue this power whereof in present Paul speaketh Which thing when as by no argumēt it appeareth and neuerthelesse they deliuer to Sathan whome they will they do alike as if any would attempt to cleanse the lepers to rayse the dead to worke such other myraclous worke For because that in the olde time suche thinges were commonlye doone in the primitiue Church Thus agayne Gualter and on these graces and giftes of of God grounding this Ecclesiasticall Seniory not of the Worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gouernmentes but on the former worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers betokening such power as is myraculous which although some Seniors in the Church than had it yet he alleageth the examples heereof that such onely exercised the same in Ecclesiasticall matters as were Ministers of the Word But howsoeuer these Seniours were or what power soeuer they had he maketh them and their power not to bée perpetuall but abiding a while onely for the state of that time and so to haue ceased after that the publike state of Christendome was setled and gouerned by such princes and Magistrates as openly professed Christianity and that from thence foorth the Churches were not tyed to such Seniors but that wee after thus many ages of Christian princes be frée from them So that where our Brethren say they will not nowe set foorth the pastors authority in common Gouernment with the Elders If there bée no néede of such Elders to ioyne in commons with him in his gouernment then as the other authority was proper to him-selfe so may this authority for power of gouernment in the Church for any thing héere to the contrary bee as proper also to him-selfe as the other For if these graces and giftes whereof the Apostle 1. Cor. 12.28 speaketh were such distinct offices as our brethren say can not be but in distinct officers without confusion of thē then eyther these giftes pertaine not to the Pastors so well as to these Elders as here our Brethren say they doe or else if the Pastors haue authority in them than haue not Elders to deale with them except wee shoulde inferre this confession that they woulde haue vs shunne But nowe our brethren giuing this authority in common with the Elders procéede to the limittation of the same and say This authority of regiment we haue declared that it ought not to bee a Lordly ruling neither ouer their flocke nor yet ouer their fellow-seruants and bret and least of all that they ought to haue dominion Lordship ouer the faith of the Church Dominion and Lordship ouer the faith of the Church we graunt none hath but almighty God and Iesus Christe only that is both God and Man As for the other authority which they cal Lordly ruling ouer their flocke or ouer their fellowe-seruauntes and Brethren as they referre vs to that they haue declared so I referre them to that we haue declared And among other I hope I haue sufficiently declared what manner of ruling they may haue both ouer their flocke and ouer their fellow-seruaunts and brethren both by the worde of God by the practise of the Primitiue Church and by the approbation of diuerse the best learned protestants in the reformed Churches of our age But how this authoritie of Gouernment which here they giue in common to the pastors with the Elders shall be parted among them is not yet determined For albeit our Brethren acknowledge that the Pastors haue rule and authority herein yet the forme of prayers in the English congregation at Geneua doth deny it and say Pag. 43. Because the charge of the Worde of God is of greater importaunce than that any man is able to dispence therewith and S. Paul exhorteth to esteem them as Ministers of Christe and disposers of Gods mysteries not Lordes or rulers as Peter saith ouer the flocke therefore the Pastors or Ministers cheef office standeth in preaching the word of God and Ministring the sacraments So that in consultations iudgements elections and other politicall affayres his counsell rather then authority taketh place So that by this rule he is so far from al lordly ruling that he hath no rule nor authority at all in Common with the Elders in these matters But of the twaine our Brethren here say better that hee hath authority vnderstanding it for power of gouernment in the Church But say our Brethren In all these the man of sinne hath exalted him selfe contrary to the worde of God so that hee woulde bee heade of all the Church Bishop of all Bishops and haue authority to make newe articles of Fayth Whose intollerable presumption as wee haue long since banished out of this land so wee wish that no steppes of suche Pride and arrogancy might be left beyond him namely that no elder or Minister of the Church shoulde challenge vnto him-selfe or accept it if it were offered vnto him any other authority than that is allowed by the spirite of God but cheefely to be ware that he vsurpe no authoritie which is forbidden by the word of God For wherefore doe we detest the Pope and his vsurped supremacy but because he arrogateth the same vnto him-selfe not onely without the warrant of Gods word but also cleane contrary to the same All this section we confesse with our Brethren and gladly subscribe vnto it saue that we wish it not as though it were onely to be done and is not done but we trust it is perfourmed already If it bee not let our Brethren prooue the contrary Nowe if the reasons and authorities that haue banished the Pope doe serue to condemne all other vsurped authority that is practized in the Church why shoulde not all such authority be banished as well as the Pope And good reason too that all other vsurped authority that is practized in the Churche shoulde bee as well banished as the Pope But doe our brethren meane by these spéeches of all other vsurped authoritie that is practized in the Church that there is any such practised in the Church meaning the church of England For these words are vttered so couertly that we might seeme in granting the consequence that such shoulde be banished to graunt withall that there is some such in the church of England remaining and practised yet among vs. But we deny that there is any such to our knowledge or by the Lawes approoued in this Realme And if there bée any steppes thereof I doubt they will rather bee founde in the trake of our Brethren themselues sooner than in any part of that authoritie which is allowed to our prelates We can alleage against the Pope and rightly that which S. Iohn baptist did aunswere to his Disciples No man can take vnto him-selfe any thing except it be giuen him from heauen Iohn 3.27 And that saying of the Apostle to the Hebrewes
than of whom it followeth And a witnesse of the suffringes of Christe and a communicatour of the glorie to come that shall be reuealed feede the flocke of God that is amonge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ouer-seeing it c. doth he speake here of any elders or fellowe elders that medled all with gouerning and not with teaching And euen so doth this Dionysius vse the name of Elder and of fellowe Elders in this place For not onely in the woordes before these are both of them called Bishops but what a teaching Elder Timothie was and was commaunded to be the scripture is plaine and we haue hearde at large out of S. Paule in both his Epistles written to him among other thinges namely for that purpose Therefore héere is nothing yet for any such Elders as our Brethren séeke for distinct from both Bishop and Pastor medling not with teaching but all with gouerning nay this name of Elder as it is here taken maketh cleane against them And the like stile he vseth in his ecclesiasticall Hierarchie or holy gouernment of the Church and in the stile of his booke of the diuine names Saue that there he calleth Timothie Bishop of Ephesus As also in the stile of his mysticall Theologie But when we come to the viewe of all the bookes and of all the Epistles that he wrote where shall wee finde these thrée reckoned vp Bishops Elders and Deacons He hath in some séeldome places the name of Bishop as for the name of Elder except it be in one onely place besides the title aforesayd which is the 8. Epistle we shall neuer finde it But once is as good as a 1000 times if it be to the purpose Let vs therefore sée what this Dionysius sayth in that place for profe that there were any such eccl officers as these gouerning and not teaching Elders And to speake plainely sayeth this Dionysius in all thinges that are they are distributed from the first to the second according to their dignitie concerning the god order most righteous prouidence of theÌ„ And that those which are appointed of God to gouerne others should giue to them that are their inferiors and their subiects the thinges that are according to their worthinesse As for Demophilus let him with reason cutte off wrath and concupiscence according to their woorthinesse And let him not violate his owne dignitie but let reason bearing the rule gouerne her subiectes For if in the market we see an housholde seruant reuiling his Maister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and a yong man reuiling an Elder eyther also the sonne râ—uiling the Father and with all rushing on him and laying on stripes we also should seeme to be godlesse if we should not running to them hasten to helpe them that are the better c. What can we gather on this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place but simplie by the name of Elder an Elder man in age and the other a younger man the relation of the one to the other the termes of Master and housholde seruant of father and sonne the one going before the other comming after and both vnderstoode in their literall naturall sense to conclude the whole drift and circumstance of the place considered who would fetch this so farre as to thinke that he spake here or so much as dreamed of either an eccl or a ciuill Elder If it be replyed that the whole argument of this Epistle arose vpon a Priest that was beaten and misused true it is indéede But by what name calleth he the Priest or any priest Presbyterum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotem he that giueth the sacred word and Sacramentes Which worde not onely hee vseth more than halfe a score of times in this Epistle and he hath once also euen here the name of Bishop but neither here nor any other where that I can finde he hath the name of Deacon Not that he acknowledgeth no Deacons but that he comprehendeth them as I take it in the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minister or worker of the publike seruices And as in all places where he treateth therof he maketh indéede most especiall mention of three eccl orders namely in his eccl Hierarchie cap. 2.3 and 5. resembling them to the proportion of his celestiall Hierarchie in these thrée pointes of perfecting illuminating purging of whome the Bishop is still called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priest or Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the thirde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so euen in this example within a fewe lines after he had named the Elder that is the old man afore-sayde hee sayth of all these thrée 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou thy selfe therefore distribute to thy concupiscence and to thine anger and to thy speech the thinges that are according to their worthinesse But to thy selfe let the diuine publike ministers distribute and vnto them the Priestes vnto the Priests the Byshoppes and vnto the Bishops the Apostles and the successors of the Apostles Where are here these Elders that meddle not with teaching If they be neyther conteyned in the Bishops nor in the Priests both which medle principally with teaching then eyther they haue no place at al or they must be included in the 3. number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he comprehendeth not only all the inferiour officers of the Church but Monkes also So that I thinkâ— these gouerning Elders would be loath to be thrust down into so base a companie Although the purging be giuen vnto them which is somewhat aunswerable to the correction of manners that they would meddle with all Saue that Dionisius also maketh these purgers but to pull off the clothes of those that should be baptized and to voyde the Churche at the communion of those that were possessed with foule spirites or were not throughly taught their Catechisme and to kéepe backe the laye people and such other seruile offices If nowe they disdayne to be of the number of these purgantes and will not become ministers of the worde and Sacramentes nor with the Bishops be perficientes nor with the Priestes be illuminantes then Dionisius cleane renounceth these Seniors that would be tantuÌ„ dominantes and will haue none such in his eccl Hierarchie And therefore if I might counsell such an excellent learned man as is Danaeus he should neuer bring in Dionysius for these Elders But eyther race his name out of his booke or else how so euer an other haue at his perill counterfeited the name of Dionysius the Areopagite mentioned Act. 17. let not vs cuunterfeite any thing in his name but alleage his wordes rightly as he vttered them For he is wrong inough of himselfe But right or wrong sithe we shall neuer wring any thing out of him that may make so much as a shadowe for these gouerning and not teaching Ecclesiasticall Elders let vs nowe go to be better resolued of that
euerie particular congregation to the assemblie of the common people yea to the finall consent and confirmation of the whole multitude of the congregation It is much to debase the authoritie and gouernment of these matters to the popular state But I feare verie much a worse estate and more horriblie confused For why may we not here again feare as horrible confusion in the whole multitudes dissent or confirmation of that which these Seniors haue determined as our Brethren before feared it in hearing and determining such matters But to put vs out of this feare and to confirme this confirmation of the whole multitude that the people can confirme this themselues without anie horrible confusion our brethren alleage vs an example Whereof Saint Paule speaketh touching the execution of excommunication because the fact was manifest VVhen you are gathered together with my spirite in the name of our Lord Iesus Christ and with the power of our Lord Iesus Christ to deliuer such a one vnto Sathan Although this example is but of one matter wheras the question is of al matters for so sayd our Brethren before that there ought to be in euerie Church a Consistorie or Segnorie of Elders or gouernours which ought to haue the hearing examination and determining of al matters pertaining to discipline and gouernment of that congregation and so this example touching the execution of excommunication reacheth not home yet is this example so little to the present purpose that it is rather cleane contrarie Which example if it should directlie proâ—e that which our Br. affirmed for so their wordes would séeme to inferre saying Whereof S. Paule speaketh touching the execution of excommunication they should proue this that when the Consistory hath trauailed in examining of causes pertaining to Ecclesiastical discipline agreed what iudgemeÌ„t ought to passe vpon the matters they propound it to the whole multitude that it may be confirmed by their consent So that this example of some matter at the least heard examined and determined by the Consistory by them propounded to the whole multitude to be confirmed by their consent might drawe neerer to their purpose But can they shew vs anie such example whereof Saint Paul speaketh As for this touching the execution of excommunication Who did execute the same and excommunicate this incestuous person Did not S. Paule himselfe by the power of our Lord Iesus Christ giuen vnto him What doe they make Saint Paule an Elder not teaching And did he it not first alone At leastwise without anie Consistorie of the church of Corinth ioyned with him As he himselfe saith ver 3. For I verilie being absent in bodie but present in spirit haue alreadie iudged as present him that hath so done this thing In which words he plainly declareth that he had passed the sentence of excoÌ„munication vpon him before he wrote to theÌ„ therof Neither doth it appeare that anie of their CoÌ„sistorie ioyned with him in pronouncing that his iudgement on him Yea he saith that although he was in bodie absent from them yet because hee was in spirit as present with them his iudgement should stand as effectual as though he had ben bodily present at the denouncing of his sentence And who were these that he writeth thus vnto what he had done Was it to a Consistorie among the Corinthians to make relation vnto them of his doing and then they to take vpon them the hearing examining determining of the matter and then to propouÌ„d it to the whole multitude This had bene yet somewhat néerer to our Brethrens moderation But here is no such order Paule first doth the déede and that imediatlie both in his absence and vnwitting to them of his proceeding Which done he writeth not thereof to anie Consistorie or Segnorie of Elders or Gouernours ouer them nor in anie place of either of his Epistles to them he maketh anie mencion or inkling of anie such among them nor yet Saint Luke that mencioneth Act. 18. verse 11. how he tarried a yéere and a halfe teaching the word of God and planting a Church among them But he writeth of this matter as of the residue to them to whom he writeth the whole Epistle indefinitlie to the Church of God beeing at Corinthus sanctified in Christ Iesu called Saintes with all that cal vpon the name of our Lord Iesu Christ in all places both their Lord and ours 1. Cor. 1.2 So that hee writeth to the wholde multitude But did he write vnto them thereof to haue his dooing so confirmed by their consent that if they woulde not haue consented to this his manner of excommunicating the person before hand by himselfe alone but that he shoulde first haue made them priuie thereto or euer he proceeded so farre that then vppon this their dissenting though not for the person matter yet for the manner of his proceeding his iudgement should haue ben frustrate reuersed No but his signification thereof vnto them was rather to commaund theÌ„ to obey his sentence and to put the same in execution as our Brethren saie well herein touching the execution of excommunication for when they were gathered together as Saint Paule had and that some Pastor or Minister among them did before the whole multitude pronounce this sentence which Saint Paule had giuen forth against the incestuous person they al approued it so confirmed S. Paules former sentence of excommunication But our Breth adde this parenthesis because the fact was manifest wherefore they adde this they doe not shew But the more manifest the fact was the lesse neede had the Apostle to haue proceeded so far if in a manifest fact an Ecclesiasticall iudge may not proceeâ—e separatlie his selfe to the sentence of excoÌ„munication without the consent of a Segnory of that Congregation But although the fact heere was manifest yet the wickednesse of the fact was not manifest inough vnto them At leastwise not this manner of the punishment for it vntill Saint Paule did thus reproue them of it and thus proceede against it But had it ben neuer so manifest what doth that giue him authoritie to deale so farre therin separatly by himselfe without and before anie authoritie of theirs ioyned with him but onely to make them afterward to put that in execution that he had before ouerruled iudicially concluded vpoÌ„ Since therfore this was a good excommunication that all they coulde not reverse this sentence as otherwise passed than it ought to haue bene because they ioyned not in the doing of it but onelie in the obedience of putting the same in execution as he commanded them and withall since this was not written as an information to any Senate Consistorie or Segnorie of Seniors or of gouerning Elders among them but written as a charge to the whole multitude What is this for the proofe of anie such Elders Either else to inferre that no excommunication in a manifest or not manifest fact can
my dutie and then am I cleere and thou shalt giue an account to him that commaunded me to binde But tell thou me if the King sitting in presence one of the Sergeants standing by be commaunded to binde one of those that stande in the rowe and to lay fetters on him but he not onelie thrust him backe but also breake the bonds is it the Sergeant that hath susteined the iniurie or is it not much more the King that did commaund it For if when anie thing is done against the faithful he account the same done against himselfe how much more when he which is appointed to teach susteineth iniurie will he be mooued as though he himselfe had susteined the contumelie But God forbid that anie of them that are in this Church should come into the necessitie of these bondes For as it is a goodlie thing not to offend so is it profitable to beare the rebuke thereof Lett vs therefore beare the reprehension and let vs endeuor neuer to offend but if we shall haue offended let vs susteine the reproouing For as it is good not to be striken which notwithstanding if it shall happen it is necessarie to lay a medicine to the wound euen so it is heere But God graunt that we neuer need anie such medicines for of you we hope better things and such as appertaine vnto saluation although wee speake thus We haue spoken perhaps more vehementlie but to your greater taking heede For it is better that I should be accounted of you bold cruell and insolent than that you should doo those thinges that please not God But we trust in God that this our admonition shal not be vnprofitable But that you shall be so changed that these speaches shall bee turned into your praises and commendations By this it cléerelie appeareth that not onelie the keies of knowledge and opening the word of God but the keyes of this discipline Censure of excommunication appertained chiefly to the Bishop and to Teachers of the word and not to a Segniorie of such Gouernors as were not teachers ioyned with him And as this was the practise of the Churches Excommunication in the dayes of these holy Fathers so cutting of all the later corruptions of the ages following especially in the time of the Popish tyranny that moste tragically abused these keyes and continueth and encreaseth those abuses of them Let vs come to the Protestantes and to our Brethren themselues in the reformed Churches and see their iudgements also in this Discipline When the late Trident Conuenticle had falsly burdened the Protestant Churches that we gaue this power of the keyes to all Christians indifferently Kemnitius answereth in his Examination of the sixt chapter saying This Chapter hath two partes the first disputeth of the Minister of absolution to whome appertaineth the ordinary ministery of the keyes The other part treateth what absolution is So farre as perteineth to the first part the matter may bee dispatched in fewe wordes For in the Examination of the tenth Canon of the Sacraments in generall those thinges that pertaine heereunto are expounded For although the keyes be deliuered vnto the Church as the auncient Fathers doe well set foorth notwithstanding we thinke that by no meanes euery Christian ought or may indifferently without a lawfull calling vsurpe or exercise the Ministery of the word and sacramentes But as in case of necessity the olde Fathers say that euery lay man may minister the sacrament of baptisme so also Luther sayde of absolution in the case of necessity where a preeste is not present Melancthon in his common places Tit. De Regno Christi Moreouer saith he we must also consider this that the pastors haue the commandement of Excommunicating with the Worde without bodily force those that are guilty of manifest crimes And in his annotations on his common places he saith But after that we haue known the true church by those signes that he haue spoken of that power whereof Christe speaketh Mat. 16. 18. and also Iohn 20. is to be applied to this onely church For neither hath Christ giuen that power to his enemies whom he commaundeth to bee excluded out of the kingdome of heauen according to that saying he that beleeueth not shall bee condemned but vnto this onely assembly that hath not onely his worde but also interpreteth it rightly and according to the proportion of the faith not ouerthrowing the foundation which the Apostles haue layde and before them the Prophets For neither said he to Peter as to the son of Iohn I giue to thee the keyes of the kingdoÌ„ of heauen but because he had sayd thou art Christ the son of the liuing God Therfore the B. of Rome claimeth to himself in vain the keis of Peter sith that he is most vnlike to Peter not a minister of Christ but of Antichrist Of whoÌ„ it is writteÌ„ that about the last time he shal be reproued with the spirit of Gods mouth Neither â—id Peter vsurp the power of binding losing to himself alone any more to him-selfe than to other but iudged the same to bee common to him with all the apostles and the whol church which professeth the same word Saue that for order sake hee committeth the publike administration of the keies to certain to fit persons that they should either absolue meÌ„ or not absolue theÌ„ with this choise that Christ him self hath ordeined that he should rightly distribute the word of God c. Thus doth Melancthon graunt that this power is committed to the church but the dispensation of the power is committed to the right distribution of the ministers And not onely hee speaketh of the power mencioned Math. 16. and Iohn 20 but also Math. 18. To which purpose hee procéedeth saying But it is vsuall to deuide the power of the church into the power of order into the power of iurisdiction The power of order they cal the right of teaching of administring the sacraments which the prophets and thapostles immediatly receiued of God the other doctors or teachers receiued it by men To this power we must hearken simply euen as to the voice of the gospel according to the commandement of God Heare him Howbeit the good doctors or teachers haue liberty of ordeining times of Instituting certain traditions for good order sake VVhich to obey it is the duty of a godly mind To which mind nothing is more ioiful than in all things to agree with the true church without offence of conscience The power of iurisdictioÌ„ is when as those which are defiled with manifest wickednesses being admonished do not desist are excommunicated from the society of the Church not onely the inward and spirituall society Which excom is made by the general voice of the gospel he that shal not beleue shal be coÌ„deÌ„ned but also froÌ„ the externall coÌ„munion of the church by a spirituall sentence to the intent the honor of God
and horror of the sinne saying Theâ—e is altâ—gether heard of among you fornication and such fornication as is not among the Gentiles named insomuch that it is for one to haue the wife of his father Which words being weighed conteine manie weightie reasons From the nature of the sinne that it is fornication From the publike same thereof that it is alâ—ogether heard of that is to say a great constant same and not a muttering rumor of an vnknowâ—n or but suspected fact From the persons among whom this fact was done the same diuulged among you that are the Church of God and are called Saintes in Christ. From the degrée and greatnes of this fornication that it was such and is not so much as named or allowed among the verie Heathen From exaggerating the crime mouing them to abhorre the same by specification and laying forth of the fact the manner and circumstances of it insomuch that one shuld haue his fathers wife c. And then coÌ„meth in that which our Brethren would haue vs to weigh for their second reason saying Ye are puffed vp where ye sâ—ould be sad ashamed Although by weighing these words better we find them to be other thaÌ„ are the Apostles words which are these And ye are puffed vp haue not rather had mourning that he which hath done this worke might be remooued from among you perswading them to the detestation of this fact not onelie with the reason of ignominie but with the consideration of their owne grieuous sinne also in being puffed vp either boasting in sinne as doo the wicked or in foolish confidence thinking themselues safe and not considering the horrible sinne vnpunished but rather mainteined amongest them And also from the nature or concomitances of true repentance reproouing them that they mourned not for such a sinne committed in their Church Now when Saint Paule had vsed all these reasons which likewise inferre manie other then he sheweth what he himselfe had done in thiâ— matter I verelie beeing absent in bodie but present in spirite haue alreadie aâ— present adiudged or condemned him that thus hâ—th done And héere now since our Brethren will néedes haue vs fall a weighing the reasons of Saint Paule let vs weigh also his wordes and reasons of his dooing in the chastizing of this offender First that he saith he himselfe and none of their Church with him nor of anie other that we reade of tooke vpon him the remedie and correcting of this matter And he vttereth this word Ego I verie emphaticallie as with great and singular authoritie Secondlie how farre did he thus alone procéede héerein To the onely considering misliking and mourning for it or reprehending of this vice or vicious person Nay he goeth further euen to the verie pitche and pithe of the matter for he saith that he iudged or condemned him And the word importeth as solemne a Iudiciall sentence pronounced against him as was requisite in so weightie a matter Neither saith he that he woulde stay from this Iudiciall sentence till they had assembled themselues together and examined the matter and found him guiltie and then giuen their consent or license to the Apostle to procéede to iudgement against him no saith S. Paule I euen I haue of my selfe done it alreadie yea both without your leaue consent or witting of my dooing and also beeing absent both from you too for anie bodilie presence and yet shall my Iudiciall sentence bee as effectuall as if I my selfe hadde bene present with you or as if the offender hadde bene present héere before me Howbeit because it stoode them vpon to take notice both of this mans offence and of their owne fault and also of Saint Paules dooing to obey this Censure of the Apostle to amende their default and to execute the punishment that Saint Paule had inflicted vpon this sinner Saint Paule procéedeth further telling them what nowe he woulde haue them to doo héerein and saith vnto them In the name of our Lord Iesus Christ you beeing gathered together and my spirite with the power of the Lord Iesus to deliuer that manner of man vnto Sathan to the destruction of the flesh that the spirite may be safe in the day of our Lord Iesus Christe These wordes our Brethren make the thirde reason which they call as I take it for repentance I say I take it because if we should follow the Printers poynting of the reasons that they alledge if should indéede haue as they say neither rime nor reason But ascriâ—ing that vnto the Printer not to our Brethren yet their altering againe of the Apostles words is not the Printers but their owne fault Not onely to say In the day of the Lorde whereas the wordes are In the day of our L. Iesus Christe which though it be not to the matter now in question yet to say we deliuer him to Sathan as though they ioyned with the Apostle in pronouncing the sentence of the excommunication that is héere no light fault in our Brethren and materiall to the present purpose if we should exactlie weigh the same Albeit in some respect of the execution I allowe these words we deliuer him to Sathan because though Paule himselfe had alone pronounced the sentence without them neuertheles the same was executed by them assembled in the name of our Lord Iesuâ— Christe as he commaunded them and with the power of the Lord Iesus his spirite was present with them at the dooing Now when S. Paule had thus prescribed vnto them what they should doo then he goeth againe vnto his reasons and for that they had not dealt anie thing at all against this offender but rather boasted either of his fact or of their securitie S. Paule reprooueth them saying Your boasting is not good And heere at length he commeth in with that which our Brethren make the first reason for infection A litle leauen sowreth a whole lumpe of dowe Although the Apostle also vttereth the same in an other manner than héere our Brethren doo to wit by way of question Know ye not that a litle leauen sâ—wreth the whole lumpe And so he proceedeth â—o a number of other reasons saying Purge therefore â—e olde leauen that ye may be a newe sprinkling as yee are vnlâ—auened For Christe our Paschall Lambe is offered vp c. Thus if we should fall to weighing the Apostles wordes and reasons we should finde that our Brethren which will them to bee weighed did not their selues weigh the peyse of them so deliberatelie either as they might or as they ought to haue done For then shoulde they haue found that the onlie Censure of the Apostle would haue weighed downe all their light reasons which they concèaue of a Consistorie among the Corinthians of ruling and not teaching Seniors that were ioyned with S. Paule in the authoritie of examining excommunicating this offender Which Seniors had so litle anie especiall authoritie
Br. ouerbolde words of S. Paulâ— desire howe he wrot thereof with anguish and teares it appeareth 2. Cor. 2. verse 4. and many other thinges there were which we may well thinke hee desired much more than the giuing of that incestuous adulterer vnto Sathan which he was rather driuen to do than that he had any great desire to do it neuerthelesse to set â—â—â—de the desire of S. Paule thereunto how can our Br. iustify this which hâ—â—e they conclude saying and therefore determined of him for his owne part as absent in body but present in spirite yet he acknowledgeth that he coulde not be Excommunicated without the consent of the congregation being gathered together in the name of our Lorde Iesus Christe 1. Cor. 5.4 Had not S. Paule pronounced the sentence of that iudgement on him before verse 3 Paules Excom by him-selfe in his absence and this hee had done so farre foorth without their consent that it was also done without their knowledge being absent in body from them though in spirite present with them that is as I take it wishing him-selfe among them And this his Iudgement being absent he accounted as auaylable for the effect of the matter as if hee had beene present with them The wordes are plaine I verily absent in body but present in spirite haue already iudged him that thus hath done euen as if I were present True it is that in this fourth and next verse immediatly following which our Br. cite for the solemne publication anâ— execution of this his former sentence he willeth them saying VVhen ye are gaâ—hered together and my spirite in the name of our Lord Iesus Christe that such a one 1. Cor. 5.4 with the power of the Lorde Iesus Christe bee deliuered tò Sathan to the destruction of the flesh that his spiritâ— might bee saued in the day of our Lorde Iesus That is to wit The sense of S. Paules wordes to exclude or pronounce that man excluded out of the Congregation which is the mysticall body of Christe and so to bee vnder the power of Sathan to the entent that hee being thus punished in the flesh by this bodily exclusion it might make him sorowfull to repentance and so redound to the saluation of his soule Nowe to the execution hereof it beeing requisite that they shoulde giue their consent hee willeth thâ—m to gather themselues together so to do Which thing notwithstanding hee desireth not of them How farre their conseÌ„t was requisit for the execution of S. Paules â—â—ntence that they woulde vouchsafe to do but hee flatly commaundeth them to doe it And therefore hee sayth 2. Cor. 2. For that also haue I written to you that I might know the triall of you whether yee were or no obedient in all thinges So that this is true that Saint Paul coulde not excommunicate him without their consent For although he thus tried them and commaunded them to put his sentence in execution yet had his sentence beene good and effectuall before God though not so reputed of them if they had not obeyed him nor consented vnto him So that in this sence the Church that is The Churches authoritie in the Excom the multitude I graunt hath a dutie of consent to the approbation and execution of the Bishops or Pastors sentence of Excommunication whereby when they perceiâ—â— he hath not abused the authority of the keyes committed vnto him they obey the same or denounce solemne notice thereof vnto the party and so repute him reproue him and auoide him And in this respect where our Brethren say Likewise when hee should be receiued again he was to be pardoned not onely by him but by them also Howe farre foorth their pardon was requisite 2. Cor. ver ver 10. So farre foorth as offence was giuen to them and that they had obeyed and approoued Saint Paules Censure their pardon also of him I graunt was requisite And therefore Saint Paule sayde before 2. Cor. 2. verse 6. c. 2. Cor. 2. vers 6. c. It sufficeth to such an one this rebuking which is made of many insomuch that câ—ntrariwise yee shoulde rather forgiue him and comfort him leaste peraduenture hee that is such a one shoulde be swallowed vp with too much heauinesse VVherefore I pray you that yee confirme your charitie to him The diuerse maner of S. Paules and of their action in the offenders pardon For therefore also I wrot to you that I might knowe the experiment of you whether ye be obedient in all things And heerâ— commeth in this sentence that our Brethren note But if yee haue forgiuen any thing and I also For I also if I haue forgiuen ought for you I haue forgiuen it in the person of Christe that wee shoulde not bee circumuented of Sathan So that their pardoning of this man and S. Paules pardoning of him were not concurrent in one respect nor after one manner nor of one matter in the pardon They had not this Ministeriall office of binding and loosing nor the keyes of shutting and opening Hymenaeus Philetus AlexaÌ„der in the person of Christ which S. Paul had to denounce in Christes name the sinne to be forgiuen him and the man to be reconciled to Gods fauour this pardon in the person of Christe S. Paule gaue and not they What and how S. Paul forgaue They forgaue onely the scandale and offence towards them And this is that S. Paule desireth them to pardon him For it lay in them to doe it both to receiue and comfort him they being members of the body What how they forgaue whereof hee was re-vnited to the head And in this sence I holde well with our Bretâ—rens saying that when he shoulde be receiued againe he was to bee pardoned not onely by him but by them also But what doe they now conclude hereon And therefore if so high an Apostle coulde not by his priuate authoritie excommunicate that Corinthian The learned disc Pag. 97. we must not thinke that by his priuate authority but by consent of the Church of Ephesus he excommunicated Hymenaeus and Alexander although he doe not make expresse mention of the consent of the Church in that place 1. Tim. â— 20. Our Brethren conclude not herein indifferently They require of vs to shew some expresse testimonie of Scripture Bridges where the censure of Excommunication was executed by any one person or Minister of the Church Our bretherens eluding of the manifest scirpture by coniecturs of other places we shew it in S. Paules excommunicating Hymenaeus and Alexander Besides the Excommunication of Philetus and this Corinthian Heere they râ—ply We must not thinke that by his priuate authority but by the consent of the church of Ephesus he excommunicated Hymeneus and Alexander although he do not make expresse mention of the consent of the church in that place If this aunswere shall bee counted sufficient what manifest and expresse testimony of the
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
could haue so neglected For who were these godly fathers And how long haue they neglected this forme of our Brethren if at least they euer knewe or heard or dreamed of this or any such forme like to this Verily euen all the godly fathers that haue beene in any age from the time of Christes being here on the earth euen downe till our time are these our godly Fathers And this is no smal preiudice to these sonnes that woulde nowe thrust these thinges vpon vs and accuse all our godly Fathers in neglecting their duetie rather than they woulde leaue their contradiction against eyther vs their Brethren or against their prince and Magistrates or against their and our godly Fathers of any ages passed heeretofore that they might leaue behinde them as a perpetuall publike testimoniall to their and our children and to all posterity an example of their contradictions and contentions And thus with this good report of our godly Fathers and with this good publike testimoniall to the posterity of the age present and with this carefull example for our children to bee nourished vp in his contradiction and to deliuer it as their inheritaunce to their children and childrens children while the worlde continueth after them they breake off and ende all this Learned Discourse and with this charitable affection and quiet mind to vs and to our forme of Ecclesiasticall gouernment established they conclude yet a greate deale better with a finall wish and as it were a prayer to God Wherein so farre as the same tendeth to the glorie of God to the more manifest reuealing of his trueth heerein to the acknowledgement of our sinnes and imperfections to the humble and heartie begging of his mercie grace consolation and vnitie of his holy spirite not to the confirming of the forme that they haue here prescribed nor to the defacing of the forme of Eccl. gouernment alreadie in this his Church established we ioyntly say with them and craue of them also to repete their owne wordes and to say with vs and all of vs altogether with heart and voice The Lorde graunt for Christes sake that wee beeing all of vs so farre from anie perfection in this moâ—tall life but rather as the holie Apostle sayth 6. Hebr. being ledde forwardes towardes that according to the commaundement of our Master Iesus Christ we may be perfect as our heauenly father is perfect God may open all our eyes to see the same and not be blinded in our owne conceits and bend our harts earnestly to labour to attaine thereunto by all such godly and lawefull meanes as is aunswerable to our vocations And in the meane time so farre as wee haue attayned to be thankefull to God for the same and vnder him to all them whome hee hath made the instrumentes whereby wee haue attayned thereunto And not to bee weariâ— thereof and seeke innouations but with all constant alacritie of going forwarde both in synceritie of true religion and in sanctification of our liues and in due obedience to our most gratious Soueraigne and vnder her Maiestie to all our Ecclesiast ouerseers and ciuill Magistrates and to all the godly lawes Eccl. or politicall of this our Church and Realme of Englande that we may proceede all by one rule that we may be all like affectioned to seeke the glorie of God and the peace of his Church and to builde vp the ruines of his temple and not to hinder the building by controlling or defacing the builders thereof by vnnecessarie contradictions and by deuising of newe platformes but that with one heart and with one voice we may prayse the father of our Lorde Iesus Christe in his holie temple which is the congregation of Saintes in the holy Ghoste and prayse the sonne also which is the same our Lorde and Sauiour Iesus Christ and together with the Father and the sonne praie the holy ghost the comforter to leade vs into all truth and to sanctifie both our soules and bodies with all holinesse and righteousnesse according to the rich and plentifull measure of his grace in this life transitorie and to glorifie vs in his life eternall All which and all those other thinges whatsoeuer his blessed will and heauenly wisedome seeth most requisite for his glory for our saluation and for the ceasing of these contradictions that wee may be all truly vnited vnto him and in him be reunited one to another he of his infinite mercie vouchsafe to graunt To whom thrée persons and one Almightie God the king euerlasting immortall inuisible and God wise onely be all honour and glorie all dominion and power all prayse and thankesgiuing both nowe for euer and for euermore And so vnto this our Brethrens prayer thus a little and I hope without offence augmented I beseech them and all our other Brethren and sisters in Iesus Christe let vs all take withall vppon vs the good Clerkes parte and ioyne in the closure by vnfeynedly pronouncing the Amen Amen good Lorde according to thy good will Amen So be it Faultes escaped Pagina 19 line 17 Read these 158 l. 14 to 163 l. 42 them â—98 l. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 227 l. 26 of 239 l. 11 sacrificer 244 l. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243 l. 2 vnlearned 256 l. 38 is 258 l. 12 imposed 268 l. 11 your 276 in margin antiquitie 277 l 41 praefectum 284 l. 13 likely â—0 l. 31 represse ib. is it 293 l 36 ingendred 305 in marg dele of Ieromes 323 l. 41 returned to 332 in marg not Euangelistes 341 l. 5 it 346 l. 20 dele not 347 l. 16 not 348 l. 3 no long 364 l. 37 greater 368 l. 7 ordaine 378 l. 27 so foorth 389 l. 13 sith 405 l 37◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40â— in marg forbiddeth not ib. l. 39 dele from 419 l. 6 confused 427 l. 29 Theoctistus l. 31 dele Bishop l. 33 twentith 428 l. 36 yea 432 in marg praefatus est 433 l. 27 28 superintendents 441 l. 2 pontifex are yet he 444 l. 6 dele the. 451 marg Math. â—3 454 l. 16 17 If there had beene no primacie there had beene no loue of it for Ignoti nullâ— cupidopunc 457 l. 3 Collegues 467 l. 18 member 473 l. 11 as farre ib. l. 36 that he 505 l. 40 haled 526 l. 22 expell 534 l. 21 suffice 541 l. 36 seale 568 l. 15 as 569 l. 15 that 571 l. 16 or 575 l. 42 principles 610 l. 12 so 611 l. 27. concent 612 l. 24 the. 633 l. 34 wee 665 l. 25 no. 681 l. 32 representeth 694 l. 21 that 703 l. 13 shee 704 l. 10 is not 711 l. 30 Batilidis 721 l. 15 with 726 l. 8 no superiour 728 l. 40 of his 732 l. 2 virilis 740 l. 36 the. 742 l. 5 Alexandra 749 l. 41 powers 759 l. 19 he 784 l. 39 which is 797 l. 28 or 812 l. 32 eâ—conuerso 820 l. 29 with 826 l. 37 dele not 827 l. 6 confusion 829
placed to this ende that they should feede the Church of God Which can-not bee vnderstoode but of the Doctrine of the worde And in his common places on the title de Ministris Verbi hee saith also Pastors and Teachers are all one or the same who also are called Presbyters and Bishops These are assigned to feed and teach certain Churches But by a Metaphoricall speech they are called Pastors of feeding that is to say of Teaching Where-upon they are also called Teachers or Doctors But they are called Presbyters or Priestes bicause they are Elders to other both in age and wisedome For that word signifieth Elders or Seniors But they are called Bishops for because that a care is committed vnto them ouer the people of God But as for this that Pastors and Teachers are all one euen as to feede and to teach is al one thing I suppose it is a manifest matter The which also Hierome noteth vpon that that the Apostle saith not some Pastors and some Teachers but ioyntly Some Pastors and Teachers c. Yea Caluine himselfe vppon this place 1. Cor. 12 saith Between them spèaking of the Prophetes and the Doctors or Teachers this difference may be noted That the office of Teachers consisteth in that that sound opinions may bee retayned and continued wherebye the puritie of Religion maye remaine in the Church Neuerthelesse this name also Doctor or Prophet is taken diuerse waies And heere peraduenture it rather signifieth a Pastor Except perhaps ye had rather take it generally foâ— al that are furnished with ability of Teaching As Acâ—s 18.1 where also Luke ioyneth them vnto Prophetes Thus wée sée how this place by the testimonye of all these and manye moe learned auntient and late fathers inferreth not that this ordinaÌ„ce of God or gift of Christ or office of Doctor or Teacher is alwayes distinct and seuerall office from the office of Pastors as these our Learned discoursers so peremptorily affirme but rather that sometimes eyther they may be taken all for one ordinaunce office gift or function or at least-wise though diuerse in some respectes yet compatible and coincideÌ„t in one and the selfe-same person As Hierome noteth on this later testimonie Eph. 4. Nec Veró putandum c. Neither must we thinke that as in the other three hee saide some to be Apostles some to be Prophetes some to be Euangelists so also in Pastors and Maisters for so Hierome interpreteth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should haue made them diuerse officers For he saith not and some Pastors and some Maisters but some Pastors and Maisters that he which is a Pastor ought also to be a Maâ—ster Neyther in the Churches although he were a saint should he take on him the name of a Pastor except he can teach those whome hee feedeth or verily otherwise that one and the same Praelate of the Churche be Pastor and Doctor And albeit Caluine himselfe on Ephes. 4. dissalloweth there in some part the fore-said fathers interpretation of the worde Teacher yet is hee not so peremptorie By Doctors and Pastors saith he some do thinke one office to be therfore assigned because this disiunctiue particle is not so set as in the former that it discerneth the one from the other In which opinion was Chrysostome and Augustine for those thinges that are redde in the commentaries of Ambrose are too childish and vnworthy of Ambrose And verily in part I doe subscribe unto them that Paule speaketh of Pastors Teachers indifferently or as mixt together as thoughe it were one and the selfe same order Neyther do I deny that the name of Doctor or Teacher doth agree in a certaine sort to all Pastors Notwithstanding stil this reason moues me not to confound them two which I see differ betweene them-selues For although it be the office of al Pastors to teach notwith-standing there is a peculier gift of interpreting the Scripture that the sowndnesse of opinions may bee retayned and some man may be a Teacher that is not fitte for preaching They therfore in my iudgement are Pastors to whome the care of a certain flock is committed vnto whome the name of Doctors or Teachers to be giuen misliketh me not So that in the meane while we know that ther is another kinde of Doctor or Teacher who hath the gouernement aswell to enforme the pastors as to instruct the whole Church Not but that now and then the Pastor may bee the selfe-same which is the Doctor but bicause the faculties are diuerse To conclude Bullinger saith on this place Eph. 4. There is none that may not see that these words are coÌ„founded togither and one taken for another For as an Apostle is also a Prophet a Doctor or Teacher an Euangelist a Presbyter or Priest and a Bishop and a Bishop is an Euangelist and a Prophet a Doctor or Teacher is a Presbyter or Priest and Euangelist So that on these words thus confusedly here taken what argument of necessary distinction of offices especially betwéen pastor or Teacher can be inferred yet sée how these Learned discoursers vrge the perpetual necessitie of these offices not only to be distinct in faculty but to be seuered in seuerall persons and to be so continued in euery coÌ„gregatioÌ„ And now as they imagine hauing proued out of these a places the institution and ordinaunce of their Doctors they procéede vnto their office The office of Doctors is breifly expressed in Rom. 12.7 Let him that is a Teacher attend vpon teaching where also it is distinguished from other offices and namely from the office of Pastors For it followeth immediatly Let him that exhorteth which is a principal part of a Pastors office not necessarily required in a Teacher be diligent in his exhortation For the office of Doctors is onely to teach true doctrine and to confute all heresies false opinions by the word of God concerning all articles principles of Christian Religion without applying their teaching to any particuler state of time of persons or places This place as ye say is briefly indéed expressed and brieflier than you do set it down not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he that is a Teacher But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or he that teacheth in doctrine Which breuitie séemeth rather to inferre some distinct part or action of an officers gifts or duties theÌ„ to expresse a distinguished office of a distinct officer So that of this actioÌ„ there noted by the Apost can-not be coÌ„cluded by any necessary consequent to be any distinct office of a Doctor and much lesse that it is distinguished froÌ„ other offices and namely from the office of Pastors For howe can it bee namely distinguished that is not there namely expressed If ye say what though the Apost name it not no more he doth al these words Let him that is a Teacher attend vpon his teaching but only saith Or he that teacheth in doctrine nor let him that
Elders or Bishops in euerie towne in Creta Tit. 1. Hee prescribeth to Timothie what manner of Bishops and Deacons he should ordeine 1. Tim. 1. Paule sendeth for Elders out of Ephesus whome hee calleth Bishops to come to Miletum vnto him Act. 20. Thus doo they diligentlie search the Scriptures and examine the churches state and conster the word Bishop as you woulde haue it for Elder or Minister of the worde and saye that these were the Elders of the Churche of Ephesus that Paule sent for and yet all this will not helpe to finde out one place recorded in the Scripture while the Apostles liued where the gouernement Ecclesiasticall was directed by all these foure kinde of persons ioyned togither and one distinguished in office froÌ„ another as you by the examples of the Apostles would prescribe But since they cannot doo it I beséech you doo it and set downe the place where all these foure concurred And yet if ye so did and no rule prescribed for all to doo the like may not we pleade also to be the churche of Christe though we haue no such preests Elders Gouernours nor suche Doctors distinct from pastors as these Churches had not in all the Apostles times To conclude say these writers of the Centuries But howe manie persons exercised the ministerie in euerie churche is not noted in the histories nor is any where commaunded that they should in euerye place be a like many But as the fewnesse or the multitude of the assemblie required so were fewer or mo admitted to the Churches ministerie They appointed Prophets Euangelists Pastors and Doctors not to bee certeine degrees of persons in the Ecclesiasticall regiment but they seeme to be reckoned either among the Apostles and their fellowes or else among the Elders or the Deacons So that as still these your Gouernours are not mencioned so still your quadrible distinction of these persons and their offices is ouerthrowne and no number commaunded or prescribed Thus doo these setters foorth of this first Centurie or hundreth yeares of the Apostles time and of the Primitiue Churche euen where they make for you concerning the title of Bishops make cleane againste you for your Doctors for your Gouernours for your Deacons whome they make to be Teachers also saying of them Pag. 508. These mens office was to Minister to the table at Hierusalem while the communitie of the goods was there Act. 6. But notwithstanding that they taught also and wrought signes appeareth by Steuen Act. 6 and by Philip Act. 8.23 And in other Churches euery where it was the Deacons office to teache minister Mention is also made of womeÌ„ Deacons for Ro. â—6 Phoebe is called the minister of the Church of Cenchrea The author of the Epistle to the Hebrews calleth them by a generall name the Ministers of the Churche Heb. 13 Obeye your Rulers Thus write they of the office of Deacons so that they were Doctors or Teachers also of the worde and had the cure of soules for so it followeth in the foresaid text And submitte your selues for they watche for your soules all which is cleane contrarie to your prescription Kemnitius also in his second Tome aforesaid before hee come to the Treatise of the equalitie or superioritie of Bishops confuting the decrée of Trident councell for their seauen degrees of orders saithe at large on this wise as for the matter thus it standes bicause manye dutyes or offices doo apperteyne to the ministerie of the Churche which in a great assemblie of beleeuing people cannot all and euerie one of them conuenientlie be dispatched of one man or of a fewe that therefore all things should bee doone in order decentlie and to edification the assemblie of the Churche being multiplyed those duties or offices of the Ministerie began to be distributed into certeine degrees of Ministers the which they called after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances or orders that euerie man should haue as it were a cerieine station in the which he should serue the Churche in certeine offices of the Ministerie So the Apostles in the beginning attended on the Ministerie of the worde and Sacraments and also on the contribution and dispensation of the almes But afterwarde the number of the Disciples increasing they commended that parte of the ministerie which perteyned to almes vnto other whome they called Deacons And they allege the reason that they so doo to witte that they might trauell in the ministerie of the worde and praier more diligentlie without any withdrawings of them from the same Act. 6. And this firste beginning of degrees or of orders of the ministerie of the Apostlicall Churche declareth whaâ— ought to be the cause what the reason what the ende of suche either degrees or orders to witte that according to the consideration of the Ecclesiasticall assemblie all offices which apperteine to the Ministerie may be executed more commodiouslie rightlier more diligentlie and in order with some grauitie to edification And bicause the Apostles out of those Deacons did assume them which were tried afterwards into the Ministerie of teaching as Steuen and Philip it is gathered this also to be the vse of these either degrees or orders that they shâ—uld be prepared before and prooued in the lesser that afterward the more waightie offices of the Ministerie mighte the safelier and with profite be commended vnto them And this is that that Paule saith 1. Tim. 3. Let them firste bee tried and so let them minister Againe They that haue in the Deaconship ministred well shall get to themselues a good degree So in the Liturgie of the Church of Antiochia Act. 13. There were Prophets and Doctors of whom those did either foretell things to come or expound the more difficult places of the Scripture 1. Cor. 14. These did set foorth vnto the people the principles of Christian religion Heb. 5. Paule and Barnabas doo assume Marke to be a Minister Act. 13. Not onelie that hee should Minister corporall things vnto them but that they might commend to him certeine partes of the Ministerie of the worde as Paule expresselie saith Act. 15. How contrarie this is to your doctrine both for the generall considerations of making degrées in the ministerie on these aforesaid causes and namelie how flat against your assertions for Deacons Pag. 108 I referre to the conference of the Reader till we shall come to your Learned Discourse thereon Nowe to procéede on with Kemnitius In the Churche of Corinthe there were Apostles Prophets Doctors certeine that spake with languages certeine that interpreted some had Psalmes some praiers blessings and thankesgiuings not in priuate exercises but in the publike conuenticles of the Churche 1. Cor. 12. 14. Certeine degrees of the Ministerie Ephes. 4. are reckoned vp First Apostles which were not called to anye certeine Churche neither by men but immediatlie of Christe And had commaundement to teache euerie where And were adorned with the witnesse of
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
the word of faith that we prech With the which out of doubt baptisme is also consecrated that it may be able for to cleanse For Christ being the vine with vs with the father beeing the husbandman loued his Churche and gaue himselfe for it Reade the Apostle and see what he adioyneth that he might sanctifie it sayth hee clensing the same with the washing of water in the worde This word of faith auayleth in the Church of God so much that by the same it clenseth the beleeuer the offerer the blesser the dipper yea the infant being so little a one although he be not yet able with the heart to beleeue to righteousnesses and with the mouthe to confesse to saluation This is doone altogether by the worde whereof the Lorde sayth Yee are nowe cleansed for the woorde that I haue spoken vnto you I thought it not amisse to set downe at large the whole sentence not onely for the notablenesse thereof touching other matters but for feare of cauilling least our Brethren might say I left out the word preached here twise named But that we should plainely sée he speaketh heere of preaching it in such sense as although it comprehende the proper action of the preacher yet withall we sée it stretcheth to the publike confession of all Christians And the worde that here most especially he speaketh of that the Disciples were clensed for or through the worde that Christe spake vnto them although this sentence of Christe Io. 15.3 be a part of that notable sermon that he had after his sacramentall supper yet these wordes that he maketh relation vnto supposing they were spoken before the supper were no preaching nor any part of preaching but spoken by Christe vnto Peter when he came to him among the residue to wash his féete as appeareth in the storie hereof Ioh. 13.5 c. After that he powred water into a basyne and beganne to washe the Disciples feete and to wipe them with the towell wherewith he was gyrte then came hee to Simon Peter who sayde to him Lorde doest thou wash my feete Iesus aunswered and sayde vnto him what I doe thou knowest not nowe but thou shalt knowe it hereafter Peter sayde vnto him thou shalt neuer wash my feete Iesus aunswered him if I wash thee not thou shalt haue no part with me Simon Peter sayde vnto him Lorde not my feete onely but also the hande and the head Iesâ—â— sayde vnto him he that is washed needeth not saue to washe his feete but is cleane euerie whitte And yee are cleane but not all Shall we nowe saye heere that Christ made a Sermon Indéede if our Brethren meane the preaching of the worde in this sense that it is preaching though onely it be thus briefely spoken by the Minister to the ende the people may better vnderstande and beleeue the worde in that sense I holde well that in the Lordes supper the worde of God concerning the death of the L. should alwayes be so preached As Oleuianus also sayth on these words Rom. 10.8 This is the worde of faith the which we preach Note a difference between the true word of God which is preached to this end that faith coÌ„uersion may be in the hart the magical word which is pronounced vpon the thinges that it might worke something on the thinges that are set or grafted or else that a power should be ascribed to the syllables Example the gospell of Iohn is the worde that we preach In the beginning was the word sayth Iohn he teacheth to trust in Christ the true God he teacheth that all things are made by him The end is that I should beleeue not that I should driue away tempests The whole Masse is magicall although they recite the Gospell and mutter it vpon the hoast because it is not the worde of faith that is preached If it be not preached that it may be vnderstoode or that vertue be ascribed to the syllables the which resideth in God alone so that it is due to him alone and this is Magicall So they that saye when the woordes are pronounced ouer the breade then it is the bodie it is Magicall Christe pronounced not the woordes ouer the breade but preached his death at the table to his Disciples with the wordes and with the tokens and that they might vnderstande to what ende those tokens were instituted In baptisme the Papistes vse muche Magike Out of the 7. of Mark they say Ephata that is be opened as Christ said vnto the deafe man And by the vertue of wordes they will include the holy Ghost into the water Al these things are not the word of faith that we preach Paul knoweth no other word of faith thaÌ„ preching not murmured Here lighteth the absolution Auss an Boden euen froÌ„ the very bothome or froÌ„ the messengers made vpon the head by the vertue of the words Act. 10. to him giue all the Prophets witnes c. Peter muttreth not wordes vpon the heads of euery one of theÌ„ but preacheth of Christ the promise of the Gospell confirmed by the testimonie of al the Prophets and the holy Ghost fell vpon the hearers Thus sayth Oleuian So that preaching being vnderstood in this generall sense as not only it may signifie such a solemne sermon as Peter there made Act. 10. but also as may comprehende the words of our Sauiour Christ at the table when he instituted his mysticall supper If the worde want his preaching in this maner in our administration of the sacraments then indéed our brethren might haue some cause to say that we maintain the elements of the world dead beggerly elemeÌ„ts yea that although we haue the word it were but a magicall murmuring of it But becommeth it our Breth to bestowe these spéeches vpon the outward signes of the sacraments when they are animated and enriched with the worde of God in such order as Christ instituted theÌ„ and the Apostles practised theÌ„ Is this to separate either the word or preaching of the worde from the sacraments But our Breth only vnderstande by preaching such a further exposition exhortation vpon this matter as the learned Minister shal at his discretion amplifie set foorth the same with all And can our Breth proue that this maner of preaching the word is either any such substantial part of the sacraments or any such inseparable accident therunto that except it also be annexed the life that animateth the elements the treasure that enricheth them which is the promise word of God is separated from them Is not in baptisme the word of God it selfe being not magically murmured but clearely with vnderstanding spoken conceaued with vnderstaÌ„ding beleeuing of the hearer if he haue capacitie to heare and vnderstand and beleeue yea though he haue not as infantes haue not this life riches of the elemeÌ„t vnderstanding the word as it is ioyned with the spirit that animateth