wordes mightily and with great vehemencie and thrust in another of your owne plainely as though he had vsed nothing but plaine teaching Which wordes left out by you notwithstanding Beza doth especially obserue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For with great contention I would vse this Periphrase to expresse the forceablenes of the Greeke word wherby is signified that this eloquent man stretched all his sinewes to ouercome the Iewes The vulgar and Erasmus call it vehemently that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreouer a little after they doe not seeme sufficiently to haue expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they ouercame For the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encreaseth the signification as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughly to endure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exquisite perfect knowing or doing of a thing and in such like And therefore I translated it he did more and more conuince them As who say he did more by his vehement eloquent and zelous exhortations and admonitions on the one side confirme and strengthen them that had before beléeued and were taught the principles and groundes of Religion by others then he did by teaching So that though he taught them also by the Scriptures that Iesus was Christ which is the foundation of our doctrine yet he did this greater help vnto them in confirming of them by application and exhortation in his teaching And euen so against the aduersaries he did mightily conuince them with the scriptures But this mightinesse this vehemencie and so exquisite conuincing of them could not be done without a singuler application and great reproouing of them And to this besides that Caluine doth agrée Gualter gathereth a general rule of this teaching of Apollos saying This example also doth admonish what manner of teaching ought to be retained in the Church First there is neede of zeale and feruencie of spirite that all men may perceaue the matter is handled euen from the heart For except this zeale be ioyned thereto the doctrine will serue but for ostentation Euen so that Christ did burne in zeale his studie of teaching which was neuer wearied and that feruent spirite in reforming the temple doe aboundantly declare Neither shall those luke-warme Doctors or Teachers be euer allowed of him when as Christ would haue no not so much as priuate men in the cause of religion to be luke-warme Looke Apocal. â— And then it is necessarie that diligence be added both for the slownesse of our wit which receaueth not matters that are diuine and also for the corruption of our nature which alwayes is woont to striue against thâ— commaundements of God To the which also commeth the wicked industrie of Sathan our common enemie whose suares to meete with by continuall industrie it behooueth the faithfull ministers day night And therefore Paule commaundeth Timothie whom he knew to be trayned vp in the studie of the Scripture from his childhoode to applie reading 1. Tim. 4. and the same Paule will afterwardes exhort with most graue argumentes the Pastors of the Ephesians to watchfulnesse and diligence Thirdly it behooueth the ministers to be endewed with a freenesse of speaking least they should dissemble any thing being deceaued either with feare or fauour Thus doth Gualter declare that this teaching of Apollos was not a peculier kinde of teaching in Doctors without applying and exhortation but such as was the office in common of all ministers and namely Pastors And vpon this that he profited the faithfull and conuinced the Iewes saieth Gualter Further this place admonisheth vs of manye thinges necessarie to be obserued For first we are taught that there is neede in the Church not onely of institution but also of confuting of the aduersaries for it cannot be that they should profite the Churches much that indeuour not with chiefe diligence to roote out false opinions as neither husbandrie can be fruitefull which suffereth shrubbes or vnfruitefull darnell to growe vp Ieremie therefore is bidden to plucke downe and roote vp then to builde and plant And Paule would haue a Bishop to be such as should be able also to conuince the gainesayers Tit. 1. but that that is spoken of false Doctors who must vtterly be confuted that also ought to be vnderstoode of those that are openly wicked liuers ad euill doers which are woont to be offensiue to the weaklinges For against these also the faithfull ministers with the sworde of the spirite ought to fight except they will lay open the Church to be spoyled of wolues Greatly therfore do they erre who at this day would haue the Gospell so to be preached that we should not withstande wicked doctrines and corrupt manners Besides we are admonished what weapons in the Church we muâ—t fight withall to wit with the scriptures which Paule teacheth in an-other place to be inspired from God and to be profitable to teach to reproue to exhort and to rebuke 2. Tim. 3. Thus doeth this example of Apollos not serue for such a Doctor as may not doe the actions of a Pastor but may as well deale with life aâ— doctrine and may as well applie exhort and rebuke as teach and confute And yet to the further consideration heereof let vs note euen the place it selfe the office of a teacher that ye say Apollo in Achaia exercised Which as it appeareth cap. 19.1 euen in the next wordes foâ—lowing to your own quotation and it came to passe â—hile Apollo was at Corinthus conferred with this 18. chap. by you cited for Apollos teaching this Apollo succéeded Paule who had planted a Church to Christ before at Corinth after this saith Luke v. 1. c. Paule going from Athens came to Corinth so that Apollos was Paules successor in that place And euen by that terme doth Caluine call him ver 28. This is rightly to be attributed to the prouidence of God that while Paule is forced to go from Ephesuâ— Apollo is sent in his place who might recoÌ„pence the losse of his absence And it is to purpose to note in what sort this mans beginning was sithe he was also Paules successor among the Corinthians and behaued himselfe so excellently and employed so faithfull and earnest trauaile that Paul commendeth him honorablie as his singular colleague or one sent in the same commission with him 1. Cor. 3.6 4.6 c. So then this Apollo succéeding Paule in place office by Paules exercise in the same place and office we shall sée Apolloes except Apollo did not his office or were inferiour in execution of the same where Paule preferreth him euen aboue himselfe in the point that we are now in hande withall And how did Paule teach at Corinth and at Ephesus in which places this Doctor Apollo did succeede this Doctor Paule He disputed saith Luke in the Synagogue euery Sabboth day and exhorted the Iewes and Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore that is to perswade saith Caluine I take it for that that is by little
God So be it Blessed are the peace makers for they shall be called the children of God Math. 5.9 AA A DEFENCE OF THE GOVERNEMENT ESTABLISHED IN THE CHVRCH OF ENGLAND FOR ECCLESIASTICALL MATTERS The Preface of the learned discourse vnto the Christian Reader THE holie Prophets hauing oftentimes but searched when and at what time the foreseeing spirit of God declared vnto them the manifold afflictions and troubles of the Church to come haue therevpon entred into great lamentations for the same and haue not only wept and fasted themselues but haue compiled for the Churche whole bookes of Lamentations therein instructing them what waye to take for appeasing the wrath of God breaking out against them The Defence c. IN this applying the great lamentations weepings and fastings of the holy Prophets for the manifolde afflictions and troubles of the Church to come either in their daies or the timeâ— succeeding wherof they prophecie◠〈◊〉 the semblable manner of weeping â—asting compiling like bookes of Lamentations by the fore-seeing Spirit of God reuealing vnto these our brethren â—â—e liâ—e manifolde afflictions now to inâ—â—â— vpon the church for the like offences our brethren héere in 〈◊〉 both too much abuse the fore-seeing spirit of God and take too farre vpon them 〈◊〉 be such Prophets and offer too great an iniury to Gods Church 〈◊〉 time God be praised héere in England both in threatning vs 〈◊〉 like calamities and in burdening vs with the like causes 〈◊〉 â—hey can shew in them selues the like warrant of the fore-seeing 〈◊〉 and shew also that we prouoke the â—ierce wrath of God in like offâ—nces But what speake I of their abussingthus the applicationof tâ—â—se holâ— Prophetes when they dare also abuse the Apostle S. Peters words and his application of those Prophetes and of the for-seeing Spirite of God in them Doth Peter applie it to any such manifolde afflictions and troubles of the Church to come to prouoke any to enter into great lamentations for the same to weepe and faste and to compile for the church whole bookes of lamentations and not rather in that place heere quoted cite onely the Prophets fore-telling of our saluation and of the comming of Christ and although withall of his sufferings yet of his glorye c. to confirme our faith in him whose wordes are these 1. Pet. 1.9 c. Receiuing the ende or rewarde of your faith euen the saluation of your soules of which saluation the Prophets haue inquired and searched which prophecied of the grace that should come vnto you searching when or what time the spirite which testified before of Christ which was in them should declare the sufferings that should come vnto Christ and the glory that should follow vnto whome it was reuealed that not vnto themselues but vnto vs they shoulde minister the thinges that are nowe shewed vnto you by them which haue preached vnto you the Gospell by the holye Ghoste sente downe from heauen the which thinges the Angels desire to beholde What is héere in this application of S. Peter that is not cleane contrary to that wherto our brethren do applie it This therefore is too foule a wresting of the Scripture and that in the veryâ— first entrie into the matter to stumble vpon such an vntruth or rather so to enforce it to discourage the people and to slaunder al the state of the Church thereby I note not this that we on the other side should instifle our selues as though we were not sinners or as though our sinnes were not manifold and grieuous sinnes or as though we wouldflatter any in their sinnes or lay pillowes vnder their armes lull them in the sleepe of security with singing vnto them Peace Peace No howsoeuer they burthen vs vntruly with that poynt we do by the grace of God as much acknowledge our manifold wickednesse and heauie prouocation of Gods wrath as doe our brethren though in other respectes then they doe For that which they impute to the lawes orders established in our Churche we sée not any iust cause so to diuerte the faulte from vs but rather to acknowledge in repentaunce the disorders to bee in our selues in not submitting our selues as we ought to doo in the duetie of our obedience to the lawes and orders For when we consider the sincerity of our faith whiâ—h God hath giuen vs grace by his Gospel to professe and beholde the â—â—â—uelous light of his kingdome into the which out of the power of darknâ—sse and shadow of death wherein we sat he hath translated vs the vnâ—â—ekeable ioy and consolation of the spirit of God that we receiue héereby doth recomfort and confirme vs against the feare of our sinnes and terrour of the wrath of God But when againe we consider how we walke not in this light that shineth to vs but professe to be the children of light and commit the works of darkenes how our laws be good and our liues be euill this is a great touche vnto our conscience which rebating our ioy bringeth feare least the kingdome should be taken from vs and giuen to a nation that shall bring foorth better fruits thereof When we see how these three capitall vices of the world whereof S. Iohn complaineth The lust of the flesh the lust of the eies the pride of life doth so mightily cary away the greatest parte this we crie out vpon and bewaile the euent whereof indeede wee feare and giue warning of it as much we hope to our powers as any of our brethren do at least we confesse this is our duty offer to ioyne with our brethren in the earnest reprehension of these and al other vices and in denouncing Gods righteous iudgements on all those that continue vnrepentant in their sinnes and we reioyce with them that reioice and mourn with them that thus do mourn wishing to god herein that they also would ioine with vs. But their mourning is not for such grieuances nor their thretnings for such vices For we sée many that are great fauorites of their plotformes both dwell swel in these vices and nothing by our brethreÌ„ said vnto them yea they are of theÌ„ to all apparaunce not a little esteemed as of whom they are most maintained and vpholden But our brethrens chiefest mourning is a grudging repining at their brethren preachers as themselues are professors of the Gospel with theÌ„ and the chiefest spirituall fathers in our Church be they neuer so learned godly yet are they grieued at their superior dignitie better mayntenance and greater authority Yea they maligne and burden the lawes orders and gouernment it selfe not the abuses onely Yea they spare not the authority that is giuen to the Prince their most gratious Soueraigne but are offended therewith that they cannot thereby haue the entry which they séeke for into those lawes orders authority offices and discipline which they would bring in and wherof they haue
saithe Luke the Churches through-out all Iurie and Galilee and Samaria had peace and were aedified and they walked in the feare of GOD and were replenished with the consolation of the Holie-ghoste Wherevpon saithe Caluine Luke signifieth that the presence of Paule was a greeuous prouocation to the enemies of the Gospell For whie did peace so suddenlye shine vnto the Churches by his departure excepte that euen the sighte of him did prouoke the furie of the enemies Neither is this turned to him for a reproch as though he had been as it were a Trumpet for a battell but Luke rather setteth downe this for his commendation that hee draue the enemies to a rage euen with the onelye smell of his approching neere vnto them For so woulde Christe triumphe in him that hee should sprinckle vpon the Churche no lesse molestation then renowne Wherefore by this example we are admonished that they are not streight-wayes to bee condemned whoe doe more enflambe the rage of wicked men then other do Which admonition is not a little profitable For as we are too softe and louing of our owne quietnesse so nowe waxe we angrie with the best and moste excellent seruants of Christe if by their vehemencie wee thinke the euill will-be stirred vppe to hurte vs. But by this meanes wee bee iniurious against the spirite of GOD whose force and breathing hath kindeled all this flambe Thus as we still sée the zealous manner of S. Paules teaching so when afterward Act. 11.25.26 Barnabas being also an other Teacher and exhorter and hauing such an excellent gifte therin as is aforesaid and yet knowing he was in these things especiallie in the vehemencie of exhortation application and persuasion nothing comparable to Paule as appeareth Act. 14.12 Where the Licaonians called Barnabas Iupiter and Paule Mercurie bicause hee was the cheefest speaker yet Barnabas sought out Paule and found him and brought him to Antiochia And they were conuersant with the Churche saithe Luke a whole yeare and taught much people in so muche that the Disciples were the firste called Christians in Antiochia Shall wee now thinke that Barnabas haueing begone so soone to ioine exhortation to his teaching and that Paule being more vehement in exhorting than he they bothe of them left their former trade of teaching and all that whole yeare fell to a newe trade to teach onelie without exhorting admonishing rebuking comforting and with-out applying their teaching to any particuler state of time of persons or places Neither is it any thing likelie neither the texte inferres it neither dooth any learned writer so gather on the texte that I haue yet séene neither dooth it accorde with such a frutefull sequele Their preaching saithe Marlorate was so effectuall and so fruitefull So that their continuance the whole yeare in teaching was in such teaching as was preaching which consisteth much in exhortation admonition application c. and apperteineth to the office of a Pastor Wherevpon saith Gualter Let the Ministers of Churches follow this example And while they persuade perseuerance to other they themselues perseuer constant in their office neither let them glorie in the bare name of a Pastor but let them doo that which becometh true Pastors Least they seeme to be followers and successors of that foolish pastor that is described in Zacharie the eleuenth chapter So that S. Paule practising all that whole yeare at Antiochia the offâ—ce of a Doctor as these our Learned Discoursers saye and this Doctor preaching and shewing an example for Pastors to followe howe is this anye example for suche as muste not meddle with the Pastors office But neither héere nor at anye time else that I can finde Saint Paule euer practised the office of suche a Doctor But looke as he began so without anye alteration for this pointe of ioyning exhortation admonition application to this doctrine he still continued For as I noted before on these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While they were ministring vnto the Lorde that is as Beza and the Geneua Margine noteth while they were preaching and calleth it a publike charge as the Apostleship was and the Apostles were not tyed to suche an office as taught without exhorting or applying so dooth not the Holie-ghoste saye héere Separate me Barnabas and Saule into another office then they were in before but for the worke where vnto I haue called them Which worke was still the same that it was before though doone in other places For Paule changed not héere his office as though he had béene but a Doctor â—ntill nowe and now was made an Apostle for as he continued a Doctor sâ—ill so hee was an Apostle before And looke what manner of Teaching he vsed after he vsed before And as before so he still continued in his teaching Wherevpon saithe Caluine But heere Luke saithe that Paule was ordeined by voices which seemeth not to be agreeable to Paules words Gal. 1.1 Where he denieth that he was called either of men or by men I answer he was created an Apostle and that not by any mens voices long before that hee was sent vnto the Gentles And had alreadie exercised his Apostleship for manie yeares when hee was called to the Gentiles by a new Oracle Wherefore in that respect that hee had God the author of his Apostleship he doth not vnworthilie exclude men Neither doth he now command him to be ordeined of the Church that his calling should depend of the iudgement of man But that decree that was knowne as yet but to a fewe God dooth now set foorth the same by a publike edict and command it to be sealed with a solemne subscription of the Churche The sense therefore of the words is Nowe is the time that Paule must spread the Gospell among the Gentiles and pulling downe the wall Ephes. 2.14 Collect a Churche out of the Gentiles who before were strangers from the kingdome of God For although hetherto God vsed his trauell at Antiochia and in other places this peculiar pointe is added now at length that God would adopt togither the Geneiles into the selfe same inheritance of life with the Iewes Howbeit if he had been created Doctor thus euen from the beginning neither yet then had he beene called by man For when as the Lorde pronounceth that he was called of him what remaineth for the Churche but obedientlie to subscribe thereto For neither is heere the iudgement of man placed betweene as in a doubtfull matter neither haue the voices freedome But we must hold that which I said that Paule and Barnabas are not now at lengthe ordeined in the order of Doctors but an extraordinarie office is enioyned that they should begin to set foorth at large the grace of God in common to the Gentiles And this doo the words sound when it is said separate to the worke for no doubt it signifieth a newe worke and as yet vnaccustomed But how is Barnabas ioyned heere a companion and
euen in this sorte as I haue saide of Pastors not stande vpon méere speculation of doctrin which moueth coldly of it selfe by reason of the hearers dulnesse or hardnes but let him ioyne such application thereof vnto his doctrine as may best redound to their profite and aedification And now as this was Paules continuall teaching both by mouth writing and moouing all others to do the like euen the Doctor so well as thâ— Pastor as appeareth in all his Epistles so Barnabas if the Epistle to the Hebr. be his not rather as it is coÌ„monly accepted S. Paules though the argumeÌ„t stand most of doctrine aboue all the other epistles yet doth he stil among the greatest points of doctrine inserte application adioyne sundry singular exhortations admonitions repreheÌ„sions coÌ„solations c. to his doctrin And the like doth Peter both in all his preachings recorded in the Acts of the Apostles in both his Epist. And Iohn Iames Iude Stephen Act. 7. c. For they all learned this order of Iesus Christe the chiefe Doctor and both their our M. of all our doctrine of all our teaching of it Who euer ioyned exhortation application c. to his doctrine And sent out both his 12. Apostles his 72. Disciples to kéepe the like maner of teaching and neuer taught or enioyned other to teach in other order Which is eueÌ„ as much as so to seuer the letter the spirit in seuering the doctrine froÌ„ al application of the same that the liuely and quickning sense thereof is damped neither only to say that a man may do so vpon occasion or in time place as some Doctors in the scholes in their lectures now then but to make a rule theron a seueral office of such Doctors that ordinarie perpetual distinct froÌ„ Pastors and that they must not exhort nor rebuke nor coÌ„fort nor apply but only teach without all these things and that such Doctors must be in euery congregation must so teach the common people who of all other are most moued by affections and that if the Doctor should perswade or apply he is an intruder into other mens functions a confounder and breaketh off the ordinance of Christ I do not only sée how this is not yet sufficiently prooued but that as me thinkes and I will speake it vnder correction of better proofe than is yet brought either in the Frutefull Sermon on 1. Cor. 12. or in the Counterpoyson or in this Learned discourse I take it not agréeable to the Apostles precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut a-right the worde of God nor fitte for the man of God which is his minister nor according to the effectuall woorking of his worde which is the power of God to saluation to all that beleeue it which is written to our consolation which is profitable to reach to improoue to correct to enstruct c. which is liuely and mightie in operation and sharper then anie two edged sworde and entereth through euen to the diuiding a-sunder of the soule and the spirite and of the ioyntes and of the marrawe and is a discerner of the thoughtes and ententes of the heart All which and all other principall vertues therâ—of are no lesse wrought by the apt and right application then by the true interpretation of the same And thus much for these examples of these Doctors teaching or rather neuer teaching without applying of their doctrine But softe wee haue yet an-other example that if all these will not proue it as on the contrarie they plaine confute it to sée if that will yet at length inferre it Likewise Apollos which was an eloquent man and mightie in the Scriptures first at Ephesus but afterwarde being more perfectly instructed in the way of God by Aquila and Priscilla in the Church of Aâ—haia exercised the office of a Teacher with great profite of them which had beleeued and to the great confusion of the stiffe-necked Iewes while he prooued plainely by the Scripture that Iesus was the Christe Actes 18.28 Apollos was an eloquent man I graunt but can you my Learned Masters with all the eloquence and learning ye haue prooue this that Apollos did exercise the office of such a Teacher as you haue here described Which if ye could doe yet one swallowe would not make a spring But euen this example of Apollo maketh as much against you as the residue For Apollos being so eloquent and mightie in the Scriptures so seruent in the spirite and so diligent in his teaching as Luke testifieth do ye not sée how all these things do manifestly infer that he vsed applicatioÌ„ perswasion with his teaching He was excellently wel learned which he calleth mightie in the Scriptures which point more properly indéede doth appertain to doctrine and he was diligent also in his teaching which thing like-wise belongs to doctrine and yet was not he so mightie in the scriptures for all his diligence in his teaching but that he was God wâ—t a verie meane and insufficient Teacher till hee was taught further euen by a poore meane learned handie-craftes man and his wife So that his Eloquence was more in perswasion then in doctrine and his feruencie of the spirite to mooue affections as much as his diligence in his teaching And what I beséech you were the matters he taught Were they not those thinges that are of the Lorde And is not life and manners and exhortation thereto dehortation from the contrarie pertayning also to the way of the Lorde But only the teaching of the articles of religion and the confutation of the contrarie And what was the doctrine that he onely knewe and taught Is it not here named Iohns Baptisme And did he not then administer the Sacrament that he taught Yea was not the Sacrament of Baptisme that Iohn vsed vnto repentance And did not Iohn in ministring it exhort and applie saying Repent ye for the kingdome of heauen is at hande Did he not applie when he pointed out Christ with his finger When he sent them to Christ that came to him Did hee not applie and exhort and rebuke euen in particuler almost all sorts of persons when they came to be baptised of him And doeth not the name of Iohns Baptisme comprehende all his ministerie And howe was Apollo then such a Doctor as is here imagined without all ministring of the sacramentes or preaching or exhorting or applying But nowe when Apollo was instructed more perfectly and was minded to goe into Achaia and the brethren exhorting him thereunto wrote to the Disciples to receaue him when he was come he helped them much who had beleeued through grace For mightilie he confuted publikely the Iewes with great vehemencie saith Luke shewing by the scriptures that Iesus was Christ. Now as though he did nothing there but onely teache and confute you leaue out these
and litle to induce For in my iudgement Luke signifieth that when the Iewes did coldly and foolishly handle the lawe Paule spake of the corrupt lost nature of maÌ„ of the necessitie of grace of the promised redeÌ„ption of the maner of obteyning saluation that he might awakeÌ„ them For this was a sit an apt preparatiue vnto Christ. Then when he ioyneth vnder it that he was straightly driuen in spirite to teach Iesus to be Christ the sense is that he was stirred vp with a greater vehemencie freely and openly to dispute of Christ. So that we see Paule brought not forth all at once nor at one time but tempered his doctrine according as occasion serued And because at this day that moderation is profitable it behooueth faithfull Doctors prudently to waighe from whence they should make their beginning least a preposterous and a confused manner doe hinder the course of the doctrine And was this done in him or may be done in any without application Or consisted it all in doctrine and nothing in exhortation where exhortation or perswasion is as expressely named as disputation Beza on this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that it signifieth such an ardeÌ„cie of Paule that altogether forgetting himselfe with an heroical force he was caried foorth to preach Christ. He watched saieth Gualter the Sabboth dayes the sacred assemblies that according to the maner in â—hose daies were gathered together And first he prudently did teÌ„per his doctrine applying himselfe vnto the capacitâ—e of the heâ—rers Which â—e in an other place confesseth while hee writeth that hee nourishetâ— them with milke Because as yet they coulde not brooke stronger meate That doth Luke expresse in the worde of perswading To declare that he insinuated himselfe aptly vnto the mindes of the hearers Leaste he should euen in the verie thresholde as they say offende any And truely it is credible that he proceeded in the same order that otherwise he was accustomed to doe c And afterwarde when the Iewes resisted and blasphemed he renounced a most dreadfull threat against them ver 6. and turned from them vnto the Gentiles there among whom he aboad teaching the worde of God a yeare and 6. monethes From whence he departed to Ephesus where in what fort and manner he taught is not here so largely set downe as afterward in the two next Chapters following perswading exhorting admonishing and applying So that Apollos succéeding Paule in this commission of teaching in these places it followeth that Apollos teaching was not without these thinges And no doubt he had with such eloquence and his perswasions so mooued the Corinthians and he was growen thereby into such estimation that sectes and contentions springing among them S. Paule 1. Cor. 1. 12. 1. Cor. 8. noteth howe one sayd I am of Paule and another I am of Apollo Whom he rebuketh saying Are ye not carnall who is Paule then and who is Apollo but the ministers by whom ye beleeued And as the Lord gâ—ue vnto euerie man I planted Apollo watered but God gaue the encrease And againe These thinges brethren haue I figuratiuely applyed to mine owne selfe to Apollo for your sakes c. By all which it is manifest that Apollo was of so great fame that he was comparable in many mens opinions to the chiefest Apostles And shall we thinke that all his eloquence and might and vehemencie was onely in teaching and planting the articles and principles of Christian religion without applying his teaching to anye particuler state of time of person or places Nay rather S. Paule in this comparison and as in time he was before him in those places takes that to him selfe And saith not Apollo plantes and Paule waters but Paule plantes and Apollo waters As though he had not figuratiuely but in plain wordes saide I am rather the Teacher and the Doctor of the Gentiles as he also calles himselfe 1. Tim. 2.7 But saieth he Apollo waters hee coÌ„meth with his flowing streames of eloquence and watereth that that Paule had planted to confirme and strengthen them by exhortation and perswasion as Paule there saith ver 10. I haue laide the foundation and another buildeth thereon Now if S. Paule liken himselfe for teaching to the Planter and layer of the foundation who notwithstanding spiceth all his teaching with so manifolde figures of surpassing eloquence full of exhortation admonition reprehension consolation and all kinde of perswasiue application to whoÌ„ all Orators may giue place shall we thinke of Apollo this eloquent waterer whom Paule so highly aduanced whom the Corinthians so greatly esteemed whose zeale and labours God so migâ—tily blessed and prospered to his glory his Churches benefite and his enemies confusion that he vsed no exhortation no admonition no reprehension no consolation no application to any particuler state of time of persons of places in his teaching But the Text in all these points is plaine contrary This therefore is a méere surmised kinde of Doctorship that is here pretended nor any one testimony of the Scripture as yet alleaged nor any one of these or any other examples in the Scripture doth enforce it And as this Doctorship can-not be prooued by these examples but rather that they were Presbyters or Priestes whome you call Pastors so the compilers of the Ecclesiasticall historie of Magdeburge Centuria 1. Lib. 2. cap. 7. fol. 508. Colum. 2 do say In the Church of Antioche for a time were Paule and Barnabas who are called Apostles and Prophetes and Doctors whome it is lawfull to call Priestes or Presbyters And so like wise the same writers speaking of all the Doctors of that age doo further say fol. 509. Prophetes Euangelistes Pastors and Doctors didde not make certaine degrees of persons in the Ecclesiasticall Regiment but they seeme to be numbred either among the Apostles their fellowes or else among the Priestes or Deacons So that there was no seuerall degrée or any ordinary appoynted office distinguished in persons by reason of these diuerse giftes at that time Which Centuriographers also in the same booke and chapter fol. 510. De ratione forma Gubernat do say These were the works in common of the Apostles and Prophetes Euangelistes Pastors Doctors Priestes Deacons they taught the Church purelie and sincerely concerning al the points of Christian doctrine c. They interpreted the Scriptures c. They deliuered the Catechisme c. They preached repentance c. towarde the obstinate they were more sharpe c they exhorted those that were iustified c. To conclude they had Schooles no doubt and teachers in many churches and while they taught they employed their diligence in teaching as S. Paule willed He that teacheth in teaching But that those Teachers might not exhorte nor applie and that if they so did they encroched vpoÌ„ the office of the Pastor this is not yet nor I thinke wil euer be prooued the foresaid Collectors of the Ecclesiasticall
Caluine that as wee haue alwayes soone kindes and that effectuall of preaching the Lordes death at the Ministration of the Lordes supper so though wee haue not alwayes the kinde of preaching which our Br. vrge vnnecessarily as meere necessary and we graunt also to be conuenient and wish it could in euery place bee had yet wanting this maner of Preaching hauing all the other we may boldly and safely auowe that it is a consecration as Cal. calleth it a right administration of the Sacrament as we vse it But say our Brethren And forasmuch as the spirite of God compareth the sacramentes to seales that are added for confirmation of writings we know well that a word or writing may be auaylable without a seale but neuer a seale without a writing Howe can this be rightly alleaged against vs that haue both the seale and the writing ioyned together but rather make for vs against our Brethren For if this confirmation of writinges by the seale added therevnto and this auaileablenesse of the seale ioyned to the writing be of the spirite of God Sith wee haue both of them in the Sacramentes iointly together and vse the seale neuer without that worde or writing that Gods pen-men by the inspiration of his holy spirite did set downe in authentical recorde of writing Howe can our Brethren maintaine their sayings that we sacrilegiousely seperate and pull the writing from the seale or the seal from the writing and giue a dead beggerly and worldly Element or bare seale that is not auaylable but against Christes institution and againste Gods spirite Surely in this and such like slaunders our Brethren do not a little sinne euen against the spirite of God in them and against their owne spirites and knowledges that knowe well ynough and can not bee ignoraunt but that we ioyne alwaies the writing to the seale whensoeuer we deliuer the seal and that in as ample manner as the writing is left written vnto vs. Neither do we deliuer onely the writing with the seale and read the whole writing at the deliuery but read it in such plain clear manner that euery one which receiueth the same may well perceiue the content of the writing the validity of the seale and all the mystery purport and effect of the whole deede Only this no large voluntary Discourse is at euery time of the deliuery made thereupon And is this so necessary also in all déedes written sealed deliuered and withall bréefely and plainly declared in whose name and act and to what vse end it is so passed that ther must be always besides al this a large treatize vttered by the deliuerer to the receiuer or else the deed is not an autenticall deede nor auailable our brethrens fallation is to open a secundum qâ—id ad simpliciter Wee haue not the writing preached at the action in such maner as they wold haue it preached therefore we haue not the writing in this action but the seale without the writing Hereupon our brethren againe conclude Therefore in this behalfe wee haue had great default so long time to commit the administration of the sacramentes to those men who not onely haue bene knowne to be vnable but also haue bene forbidden to preach the worde We do not excuse the default of any that haue admitted any such into the Ministerie that haue bene knowne to be vnable to administer the sacraments Neither defend we any such vnable Ministers or would haue them them to be allowed or tollerated Let such being known a Gods name be orderly remooued and prouided for But we stand now vpon the absolute necessity of this ability that our brethren vrge to be in euery Minister to whom the administration of the sacraments may be committed that he must néedes be withall a Learned Preacher of the Worde Which though we also like off so farre as stretcheth to conueniencie yet we dare not nor can admitte this absolute necessity vnderstanding preaching as is aforesayde But sée héere on whome moste of all our Brethrens accusation of this so great default will light They doe wel before hand to enclude themselues in the number saying in this behalfe wee haue had great default for although they meane nothing lesse in this wee that héere they speake of than to charge them-selues with any part of this default but with a mannerly tearme reach at others yet how will they acquite them-selues héereof For if we haue had great default in this behalfe to commit the administration of the sacramentes to those men that are knowne to bee vnable to preache the worde vnderstanding preaching in that sense that our brethren here do for frée extemporary or premeditate exhortation admonition application c. How do not they incurre the same default except they will denye Doctours or Teachers to bee Ministers of the Word and so by their own confession Ministers also of the Sacraments and yet by their former principles they permit them not to exhort admonish nor apply c. Which things are most necessary vnto preaching namely to that preaching that is vsed at the administration of the Sacramentes If they say these Doctors notwithstanding be not vnable for they can do it though they may not doe it What booteth this shift for if they may not then in all right which is as good as in all might they be vnabled to preache and yet not vnabled to minister the sacraments Either therefore let our Brethren deny that they may minister the sacrameÌ„ts or deny this to be so great a default that a sacrament may be administred without this manner of preaching Or else whether shall wee bee found more faulty that suffer Ministers to administer the sacraments that are vnable to preach at the administration of them wishing not withstanding they were able and helping their vnabily what wee can and prouide as many able as wee may or they which doe vnable many Ministers that are able and say they can doe it but they must not And so both committe a greate default heerein and quite and cleane ouerturne themselues and all their owne principalities on this matter And see againe how this in the nicke commeth in that they adde of our forbidding to preach Doth not this also most of al euen in this point fouch theÌ„selues in not permitting Doctors teachers to exhort apply is not this al one as if they forbad them preaching as for our forbidding it is not so absolute nor so peremptory but either it is because they haue not the gift of publike exhortation and application c. Which if they had and would vse the same as they should accordingly none of vs woulde forbid them And yet may they notwithstanding be Ministers of the Word else how should euen our Brethrens Doctors be Ministers of it Or perhaps they are forbidden because of some defect in the parties life or some other occasion that might make him offensiue
time as being orderly enstructed in the mysteries of the fayth they were able to declare the confession of the fayth before the B. and the people Those infantes therefore which were initiated by baptisme because they had not made confession of the faith before the church at the end of their Childhood or in the entry of their springalship were again presented of their Parents were examined of the Bishoppe according to the forme of a Catechisme which they had then certaine and common But to the end that this action which otherwise ought worthily to haue bin graue and holy shoulde haue the more reuerence and dignitie the ceremony also of the imposition of handes was adhibited Thus was the childe his faith being approued dismissed with a solemne blessing The ancients do often make mention of this maner Pope Leo saith if any returne from Heretikes let him not be baptised againe but for that which wanted vnto him let the vertue of the spirite bee conferred vnto him by the Bishops imposition of hands Here our aduersaries wil cry that it may be rightly called a sacrament wherein the holy ghost is conferred But Leo him-selfe otherwhere expoundeth what hee meaneth by these words He that is baprised sayth he among heretikes let him not be rebaptized but by the inuocation of the holy Ghoste let him by imposition of handes be confirmed because he receiued only the forme of baptisme without the sanctification And Hierome against the Luciferians mentioneth it Albeit I deny not that Hierome was somewhat ouershot therein that he saith it was the Apostles obseruation notwithstanding he is moste farre from the toyes of these men And he mitigateth the selfe same thing when hee addeth that this blessing was giuen to the only Bishops rather for the honor of their priesthoode than of the necessity of the Lawe Such an imposition of handes therefore which may bee done simply in the place of blessing I doe commend and woulde that it were restored at this day into his pure vse But the late age hauing almost blotted out the matter haue placed for a sacrament of God I knowe not what feigned confirmation c. Sithe therefore Caluine him-selfe thus farre foorthe acknowledgeth this to bée the auncient order of confirmation in the Church and commending the same wisheth that it were restored and euen as hee wished we haue restored it and abolished all the Popish superstitions and errors that succéeded how intemperately doe our brethren here say that it ought to haue no place in the Church of Christ But what reasons more than Caluine had haue our Brethren vtterly to displace it And as for confirmation say they it ought therefore to be shut out and haue no place in the Church of God as well because it displaced catechizing and brought in steede thereof vaine toyes and childishe ceremonyes to the great hurt of the Church as for that also it derogateth muche from the dignity of Baptizme the Sacrament of the Lorde and is extoled aboue it beeing a deuise of man and is pretended to be a sign to certifie the Children of the fauour and gratious goodnesse of God towardes them falsely grounded vpon the example of the Apostles Whereas the ministration of baptism is permitted to euery hedgepreest Minister and Deacon The confirmation that we do vse as it bringeth no vaine toyes nor childish ceremonies into the Church of God nor is vsed to the great hurt or to any hurt of the Church at all so is it so farre from displacing Catechizing that as we haue shewed out of Caluine and other it was both vsed with catechizing in the ancient Churches and with vs it is one of the principall means for the maintenance of it And therfore if there were no other reason for the holding of it but euen this so long as it maintaines no euil besides sith this good at the leaste commeth by it that our children are the rather enduced to be catechized it ought not to bee displaced and shut out of the church of God since Catechizing is not onely not displaced but so greatly furthered by it And wheras our brethren say also it derogateth much from the dignity of Baptisme the sacrament of the Lord and is extolled aboue it being a deuice of man If they meane the popish sacrament of confirmation that is another matter they impugne one thing wee maintaine another For we neither account confirmation to be any sacrament at all nor extoll it aboue nor yet make it equal vnto baptisme But vse it onely as a good conuenient ceremony order or rite helping more and more to the confirming of them that are baptized in the profession of their faith which they make before the B. being now more strengthened confirmed therein by his approbation in solemne laying of his hands vpon them and and praying together with the Church that God woulde confirm them And where they say it is pretended to be a sign to certify the children of the fauor gratious goodnes of God towards them falsly grounded vpon the example of thapostles We say not cōfirmation is a sign thogh the imposition of hands be a signe If they mean by these wordes a signe that we pretēd such a sign as sacramēts be that are appointed of God to be visible signs of some inuisible grace we make in confirmatiō no such sign And yet we deny not but the B. imposition of hands is a signe is giuen euen to certify the fauor and gratious goodnesse of God towards them But will our Brethren thrust this signe also of Imposition of handes cleane out of the Church of God Or if it be a signe that hath béene and is and may be well reteined wil they deny it-may certify the parties vpon whome the hands are layd of Gods fauour and gratious goodnesse towards them What error or superstition is in this except it were made such a signe hereof as we vse to call a Sacrament But say they it is falsely grounded on the example of the Apostles If the Apostles did vse the imposition of handes vppon them that were baptized to confirme them and vse with prayer for them that they might receiue greater grace of God in the confirmation of their faith besides the extraordinary graces than of working miracles the gift of tongs and we vse the imposition of handes without any of the popish or any other ceremonies nor tye it to this or to that or to any grace to be necessarily giuen thereby nor make any precise necessity at all thereof but vse it onely as an ancient reuerende and conuenient order for the foresaide reasons and in such manner as Caluine him-selfe prayeth and wisheth that it were restored why may it not be truely sayde that the vse thereof if there bée any good vse of it at all is grounded vppon the example of the Apostles although they commanded it not to be vsed as we haue heard Kemnitius
example of goodnesse or humilitie but with all his indeuour onely seeking honours promiseth him-â—elfe witte and wisedome to springe out of his power Whereupon that of Demosthenes is true to atchiue a matter luckily besides woorthinesse is an occasion for fooles to imagine and thinke euill But our Basill as he is made a rule and example vnto other of his other vertues so also of a Priest and of the Ecclesiasticall ordination For euen froÌ„ the first swathing-bands of the Sacerdotall offices he grew vp by little and little in-so-much that hee disdayned not in anie wise to be made a Reader of the holie scriptures and then to bee made an interpreter and expounder of them euen as Dauid sayth Let those of the chayre of the Elders prayse the Lorde and so at length deserued he to be made a Bishop Which place he neuer at any time sought nor euer wished In which sentence we not onely sée the complaint of Gregorie howe many came to be Elders yea and Bishops also in those dayes as in all ages like corruptions and complaintes haue béene but especially it grewe then of the disordered and factions elections of the people so for the purpose nowe in hande we sée heereby that these Elders were the sacred Priestes whose office consisted not in gouerning only but with â—ll in the ministerie of the worde and Sacraments And how by degrees 〈◊〉 â—xâ—â—cising theÌ„selues in matters tending vnto teaching they attayned or ought to haue attained vnto this Eldership from thence such as excelled were or ought to haue béen promoted to be Bishops Except it fel out otherwisâ— by extraordinarie occasion in some rare and singular men as in Ambrose and Thalassius euen in Caesarea where Basil was Bishop c. and of other Elders than these here is no mention Nowe when Basil was thus ordeyned an Elder Gregorie sheweth how he exercised himselfe vnder Eusebius B. of Caesarea how he laboured against the Heretikes in exhorting and teaching of the people how hée sent for Gregorie to come helpe him And here Gregorie setteth downe Basils example vnto him For sayth he euen as Barnabas in times past was present with Paule to make manifest the trueth of the Gospell and common conflict of the faith so came I then vnto my Basil as his fellowe against his fight with the Arians Listen to the Epistle where-with he called me Make readie thy selfe haue regarde to deliuer me in this present conflict and with vs to meete them which desire vtterly to ouerthrowe vs whose boldnesse thou shalt bridle onely with thy countenaunce and shalt cause that they shall not make our matters goe to wracke and therefore all shall knowe howe thou onely by the grace of God dost gouerne our congregation and that thou shalt eâ—sily represse euery wicked mouth and the insolencie of them that speake against God But sayth Gregorie to returne my speech to my purpose Basill returning to Caesarea regarded nothing more than to pacifie Eusebius to the end that he might ouer-throw the Heresie and wholly to serue him and be ready at his hande in all those thinges that were of God that hee might make apparant to all men that all thinges which hee had suffred of him for Eusebius had béene heauie before vnto him proceeded from the instigation of the Diuell that the common enemies of the fayth might haue the greater aduauntage by their rageing as the Papistes get nowe by our Brethrens and our Bishops falling out though the Bishops doe all they can to pacifie them whereas Basilius laboured all that he could to pacifie his bishoppe but he when as he knewe very well the lawes of obedience and of a spirituall life hee was attendant on him in all thinges in hearing in consulting and in doing he employed his spirituall and diligent endeuour for the bishop And to say at one word he grewe as much into his fauour as before he seemed to be farre from it For which cause Eusebius helde indeede as bishop the chiefe place in the Church but Basill had the power of the Church and the authoritie The one fate in the chiefe dignitie the other went about all the businesse For there was a singular and wonderfull concorde betweene them The one helping the other and taking strength the one of the other the bishop growing strong by the counsell and wit of Basil and Basill by taking authoritie of the bishop To conclude the bishop had the people and he the bishop And euen as he that tameth a Lyon being inferiour in strength doth handle him gently and make him tame by a certaine arte by which meanes well neere he asswageth molifieth the violence and fiercenesse of the wilde beast so Basill the greate behaued himselfe about Eusebius For when he hauing ben of late a laie man and ignorant of Ecclesiasticall matters was exalted vnto this dignitie especially at the same time that the flame of Arius heresie did beare the swaie he was not fit inough for this burthen Wherevpon hee wanted Basil to be his guide and helper chieflie by whose vertue there was hope that the matters would haue prosperous and good successe And therefore it was not as some suppose that Basil was vnder the Emperor IuliaÌ„ but he was bishop after the death of Valens But wheÌ„ as he receiued the gouernmeÌ„t administration of the Church of Caesarea vnder the bishop Eusebius he appeased all discords hee remooued all priuie grudges he established their manners not onelie with his words and excellent Sermons that he vttered but also by the example of his life For hee endeauoured to helpe the people both with his spirite and his bodie with his body by labour and exercise careing for them by walking about euery waye by courteous behauiour and by helping theÌ„ with his riches spiritually by teaching by admonishing and by giuing to all men a measure and institutions of their life Thus doth Gregorie set foorth the ecclesiasticall gouernement of Basill and of his owne gouernement also being Elders vnder the bishopp in the Churche of Caesarea consisting as muche and more in teaching than in the correction and composing of manners and censures of discipline And that these were not distinct offices in the diuerse kindes of Elders but they medled with both together and both vnder the bishop â—nâ— hâ—wâ— God blesseâ— this ecclesiasticall gouernement vntill Basill him-selfe after the decease of Eusebius was made their bishop And then sayth Gregorie after hee had praysed Basill in this promotion â—s for mee all men thought when they hearde of his promotion that I would foorth-with departe he meaneth from the place where he then was and that I would goe to him and that I should haue equall power with him they knewe that there was such friendshippe and beneuolence betweene vs. But I when as I shunned enuie leaste I shoulde seeme to occupie the places of those that were neere him and with-all least they shoulde falsely iudge that Basil hauing
than of whom it followeth And a witnesse of the suffringes of Christe and a communicatour of the glorie to come that shall be reuealed feede the flocke of God that is amonge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ouer-seeing it c. doth he speake here of any elders or fellowe elders that medled all with gouerning and not with teaching And euen so doth this Dionysius vse the name of Elder and of fellowe Elders in this place For not onely in the woordes before these are both of them called Bishops but what a teaching Elder Timothie was and was commaunded to be the scripture is plaine and we haue hearde at large out of S. Paule in both his Epistles written to him among other thinges namely for that purpose Therefore héere is nothing yet for any such Elders as our Brethren séeke for distinct from both Bishop and Pastor medling not with teaching but all with gouerning nay this name of Elder as it is here taken maketh cleane against them And the like stile he vseth in his ecclesiasticall Hierarchie or holy gouernment of the Church and in the stile of his booke of the diuine names Saue that there he calleth Timothie Bishop of Ephesus As also in the stile of his mysticall Theologie But when we come to the viewe of all the bookes and of all the Epistles that he wrote where shall wee finde these thrée reckoned vp Bishops Elders and Deacons He hath in some séeldome places the name of Bishop as for the name of Elder except it be in one onely place besides the title aforesayd which is the 8. Epistle we shall neuer finde it But once is as good as a 1000 times if it be to the purpose Let vs therefore sée what this Dionysius sayth in that place for profe that there were any such eccl officers as these gouerning and not teaching Elders And to speake plainely sayeth this Dionysius in all thinges that are they are distributed from the first to the second according to their dignitie concerning the god order most righteous prouidence of theÌ„ And that those which are appointed of God to gouerne others should giue to them that are their inferiors and their subiects the thinges that are according to their worthinesse As for Demophilus let him with reason cutte off wrath and concupiscence according to their woorthinesse And let him not violate his owne dignitie but let reason bearing the rule gouerne her subiectes For if in the market we see an housholde seruant reuiling his Maister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and a yong man reuiling an Elder eyther also the sonne râ—uiling the Father and with all rushing on him and laying on stripes we also should seeme to be godlesse if we should not running to them hasten to helpe them that are the better c. What can we gather on this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place but simplie by the name of Elder an Elder man in age and the other a younger man the relation of the one to the other the termes of Master and housholde seruant of father and sonne the one going before the other comming after and both vnderstoode in their literall naturall sense to conclude the whole drift and circumstance of the place considered who would fetch this so farre as to thinke that he spake here or so much as dreamed of either an eccl or a ciuill Elder If it be replyed that the whole argument of this Epistle arose vpon a Priest that was beaten and misused true it is indéede But by what name calleth he the Priest or any priest Presbyterum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotem he that giueth the sacred word and Sacramentes Which worde not onely hee vseth more than halfe a score of times in this Epistle and he hath once also euen here the name of Bishop but neither here nor any other where that I can finde he hath the name of Deacon Not that he acknowledgeth no Deacons but that he comprehendeth them as I take it in the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minister or worker of the publike seruices And as in all places where he treateth therof he maketh indéede most especiall mention of three eccl orders namely in his eccl Hierarchie cap. 2.3 and 5. resembling them to the proportion of his celestiall Hierarchie in these thrée pointes of perfecting illuminating purging of whome the Bishop is still called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priest or Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the thirde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so euen in this example within a fewe lines after he had named the Elder that is the old man afore-sayde hee sayth of all these thrée 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou thy selfe therefore distribute to thy concupiscence and to thine anger and to thy speech the thinges that are according to their worthinesse But to thy selfe let the diuine publike ministers distribute and vnto them the Priestes vnto the Priests the Byshoppes and vnto the Bishops the Apostles and the successors of the Apostles Where are here these Elders that meddle not with teaching If they be neyther conteyned in the Bishops nor in the Priests both which medle principally with teaching then eyther they haue no place at al or they must be included in the 3. number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he comprehendeth not only all the inferiour officers of the Church but Monkes also So that I thinkâ— these gouerning Elders would be loath to be thrust down into so base a companie Although the purging be giuen vnto them which is somewhat aunswerable to the correction of manners that they would meddle with all Saue that Dionisius also maketh these purgers but to pull off the clothes of those that should be baptized and to voyde the Churche at the communion of those that were possessed with foule spirites or were not throughly taught their Catechisme and to kéepe backe the laye people and such other seruile offices If nowe they disdayne to be of the number of these purgantes and will not become ministers of the worde and Sacramentes nor with the Bishops be perficientes nor with the Priestes be illuminantes then Dionisius cleane renounceth these Seniors that would be tantuÌ„ dominantes and will haue none such in his eccl Hierarchie And therefore if I might counsell such an excellent learned man as is Danaeus he should neuer bring in Dionysius for these Elders But eyther race his name out of his booke or else how so euer an other haue at his perill counterfeited the name of Dionysius the Areopagite mentioned Act. 17. let not vs cuunterfeite any thing in his name but alleage his wordes rightly as he vttered them For he is wrong inough of himselfe But right or wrong sithe we shall neuer wring any thing out of him that may make so much as a shadowe for these gouerning and not teaching Ecclesiasticall Elders let vs nowe go to be better resolued of that
and horror of the sinne saying Theâ—e is altâ—gether heard of among you fornication and such fornication as is not among the Gentiles named insomuch that it is for one to haue the wife of his father Which words being weighed conteine manie weightie reasons From the nature of the sinne that it is fornication From the publike same thereof that it is alâ—ogether heard of that is to say a great constant same and not a muttering rumor of an vnknowâ—n or but suspected fact From the persons among whom this fact was done the same diuulged among you that are the Church of God and are called Saintes in Christ. From the degrée and greatnes of this fornication that it was such and is not so much as named or allowed among the verie Heathen From exaggerating the crime mouing them to abhorre the same by specification and laying forth of the fact the manner and circumstances of it insomuch that one shuld haue his fathers wife c. And then coÌ„meth in that which our Brethren would haue vs to weigh for their second reason saying Ye are puffed vp where ye sâ—ould be sad ashamed Although by weighing these words better we find them to be other thaÌ„ are the Apostles words which are these And ye are puffed vp haue not rather had mourning that he which hath done this worke might be remooued from among you perswading them to the detestation of this fact not onelie with the reason of ignominie but with the consideration of their owne grieuous sinne also in being puffed vp either boasting in sinne as doo the wicked or in foolish confidence thinking themselues safe and not considering the horrible sinne vnpunished but rather mainteined amongest them And also from the nature or concomitances of true repentance reproouing them that they mourned not for such a sinne committed in their Church Now when Saint Paule had vsed all these reasons which likewise inferre manie other then he sheweth what he himselfe had done in thiâ— matter I verelie beeing absent in bodie but present in spirite haue alreadie aâ— present adiudged or condemned him that thus hâ—th done And héere now since our Brethren will néedes haue vs fall a weighing the reasons of Saint Paule let vs weigh also his wordes and reasons of his dooing in the chastizing of this offender First that he saith he himselfe and none of their Church with him nor of anie other that we reade of tooke vpon him the remedie and correcting of this matter And he vttereth this word Ego I verie emphaticallie as with great and singular authoritie Secondlie how farre did he thus alone procéede héerein To the onely considering misliking and mourning for it or reprehending of this vice or vicious person Nay he goeth further euen to the verie pitche and pithe of the matter for he saith that he iudged or condemned him And the word importeth as solemne a Iudiciall sentence pronounced against him as was requisite in so weightie a matter Neither saith he that he woulde stay from this Iudiciall sentence till they had assembled themselues together and examined the matter and found him guiltie and then giuen their consent or license to the Apostle to procéede to iudgement against him no saith S. Paule I euen I haue of my selfe done it alreadie yea both without your leaue consent or witting of my dooing and also beeing absent both from you too for anie bodilie presence and yet shall my Iudiciall sentence bee as effectuall as if I my selfe hadde bene present with you or as if the offender hadde bene present héere before me Howbeit because it stoode them vpon to take notice both of this mans offence and of their owne fault and also of Saint Paules dooing to obey this Censure of the Apostle to amende their default and to execute the punishment that Saint Paule had inflicted vpon this sinner Saint Paule procéedeth further telling them what nowe he woulde haue them to doo héerein and saith vnto them In the name of our Lord Iesus Christ you beeing gathered together and my spirite with the power of the Lord Iesus to deliuer that manner of man vnto Sathan to the destruction of the flesh that the spirite may be safe in the day of our Lord Iesus Christe These wordes our Brethren make the thirde reason which they call as I take it for repentance I say I take it because if we should follow the Printers poynting of the reasons that they alledge if should indéede haue as they say neither rime nor reason But ascriâ—ing that vnto the Printer not to our Brethren yet their altering againe of the Apostles words is not the Printers but their owne fault Not onely to say In the day of the Lorde whereas the wordes are In the day of our L. Iesus Christe which though it be not to the matter now in question yet to say we deliuer him to Sathan as though they ioyned with the Apostle in pronouncing the sentence of the excommunication that is héere no light fault in our Brethren and materiall to the present purpose if we should exactlie weigh the same Albeit in some respect of the execution I allowe these words we deliuer him to Sathan because though Paule himselfe had alone pronounced the sentence without them neuertheles the same was executed by them assembled in the name of our Lord Iesuâ— Christe as he commaunded them and with the power of the Lord Iesus his spirite was present with them at the dooing Now when S. Paule had thus prescribed vnto them what they should doo then he goeth againe vnto his reasons and for that they had not dealt anie thing at all against this offender but rather boasted either of his fact or of their securitie S. Paule reprooueth them saying Your boasting is not good And heere at length he commeth in with that which our Brethren make the first reason for infection A litle leauen sowreth a whole lumpe of dowe Although the Apostle also vttereth the same in an other manner than héere our Brethren doo to wit by way of question Know ye not that a litle leauen sâ—wreth the whole lumpe And so he proceedeth â—o a number of other reasons saying Purge therefore â—e olde leauen that ye may be a newe sprinkling as yee are vnlâ—auened For Christe our Paschall Lambe is offered vp c. Thus if we should fall to weighing the Apostles wordes and reasons we should finde that our Brethren which will them to bee weighed did not their selues weigh the peyse of them so deliberatelie either as they might or as they ought to haue done For then shoulde they haue found that the onlie Censure of the Apostle would haue weighed downe all their light reasons which they concèaue of a Consistorie among the Corinthians of ruling and not teaching Seniors that were ioyned with S. Paule in the authoritie of examining excommunicating this offender Which Seniors had so litle anie especiall authoritie