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
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
plainely set foorth by any man Prooue the necessitie of the matter and we will not greatly stick vpon your Methode And would to God that which you say here of yâ— Methode ye would say it or rather obserue it of the plaine truthe it selfe and for the matter of the regiment concerning these offices that except yee can hereafter shewe which is yet not done that we are bounde by any commaundement of Christ or his Apostles vnto this your regiment of all and onely these 4. offices ye would say likewise with vs for the Gouernement established in the Church of Englande that as wee controll not other mens gouernement by ours so we would not that other mens manner of gouerning should be preiudiciall vnto ours But if ye will not haue vs controll your Methode vtter the same also in plaine wordes Our controuersie is all of the gouernement of the Church and you tell vs what Methode ye will obserue in describing the ministerie of the Churche as by which both the distinction and communication of all offices and seruices in the Church might most plainly appeare What doe ye make all offices and seruices in the Church to be of ministers Or al the offices seruices to be of gouernors How the distinction or communication of these may plainely appeare woulde haue béene somewhat more distinctly and plainely spoken As touching the reason of your request why ye would not haue your Methode controlled nor other mens methodes preiudiciall to yours I thinke it reasonable if there were no further difference then in the sorme and order of teaching of diuerse men when in matter of substance they all agree Anâ— yet in such matters as these are and so precisely vrged an vniformitie not onely of matter but also of the Order and Methode in teaching of them might perhaps haue made the matter lesse offensiue Howbeit if they all agree in matter of substance and the matter of substaunce bee true be good be necessarie which they all agree vpon so that they séeke the truthe indéede and plainnesse in their Teaching then is as they say it is but either for lacke of wit or through too much wilfulnesse if any exclaime there is no vnitie and therefore no truthe among them But when in matter and substance they differ not onely one from an-other but from themselues also then blame not men nor impute it to them that either for lacke of wit or that through too much wilfulnesse they say there is not so much vnitie and truthe among them as in matters so earnestly vrged there ought to be But now to the particuler viewe of these 4. offices Let vs then proceede in our purpose The office of Teaching is the chiefe and principall office that is in the Church By that we are taught to knowe God and howe to serue him and what benefits to looke for at his hande without which knowledge there can be no felicitie but only destruction looked for according to the saying of the wise man where prophecying faileth there the people perish Albeit the office of teaching in these respectes as to know God and how to serue him and what benefites to looke for at his handes as the ordinary cause sine qua non without which there is no knowledge and without knowledge there can be no felicity but c. may wel be said to be the chiefe and principall office that is in the Church yet in respecte of the Ecclesiasticall gouernment which is the title of all this Learned discourse vnderstanding the same truly and plainly for the gouernment in of or ouer al Ecclesiastical causes how they should be ordeined directed or disposed I take it that this office of teachers admitting it were such a distinct office by it selfe from the office of Pastors as they woulde haue it is not the chiefe and principall office in the Church In Christe him selfe are the offices of a King of a Prieste and of a Prophete And in that he was a Prophete he was a Teacher also or Doctor Which office was so necessary to reueale the will of his heauenly father that both God the father said from heauen This is my welbeloued sonne in whome I am well pleased heare him Mat 17 And Christ of himselfe Luc. 4. did reade this sentence The spirite of the Lord is vppon mee because he hath anointed mee that I shoulde preach the Gospell to the poore c. So that where no man saw God at any time except the onely begotâ—en Sonne which is in the bosome of the Father had declared him Io 1 As he saith also Io. 17. I haue giueÌ„ vnto theÌ„ the words which thou gauest mee and they haue receaued them and beleeued them c. without the which teaching there can be no felicitie but only destruction looked for as he said before in the same prayer This is life eternall to know thee to be the onelie very God and whome thou hast sent Iesus Christ yet not-with-standing the chiefe and principall office of gouerning the Churche of God was neither this high and necessary office of his teaching nor yet that of his Priesthoode which was as necessary yea and higher in the actions of the office then the other But his royall and kingly office was and is the chiefe and principall office in him And much morâ— is it in the outward regiment of the Church in Ecclesiasticall causes wherein Moses was aboue Aaron Iosue Dauid Solomon c. were aboue the high-priestes them-selues And so remaines it still except ye can shew the order of these offices of the church inuerted Of which the Papistes would be glad and vrge it harde especially from Peter wrestling there-to the thréefold saying of Christ to him Ioan. 21. Feede my Lambâ—s feede my sheepe feede my sheepe Meaning not only his gouerning but his office of Teaching which was his especial feeding of them and they driue it all to gouerning aduauncing them-selues before all Christian Princes And yet we graunt that in the action of their seuerall Ecclesiasticall function or Church ministery they are aboue all Christian Princes representing God vnto them teaching and admonishing them and all other But not aboue them in gouernment of all Ecclesiasticall causes Which is the question in controuersie now betwixt vs on the one parte and the Papists and these our owne Learned discoursing Brethren seuering them-selues from vs and adhering though not to them yet to their errour by a new deuise on the other parte The Ministery is deuided into two functions they that exercise the firste are called Pastors the other are called Doctors or Teachers I pray you my Learned discoursing Maisters for my learning héere againe let me aske this When ye desired not to bee controlled for your methode differing from others did ye include this not to be controlled though ye differ from your selues also and speake yee care not what contradictions both one against an-other and against your
alwayes but because of the people that stande by I said it that they may beleeue that thou hast sent me Moreouer when he rode vnto the Temple with a great assemblie of people about him that certaine Grecians desired to see him anon after Iohn 12. ver 27. he prayed sayth Now is my soule troubled and what shall I say Father saue me from this houre but therefore came I vnto this houre Father glorifie thy name Yea the whole 17. Chapter following what is it else but that seuerall and most singuler prayer that Christe maketh vnto his father in the assemblie of his Disciples partely for himselfe though most especially for them and all his elected Last of all his seuerall prayer euen on the crosse not only praying for his enemies Father forgiue theÌ„ they knowe not what they doe Luke 23.34 but also when he cried with a loud voyce saying Eli Eli Lama sabachthani that is my God my God why had thou forsaken me Mat. 27.46 and Luke 23.46 when also he cryed with a loud voice and sayde Father into thy handes I commende my spirit And as Stephen did consummate his Martyrdom imitating his Master Christ with the like seuerall prayer so the Apostles frequented the Temple the synagogues and other places where the people were assembled to make these their seuerall publike prayers and to heare the law read taking often occasion thereby to preach the gospell vnto them And by S. Paules often protestations of making his prayers Rom. 1. ver 9. God is my witnesse whom I serue in spirite in the Gospell of his sonne that without ceasing I make mention of you alwayes in my prayers c. and to the Phil. cap. 1.3 I thanke my God hauing you in perfecte memorye alwayes in my prayers for all you praying with gladnesse and to the Colloss cap. 1. ver 3. We giue thankes to God euen the father of our L. Iesus Christ alwayes praying for you and to the Thess. 1. Epist. cap. 1. ver 2. We giue God thankes alwayes for you making mention â—f you in our prayers without ceasing c. Now S. Paul frequenting wheresoeuer he came the publike assemblies of the faithfull it argueth that eyther in all places he made some solemne mention of all these seuerall Churches which hath no likelihoode or else that in those publike assemblies of publike prayers he made some secrete and seuerall prayers in his mind or memorie for them Eusebius out of Clements sermons recordeth of Iames the brother of the Lorde that he gaue himselfe to such continuall prayer in the Temple that his knees with kneeling grew to be as harde as Camels knees Eccl. Hist. Lib. 2. cap. 23. which were it true it plainely argueth that for all the often and publike assemblies there made he ceased not as before we hearde of the holy widdowe Anna to continue often his seuerall prayers in the publike assemblies All which premisses well considered wee can not iustlie call it confusion and vncomelinesse if seuerall prayers bee nowe and then made of some though not of euerie man in the time and place of the publike assemblies If our Brethren hadde sayde that they may not bee made at or during the time of vttering the publique prayers by all those that may well heare them this saying had béene allowable And yet to make no short and earnest secrete and seuerall prayers petitions or wishes of the heart or thankes giuing to God at all while pawses fall out betwéene the making open confessions the powring foorth publike prayers the reading of the Psalmes the hearing of the Lessons the rendring of thankes and prayses the marking of the sermons and the celebrating of the sacramentes that betwéene these distincte actions the people may make no seuerall prayers nor any priuate motions of their heartes secretely to God all onely because of the publike assemblie then present were to binde the peoples conscience too too strictly without any prohibition of the Lorde yea rather hauing all these examples as a warrant in such cases to the contrarie where neither the publike prayers nor the publike hearing of the worde nor the publike assemblies nor any mans seuerall or publike edification is disturbed any wayes or hindred These thrée points being thus farre forth and not otherwise to be graunted vnto our Brethren let vs now procéede to the other matters that they finde fault withall Wherin say they there is great abuse in our Churches For as though it were not inough to keepe out preaching by long prescribed formes of prayers these prayers are so pronounced by the Minister that a great number and some not of the worst disposed people thinke it pertayneth not to them to giue eare or consent of minde vnto them Wee speake not heere of such insensible readers whose voyce eyther can not be heard or else can not be vnderstoode whereof there be great numbers nor of the vnfitte place prescribed for the Ministers standing at prayers in the east ende of the house when the simple people shall stand often times 40. or 50. yeardes off in the west ende or of the confusion of voyces whilest all speake at once besides screenes of Roode loftes Organ loftes Idoll cages otherwise called Chauntrie chappelles and high pewes betweene them Which although they doe manifestly hinder edification yet may they not be remoued in many places for defacing the beautie of the materiall houses whereas S. Paule so much esteemeth the building of Gods spirituall house that he commaundeth the glorious gifts of the holy Ghost to cease in the congregation when they doe not help to edification But we speake of this that a great multitude thinke they haue well serued God if they haue beene present at coÌ„mon prayers or any part of them as they were woont to thinke in Poperie although they be neuer so vainely occupied in the Church some in walking some in talking in gathering of money not onely for the poore but for other contributions c. And they that thinke they do best are occupied in their priuate prayers or in reading of bookes while their minister pronounceth publike prayers Our Brethren doe here sharpely chalenge the Churche of Englande for many great abuses by reason of our diuine seruice and publ prayers Howbeit thankes be to God first and in generall for all these great abuses here reckoned vp we may safely affirme that there is no not one of them which can iustly and directly be ascribed to the order in the communion booke for the forme of publik prayer prescribed but may wel inough be helped and redressed both the Eccl. state of gouernement and the appointed order of the diuine seruice remaining still in force anie thing here founde fault with to the contrarie notwithstanding They pretende first that we keepe out preaching by long prescribed formes of prayer For the auowing of prescribing formes of prayer
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
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
this house was layde before their eyes wept with lowde voyce And many shoâ—ted lowde for ioy so that the people coulde not discerne the sounde of the shout for ioy from the noyse of the weeping of the people Fâ—r the people sâ—owted â—ith a lowde cry and the noyse was heard farre off Here indeede was some confusion of voices because some of them shouted and some wept and some of them praised to GOD and some sang his praises and some blewe the Trumpettes and yet GOD accepted this confusion as a moste sweete conceite and harmonye In the tenth Chapter after the Prayer of Esdras in the name of himselfe and of al thâ— people verse 1. VVhiles Esdras prayed thus and confessed him-selfe weeping anâ— falling downe before the House of GOD there assembled vnto him of Israell a very â—reat congregation of Men and VVomen and childâ—en for the people wept with a great lamentation Then Shecaniah the sonne of Iehiel one of the sonnes of Elam aunswered and said to Esdras we haue trespassed against God c. Here one speaketh in the name of all the people but in the next assemblie it followeth after VVhen Esdras had exhorted the people al the Congregation aunswered Uerse 12. and said with a lowde voyce So wil we do accordinge so thy VVordes vnto vs but thee People are manye and it is raynye weather and wee are not able to stande vvithoute neyther it is the vvoorke of one Daye or two for wee are many that haue greatly offended in this thing Let our rulers therefore c. And in the 8. Chapter of Nehemias he saith verse 1. And all the people assembled themselues together in the streete that was before the Water gate and they spake vnto Esdras the scribe that hee shoulde bring the booke of the lâ—we of Moses which the Lorde had commaunded to Israel And Esdras the prieste brought the lawe before the congregation â—â—th of men and Women and of all that coulde heare and vnderstande it in the first day of the seuenth month And hee red therein in the streete that was before the water-gate from the morning vntill the Midday before men and women and them that vnderstoode it and the cares of all the people hearkened vnto the booke of the lawe And Esdras the scribe stoode vpon a pulpit of wood which he had made for the preaching Here againe is the plaine reading of the Scripture so that the people may vnderstand it called Preaching And Esdras opened the booke before all the people for he was aboue al the people and when hee opened it al the people stood vp and Esdras praysed the Lord the great God And all the people aunswered Amen Amen with lifting vp their handes and they bowed themselues and worshipped the Lord with thâ—ir faces toward the ground And here is euen that our bre speake of where the minister praiseth God which is a part of praier and the people hearken and aunswere Amen But yet immediately it followeth that this reading was not done all by one but a great many Leuites are reckoned vp which caused the people to vnderstande the Lawe and they reade in the booke of the Lawe of God distinctly and gaue the sence and caused them to vnderstande the reading And also the notable prayer that followeth in the next Chapter was pronounced vppon staires not by one but by eight or nine of the Leuites pronouncing the same before the people Thus wee see at large in all these ages the manner of the Church of God in their coÌ„gregations and publike Praiers both for the Leuites parts and for the peoples howe they ioined their voices together not onely in saying Amen but in their petitions Confessions and thanks-giuinges And this was counted no disorder nor confusion but vsed of all Godlie men and alwaies acceptable vnto God And so as wee may further perceiue by the Apocrypha and other histories of their publike praiers thus practised and continued till Christes comming Neither was this doone so much in respect of the ceremoniall as of the morall Lawe of God among them But to confirme all this with the practise approoued of Christe in the Newe testament reade we not Luke 2. verse 13. Euen presently after the birth of our Sauiour Christ that when one â—ngel of the Lorde had declared vnto the Shepheardes the ioyful tydings of his birth And straight wayes sayth Luke There was with the Angell a multitude of heauenly souldiers praâ—sing GOD and saying Glorye bee to GOD on high and in earth peace and towardes men good will and was heere also confusion and disorder in the multitude of the voices of the Angels that saide these things And likewise when Iesus a little before his death came riding to Ierusalem Mat. 21. ver 9. c The people that went before and they also that followed cryed saying Hosana the sonne of Dauid blessed be hee that commeth in the name of the Lord. Hosanna thou which art in the highest And when he was come to Ierusalem al the Citie was mooued saying who is this and the people saide this is Iesus the Prophet of Nazareth in Galily True it is that there were some that thought this a disorder and confused noise For it followeth vers 15 c. But when the cheefe priests and scribes sawe the maruels that he did and the children crying in the Temple and saying Hosanna the sonne of Dauid they disdained and saide to him hearest thou what these say and Iesus saide vnto them yea did yee neuer reade by the mouth of babes and sucklinges thou haste made perfect thy praise Doth Christe heere forbid them to cry out these publike praiers as a confusion and disorder And what was the manner of the Apostles praiers concerning this point Act. 1.14 Luke saith They all continued with one accord in praier and supplication with the Women and Marie the mother of Iesus and with his brethren In-déede here is not mentioned that all their voices were ioined together but one accord which rather signifieth the consent of their hearts then the consent of their voices But very well doth Caluine note hereon saying So farre as respecteth the concorde of their mindes it is opposed to the dispearsing of them which the feare had brought Howbeit withall generallie we may gather hereupon how necessarie it is in praying Which Christ commaÌ„deth euery one to pray for the whole body and in common as though it were in the person of all Our father Giue vs. c. Mat. 6.9 Whence coÌ„meth this vnitie of the tongs but of one spirite Wherefore Paul Rom. 15.6 When hee would deliuer to the Iewes Gentiles a rule of praying well remoueth far off all dissembling That we might glorify God sayth hee with one mouth And verilie that God may of vs be called vpon a Father it behoueth vs to be brethren to consent brethen-like But to shew this more plaine Luke declareth Act. 4.23 24. How that
it They therefore that saide the Masse was a gentle beast and did byte no man if they were no fauorites of the Masse did not perhaps meane it simply and in al respects but as Christ sayd Luc. 11.21.22 VVhen a stroÌ„g man armed keepeth his pallaice the things that he possessed are in peace But when a stronger than he coÌ„meth vppon him and ouercommeth him-he taketh from hâ—m all his armonâ— wherein he trusted and deuideth his spoyles The Dragon was quiet inough and the beast also to them that worshipped him and had the marke of the beasts Image but Apoc. 13. ver 7. it was giuen him to make warre with the Sainctes and to ouercome them and ver 15. And it was permitted to him that is to an other false beast representing these false Priestes these Monkes these Friers these Iesuites to giue a spirit to the image of the beaste so that the Image of the beast should speake and should cause that as many as would not worship the image of the beast should be killed So that these beastes were but gentle in a counterset sort For to them that withstood them they were beastes indéed or rather flends and furies of Hell That they were gentle therefore it was not of their nature but of their hypocrisâ—e For seeing that gentlenesse is good and that men lyke it better than austerity the Diuel that was a murtherer from the beginning tooke vpon him the shape of the lowly poore woorme and golden skinned subtile serpent to speake faire and wish wisedome and not to sâ—ing or hisse or byte our firste and innocent parents when his purpose was to destroy theÌ„ and all their progenie The like practise hath he often vsed since by his diuelish Ministers and instruments and so did he by the Masse Which is of some called well the Horse of Troy that had so many fierse and bloudy Capteines euen within it and the Helene that was the cause of all the Cities and so many peoples destruction or as we may more rightly call her the very Iesabel of the Romish Achab that painted her face and trimmed her heade vsing her whoredomes witchcraftes with the murdering of so many saintes and Prophetes of God and yet forsooth she did bite no man and can our brethren now rightly say that this may rightly be verefied of our ordinarye seruice that was wont to be saide of the Masse Missa non mordet it was a gentle beast and did byte no man being a cruell beast and did byte so many men though it so falsly deceaued them with whome our brethren say it was so well beloued that being bewitched in loue with it they felt not the sting and biting of it As for our ordinary forme of publike seruice and prayers vnto the Lord that it is â—ylde and gentle procéeding from the vnfained and true gentlenesse and mildenesse that is in our Lord and Sauiour Iesus Christ and the sweete comfort of his holy Gospell If therefore it be well or better of many or any of vs beloued it is all the better nor any blemish to vs that loue it or to it that deserueth to be loued Neyther may this rigtly be vpbrayded as a fault that it byteth no man if it helpe and heale al men that are bitten which come for comfort thereunto For in our ordinarye seruice consisting most part of publike prayers made by the Minister the congregation to the Lord our God though we humbly acknowledge as those that are bitten and stoong with sinne and lay open before thâ— L. our wounds and guilt which are gréeuous vnto vs and euer against vs yet alwaies we so flee to the trone of grace that reposing our truste in the riche mercies and swéet promises of our heauenly father in his sonne our Sauiour Christ through the pledge and earnest of his spirite we cast the anchor of hope on the rock of Faith which shall neuer confounde vs but worke a strong and assured consolation and help vnto us And in this respect héere is no byting And yet in respect of other necessary parts in our ordinarye seruice of the Lord there is a byting too in a sort but a good byting if it may be so called As Christ likened the Gospel vnto the mustardseede that hath a kynde of byting as we terme it but such a byting as drawes no bloud And as the mercifull Samaritane powred in the sharp wine into the bloudy woundes of the man that was fallen into the theeues handes thoughe it were smart and byting the better to clense them euen so well as the swéet oyle to comfort and close them Of which nipping rather than byting tartnesse and muche more than any beastlye byting with the téethe though there may be some fitter resemblance and more profitable vse yet doth this byting in what sort soeuer it be more properly belong to the respect of the Law than directly it doeth to the office and consideration of the Gospell And as we like not of the false brethren called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the aduersaries of the Lawe as repugnant to the Gospell So our ordinary seruice is not without this part also of the Law For both among the Psalmes whereof a portion euery day is read diuerse dreadfull threates and imprecations to impenitent sinners are pronounced beside the terrible exaÌ„ples and warnings of Gods iudgementes conteyned in the Lessons both of the olde and new Testament besides sundrye other admonitions and reprehensions of vices so well as exhortations vnto repentaunce newnesse of life with prohibitions of the vnworthy to participate and receaue the holy Communion with Comminations and denouncing the curses against the trespassers of the Law All whiche things are apparantly conteyned in the prescribed forme of our ordinary seruice of the Lord. Now though the bestiall Masse had none of those true comforts nor any of these seuere iudgements of God sincerely set foorth yet we God be praysed for it haue them in our ordinary seruice of God This therefore is a very vncharitable and vntrue resemblance of the Masse and our ordinary seruice being in all these thinges as wee haue plainelye séene the one so plaine contrary to the other Vpon this most wrongfull resemblance our brethren conclude For therefore a great nuÌ„ber can so wel away with it because it doth not sharply reproue them of their sins nor disclose the secrets of their harts but that they may continue still in all kynde of voluptuousnesse al other kynd of wickednesse To away well with a good thing it is well done and the greater nuÌ„ber that so do the greater cause we haue to praise God for it Contrariwise to take away or to kéepe themselues away or not to away well with a good thing it is an ill thing and the greater number that do so augmenteth the euill and the gréefe of it If any away the better with our ordinary seruice
the man and of the woman praying or prophecying vse his heade which was S. Paules principall conclusion If he be couered that is not aunswerable to the comelinesse of the man If he be vncouered that is lesse aunswerable if not more vnfit for the comelinesse of the woman What shall we here doe yea though we imagined this third were an Hermaphrodites that is of both genders Man and woman except the same party also had two heades the one to bee vncouered and the other to be couered What a straunge deuise therefore is this and what a number of impossible vnnaturall and monstrous absurdities do arise if a man woulde stande in examining this interpretation I speake not this for the dishonor of them whome I honour with good heart as singuler ornaments of Gods Church in our age And yet Luther so excellent an instrument of Gods trueth and glory when hee writhed some textes of Scripture by affection more then by considerate and indifferent weighing of them into what vnnecessary misconstructions and oppositions to the plaine and easy trueth and to his owne self did he fall and caused many by his too great estimation to fall with him And therefore we must take héede howe we depend too much on Men. And if wee will holde vs alwayes to Gods worde so take it that we cary not that also away after our owne construing If it be playne and easie not to lap it in ambiguities If it be harde and doubfull to way it with other places and consider all the circumstaunces groundes and occasions And if nothing be against the faith to go with the best with the mo the better in the sense that séemeth most probable Which Beza here doth not who though in many places he deserue singuler prayse yet in some places he is too singuler which deserueth so little praise that now and then he himselfe forsakes his former translation and either on better aduice comes to other mens or chaungeth his former translation with another of his owne euen where no necessitie nor sufficiēt cause doth enforce him as euen vpon this place 1. Cor. 14.34 cited by our Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the common translation is there true and playne ynough Mulieres vestrae in ecclesiis taceant Let your Women keepe silence in the Churches Where not onely Erasmus but Caluine also reteineth the vsuall deriued word euen from the very Gréeke in Ecclesiis whome all the commentaries of the newe writers that I haue looked vpon do follow And all our translations yea euen the Geneua translation also And yet doth Beza forsake it and translate it in Coetibus in companies or assemblies and he altereth this againe in conuentibus in meetinges together sayth that the vulgar translation in the Churches is not apt ynough in this place also in the vers following Because that a woman also is in the church that is of the number of the faithfull when she is at home Neither yet is she biddē to bee silent but in the publike assembly of the church And is this a sufficient reason to alter this word in the churches Who knoweth not that knoweth ought the this word church as it is commonly taken signifieth here not only the place where the sacred assemblies of the faithfull are made but also the faithfull persons so assembled was Beza in doubt least if this interpretation shold haue stood that women shold not speak in the Churches they shold haue bin thought to haue bin forbiddē to speak any where but to be continually in euery place silent because wheresoeuer they be yea though at home they be stil in the church that is of the number of the faithful What a néedlesse fear was this yet if he would haue mended the translation to stop this néedles fear shold he haue mended it to call it a cōpany or assembly or meeting together which though it séem to giue women some licence to speak wher no assembly or cōpany or meeting together is yet doth this indéed restrain them no further than the occasiō that Paul did speak on driues vnto True it is he afterward expoūds himself saying they are not biddē to hold their peace but in the publike cōpany of the church but these words the publike cōpany of the church are in neither of his translations For there is only said in companies or meetings together And yet what he meaneth by the publike companies of the church taking the church as heere he calleth it may not a woman speak in many companies or meetinges together of the faithful if the housholds of the faithful be called churches also may she not speake in her house neither nor to the assemblie of her houshold for fere she shold transgres this precept if they say that is but a priuate church Paul meaneth of the publike assemblies of the church although women then shall gain a great deal more liberty by this glosse then by this hard translatiō of the text yet how much better had it bin both for Bezaes estimation our edification especially for the matter trueth it self for Beza to haue left these nice poynts to haue yéelded to his M. Caluine that as necessity might require this precept of the ordinary course maketh no absolute debar to al manner of women but that nowe and then some may speake lawfully yea and their voyce is requisite euen in the most sacred publike and greatest assemblies or meetings together of the Churches I confesse as I sayd that other excellent men also vse this interpretation but they are more naked thereon then Beza is nor I accoumpt them comparable to him But neither he nor they do so satisfy the simplicitie of the text herein as Musc. and Peter Martyr do Musc. vpon these wordes euery woman praying and prophecying sayth they aske here howe a Woman shameth her heade if she prophecy bare headed when about the end of the 14. Chapter hee commaundeth them to holde their peace in the Church because it is a shame for a Woman to speake in the Churche and 1. Tim. 2. he sayth but I permit not a woman to teache What neede is there say they to bid a Woman not to prophecy bare-headed when shee may not doe it no not couered I aunswere he restraineth a Womans rashnesse that they shoulde not as often-times they are bablatiue leape foorthe to teache and prophecy beeing forgetfull of their sexe Neuerthelesse in the meane season hee doth not extinguish the spirite with the which some beeing inspired did prophecy by foretelling thinges to come Such as were Philip the Deacons daughters and many others which did prophecy according to the foretelling of Ioel Chapter 2. where wee reade this And after these thinges I will poure my spirite vpon all flesh and your sonnes and your daughters shal prophecy For such he pronounceth that they shall shame their head if they pray or prophecy bareheaded Of other he wold giue
another sentence if they had broken forth into the office of teaching yea with their heads couered Thus clearely and simply doth Musculus interpret the place although he say that other answere this question otherwise and so reckoneth vp that which was Caluines first answere After the like obiection Peter Martyr maketh the like conclusion saying we aunswere in this place that vice is onely reprehended whereby Women dealth publikely being bare headed But afterward and to Tim. that shal be commanded that they shal also holde their peace because all things are not deliuered in one place As though the womeÌ„ of Corinth had offended in a double fault Both that they went bare-headed that they spake publikely The one of these is now condemned the other shal afterward be cut off But Pet. Mar. séeing that this answereth not the matter for if they sinned in these 2. faults their publik spéech were the greater of the 2. as vnlawful which the other is not wold he coÌ„demn the lesse séem to allow that that is vtterly il or refer them to ameÌ„d their fault at leisure by that he wold afterward speake to another not then but far from theÌ„ loÌ„g after ther is no likelihood of this reason which is that that we hard before in Calu. And therfore saith Pet. Mar. further Other say that these things are to be taken of women when they pray or prophesie priuately which is not forbidden them But sith this also satisfieth not the place he maketh this conclusion We may also expound another way this commandemeÌ„t of thapostle that it was ordeined that women shold hold their peace in the order accustomed Wherupon no publike function was committed vnto theÌ„ in the church which shold be ordinary perpetuall NotwithstaÌ„ding if the spirit of the L. inspired them it was not altogether forbidden but that they might speak somthing We know that the prophetesse Anna spake of our sauiour in the temple when the blessed virgin was purified Debora also sang publikely praises to God Mary Moses sister that women now then prophecied in the olde time many places witnesse Holda a prophetesse was asked counsel of king Iosias Hanna the Mother of Samuel set foorth a moste godly Hymne Mary also the Virgin and Mother of Christ sang an hymne Philip also in the Actes of the Apostles had many daughters that did prophecy And the Lorde commaunded Magdalene that she shoulde declare his resurrection to the Apostles And it is read in the prophet Ioel Of my spirite wil I powre forth on you your sonnes and your daughters shall prophecy Thus sayth Peter Martyr which done he coÌ„meth in also with Bezaes Bullingers Hyperius Hemingius and our Brethrens interpretation aforesaid saying they also slip out of this place more reddily or nimbly that thinke these thinges perteined not to them onely that did prophecy or pray publikely but also to their hearers that the men shoulde be bare headed and the womens heades couered But howe doth Peter Matyr like of this last interpretation Doth he allowe it no hee counteth it no better then a ready or nimble slip and no sounde aunswere And so hee concludes against it saying But the wordes of Paule seeme not to make with their sentence when as hee auoucheth it expressely of a woman praying or prophecying Thus substancially doth peter Martyr aunswere the matter All which proofes and examples doth Marlorate also after his collections of Caluin and others word for worde set downe and approoue as the true and simple interpretation And notable are euery one of these examples if wee shall examine and discusse them seuerally Besides other examples both in the olde and in the New Testament whose spéeches though partlie they were of other matters and not all concerning eyther prayer or prophecy yet were they spoken in the publike assembly of the faithfull without note of any reproche vnto them Yea the Lawe prouided in what cases the woman may claime before the Elders in the Gates of the City which was the place of the moste publike assemblies of the faithful her kinseman to be her Husbande Deut. 25. verse 7. 9. Abigails spéech and wise Oration made to Dauid before all his troupes is of Dauid highly commended 1. Sam. 25. verse 24 c. The wise woman in Abel saued the City from destruction by her wise speeches and eloquent persuasion 2. Sa. 20.18 The Quéene of Saba though an heathen Woman yet not onely is approoued of Solomon whose wisdome she tried with diuers Questions and so highly extolled 2. Reg. 10.6 c. but Christe also giueth an honorable testimony of her so doing The wife of Esay was a prophetesse so well as he a prophet Esay 8.3 Neyther are the testimonies of the Apocryphall Scriptures in this matter of comelinesse or for such pointes as concerne good manners to be reiected and they are goodly testimonies also As the publike prayer of Susanna the godly mother publikely preaching to the seuen Children to be constant Martyrs for the Law of God 2 Macha 7. The notable sermon that Iudith made euen to the high priest and to all the elders of Bethulia But if our Brethren regard not this as some of them haue reiected the factes and spéeches of Iudith euen with contumelies Let vs come also vnto other examples not improued in the new Testament What shal we saie for that womans fact that euen while Christ was preaching as Luke saith Chap. 11. ver 27. And it came to passe as he said these things a certaine woman of the companie lift vp her voice and said vnto him Blessed is the wombe that did beare thee and the paps that gaue thee sucke Did Christ rebuke her for that she spake thus boldlie in the open assemblie of the people No Luke saith not so But he said saith Luke yea rather blessed are they that heare the word of God and keepe it Wherevpon sayth the Geneua note Christ gaue her a priuie taunt for that shee omitted the chiefe praise which was due vnto him that was that they are blessed indeede to whom he communicateth himselfe by his word So that if she had giuen the chiefe praise to Christ she had done well and so farre forth her speech is not reprehended but the more commendable in the greater congregation that it was spoken And in a sorte Caluine confesseth her wordes to redound not a little to the coÌ„mendation of Christ also By which praise saith â—e the woman would extoll the excellencie of Christ. For she respected not Marie whom perhaps she neuer sawe But this amplifieth the glorie of Christ not a little that shee ennobleth maketh blessed the wombe in which he was borne Neither is this blessing of God absurdie but according to the maner of the Scripture celebrated For neither can it be denied but that God choosing and destinating Marie to be the mother vnto his sonne vouchsafed highlie to honour her So
then was not these 4. virgines prophecying publike also it might be that these virgines prophesied vnto Paule of his troubles theÌ„ at haÌ„d they being in their fathers house where Paul hosted As likewise other Prophets in other places had done Whereof Paule saith in the chapter before ver 22. and 23. And lo nowe I goe vp bownde in the spirit vnto Ierusalem knowing not what thinges there shall happen vnto mee saue that in euerie Citie the holie Ghost testifiâ—th saying That bonds and afflictions do abide me And the like prophesies wer made vnto him at Tyrus as appeareth in this chapter ver 4. And as Agabus at that present did ver 11. But it rather séemeth by S. Lukes wordes and by this reference of Caluine to the auncient manner of prophecying that the prophecying of these 4. virgins is not to be restrained to time onely but that they vsed to prophecy were notoriously knowne to be Prophetesses And althogh they might haue then prophecied vnto Paul in their fathers house which was a priuate place yet the persons being present not only of their father an Euangelist who otherwise had authority ouer them of Paule being a publik person an Apostle and no doubt many notable persons in his retinue besides the faithful of the church of Caesarea ther is no likelihood but that it was done in no smal assembly thogh the place were priuate And yet to shew the maner of their prophecying furder to resolue vs in this doubt of Caluine Eusebius lib. 3. Eccl. hist. cap. 31. as we haue heard before citeth the testimony of Polycrates B. of Ephesus of whome we haue heard before page 317. This Polycrates saith Eusebius writing to Victor B. of Rome maketh mention also of him he meaneth of Iohn the Euangeliste and of Philip the Apostle also of his daughters saying As we haue already aboue inserted that the great lights in the parts of Asia are laid a sleepe whome the L. shall raise in the last day of his coÌ„ming when he shall come with glory and require all his saints But of Philip I say saith he which was one of the Apostles which slept at Hierapolis and also 2. of his daughters being virgines waxed olde in that place and another daughter of his replenished with the holy ghost coÌ„tinuedat Ephesus Wherby it appeareth that they were Prophetesses of great and publike renowme in Gods church and not suche as durste not prophecy but only in priuate places Which thing although Peter Martyr do not particulerly auouche it of these 4. virgines yet writing on the Iudges cap. 4. ver 4. he saith thus When GOD chose Debora vnto the ministery of iudging being in her kinde weake forthwith he made her renowmed and noble in the gift of prophesying With which gratious gifte and perhaps with many miracles moe she was of God consecrate with miracles confirmed as one that was chosen vnto so great an office Neither was this onely woman endued with the spirit of prophecie for wee reade also in the holy Scriptures that other women were so instructed with the holy ghost Marie the sister of Moses Anna the mother of Samuel Holda in the time of King Iosias were Prophetesses And in the new Testament to passe in silence the virgine Mary Elizabeth Iohn his mother and Anna Phanuels daughter the daughters also of Philip the Deacon as is recorded in the Acts of the Apostles were prophetesses Neiâ—her do I think that it ought to be denied that some of these women being instructed with the gift of prophecy taught the people publikly declaring to them those things that were of God shewed vnto theÌ„ sith that the gifts of God were not giuen to that purpose that they shuld closely hide themselues but that they should promote the common aedification of the Church In which examples of the new testament he seemeth chiefly to referre this publike prophesying to this example of these 4. virgines Now concerning that which Caluine saith on S. Paules precept 1. Tim. 2. ver 11. 12. expounding it thus that women should not vsurpe vnto theÌ„selues the the courses of speaking in publike and as he concludeth snatch vp the right of teaching in the sacred asseblies the ordinary Ecclesiasticall office wherof was giueÌ„ of God vnto men only all this we gladly grant vnto as the very meaning of S. Paule and héerein Caluine doth wel to referre vs for the exposition of this place to that which before he said 1. Cor. 14.34 For there he made a plaine exception of extraordinary examples And therfore to that which héere he aunswereth to the obiection of Debora the like women that the common policy wherunto God would haue vs bound is not ouerthrowne by his extraordinary facts if some women therfore being stirred vp by the spirit of God haue held the place of prophecying or teaching This could God do which is free from all law But bicause this is singuler it fighteth not with the perpetuall and accustomed policie This is a good aunswere so that we restraine it not onelye to those facts which were then done that he may not do the like nowe or at anye other extraordinary times For that were to debarre and limite God But vnderstanding it as Caluine did before that suche a necessitye maye come as may require a Womans voice So that the generall rule standeth still intier for the ordinarye Ecclesiasticall offices and coâ—ses of teaching although extraordinarily and in cases of necessitie a woman hauing the gifte of God to do it with edification may make a publik exhortation to the people As for this reason of Caluine why they should be forbidden to teache bicause their condition doth not suffer it what condition is that For saith he they are subiect but to teach is a matter of power or of higher degree The argument is this None may publikly teach that are subiects or of lower power and degre than are those whom they teach but womeÌ„ are subiect to meÌ„ oflower degree therfore WomeÌ„ may not publikly teach meÌ„ First for the Maior of this argument Caluine himself séemeth to distrust it the whole reason that dependeth thereon saying howbeit this reason seemeth not firme sith that the Proph. also and the Doctors or Teachers were subiect to Kings and other Magist. If this reason seemeth not firme then it seemeth as it is For in déede it is a weake reason staÌ„deth vpon infirm postes May none teach publikly that is a subiect or oflower degree in power than those are whom he teacheth But Caluine saith not so What saith he then weomen caÌ„not publikly teach Why so they be subiects what hindereth that yes forsooth doeth it for teaching is a thing of power and of higher degree therfore none maye teach but they must be of power and of higher degree ouer whom must this power and higher degree stretch but ouer them whom they teach Is not this then Cal.
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
not diuers of the Corinthians departe or fall from the true vse of these graces of the holye Ghoste As wee maye also say of Demas and others And euen of the apparant reprobate sayth Sainct Paule Hebrewes 6. vers 4. For it is impossible that they which were once lighttened and haue tasted of the heaueâ—lye gifte and were made pertakers of the holye Ghoste and haue tasted of the good woorde of God and of the powers of the worlde to come if they shoulde fall awaye shoulde bee renewed agayne by repentance seeing that they crucifie agayne to themselues the sonne of God and make a mocke of him So then vnderstanding these woordes euen for those that are not of the number of Gods elected neuertheles they may be such as God hath imparted great graces of the holy ghoste vnto and yet they departe and fall from grace But now which is the better and playner sence because the Article mencioneth rysing againe vnderstanding these wordes for the Elect of God so far as man can gather by outwarde tokens yet may the Elect departe from grace though not wholly and finnally as doe the reprobate For example Dauid and Peter departed from grace and fell into grieuous sinnes yet not so but that some sparkes of grace though ouerwhelmed for the time still remaine in Gods elected till God by his spirite reclaime them to repentance Sainct Paule writing to the Gallathians to whom as to gods elected chap. 1.3 he wisheth grace and peace from God the Father and from our Lord Iesus christ saith vnto them vers 6. I maruel that ye are so soone remoued away vnto another Gospel froÌ„ him that had called you into the grace of christe and chap. 3.1 c. O foolish Galathians who hath bewitched you that yee shoulde not obey the truth to whome Iesus christ before was described in your sight and among you crucified This onely would I learne of you receaued ye the spirite by the workes of the lawe or by the hearing of faith Preached are ye so foolish that after yee haue begun in the spirite ye would now be made perfect by the flesh haue ye suffred so many thinges in vaine c. Had not these lost the grace of God and S. Paule reclaimed them to repentance And so christ saith to the Angell or B. of the church of Ephesus apoc 2. I know thy workes thy labour thy patience and how thou canst not forbeare them which are euil hast examined them which say they are apostles are not and hast found them lyers thou hast suffred hast patience and for my name sake hast laboured and hast not fainted Héere are the great graces reckoned vp But what followeth Neuertheles I haue somwhat against thee bicause thou hast left thy first loue remember therfore from whence thou art fallen repent do the first works or else I will come against thee shortly wil remoue thy candlestick out of his place except thou repeÌ„t And is not this euen as much as here is said in this article after we haue receaued the holy ghost wee maye depart from grace giuen and fall into sin and by the grace of God we may arise againe and amend our liues And therfore there is no error nor anye suspicion of error in this saying nor as though it were doubtfully spoken any néede of further explication except our Bre. would euen seke to pick quarrels at words to make theÌ„ séeme suspitious that are sound plaine enough or except they be of a contrary opinion to this article thinking that if they once haue receaued the holy ghost his grace they be so pure sure euer after that they can neuer sin at least they can neuer fal into any notorious sin But although I pray both for them vs that we may not depart from grace by falling into any such grieuous notorious sin yet much more that we fall not into that presumptuous sin that we should be so puffed vp in coâ—â—â—it of our puritie as to think we cannot depart froÌ„ grace fall into sin notorious sin also For so our Bre. should themselues maintaine a most grosse and palpable yea a most dangerous error condeÌ„ned heresie For although we must not wauer in doubt betwixt feare hope distrust faith for our saluatioÌ„ but haue a firme hope ful confideÌ„ce in yeâ—ternal good purpose promises mercies of god in christ as the very first words of the article of predestination election witnesseth that we are of thâ— nuÌ„ber of his Elected to saluation whereof god hath vouchsafed vs good tokeÌ„s besides the pledge of his spirite certifieng our spirit that we are the sons of God and if sonnes heyres c. yet except the spirite helpe our infirmityes we should quickly fall into great temptations and enormities And therfore we are willed for our parte to woorke our saluation with feare and trembling to pray that we enter not into temptation and euer to checke our presumption with these such like sentences If we shal say we haue no sins we deceaue our selues and there is no truth in vs yea that the iuste falleth seuen times a day and yet riseth againe c. But I hope our brethreÌ„ are not sotted in this grosse error of the anabaptists neyther wee God be praysed do allowe of the other grosse errours oâ—â—he papists that the elected can finally vtterly depart froÌ„ grace But firmum stat fundamentum deus nouit qui sunt sui Neyther is there any error in any of these our articles nor any of the other articles of the booke And therefore I meruaile that they say diuers godlye and learned Preachers offered to speake against diuers grosse and palpable errours that had escaped the Bishops decrees If there were anye so grosse that they were palpable and so many too that there were diuers of them and that naming for example these two matters they conclude with this generalitie saying and such like matters though we haue cléered our selues sufficiently heerein and are by the grace of God ready to enter eyther into the apologie of our selues or to make the acknowledgement of all those diuers errors and disclaime them when they shal be specified and so proued yet is not this well done of our bretheren to burthen vs with any especially with grosse and palpable errors and those diuers and not so much as name them that we might see them and forsake theÌ„ For this leaueth in the readers mind a shrewde suspition of further errours in these articles But we craue in the feare of God and in the testimony of a good conscience all mens good opinion in this behalfe towardes vs till our bretheren or any other be he Papist Anabaptist or whosoeuer shall burthen vs expresly with this or that error by name and then if we cannot throughlye cleere our selues let them condemne vs but till then christian charity ought to hold vs
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