fourthe yeare of Seuerus that is the yeare of our Lorde 199 other referre it to the fifte yeare of Seuerus Therfore he should haue beene in the ministerie especiallie in his Bishoprike about 23. yeares To the which if wee adde the yeares of his Priesthood or Eldership perhaps it will runne to 30. yeares And so at the least by their computation he was seauen yeares a Priest before hee was Bishop And this also did these Centuriographers confesse before saying Photinus being cruellie murthered in the persecution for the confession of the truthe of the Gospell Irenaeus hetherto being but a Priest or Elder in the same Churche was substituted in his place Whereby it is moste euident that Presbyter and Episcopus a Priest or Pastorall Elder or minister of the worde and a Bishop were not all one and equall in this holye and singuler learned Fathers dayes so néere vnto the Apostles that hee was scholler to Polycarpus which liued in the Apostles times And euen in Irenaeus time he telleth that neither the giftes of healings nor of speaking with strange toongs were yet ceassed Although I graunte we shall nowe and then finde where when he speaketh of Bishops he calles them Priests or Elders as lib. 4. cap. 43 wherefore wee must hearken to those priests or Elders that are in the Churche those that haue their succession from the Apostles as wee haue shewed who with the succession of the Bishoprike haue receiued the certeine gifte of the truthe according to the good will of the Father And in the nexte chapter But those that are indeede of manye beleeued to bee Priests or Elders and serue their pleasures and preferre not the feare of God in their heartes but vexe the residue with reproches and are lifted vp with the puffe of sitting highest and secretlye doo euill and saye none shall see vs shall be reprooued of the worde that iudgeth not according to glorie nor lookes on the countenance but on the heart c. From all suche therefore we must absteyne but cleaue vnto those that as wee haue saide keepe bothe the doctrine of the Apostles and the sounde worde with the order of their Priesthood or Eldership and expresse a conuersation without offence to the information and correction of the residue c Suche priestes or Elders the Churche nourisheth of whome the prophet saithe And I will giue thee princes in peace and thy Bishoppes in righteousnesse Although in these and suche like places of Irenaeus the worde bothe Priest and Bishop maye be taken the one for the other indifferentlie yet dooth not this debarre but that as Irenaeus him-selfe was a Prieste for a while before he were a Bishop so lib. 3 cap. 3. hee there speaketh all of the succession vntill â—is time of the Bishops of the Churche of Rome that cannot bee vnderstood of euerye Priest there And indéed among all other that were Bishops I haue chéeflie forborne the naming of these not so muche for any corruption in this pointe that at that time was in them more than in other Bishops for I take them rather to haue beene as sincere as any of all the other but that their successors since those times vpon the honor for their vertue and sinceritie giuen to them of this first age and for the dignitie of the place and for the number of them that then were martyrs there and with-all for the memorie of Paule and Peter supposed there also to haue suffered martyrdome and to haue established the Churche there and to haue ordeined a Bishop also ouer them bicause I saye their successors waxing insolent and abusing all these good occasions haue also abused the memorie and names of those good auncient Bishops of Rome with a number of forgeries fathered falslie on them I haue therefore mencioned none of them But bicause Ireneus as they were then the mirrors of other Churches and Bishops excelling in synceritie of doctrine in good order of discipline and integritie of life bringeth in all the Bishops of that sée vntill his time to confute the new deuises of the heretikes errors by their constant continuance in the truthe I will therefore also set downe some parte of Ireneus words for our further confirmation of this matter The tradition saith he therefore of the Apostles is made manifest in all the worlde It is present to beholde in the Churche for all that will heere the truthe And wee haue to reckon vp them which haue beene ordeined Bishops in the Churches from the Apostles and the successors of them vntill our daies Who haue taught no such thing neither haue knowne how these men doate For if the Apostles had knowne any such hidden mysteries which they taught those that were perfect by themselues and priuilie they would most especially haue taught them vnto those to whome they committed the Churches themselues For they would haue them to be verie perfect and vnreprooueable in all things whome they would also haue to be their successors Deliuering to them euen their owne places of maistership that they had who behauing themselues without faulte great profite might come thereon but offending great calamitie How beit bicause it is verie long in such a volume as this to reckon vp the successions of all Churches therefore of that Churche whith is the greatest and most auncient and knowne to all to be founded and ordeyned of the two most glorious Apostles Peter and Paule declaring that tradition that it hath of the Apostles and faithe published vnto men comming euen vnto vs by the succession of the Bishops we confound all those which by any maner of meane or by their owne euill selfe liking or by vaine glorie or by blindnesse and euill opinion doo gather otherwise than they ought to doo For vnto this Churche bicause of the more mightie principalitie it is necessarie that euerie Churche agree That is they that are faithfull euerie where in the which alwaies of those that are euerie where the tradition that is from the Apostles is kept The blessed Apostles therefore founding and instructing the Churche deliuered vnto Linus the Bishoprike of administring the Churche Of this Linus Paule mentioneth in those Epistles that are to Timothie but vnto him succeeded Anacletus after whome in the third place from the Apostles Clemens obteined the Bishoprike Who also sawe the Apostles them-selues and conferred with them while as yet he had the preaching of the Apostles sounding in his eares and their tradition before his eyes For not hee alone manie at that time were yet aliue that were taught of the Apostles Vnder this Clemens therefore no small dissention falling out among the brethren that were at Corinth the Church which is at Rome wrote most forcible letters to the Corinthians gathering them togither vnto peace and repayring their faithe and declaring the tradition that they had euen of fresh receiued from the Apostles Which tradition declared that there was one God Almightie the maker of Heauen
It behoueth therefore to keepe their precepts euen as the burning fire And let them be such but as for you reuerence ye them as the Lord Iesus Christ because they are the kepers of his place as the bishop is the forme of the Father of al but the Elders of the consistorie of God and ioyning together of the Apostles of Christ for without them it is not the elected church nor the collection of the Saints nor the holie Congregation And again What is the Eldership but a holie institution of a counsellour or confessour of a Bishop What also are the Deacons but followers of Christ ministering to the Bishop as Christ to the Father and working vnto him a cleane vnspottrd work euen as Saint Stephen vnto the most blessed Iames and Timothie Linus vnto Paul and Anacletus and Clement vnto Peter And in the 4. Epipistle to the Philippians Yet I saie to the Bishop and to the Elders in the Lord that who soeuer shall keepe the Passeouer with the Iews or take vp the solemnitie of their feast daies shall be compartner with them that haue killed the Lorde and his Apostles These and such other spéeches of the Presbyteral Elders do declare that whosoeuer in Ignatius name wrote theÌ„ for I dare not so boldly as our Br. doe affirme them to bee his yet in writing thus of the Consistorie of the Elders yea of the Deacons vnder them hee thought them both to meddle with teaching and with the administration of the Sacraments As for the Epistle that is adioyned in the name of Polycarpus the Elders with him it is most manifest howe they ioyned teaching to their gouerning Let the Elders bee simple in all things mercifull conuerting all from errour visiting all the sicke not neglecting the widowes the fatherlesse and the poore but alwaies prouiding good things before the Lorde and before meÌ„ As for anie other that is more suspected stuffe I cite not But be they suspected or be they not as I graunt they are verie auncient so we can finde in none of them such Elders mencioned as our Br. threape vpon vs that there were neither yet in anie ancient autentike Ecclesiasticall historie For as for that Danaeus writing of the office of Elders in Christ. Isagog part 2. cap. 10. citeth saying Lites â—utem dirimere c. But to decide debates and as out of Socrates lib. 7. cap. 37. may be gathered to behaue themselues as Iudges and arbiters I neuer read that it was the function of Elders or parte of their office This proueth nothing at all that the Cleargie of whome Socrates there speaketh were not Ministers of the worde and Sacraments but rather séemeth to inferre that theâ— were and that the Bishop of whome Socrates speaketh woulde not hauâ— them drawe too much awaie from their function to the hearing and determining of such controuersies Albeit Socrates telleth that Siluanus the Bishop did it when as hee sawe the Clarkes to make a gaine by the controuersies of the striuers that from thence forth hee permitted none of the Cleargie to be a Iudge but taking the bils of those that made supplications he preferred one faithfull laie man whom he knewe to fauour that which was â—ight and good to haue the hearing of those matters and so he set free the striuers from contention and controuersie Here the Cleargie that had the dealing in those matters the Bishop by his superior authoritie tooke it froÌ„ theÌ„ appointed it not to the consistorie of Elders but to one laiâ— man But to shew more fullie and plainlie that Socrates alwaies vnderstands by the tearme of Elders onely such as we call Priestes to wit Ministers of the worde and Sacraments Let vs also sée some testimonies out of Socrates because Danaeus citeth him for these Elders And I would gladly search all the testimonies examples generallie if that Caluine Beza Danaeus or anie other author haue ought for the proofe or but probabilitiâ— of these Elders In the 3. Chap. of his first booke he saith And on a certaine time the Presbyters Priests or Elders being present which were vnder him he speaketh of Alexander Bishoppe of Alexandria and the residue of the Cleargie hee treated somewhat more curiouslie and subtillie of the Trinitie and philosophicallie proued that in the Godhead there is the vnitie in the Trinitie But Arius beeing one of the number of the Elders which in that degree were placed vnder Alexander a man not ignorant of the quirkes of Logicke because he suspected that he would afresh bring into the Church the errour of the Affricane Sabellius being kindled with the desire of contention declined to an opinion cleane contrarie to the opinion of that Affricane and affirmed that if the Father begat the sonne he that was begotten had a beginning of his being And that thervpon it is cleere that there was a time when the sonne was not that necessarily it followed that he had his being of nothing When he had concluded with this new kinde of reason and neuer before heard of he stirred vp many of them to seeke after those matters and of a little sparke was kindled a great great flame c. Wherevpon Alexander calling a councell of many Bishops he deposed saith Socrates Arius and the fautors of his opinion from the degree of the Eldership By which it plainly appeareth that these elders were ministers and teachers of the worde And to this not onelie accordeth Ruffinus lib. 10. Eccl. hist. cap. 1. saiâ—ng A certaine Elder at Alexandria named Arius a man more religious in shew and forme than vertue began to set forth certaine wicked points concerning the faith of Christ c. And Theodoretus lib. 1. cap. 2. yet more plainlie In these times saith he Arius which was in the companie and order of the Elders and had the authority of interpreting the diuine Scriptures When he saw the gouernment of the Sacerdotall Priesthood or Bishopricke to be committed to Alexander being impatient of enuie wherewith he was chafed he began to seek occasions of prouokements of discords and striuings And albeit the dignity of the man and his laudable administration brake off the web of all slaunders yet coulde not enuie let him rest The enimie therefore of truth hauing gotten this fellow he moued and stirred vp the waues of the Church and so prouoked him that he durst openly gainsay the Apostolical doctrine of Alexander As for Alexander he auouched the speeches of the diuine Scripture that the sonne is of the same dignitie with the Father and hath the same essence with his begetter But Arius fighting against the truth called him a creation and a worke made Adding those wordes that there was some time when he was not Which things may better be knowen out of the Scriptures themselues These things did he not only in the Churches continually but also in other outward assemblies and meetinges and treating vpon them house by
Ministerie especialy as they were thē in practise may be imploied otherwise both for the attendance on the Pastors in the Ministerie of the word and Sacraments and also to prepare themselues to become fit Pastors afterwards whereupon now and then as necessitie or occasion hath serued and they found to be méete thereto the Ministerie also of the word and Sacraments hath béene permitted vnto them in the auncient yea in the Primitiue Church and at the very time of their institution or immediatly after as appéereth both by Stephen and Philip by whome we may iudge the like of all the residue for Stephen so soone as euer he was chosen Deacon was set vpon with diuers aduersaries in matter of doctrine who disputed with Stephen but they were not able to resist the wisedome and the spirite by the which he spake Actes 6.10 Whereupon saith Gualter Et quamuis de publicis concionibus c. And although nothing be spoken of his publike Sermons notwithstanding it is euident by the context of the hystorie that he had these both often and effectuall and very serious Wherefore by the way and as it were by digression we may heere see that the Deacons of the Primitiue Church were not altogether estraunged from the ministerie of the word but although they were chiefelie occupied about the dispensation of the Churches goodes neuerthelesse they imployed their labour also so farre as they might in the other ministeries of the Church that by this meanes according to the sentence of S. Paule they might get vnto themselues a good degree 1. Tim. 3. what a notable Sermon he made and what a rare and singular gift of the spirit of God in his preaching he had the 7. Chapter at large witnesseth Aretius vpon the 3. verse of the properties that Peter required in these Deacons saith Fourthly he returneth againe to the vertues to wit such as are meete for them to haue Full of the holy Ghost That they should haue certayne most sure notes of the holy Ghost such as at that time were to speake with tongs that they had not learned to worke miracles in the name of Christ to teach boldly in this teaching to ouercome the enemies and such like Also Full of wisedome that is that they be prouident and warie least they cast pearles to any dogs or swine but teach them that are to be taught but chiefely prudence was necessary for the Ecclesiasticall dispensation whereunto they are to be called And on the 5. verse of Stephens disputation with his aduersaries which saith he was of the Christian doctrine he saith Stephen no doubt did execute faithfully and constantly the office of a Deacon no lesse then Lawrence did afterward vnder Sextus and Vincentius vnder Valerius who bestowed the treasures of the Church vpon the poore But vnto these do come new vertues first he is full of faith that is of feruencie in teaching that faith c. The like we reade in the eight Chapter following of Philip one of the same companie of Deacons whome Aretius calleth the Doctor of the Samaritanes secondly sayth he heereunto perteineth a singuler example of Philip who happily instructed the Samaritanes First heere may be considered who that Philip was for there haue beene that haue thought him to be the Apostle but two strong arguments are against them in the context first that the Apostles were not dispearsed but aboade at Ierusalem but Philip was among those that were dispearsed therefore it was not Philip the Apostle Moreouer the Apostles onely could giue the holy Ghost but Philip could not do it And heereupon Iohn Peter are sent to the Samaritanes wherefore it can not be Philip the Apostle it is therefore the Deacon of whome we spake before Chap. 6. And Gualter affirming also the same addeth further First he teacheth whose ministery God vsed in conuerting Samaria it was that Philip not he that was the Apostle but he that before was reckoned vp among the Deacons as the auncient writers of the Church do testify with one consent chiefely Epiphanius writing of Simon and of the Simoniacks for although the parts of the Deacons were to beare the care of the common goodes of the Church and of the poore notwithstanding it was withall permitted vnto them to take on them the preaching of the Gospell if at any time necessity so required the which we haue hitherto seene in Stephens example And perhaps there was not so great vse of Deacons at Ierusalem when the Church was dispersed with the tempest of persecution and therefore they which before dispensed the publike goods of the Church gaue themselues wholy to the ministery of the word Yea and Paule admonished afterward that the Deacons by ministring well should get vnto themselues a degree vnto a greater function 1. Tim. 3. And as the ministration of the Sacraments followeth the preaching of the word so Philip baptized those whome he had by his preaching conuerted Neither is it noted that they did these things by reason of any other office annexed vnto them but as Gualter noteth verie well that in generally as they had gifts competent and occasion conuenient it was not impertinent to their office of Deaconship so to imploy themselues Whereupon also the Magdeburgenses note Centuria 1. lib. 2. cap. 7. pag. 508. saying Other were Deacons The office of these was to minister to the Table at Ierusalem so long as the community of goods was there Acts. 6. but neuerthelesse that they also taught and shewed foorth signes appeareth out of Stephen Actes 6. and Philip Actes 8.21 and euery where in other Churches it was the office of the Deacons to teach and to minister And the same Magdeburgenses in the title Deratione acforma gubernationis pag. 510. do say These were the works in common of the Apostles and Prophetes Pastors Doctors Priestes Deacons They taught the Church purely and sincerely concerning euery of the head points of the christian doctrine c. and that Deacons also taught appeareth out of the 6. and 8. of the Actes they interpreted the holy Scriptures c. they deliuered the Catechisme c. they did cut the word of truth rightly into the Law and the Gospell c. they vsed the forme of sound words in teaching c. they vsed also in teaching a simple kind of speech c. they studied to keepe the puritie of doctrine c. they opposed themselues sharply against false teachers and Hereticks and confuted their false opinions For Stephen Act. 6. confuted them that were in the synagog of the Libertines c. they preached repentance that is they reproued and blamed sinners for the Apostles Act. 2.3 and 4. did openly obiect vnto the Iewes this sinne and for the same reproue them that they had killed Iesus of Nazareth the iust and holy one the sonne of God and the Messias and Stephen Actes 7. calleth them murtherers and betrayers of
euerie Diocese and particular parish in the Realme the erection of a new Tetrarchie in euâ—ry seuerall congregation of Doctors Pastors Gouernours and Deacons by which fower estates offices all matters should be directed and all crimes eccl or ciuill censured by their discipline Yea they mount vp to the highest toppe euen of the Princes supreme gouernment Since that therefore these contentions haue aspired thus farre to the imminent daunger of all our whole estate though in an other sort than do our aduersaries in religion it is more than high time against these though otherwise in Christe our well meaning but misweening Brethren to enter into the necessarie defence of these be they matters or manners of such moment I am not ignorant that vnto many this labour wil be thought superfluous either of those that would haue these matters go forwarde without misliking or of some also that allowe them not Howbeit because they haue eyther before beene sufficiently trauersed in by other alreadie both pro contra or that now these controuersies if they be not dead and buried long ago yet the feruour of them is meetly well slaked therefore according to Pythagoras wise counsell ignem opertum noli fodere it were much better to let it alone than to rake abroade the fire that is couered in the cinders these men thinke this to be the best aunswere not at all to aunswere them but to passe theÌ„ oueâ— in silence and contemne them Whereby eyther the parties contending hauing wearied themselues in vaine will the sooner giue ouer or at least other will thinke the matters not worthy to be vouchsafed any aunswere And that to aunswere yea to confute them is but to prouoke further controuersies of which wee are pestred with too many and those not a little raysed or enkinled by often and intemperate disputing aunswering and replying one to an other And in very deede with them that thinke thus in some matters and manners of proceeding I my selfe am of their opinion For this licentiousnesse of writing such reciprocall inuictiues hath bred and breedeth much vnnecessarie trouble Notwithstanding as the Preacher among all other thinges that keepe the reuolution of their seasons reckoneth vp this there is a time to keepe silence and a time to speake when a matter groweth to importance and is vrged too importunately admitting it be a wrong and daungerous errour and yet on all sides it winneth fauour to let it so passe without all controlement what were silence then but grosse negligence the very yeelding to the errour and danger yea the wilfull betraying of the truth and consenting to the ouerture of our state And euen so fareth it in this matter The Papists from whose grosse errors in doctrine we both dissent and against whome in the vnitie and substance of Gods truth we both agree and for a while conioyntly we impugned their errors idolatrieâ— and superstitions at the first in defence of them they began to write freshly and stoutly against vs but when they saw they were not able that way to mainteine the badnesse of their cause they left off writing and followed for the most part this policie to seeme to despise all further triall by disputing and writing of the matter and would seeke to vphold it onely or chiefly by countenance and authoritie but finding againe the experience of this that Voluntas non potest cogi the will of man must be perswaded can not be compelled and that nullum violentum est perpetuum the thing that is only with violence coacted can not possibly continue and that in these controuersies all men are most desirous to be satisfyed with some aunswere or other they fall againe to writing though hardly driuen thereto vsing all the shifts they can to bodge vp the insufficiencie of their cause But in a good matter there neede no such practises True it is as I sayd before that the poynts to be discussed betwixt our Brethren and vs be nothing of such waight as those are wherein our Brethren and we do varie from the aduersaries in the mayne and principall standerds of our faith but are questions most what of discipline and of the Churches gouernment Neuerthelesse since that heerein also our Brethren haue not only made a breach from vs but they haue bred such further contention for them as in which a pacification is fo requisite that without it we see what broiles and daungers dayly growe to the disturbing of our owne estate to the aduantage of the publike aduersarie to the hinderance and obloquie of the Gospell It is necessarie therefore that as God be praysed we haue the truth in doctrine and defend it well not only by the authoritie of the Magistrate but by the words owne authoritie â—â—enly in writing by the Ministers thereof set foorth to all the world against all the resisters of the same so hauing as we trust a good established forme of the regiment discipline of our Church of England if any eyther of our professed aduersaries or of our malecontented Brethren shall withstand or write against it we are all obliged after the measure of each ones calling and habilitie to maynteyne and defend it and that not onely against the breakers of it by the Magistrates execution of authoritie but the Ministers no lesse in their vocation when it is openly written against are bound by their writing againe if the goodnesse of the matter be able so to iustifie it selfe to lay open all the whole state thereof by detecting and confuting all the paralogismes and fallations of the gaynesayers and by defending it euen with the firmenesse of the grounds and the owne good nature of the cause which manner of defence being not destitute of lawfull authoritie to see it obserued not only represseth the resisters bodie but satisfyeth or conuinceth his minde which is chiefly in these contentions to be respected And although this also be true that both our aduersaries in the controuersies of our religion and our Brethren in the questions of our regiment for such matters as then were moued haue beene by other of excellent learning sufficiently aunswered alreadie yet must we be still as ready to aunswere in defence of both these causes as either of them are ready to oppugne them seeing that God be thanked we mainteine nothing in our doctrine or in our regiment whereof we can not render a sound reason and sufficient proofe from the verie foundation of Gods word to mainteine it with a good conscience Howbeit sith that our Brethren cease not but as they first began these controuersies so they hold not yet themselues contented but Plus vltra they proceede further and to further matters and as they rise higher so more eagerly they presse vpon them not onely declaiming in the Pulpits as they get any oportunitie thereunto and exclaime if they be put to silence but also put vp billes and supplicationâ— at euery Parliament compile and scatter abroade their printed treatises insomuch that
our onelie cheefe housholder hath set foorth in them by the which he woulde haue his house or church to be directed as in things perteining to the eternall saluation of vs men his vnprofitable seruants This were indéed an improfitable seruice and an vndiligent and vnreuerent searching of the holie scripture For so Per ignorationem Elenchi not knowing the ground of the matter which we searched for we might in a zeale not according to knowledge run and leade other with vs into manie and dangerous inconueniences and so become not onelie vnprofitable but hurtefull seruants too And if these our brethren the learned discoursers did alwaies search the holie scriptures with this diligence and reuerence as both they and we and all ought to doo they should finde that in their vrging of this their ecclesiasticall gouernement as apperteining to saluation they offer to great an iniurie both to all vs their brethren to the most ages and peoples if not to all Gods church besides themselues For albeit they could find some parts thereof set foorth by our sauiour Christ in the holie scriptures which how they searche and prooue this discourse will shew yet for all their forme héere prescribed to be set foorth by our sauiour Christe or by his apostles in the holie scriptures by which he would haue his church directed in all things and that as apperteining to the saluation of vs men his vnprofitable seruants They shall neuer finde this search while they will Yea in saying this they pronounce to hard a censure vpon all the house and church of Christ where this ecclesiasticall gouernement hath not béene obserued Which if it had perteined to the saluation of man should not onelie haue béene vnprofitable but cast awaie and condemned seruants to and so no liuelie stones of his house or parts of his true church at all For it booteth not that other of our brethren thinke to helpe the matter in likening our church to a man liuing but yet maimed or to a house standing but yet ruinated For if it necessarilie be apperteining to the saluation of vs men then cannot we men without it be partakers of saluatiō But none are of the true church of God but are pertakers of saluation For the true church is onelie of the elected and therefore either all that haue not had since Christs time this prescribed forme of gouernment were not the church of Christ at all or els this prescribed forme of gouernmēt is not necessarilie apperteining to the saluatiō of vs men And if not necessarie then vnnecessarie to our saluatiō And then we shall mainteine our gouernment I trust in peace honestie and godlinesse by the grace of God well-inough yea without anie deforming and much more without anie maiming of the church of Christ as Cartwrighte saith and much more without being no true church at all as Harrison saith although we want it But now let vs sée with what diligence and reuerence our brethren haue searched the holie scriptures and what they haue found in them for this their building Now we finde in the scriptures that our sauiour Christ ascending into heauen was not vnmindfull of his church on earth but ordeined an holie ministerie of men to the building vp of the bodie of Christ in vnitie of faith and knowledge This for a beginning is well searched out and a good beginning maketh a good ending This is searched found and quoted by our brethren Ephes. 4.11 and 1. Cor. 12.28 But they finde héere that was not lost nor is doubted of or called in question betwéene vs. For we confesse as fréelie as they that our sauiour Christ ascending into heauen was not vnmindfull of his church on earth but ordeined an holie ministerie of men But what that holie ministerie of men was the apostle himselfe sheweth in the same place Ephes 4. ver 11. He therefore gaue some to be Apostles and some Prophet◠and some Euangelists and some Pastors and teachers This place declareth that our sauiour Christ was neither vnmyndfull nor vnbountifull to his church on earth Notwithstanding the most part of the gifts héere reckoned vp are ceased manie hundred yeares agone and either there remaineth of this but one vnderstanding pastor and teacher for one office as the apostle deuiding the other setteth downe this togither iointlie since the office of Pastor cheefelie consisteth in teaching and so doo the most interpretor◠expound it or there remaineth but two ordinarie functions at the most héere mentioned if we should deuide them as these our brethren doo but of that afterward Now onelie to the present purpose for the which our brethren héere alledge this place the Apostle héere citeth it not for anie orders of ecclesiasticall gouernement concerning externall discipline or iurisdiction in what prescribed manner it should be obserued directed set foorth and perpetuallie continued in Christs church yea the chéefest part of those gouernours which the Apostle setteth downe is altered by taking awaie the three principall named persons Apostles Prophets and Euangelists But S. Paule speaking there of their diuerse gifts and functions to what purpose doo our brethren say Christ gaue them To the building vp saye they of the body of Christ in the vnitie of faith and knowledge What is this to the matter that we now search to finde in the scriptures that is to saie for some orders prescribed and set foorth concerning the externall forme of ecclesiasticall gouernement for the church to be directed by in all things Can we finde this in this testimonie of the scripture If we can let vs search the place better and not curtall it thus as they doo He therefore saith the Apostle gaue some to be apostles and some prophets and some euangelists and some pastors and teachers for the gathering together of the saints for the worke of the ministerie and for the edification of the bodie of Christ till we all meet togither in the vnitie of faith and knowledge of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we hence foorth be no more children wauering and caried about with euerie winde of doctrine by the deceite of men and with craftinesse whereby they lie in waite to deceaue But let vs follow the truth in loue and in all things grow vp into him which is the head that is Christ by whome all the bodie being coupled and knit together by euerie ioint for the furniture thereof according to the effectuall power which is in the measure of euerie part receaueth encrease of the bodie vnto the edifiyng of it selfe in loue This is all that S. Paule in this place speaketh of these gifts and of this building and of the order and ends thereof So that héere he referreth all to vnitie in doctrine of faith and to holie conuersation of life and not to the externall orders of the churches ecclesiasticall gouernement Albeit we must
offices that Christe did institute yea all those that the Apostles added to be simplie so holden for perpetuall offices that neither they nor the Church euer after might take away some of those offices nor alter and change some that were instituted euen by Christe himselfe yea and established by the â—â—ostles themselues in their times but that this must be thus roughly censured to be in effect to peruert and ouer-turne all Christian and Ecclesiast policie which was builded vpon the foundation of the Prophets and the Apostles Iesus Christ being the chiefe corner stone And did S. Paule I pray you in this place mentioning building on this foundation either speake of or meane all Christian and Ecclesiasticall policie If he did not howe dare you adde this sense vnto the Apostles wordes Which speaketh there altogether of our mysticall incorporation into Iesus Christ by the spirit of God and preaching of his word building vâ— into his Churche and habitation and not of any externall forme and order of offices in the Churche builded whether they were perpetuall or to be altered Of the which orders that all were not perpetuall but some to be altered and changed though Instituted by Christe and established by his Apostles for that time the olde Fathers that succéeded the Apostles did so little peruert and ouerturne anie materiall part of the Church of God builded vppon the foundation of the Prophetes and the Apostles Iesus Christ being the chiefe corner stone letting go those orders and offices which were not perpetuall that some of those olde Fathers rather did offende succéeding the primitiue Church in that they laboured to retaine some of those orders and offices still holding and vrging them as necessarie and perpetuall And howe much more then should they offende that when one of these offices presupposed so maniâ— hundred yeares hath ceased in all the whole Churche would nowe goe about and that of necessitie to vrge prescribe the same to all Churches Yea what offence then should we call this when to bring in those offices that haue béene out so long wee should thrust out thâ—se that haue béene continually in to wit the offices of Bishops which were instituted and established in the Apostles times and haue continued euer since notwithstanding any corruptions and abusinges of them euen as well as the office of Pastors and Teachers hath doone which haue likewise béene corrupted and abused And nowe after so manie hundred yeares establishment to remoue the office of Bishops and take it away what were this but to peruert and ouerthrowe a great part of the Christian and Eccles. policie which remaineth But howe vnhaâ—â—ie a successe this good intent as they call it of theirs deserued to haue of God who alwaies abhorreth al good intents of men that are contrarie to the good pleasure of his will expressed in his holie worde the age before vs alas hath felt the present time doth plainely see and we pray God the posteritie warned by examples of their auncestors may take heede of it We defende not nor stande vpon these good intentes of men that are contrarie to the good pleasure of God or his â—â—ll expressed in his holie worde Thankes be to God we knowe God abhorreth it and God be praysed we abhorre it and confesse it hath had and still will haue vnhappie successe But whie speake ye this more to the blemishe of the state of Gods Churches gouernement amonge vs then among your selues Doe we maintaine and enforce as you doe anye such intent Name it If ye say it is this our order of gouernment in Ecclesiasticall matters Prooue it As yet in this your Learned discourse you haue not proued it And if ye can not proue it how do not these your own wordes then with a recumbentibus returne on your selues If ye haue no good intent that is worse If ye haue a good intent as I hope ye haue and can not prooue that this your platforme of Eccles. gouernment is prescribed necessarily vnto vs in Gods worde and ought to be perpetuall in all Churches wil your good intent thinking it so to be excuse you Take you also heede therfore we pray God for you as you for vs that we may both of vs and all of vs be warned by such examples of the vnhappie successe of good intentes of men contrarie to the good pleasure of Gods will expressed in his holie worde But what are these ill euents of these good intentes ye speake of For where there are especially 2. things propounded in the Church of God Doctrine Discipline as if a man would say knowledge and practise by which the glorie of God is sought shineth therin in steed of true doctrine followed all manner of corruptions of the same both in the whole and in euerie part therof as ignorance heresies Idolatrie superstition c. the Discipline degenerated vnto intollerable tyrannie external Domination cleane coÌ„trarie to the coÌ„mandement of Christ whereof ensued all vnbrideled licence of vngodly liuing To be shorte the exchange of the ordinance of God and Christ brought in nothing else but the Deuill and Antichrist This diuision here of Doctrine and discipline which notwithstanding I speak vnder correction séemeth to me somwhat intricate to make these 2. membra diuidentia doctrine discipline answerable to knowledg and practise Which latter twaine knowledge practise make indéed a good diuision For as the one is not coÌ„founded with the other so they 2. do part the whole betwéen theÌ„ knowledg practise But so do not Doctrine discipline Of which the one may be included in the other so they deuide not nor coÌ„prehend the whole betwéen theÌ„ Except ye conclude regimeÌ„t in discipline Where discipline rather should better be conteined in regiment as a part appertaining thereunto But let your diuision goe vnderstand discipline in your own sense which now theÌ„ is made a part of doctrine it selfe here parteth stakes with doctrine albeit it is good to goe plaine euen especially in defining diuiding vpoÌ„ the importance of which two hangeth the greatest moment both of truth perspicuitie in al controuersies that arise And many there be eueÌ„ in these controuersies betwéen vs that talke much of discipline and God wote full litle know they what it meanes Now although Discipline conteine not all the actions practise of the life of maÌ„ which is MembruÌ„ dividens here with knowledge or Doctrine nor coÌ„taine all the regiment of the Church but a part thereof yet because discipline as it is vsually taken is a necessarie part of Regiment true it is that both in doctrin in discipline the glory of God is sought and shineth And this also is verie true that when the good intentes of men are contrary to the good pleasure of Gods wil expressed in his holie worde there is deserued this vnhappie
successe that in steede of true doctrine followed all maner of corruptions of the same At leastwise this is a readie way to make it to haue folowed For we must here againe temper mollifie this peremptorie spéech Sithe God be praysed it hath not so folowed in the whole Church euerie part therof neither in the whole corps of doctrine and euerie part thereof as ignoraunce heresies Idolatrie superstition c. For then the faith of Christe had vtterly sayled contrarie to the promise of Christ Matth. 16. and the gates of hell had preuayled against his Church these Good intentes I graunt hauing doone much hurt euen in all places at leastwise in one thing or another And likewise I graunt that on this occasion among others the Discipline degenerated into intollerable tyrannie and externall domination Whereof ensued all vnbridled licence of vngodlie liuing Howbeit wheras you conclude saying To be short the exchange of the ordinance of God and Christ brouâ—â—t in nothing but the Deuill and Antichrist This is somewhat too short a conclusion on this matter and too sharpe also to impute all this to the exchange of the ordinance of God and Christe Yee spake before of good intentes of men contrarie to the good pleasure of Gods will expressed in his holie woorde And if yée meane such exchange of the ordinaunce of God and Christe you say something but to vs or to this present question betwéene vs nothing But if you thinke that the Churche of God is so necessarilie and perpetuallie tyed to all those Offices which eyther God meaning the Father or Iesus Christe his sonne our Lorde being God also did eyther himselfe ordayne or the Apostles or the Churche in their dayes ordayned that shée can-not let goe some of those offices and bring in other some still retayning those that are by Christe and his Apostles ordayned to be perpetuall in his Churche this is a great errour in you For God himselfe ordained all the Leuiticall and sacrificing Priesthood and other offices no we cleane ceassed And Christe whom ye will confesse to be God also did his owne selfâ— ordayne Apostles and Euangelistes c. And these were the principall offices that were established and yet euen these are ceassed and gone also So that here we sée the manifest exchange of the ordinance of God and Christ. And wil you conclude straight waies hereupon Is there a change of the ordinance of God and Christ Then to be short it brought nothing but the Deuill and Antichrist Yea but will you say you take vs now too shorte for we meane not such changes as God and Christ made but such changes as men make of good ententes contrarie to the good pleasure of Gods will expressed in his holie worde Well if that be your meaning what is that to vs Or else how doth your argument followe For God be blessed none of all these vnhappie successes are hapned yet to vs and I hope and pray that God will blesse vs still from them Haue not we the onely and whole doctrine of Gods trueth Doe wée maintaine anie errors No themselues can not denie it I report mee to these Learned discoursers owne testimonie in their Preface that we differ not in matter or in the substance of Religion which hath in diuerse assemblies abroade and at home beene disputed resolued and nowe publikely maintayned for our true and holy faith If then we mainetaine the true and holy faith and differ not from themselues as they say in substance of Religion can these spéeches be charitablie or truely applied vnto vs that we bring in or maintaine nothing but the Diuell and Antichriste Or doe we bring in or maintaine the Deuill and Antichrist So hardly vnder the name of the olde Fathers these spéeches runne against vs their Brethren whom they confesse to agrée with them selues in doctrine and who is this Antichrist that they meane If it bee the Pope haue not we driuen him out and all his errorâ— and professe and Teach the only truthe of God And if we teach the truthe haue we the Deuill Or rather may we not say with our Sauiour Iesus Christ both in our defence we haue no Deuill and demaunde of you If wee speake the truth whie doe ye not beleeue vs O Brethren take héede of such bitter spéeches as prepostorous and eager zeale howbeit grounded on good entent made the Iewes breake foorth against Iesus Christe with such reprochfull tearmes as these are And although these Discourses quotation here 2. Thess. 2.12 be both impertinent to the matter in hande and also to the proouing of the bringing in the Deuill and Antichrist and least of all as we trust in God shall any whit touch vs yet sée here with howe sharpe a censure they be alleaged against vs which wordes are these that all they might be damned which beleeued not the truthe but had pleasure in vnrighteousnesse But sithe by their owne confession wee are so farre from pleasure in vnrighteousnesse that we both beleeue and professe the truthe so well as they or any other doe we more repose our selues vpon the mercie and righteousnesse of God then that we feare to be damned for these thinges or for the rash iudgementes of our Bretheren For whie to those that be in Iesus Christ there is no condemnation And if God iustifie vs who can condemne vs But what is now the conclusion of all this drift Wherefore if we minde such a reformation as shall be acceptable to God and profitable to his Church we must throughlie be resolued to set vp no newe kinde of ministerie of our owne inuention neither for teaching nor for discipline in the Eccles. state but bring all thinges to that most perfect and absolute order which God himselfe hath established by his worde We haue indéede minded such a reformation And God be praysed for it who gaue vs the minde that he hath giuen vs the meanes also to doe the thing we minded And we beléeue the Church of Englande for the publike state thereof hath such a reformation as is acceptable to God and profitable to his Churche And would be yet more acceptable vnto God more profitable to his Church if it were not for such vnnecessary schismes and hindraunces of our Brethren And if among vs beeing reformed from the Popish errors and abuses there remaine any particuler defectes or personall faultes they also being conuinced so to be may be reformed in such good order as shall not be preiudiciall to the gouernement and reformation that is established And if we must as these discoursers say be throughly resolued to set vp no new kinde of ministerie of our owne inuention neither for teaching neither for discipline in the Ecclesiasticall state Surely then for any thing I sée we must be throughly resolued not to set vp either the officers for teaching whom these men call Doctors or the officers for
Church may be instructed truly and let him meditate that onely that he may make the Churche more learned by his doctrine For he is a Doctor that formeth and bringeth vp the Church in the worde of truthe He that excelleth in the power of exhorting let him looke to this ende that he exhorte effectually But these offices haue a great affinity and also a knitting together betweene them-selues albeit they leaue not be diuerse No man indeed can exhorte but with doctrine neuerthelesse he that teacheth is not straight wayes indued with the gifte of exhorting Now no man either teacheth or exhorteth but he ministreth But as we see also and acknowledge in Gods gifts it is enough to be fitte for the order Ecclesiasticall Thus modestly doth Caluine mitigate the matter euen where he maketh them diuerse offices Not that he which teacheth can not nor may exhorte as our brethren here peremtorily permit him not but that straight waies he is not endued with the gift of exhorâ—ing As who say in time he may be and many are and it is enough if he be fitte for the Eccl order of the ministerie Peter Martyr saith on these wordes He that teacheth in teaching The Apostles gaue a moste fayre example of this precepte when they saide It is not meete that we should leaue the word of God and minister at the Tables For sith they were instituted of the Lorde to teach the world their will was to be done in doctrine Now if this be the fairest example of this precept of Paule concerning teaching Did not the Apostles alwayes intermingle exhortation with their doctrine But let Peter Martyr procéede on these wordes He that exhorteth in exhorting These two are of very neere affinitie between themselues to teach and to exhorte and sometimes both of them are graunted to one man Notwithstanding now and then and for a great part they are deuided For ye may see some that can teach aptlie and clearely set forth most cunning matters and expounde hid thinges manifestlie and yet for all that euen the same men are meruelous colde in exhortations Some there are whose dexterity and forciblenesse is wonderfull in exhortations who notwithstanding to teache are of all other most vnfitte Out of the words of the Apostle to the Corinthians a little before alleadged wee see how the giftes of Prophecie are distinct We haue in the first place He speaketh edification which appertayneth to doctrine Secondly exhortation wherby men are stirred to do good and to shunne euill In the 3. place is added Consolation For it often commeth to passe that some are broken with aduersitie who thereupon may seeme eyther that they wil dispayre or that they will fall away from the truth Wherfore it is necessary that they be helped with consolation this part Paule heere doth not prosecute I suppose bicause hee comprehendeth it vnder exhortation But howe much doctrines and publike exhortations were in vse accustomed in the Church in the auncient time may be gathered of that chapter to the Cor. 14. Yea these were neuer left off no not in the Synagogues of the Iewes so often as the sacred assemblie was Which may be proued of that that when Christ sat among them in the Sinagogue a booke was sent to him to expounde somewhat to the people And when Paule and Barnabas came to Antiochia of Pisidia as is conteyned in the 13. chapter of the Acts and when they came to the Synagogue with other Iewes the ruler of the Sinagogue said vnto them If yee haue the word of consolation for the people saie on Whereby it is apparant that consolation being contayned vnder exhortation and by these examples of the Doctors and the Teachers thus intermingling consolation with their doctrine and teaching that although in some excelling in one of these giftes and not in both yet the ordinary vse was aswell to ioyne exhortation vnto doctrine as doctrin vnto exhortation And this doth Gualter set out yet more plaine In the 3. place saith he he setteth Doctors These he willeth to bee diligent and industrious in teaching to witte that they should instructe the people committed to their trust diligentlie and edifie all in true faith and godlinesse c. To conclude let them apply euery thing vnto their hearers that they may perceaue these things to be spoken vnto them and to appertayne vnto them And so shall they be true Doctors and cutte the woorde of God aright when they shall remember that there is no lesse neede of prudence then of faith if they will performe these thinges In which wordes he maketh not onely the doctrine of true faith but godlinesse prudence and application to the hearers to bee necessaryâ— pointes and no lesse néedefull than the other appertayning to the office of the Doctors In the fowrth place saith he he setteth exhortation vnder doctrine For althoughe these 2. maye seeme to bee ioyned together moste neerely betweene them-selues yet are they diuerse giftes Neither is hee alwayes furnished with both of them that hath the one of them For such there are that haue an excellent perspicuitye and facilitye of Teaching and when they come to Exhortation those men arevery colde especiallye if they light vppon such as are stubborne and such as will aunswere them againe and vpon great personages and on suche as are aduaunced with publike authority Againe yee shall see others who when they can do lesse in teaching if at any time they must dispute of darker matters and yet are they most vehement in exhorting and with a certaine maruelous waight of argumeÌ„ts do pierce euen the most obstinate mindes But howsoeuer things are we ought alwayes to remember that in the Church of God there is neede not onely of meere doctrine but also of exhortations and that for the disposition of the froward flesh which often is woont to looke backe yea and to stay in those thinges which it knoweth to bee holye and wholesome For there is such negligence of men saith Hemingius yea euen in the businesse of their owne saluation that except they bee prodded with the goades of exhortations and chydings the doctrine remayneth vneffectuall Let therefore the Pâ—eachers of the worde in this place be admonished that not only they shoulde thinke it is their office to teach those things that are right but also to applie the doctrin to the hearers Which thing is done when as according to the example of Christ of the Prophetes and of the Apostles those things which they haue taught they do as it were instill them by exhorting stirre vp diuerse motions of affections Let him teache in doctrine exhorte in exhortation saith Bullinger that is to say let him so teach and exhorte as godlinesse perswadeth and becommeth the Christian doctrine to be Of the which also the Apostle Peter saith If any man speak let him speak as the words of God In which wordes he maketh both these actions of teaching and exhorting to
forsoothe hee being furnished with the testimonies of the Scripture and other helpes of the Holie-ghoste did as it were ouerwhelme all his aduersaries For the word of disturbing them that Luke vseth dooth signifie that when Paule pressed them beyonde measure they were so dashed that they were not their owne men The manner of his disturbing them is expressed in that Paule confirmed Iesus to be Christe For the sense is when the Iewes cheefelie would striue against it they were notwithstanding ouercome and confounded So that Paule by experience prooued that it was moste true which he pronounceth that the Scripture is profitable to reprooue 2. Tim. 3.16 And he performed that which in another place he required of a Bishop and a Doctor For he was armed with the word of God to auouche the truthe Tit. 1.9 And indeede Luke comprehends two things that Paule in disputing was a Conqueror in suche sorte that he made the Iewes to fall And yet their stubbernesse was not so broken and tamed that they would yeeld vnto the truthe Bicause for all this their consciences turmoiled within them and being dashed downe from the degree of their false opinion they neuer a whitte submitted themselues to Christe Therefore so often as heretikes doo arise to oppugne the right faith so often as the wicked doo enterprise to shatter all godlinesse so often as naughtie persons doo obstinatelie withstande let vs remember from hence to fetche our armour c. Thus dooth Caluine liuelie expresse the vehement moouing of affections to astonish the hearers that S. Paule vsed in his teaching and making it all one office in the Doctor and in the Bishop and applying his precepts to Timothie and Titus to this dooing of Paule and to the dutie of all true and zealous Teachers And héerévpon also dooth Gualter gather this generall rule This place saithe he admonisheth that the doctrine of the Gospell ought to be preached In which pointe the opinion of manie is that they thinke a simple and full explication of the mysteries of saluation dooth suffice and that they labour in vaine and are intollerable authors of dissensions which reprooue the tyrannie of Antichriste oppugne superstition and publikelie vndertake to enter into controuersie with the professed enimies of the truthe True it is that the simple doctrine of the truthe mought haue sufficed except there were suche as would endeuoure to lappe the same in errors and darkenesse and withdrawe the vnheedfull out of the pathe of truthe but sithe there haue beene suche bothe in times paste and at this daye maye commonlie be founde it behooueth the faithfull to be admonished that they should not giue eare vnto them Which thing you shall neuer bring to passe except yee make an euident proofe that they erre all the world ouer Againe when the impudencie of manie breaketh out so farre that openlie they dare gaine-saie the truthe they are publikelie also to be confuted least by their rashnesse they shoulde make the cause of the truthe suspected Wee read that not onelie the Apostles but Christe himselfe did either of these things Whose example all these worthilie ought to follow whosoeuer will be called and counted the Ministers of his Church Which is the cause that Paule would haue such kinde of Doctors which cannot onelie instruct the rude in sounde doctrine but also conuince those that speake against it Titus 1. And he testifieth also that the Scriptures are giuen to the same end that they may serue for rebuking of the aduersaries 2. Timoth. 3. Which seemed to the Holie-ghoste a matter of such importance that he would not onelie haue the Deceauers of that age to bee reprooued by the Apostles but hee would haue vs also to bee admonished of those that in the laste times should moleste the Churche By which generall rule of Gualter agréeing with Caluine héerevpon it appeareth that Paule applyed his doctrine and ioyned admonition and redargution as well as exhortation and consolation to his Teaching And that this Teaching is so little distinguished from the Pastors office that it is common with the office and dutie of all Bishops and Ministers of the worde And that except these applications be ioyned therevnto the simple declaration of the truthe although it be fullie set out dooth not many times suffice to ouerthrowe the malapart importunitie of the aduersaries And as Paule thus not onelie for the occasion of that time but for the example of our and all times made this introduction into his office of Teaching so hée continued in such feruencie till he met with Barnabas at Ierusalem after thrée yeares trauell in Arabia and all in this Citie of Damascus that the Iewes no doubte exasperated by his laying so hardlie their errors and obstinacie to their charges wente about to kill him From thâ— which daunger being escaped and come to Ierusalem after Barnabas had exhorted the Disciples to admitte him into their companie Hee was conuersante saith Luke verse 28. with them at Ierusalem and spake boldlie in the name of the Lorde Iesus and disputed with the Grecians But they went abouâ— to slaie him Belike he was still more earnest in reproouing them than all the resâ—due For the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not oâ—elie that hee spake boldlie or confidentlie but frankelie and freelie and that with liberty and reprehension Wherevpon the Geneua Margine noteth making open profession of the Gospell And saithe Caluine In which wordes Luke praiseth his fortitude in professing the Gospell For among so manie hinderances hee durst neuer haue hissed had not his brest beene endewed with a rare constancie In the meane season all are prescribed what they ought to doo to witte euerie one according to the measure of his faithe For althoughe all bee not Paules neuerthelesse the faithe of Christe must breed so muche confidence in our mindes that when it is needfull for vs to speake we waxe not altogither dombe We must saithe Marlorate héere be alwaies readie to render a reason to all that aske it of the hope that is in vs. And is all this freenesse of Saint Paules teaching and example to all men without anye application c. that so mooued the aduersaries that they still went about to murther him Loe saithe Caluine for zeale furie Neither can it be otherwise then that superstition should be fierce cruell Indeed it beseemeth the godlie to be kindeled with an holie anger when they see the pure truthe of God to bee corrupted with false and naughtie opinions but so that they moderate their zeale that they determine nothing excepte the cause be throughlie viewed that they maye reduce them that erre into the waye Laste of all if they see their frowardnesse to bee paste hope yet maye not they snatche the sworde bicause they should knowe that reuengement is not of GOD committed vnto them And therefore Paule peaceablie auoydeth from them whome hee had thus prouoked by his earnest teaching c. Therefore
life should euen bowe down their myndes to loue the Gospell of Iesus Christe and his sincere Religion Certes to perswade one in speeche and wordes to embrace Christe to inuite him to godlinesse to open the waye to faith but in doings to driue him from Christe to giue an example of doing wickedlie to bring forth no fruites of faithe is no other thing then as much as the daie before thou buildest vppe so muche the daye following to pull downe and with Penelope to vntwiste the webbe againe whiche thou wast minded to haue gone thorough More-ouer before them whose condition is of very diuerse sorts wittes are not al like to temper the manner of teaching to the profit of ech one of them is neede of singuler prudence Heere-unto therefore appertayneth that whiche Clement writeth in his firste epistle to the brother of the Lorde They that Catechise that is to say they that instruct beginners with the worde it behoueth that they them-selues bee instructed For it is a matter of the soule And it behoueth him that teacheth and enstructeth rude soules to be such an one that he may bee able euen to proportion or fitte himselfe and directe the order of his worde according to the capacity of the hearer He therefore himselfe must especially be verye well learned and skilfull blamelesse ripe vnfearfull And S. Augustine at large teacheth how a Catechist or Teacher ought to rouse vp oftentimes his mynde to diligence and labour to breake of all irkesomnesse in the difficulties that hee meeteth with How furthermore it should be his speciall endeuour to frame his speeches according to the diuersitie of the persons And to deale otherwise with those that are of the Gentiles Otherwise with those that come to the Churche from among the Iewes Otherwise also with those that are of the citie and politike men Otherwise with those that are husbandmen and altogether vntrayned vp Otherwise with those that are Gramarians Orators or Philosophers Otherwise with those that are vnlearned otherwise with those that haue beene before accustomed to foule offences and to treate on all thinges otherwise with them that are thought to liue vn-reproueable Besides this there are many that feignedlie and not from the heart come to heare the doctrine some desire diuerse places of Scripture and obscure questions to be expounded vnto them From whose mindes except the scruple be in time remooued it is to be feared least at some time they leape back againe from their holy purpose Therefore these men which were called to the office of catechizing or teaching had not onely neede of learning but also of no meane wisedome Of whiche things Augustine teacheth in his booke of Catechizing the rude in the third the fift and in eleuen chapters following And against Faustus the Manichaean the thirtienth booke the seauenth chapter and so forth vnto the ending And out of doubt such an other was Panthenus the first Doctor of the Ecclesiasticall schoole after the Apostles Maister of the Catechismes or of these manner of Teachings in Alexandria Whome Clemens in his firste booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his scatterings or strawings witnesseth that he learned all of the Apostles Of whome S. Hierome writeth that he laboured muche in the Chruches with his liuelye voice Such an other was Clemens of Alexandria the successor of Panthenus in either function As also besides Hierome Eusebius witnesseth in the first booke the tenth and eleuenth chapters of the Ecclesiasticall Historie Such an other was Origen there succeeding in the thirde place Such an other was Heraclas vnto whom Origen deliuered vp the schoole Such an other was Dyonisius the Catechizer or teacher of the people of Alexandria Of whome Eusebius in his Ecclesiasticall Historie the 6. booke Chap. 16.19.22 speaketh Moreouer such an-other at Hierusalem was Cyrillus of whome mention is made before To conclude suche an other at Carthage was that godly man Deogratias whome S. Augustine greatly doth commend All this noteth Hyperius of these auncient Doctors Teachers or Catechists Whereby we may perceaue these Doctors Teachings and much more by their owne workes and treatises to be ful of exhortations applications Yea some of their Catechistical bookes are called by the name of exhortation as that of Clemens Alexandrinus his oration exhortatory to the Gentiles c. Neyther héerein did they inuade the office of other men For it speciallye appertayned to their owne office as Hypperius further noteth 499. For those which for the confession of the Christian truthe were deteyned captiues or ledde to punishment hee was woonte speaking of Origen and likewise of Cyrill with reasons brought foorthe out of the holie Scriptures to comforte them and to animate them vnto constancye and to many the children of the heathen vnto whom with the rules of Grammer hee had studiouslye beate vpon the points of religion to them was he an author to embrace Christianity c. And in the 3. Chap. what doctrine and poyntes of Religion should be taught in a Cathechisme fol 472. he saith The 4. heade is of doctrine but in the name of doctrine I take all those thinges which were proposed to them that were newly baptized and are exacted to be seuerely kept That is to witte of the newe life innocency of the regenerate For it beseemeth him that is baptized to become euen a newe man and by all meanes to die to sinne to liue afterwardes onely to righteousnesse and to shew himselfe to bee suche in all the actions of his life that it may be vnderstoode he vsed the mysteries trulie and with fruit Of the which newnesse of life after Baptisme Rom. 6. Knowe ye not that so many of vs as are baptized we are baptized into his death wee are buried together with him by baptisme into death that euen as Christ was raysed from the deade by the glory of the Father euen so we should also walke in newenesse of life For if wee bee grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection Knowing this that our olde man is crucified with him that the body of sinne might be destroyed that hence-forth we should not serue sinne c. Also to the Eph. 4. This therefore I say and testifie by the Lord that ye walke not heereafter as the residue of the Gentiles walke in the vanity of their mynde c. And a little after of the doctrine succeeding baptisme But you haue not thus learned Christe if so beye haue heard of him and haue beene taught in him euen as the truthe is in Iesus To lay aside according to the former conuersation the olde man which corrupteth according to the luste of error But be ye renewed in the spirite of your minde and put on the new man which is created according to God by righteousnesse and holinesse of truthe The like things thou readest Col. 3. 2. Pet. 2. In which the doctrine of
Earth the former of man who brought on the world the generall floud who called Abraham who brought the people out of the lande of Egypt who spake vnto Moses who disposed the lawe and sente the Prophets who hath prepared fire for the diuell and his angels That this GOD should be declared of the Churches to be the Father of our Lord Iesus Christe they that lift maye learne euen out of the Scripture it selfe and vnderstand it to be the Apostolicall tradition of the Churche sithe that it is a more auncient Epistle then these are which nowe teach falselie and feigne that there is another God aboue the Demiurgus or speaker to the people the maker of all these things that are But to this Clement succeeded Euaristus to Euaristus Alexander and then Sixtus the sixte ordeined from the Apostles and from him Telesphorus who moste gloriouslie suffered martyrdome And then Higinus after him Pâ—us after whome Anicetus but when Soter had succeeded Anicetus nowe in the twelfe place from the Apostles Eleutherius hath the bishoprike By this ordeining and succession hath the tradition and publication of the truthe which is from the Apostles come vnto vs. Thus saith this auncient father Irenaeus of the Bishops of Rome from the Apostles times vntill his daies Which sentence howsoeuer the Papists snatche thereat to abuse the simple with the name of tradition of succession of agréement with the Churche of Rome of Peter and Paule as the first Bishops there and as the head and principall Church of all other as it maketh nothing for them in any of all these things so notwithstanding for this point that all Priests or pastorall Elders are not equall but that one more peculierlie then the residue called the B. of that church had a superior and especiall gouernment of the same though not absolute and tyrannicall yet in iurisdiction aboue the rest of his brethren fellow priests or pastorall elders there that this was so ordeined of the Apostles and so continued from them till Irenaeus time is by this testimony of Irenaeus as clere as any thing can be that it maketh no whit for any popish tradition either of doctrine or of discipline necessary to saluation besides the manifest published and written word of God if a man would wish he cannot finde a better place then this in all the fathers For all the papistes vrging and writhing of the same And therfore this argueth that this episcopall superiority was then accounted to be no such vnwritten and necessarie doctrine but a matter of wel ordered gouernment practised vsually in the Apostles times and ordeined by the Apostles in many places and sufficiently apparant in the scriptures And as for the succession that Irenaeus speaketh of true it is that hiâ— fetcheth it from the Apostles and in a playne line without interruption till his time but he neither maketh a general and perpetuall rule thereof nor stretcheth it any further then he did reckon it nor did nor could make promise of further continuance nor standes on that time neither for the time sake nor for the persons sake that did succeede but onely and altogether for the doctrine which is the tradition that he speaketh of and in respect that they succeeded one after another not so much in the place as in the doctrine without alteration or interruption of the same for which cause he mencioneth the succession of them But now wheras the Bishops of Rome proceede further then these here reckoned vp to thâ—se that afterward added any other doctrine besides that which the Apostles in the scripture did deliuer or any other tradition superstitious and hurtful or any other discipline as necessary to saluation this place of Irenaeus doth nothing in the world help them and they alleadging this place in such a generall sort do manifestly wrest it and abuse Irenaeus and all those that beleeue them on the credite of this auntient Father Yâ—â— this place of Irenaeus if it were to be measured no further then the personall succession of the B. doth not only ouerthrâ—w that succession which they pretende from Peter to Clement but also the workes that go in Clementâ— name to be méere counterfeit Yea this succession hath had iarring about the reckoning of it euen in Ieroms days who saith in his catalogue that Clemens was the fourth B. of Rome after Peter for the 2. was Linus the 3. Anacletus Although the moste of the latine writers thinke Clemens was the 2. after Peter and Hierome tooke this opinion from Eusebius and Eusebius as him self confesseth from Irenaeus But none of them reckoned Cletus in this number which Dammasus Pletina Onuphrius and others doe So intricate and doubtfull is also the verie personall succession of these Bishoppes and yet all these 3. later writers agréeing with these thrée auntiente Fathers that Clemens did not succéede Peter and all these thrée Fathers speaking also of Clemens workes and mentioning this his notable Epistle to the Corinthians which we haue not and not mentioning any such works as are now thrust vpoÌ„ vs in ClemeÌ„s name it is a manifest argumeÌ„t that the Bishops of Rome that now are and long haue bin haue altered the tradition that their predecessor Clement heere alleadged and haue thrust out the true Clement and brought in a false and conterfeit Clement and so though they could agrée vpon the persons to be successors yet haue they agayne broken the plea of this succession that is héere vrged by Irenaeus Neither doth Irenaeus in pleading on this succession of these 12. Bishops whome our aduersaries make 13. reckon Peter or Paul themselues to haue bin in the number of the Bishops as all our aduersaries doe and the Popes make their chéefest crake thereon that Peter and Paule were the first Byshops there but onely saith Irenaeus The Church of Rome was founded and constituted of them as in the end of the same chap. he saith the Church of Ephesus was founded by S. Paul And yet these words also cannot be simplie vnderstood For albeit Paul was more among them euen by the manifest tradition of the scripture which both Clement Irenaeus héere do pleade vpon then can stand with any trueth that Peter had such continuance there as Paul had yet was the church founded and constituted at Rome before not only Paul did come among them but before he wrote his Epistle to them Neuerthelesse it may in some sense be safelie sayde that when as S. Paul came to Rome and founde the Church there neither such in multitude neither such in ripenesse of knowledge as the same went of them and as he hoped of them when he wrot vntothem Rom. 1. ver 8. Your faith is published throughout all the world and yet at S. Paules first comming to them they were such a slender and especially so rawe a company as appeareth Act â—8 Yet sith the text testifieth ver 30 31. And
then possesse the Churches as the lawe commandeth With which confutation when he had stopped his mouth hee sayde that hee maruelled at Apollinaris that so impudently resisted the trueth when as he knewe well enough that the famous Damasus auouched that God the word did take vpon him our whole nature to whome he alwayes taught the contrary For sayth he thou depriuest our mindes of saluation which accusation if it be false then deny thou now this impe of thy newfanglenesse and receiue the doctrine of Damasus and obteine the diuine Churches Thus did the most wise Flauian allay their boldnes by the trueth of his speech But Meletius of all men the mildest sweetely and gentlie calling Paulinus sayde because the Lorde of this flocke hath set me also ouer the custodie of the sheepe and other are committed vnto thee sith there is a community of godlines among the sheepe let vs freendly ioyne our foldes and let go the contention of Mastership and attend in common to the sheepe that go in common in the pastures But if the seate itself doe stoppe the concord I also will endeuour to remooue this contention Let vs set I pray you in the seate the booke of the diuine gospell and let vs either of vs sitte together on eyther side it And if so be that I shall dye before thee be thou O freend alone the Sheepes master But if this shall happen to thee before me then will I to my ability take vpon me the care of the flock When as Paulinus allowed not these his sweete and gentle speeches the Duke deciding the cause commended the Churches to Meletius the great But Paulinus reteyned the mastership or remained bishop of these Sheepe that had long before deuided themselues Here agayne is another notable story of another Meletius where moe in one city tooke vpon them according to their factions to be bishops and what offer was made to appease the strife of two at one time to haue ruled together vntill the decease of the one or the other and how in the end it was determined vnto one Thus much to this most reuerend and learned mans aunsweres to Epiphanius for the superioritie of one bishop in one citie The residue of his argumentes because they are chéefely on the sentences taken from Ierome Chrisostome Theophilact and Theodorete whose sentences we haue before at large perused I will héere for this time passe them ouer saue that which he sayth of Cyprian as yet vntouched And whereas Cyprian sayth he not in one place calleth the bishops successors of the Apostles whose authority is from God and if we take it so as though by the very commaundement of God these Bishops are the same that in time past were the Apostles the thing it self doth confute that seeing there was alwaies a certaine portion assigned to euerye Bishop But the Apostles by the direction of the spirite of God though not confusedlie didde exercise their Ministery throughout the whole world The meaning of Cyprian is plaine without cauiling as the like saying of many other the auncient fathers that bishops are the successors of the Apostles bicause they succéeded both in the places Churches by the Apostles fownded and in the chiefest dignity of the Churches orders as in their times the function of the Apostles was As the Magdeburgēses note Cent. 3. cap. 6. tit de ratione gubernandi pag. 150. The firste and cheefest authority belonged to the Bishops whome also Cyprian lib. 3. Epistola 14. calleth Praepositors placed ouer the residue who in gouernment sustayned the chiefest parte of the Ecclesiasticall administration After them the next in dignity belonged to the Priestes or Elders and the third to the Deacons And that Bishoppes were then aboue the Priestes or Pastorall Elders is apparant by Cyprians owne wordes I haue long helde my patience moste deare bretheren as though our bashfull silence should help to quietnesse But when immoderate and abrupt presumption by the rashnes thereof shall attempt to disturbe the honor of the Martyrs and shamefastnesse of the Confessors and tranquillity of the whole people I must no longer hold my peace For what daunger of the offense of the Lord ought we not to feare when as some of the Priestes or Elders neyther mindefull of the Gospell nor of their place no nor thinking of the Lords iudgements to come neither that now the Bishop is placed ouer them do with contumely and contempt of him that is placed ouer them claime the whole to themselues which thing was neuer done at all vnder the auncestors Yea and would to God that casting flatte downe the saluation of our brethren they woulde not challenge all thinges to them selues I can dissemble and beare the reproches of our Bishoprike as I haue still dissembled and borne them But now there is no place of dissembling whē as our brotherhoode is deceaued by some of you who while without meanes of restoring the saluation they desire to be plausible they rather hinder such as are fallen c. Whereby as it plainely appeareth that the Pastorall Elders were inferiour to bishops so euen then there were of the Cleargie some Priests or Elders that enuied and slaundered this their B. Superiority and woulde haue had the dealing as far forth as they in restoring the poenitents and in all thinges equall authority to the bishoppes Which thing by Cyprians iudgement how plausible a shew of reformation soeuer it had was very offensiue vnto God and neuer before attempted of the Ministers And so consequentlie this superioritye of Bish. placed ouer the Priestes or Pastorall Elders had continued euen from the Apostles times And thus might they well of him bee called the successors of the apostles Not that Cyprian ment that there was no difference betwéene the Bishops and the Apostles And therefore this is a manifest mistaking to say If wee take it so as though by the very commaundement of God these Bishops are the same that in times past the Apostles the thing it selfe dooth refute that seeing there was alwaies a certaine portion assigned to euery Bishoppe But the Apostles by the direction of the spirite of God thoughe not confusedlye didde exercise their Ministerye throughout the whole world Although héerein and in other poyntes moe the Apostles were distinguished from and aboue Bishops yet might they also be Bishoppes well inough For as this Learned man saith they did it not confusedlye so their charge to goe into all the world and preache the Gospell vnto all nations was not so that euery one of them shoulde trauell ouer all the world and preach vnto al nations But that by the world being name◠per fynecdochen the whole for the parts and that among them all some héere and some there by the direction indéed of the spirit of GOD they dispersed themselues at length in diuerse parts of the world And there also diuerse of them did settle themselues so long as they liued
consented vpon to be done And it is one thing to doe or how to doe the things that are consented vpon to bée done and another thing to consent that such things should be done For the Churches regiment in these matters consisteth most in the consent as heere is sayde to authorize them to bee done and the Bishoppes or the Pastors regiment in the authoritie of dooing or executing of them But for the consent of them to be done what is this that they call here a consent of his householde seruants Is it requisite that expresse consent be had of all those that are Christs householde seruants that is to saie of euerie particular person in the Church What if it séeme otherwise to some one or few that will giue no consent thereto but dissent Doth this cut off the Churches regiment No. For our Brethren to proue that all thinges must be done with the Churches consent alleadge this sentence If two of you consent vpon earth vpon anie matter whatsoeuer yee shall aske it shall be graunted you of my Father which is in heauen And must this consent then of the regiment of the Church be contracted to anie two of the householde seruants though the most part of all the other that bee no lesse seruants and faithfull seruants of the Lordes household doe dissent from them But wherefore doe our Brethren alleage this sentence to this matter To confirme their regiment in the Church being in comparison but two to two thousand that haue consented to the orders of the Churches regiment now established and they dissent from our consent herein Indéede were it matter of faith in doctrine and substance of religion or anie thing alreadie prescribed not onely the consent of two and the dissent of one is better than the consent of all the rest in errour as wee alleadge Gerson and Panormitane against the Papists when they boast of consent and Councels against the manifest truth of Gods word but when wee all therein agrée with full consent against all the errours and superstitions of the Papists and yet in some matters of Ceremonies of their owne nature indifferent and of those pointes in the Churches regiment that concerne comelinesse order and edification some seruants of the householde dissent from other some whether is it better that many and almost all and the most experient and that in matters of regiment and counted as learned as anie of the other and the chiefest also in authoritie yea the Prince also hauing the supreame authoritie and that in the publyke regiment of Ecclesiasticall matters shoulde giue place to two or three or to a few persons dissenting or that these fewe shoulde leaue their dissention giue place and consent to the greater and better parte of the companie And will God graunt the requests consented vppon by two or thrée and not their requestes consented vppon by so manye thousandes when they are also gathered in the name of Christe as not onelie the people are in our publik praiers but also all the estates of the whole realme and chiefe partes of the Church of England all which haue often bene assembled and giuen alredy their consent to the establishment of this forme of the Churches regiment that we haue And therefore this promise of our Sauiour Christ if it may be drawen to matters of publike Ecclesiasticall regiment doth more and more confirme vs in our forme established that God approues it and was in the middest of them that consented on it and is still in the middest of our assemblies gathered in his name when we direct our actions according therevnto And now seeing that our Sauiour Christ hath neither authorized nor promised to blesse anie other forme of regiment than that which consisteth of the consent and gathering together of his seruants in his name we holde vs content with this simplicitie and therefore we are bolde to saie that God hath promised to blesse and as we haue found the experience if we haue grace in thankfulnesse to acknowledge his manifolde blessings hath diuerse wayes alredie blessed our forme of regiment which with such consent and gathering together of his seruants in his name is established And our brethren haue not to be ouerbolde but rather to feare bethinke thēselues how they gather themselues in consent and consort against this authorized form of regiment least their gathering together bréed a banding in factions of themselues to dissipate the vnitie of the Church to make scismes amongest vs. And nowe where our Brethren conclude this Section saying And therefore wee are bolde to saie that the authoritie of a pastor in publike regiment or discipline separate from others is nothing at all I will be bolde also to saie thus much that it is nothing at all against our pastors authoritie in publik regiment or discipline For as they haue described it he hath none such giuen him nor exerciseth anie such by anie authoritie in this Realme established that is separate from others that is to saie as before our Brethren haue expounded their meaning a Monarchiall authoritie or sole absolute gouernment But that is referred peculiarlie to our Sauior Christ onelie 1. Tim. 6. v. 7. Iude. 4. Otherwise if they meane not such authoritie I dare be bold again to saie thus much that not onlie this exception of Christs Monarchical or sole absolute authoritie is alleaged here in vaine is nothing at all vnto the abridging of the Bishop or Pastors authoritie but that also in manner and matter afore rehearsed a Bishoppe or Pastor hath a greate authoritie separated by himselfe as the foresayde examples and preceptes to Timothie haue declared Let vs then see what is his authoritie ioyned with others first who are so ioyned in Commission with him that without their consent hee can doo nothing We saie therefore that the authoritie of Christ is lefte vnto his whole Church and so to euerie Church that none maye chalenge Episcopall or Metropoliticall authoritie as it is with vs at this day ouer other without great tyrannie and manifest iniurie That the Pastor or the Bishop can doo nothing by his authoritie in the gouernment of the Church without the consent of others ioyned in commission with him for euerie particular act that he must doo our brethren haue not yet proued Yea wee haue shewed the cleane contrarie both in making Ministers and in admitting hearing iudging and determining of their caused by their owne authoritie without anie ioyned in commission with them Not that they did all thinges alone but vsed the counsell and consent of others and perhaps of the whole Churches but that they were not ioyned in cōmission with them nor were their equals in the authoritie of those doings Neither is this conclusion better than the antecedent We saie therfore that the authoritie of Christ is left vnto his whole Church and so to euerie Church c. For my parte I dare not bee thus bolde to affirme
be interpreted both for ciuil Magistrares in the church and also for Bishops and Pastors that are Teachers or for who-soeuer hath any rule and Gouernment committed to him to dee it heedefully and with carefulnesse Nowe vpon these his bare supposall or thinking and on his onely auouching that it can bée interpreted no otherwise which must easily and without any absurdity may bée vnderstood for diuers other Caluine concludeth that therefore euery Churche from the beginning hadde her senate enrolled of Godly graue and holy men that had the iurisdiction of correcting vices Whereas Saint Paule mentioneth no such thing neither in these places nor in any other Neither is there any likelihood that it was in euery Church if it were in some or in any nor Danaeus him-selfe dare goe so farre as to euery Churche but to some Churches Danaeus confesseth that from the beginning there were in-déede pastorall Elders in euery Church And he alleageth a reason saying Cap. 10. For the former and cheefer care was in the Churches that the word of God should be preached And therefore as pastors Preachers should bee chosen The 2. kinde of Elders hee meaneth these Elders nowe in Question was wont to be appointed in euery greater City only wherein there was a large and populous Church and a great number of the faythfull which is cleane contrary both to Caluine and to our Brethren in this Learned discourse that woulde haue these Elders in euerie church and Congregation And much lâ—sse doth this appeare that it was in euery Church euen from the very beginning thereof The Apostles themselues had not the office of Deacons no not in Hierusalem the Mother Church of all from the beginning But in continuaunce the same was added as the number increasing there grewe neede of them But Caluine proceeding on this conclusion saith that nowe it was not an order of one age meaning it was of more then one And Seculum an age is commonly vnderstoode for an hundreth yeares As though it left not of in so short a space and hereupon he puts him-selfe for proofe to the declaration of the experience But what time or whether any mofull ages or howe many he him-selfe declareth not but leaneth vs to search But for that we haue already searched wee can-not hear so much as of any one age Age nay nor one yeare nor one Moneth nor one wéeke nor one day nor one houre nor one moment eyther of anie one such Senate or but of one such maÌ„ for any certainty that we haue hetherto founde But in all the experience that our Brethren hetherto haue declared we haue founde eyther playne proofe or farre more probalilitie that all those whome they haue alleaged were such Elders as withall were Ministers of the Worde And yet if all this that Caluine vpon his bare thinking runneth on withall coulde be auouched it were not able to bear out his final conclusion for these his supposed Elders saying Therefore this office also of Gouernment is necessary for all ages Where indéede he might haue concluded much better that it is not necessary for all ages Yea although there had béene experience of some ages Churches or persons yet wanting a rule and commaundement for them what necessitie can or ought to be perpetually imposed on all Churches for them without a manifest oppression of our Christian liberty And therefore away with this Worde necessary except it bee construed in some gentle sence especially when as yet we haue not certainlie found in the experience of the Doctors and of the Fathers and of the historiographers any one age of the Church of Christe since nor in the Apostles age that had any such Ecclesiasticall Senate of Gouerning and not teaching Elders as they imagine and woulde obtrude vnto vs. And sith Caluine heere referreth that testimony of S Paule Ephesians 4. vers 11. to no other but to such as were teachers of the worde and S. Paule sheweth the reason why those giftes and offices were giuen to wit For the renewing â—f the Sayntes into the worke of the administration of the body of Christe vntill we all come into the vnity of fayth and of the knowledge of the Sonne of God into a perfect man and into the measure of a full ripe age that wee shoulde not nowe bee Children any longer which are caried away with euery blast of Doctrine but following the trueth in loue wee shoulde waxe strong by all thinges in him that is the heade to witte Christe in whome the whole body being coupled and compacted through out euery ioint of the Ministration according to the act in the measure of euery part maketh the encrease of the body to the edification of it selfe by loue Ephes. 4. If all this can bée done by the offices there cited of the which none haue perpetuity hereunto but these twain as our Brethren deuide them which may be also well contracted vnto one Pastors and Doctors either our Gouerning Elders that our Brethren pleade for must bee included within these and then can they not bee such as they pleade for for they woulde haue them neither Pastors and Doctors but a distinguished office from them both and not medling with teaching which is the cheefest thing in Pastors and Doctors or else there is no necessity of their perpetuity nor of necessary helping to the accomplishment of these so necessary endes If they replie that the Deacons neither be there mentioned and yet they be perpetuall and helping hereunto albeit we shall God willing hereafter sée in their more proper treatise howe they are perpetuall and necessary and how not yet what letteth but that as at the very first erection of them they were not excluded from teaching and preaching example Steuen and Philip. Neither can this shift serue to say that Philip besides was Euangelist except they shew the like also for Steuen And why then may not Deecons be comprehended in S. Pauls partition Eph. 4. well ynough and so Gouernors Interpreters Healers Helpers speakers with diuerse languages which might bee all teachers saue onely these not teaching but gouerning Ecclesiasticall Elders Whose office as implying a contradiction of teaching and not teaching is not compatible with the other offices And if as Danaeus here sayth the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gouernaunce that the Apostle vseth Rom. 12. bee there generall howe is it then restrayned to such a proper kinde of Ecclesiasticall Gouernment of Elders not teachers more than of teaching elders or more then of Deacons And if Paule as Danaeus saith vse the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these gouernors which is either proper to Deacons or taken generally for the Ministery why may it not better comprehend the pastors and teachers which ordinarily are called Ministers then these gouerning elders that are nor teachers The next proof out of the scripture that Danaeus citeth after his former allegation of Hierome ad Rusticum for the imitation of the Iewes Synedrion
is decreed amongst themselues that must be called the determination of the whole Synode I meruell that our Bretheren shamed nor feared not to stuffe their learned discourse with so many manifest vntrueths It is most euident that nothing is or can bee decreed in the name of the whole Synodes determination without the whole Synode comprehending at least the greatest number for the whole haue decreed and determined the same So that say they no man must bee suffered to speake any thing agaynst it bee it neuer so reasonable or agreable to the worde of God This is another most great and manifest vntrueth sclaunderous to the Bishoppes and reproachfull to the whole Conuocation There is none of the house but that may in any matter that is propounded to bee debated vppon yea any other though not of the house being knowne to be a reuerent godly wise and learned person either of the Ministerie yea in some cases though he were not any Ecclesiasticall person yet might he also bee freely admitted according to the auncient Canons to speake before the house in such sorte and manner as the order of the house requireth for those that bee or should bee learned men to speake their minde in the Latine tongue for feare some young Sir Iohn lacke latine would bee ouer busie and so to reason freely pro contra obseruing alwaies that modestie and reuerence which beseemeth the assemblie of graue and learned men And in this maner many haue propounded and reasoned vpon diuers matters as those that are auncients in the Conuocations heretofore can witnesse Yea saye they whosoeuer will not subscribe to all such thinges as they decree must bee excluded out of the Conuocation as was practised and threatned in the Conuocation at the foresayde Parliament vnto diuers godly and learned Preachers that offered to speake agaynst diuers grosse and palpable errors that had escaped the Bishops Our Bretheren hauing so often broken the squire of trueth in these matters doe here waxe bold to rappe out vntrueths now by huddles What one Preacher hath bene excluded out of the Conuocation for this that he would not subscribe to all such thinges as the Bishoppes among themselues haue decreed Or can they bring any instance but of such one threat made vnto them And albeit a threat differeth from the putting it in practise yet this also is a notorious sclaunder There was no such thing either practised or threatned at any tyme in our Conuocations namely at that tyme they mention which I remember well and so doe many others when some speaking in English began to bee ouer busie and to vse disordered behauiour with vnreuerent termes they were by the Prolocutor as moderator commaunded to silence or els to departe and not to disturbe the house nor alter the lawdable orders thereof except they would and that in seemely modestie speake in Latine which these godly and learned Preachers that our Bretheren commende liked not to doe Neuerthelesse other being indeede godly and learned Preachers did very reuerently and with great learning discusse those matters And so with generall consent either of all or which sufficed of the most and best parte those Articles were condescended vpon and approoued for good and sound doctrine And so I hope will stand for any thing that our Bretheren or any other shall euer bee able to say agaynst them As for any and much lesse diuers grosse and palpable errours that escaped the Bishops I remember none nor can learne of any The Decrees conteyned in the articles aforesayd are published to the open viewe of of euery man if our Bretheren as yet can burthen them with any grosse or palpable errour or with any errour at all though not grosse nor palpable or but with apparance or suspition of errour it were worth the hearing But if there bee no such errour in them who are then worthie the punishing or at least worthie to acknowledge with repentaunce and reuoking this so great a sclaunder For it toucheth not our Bishoppes and the Conuocation onely but béeing established also as is aforesayde by act of Parliament and so the professed doctrine of all the Realme and Church of England how are wee not all hereby defaced to maynteyne grosse and palpable errours and that in no small poynts of doctrine If Papistes had sayd this it had bene lesse meruell which hate our doctrine and count it stuffe full of errours and heresies too But they neuer were nor are nor euer shall bée God willing able to prooue that we mainteyne any one errour in any one article of doctrine but agree in all the substance of Religion with the true and syncere worde of God Yea our Bretheren their selues bearing vs witnesse who in the Preface of this learned discourse confesse that for the substance of Religion it is resolued and now publikly maynteyned for our true and holy faith How could this bee true if those articles namely these which here they note being matter of faith and publikely maynteyned and resolued by all the Church of England to bee true and holie were grosse and palpable errours But to shewe both vnto them and to all the worlde least the Papistes should take holde hereon when they heare of this our owne Bretherens accusation which will bee euen meate and drinke to them béeing glad to feede vppon such sclaunders that as wee are sounde GOD bée blessed for it in all other articles of doctrine so in these wee maynteyne no errour at all but a most sure and syncere trueth let vs come to the viewe of these two Articles that here they mention for example As for the distinction saye they of Canonicall and Apocryphall bookes Although this bee a matter wherein good and godly Fathers haue had some difference yet for our Bishoppes and Conuocations decree thereon I see not how our Bretheren shall bee able to finde that wee holde any error in that matter It is the sixth Article the wordes whereof are these Holy Scripture conteyneth all things necessarie to saluation so that whatsoeuer is not read therein nor may bee proued thereby is not to be required of any man that it should bee beleeued as an article of the faith or bee thought requisite or necessarie to saluation In the name of the holy Scripture wee doe vnderstand those canonicall bookes of the old and newe Testament of whose authoritie was neuer any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leuiticus Numeri Deuteronomie Iosue Iudges Ruth The first booke of Samuell The 2. booke of Samuell The first booke of Kings The 2. book of Kings The 1. booke of Chroni The 2. booke of Chroni The 1. booke of Esdras The 2. booke of Esdras The booke of Hester The booke of Iob. The Psalmes The Prouerbes Ecclesiast or preacher Cantica or songs of Sal. 4. Prophets the greater 12. Prophets the lesse And the other bookes as Ierome
50. lib. 5. de ciuit dei cap. 24. How highly good princes esteeme the seruice of God Euâ—eb in li. de vita Constant The King seruing the Churches commoditie The greateâ—â— honor of Princes Our Br pretence of honoring God our Father and seruing to the commoditie of the Church our mother How the Papists vsed these pretenses that our Brethren do A Prince may bee Gods child and yet supreme gouernor The Prophecie of Esay 49. The learned disc pa. 143.144 145. Esai 49.23 Psa. 2.10.11 1. Tim. 2.12 Bridges All these 3. cited testimonies make also against theÌ„ The Papists abuse of this testimonie of Esay Esay 49. The wordes of Esay not spoken so much to fore-tell of Princes abasing them vnder the church as of gouerning it A third part of this testimonie left out whereto the other parts be referred Cal. exposition of the testimonie of Esay The duetie of Princes aboue al other Christians Psalm 2.10 The papists mis. vnderstanding of this place The Christian Princes nourishing of the Church The Princes seruice Psal. 2. Our Br. â— testimonie Psa. 2.10.11 Our Br. that promised to treate of Princes gouerning are nowe all in Princes obeying Our Br. wrong appliyng this testimonie Psalm 2. Psalm 2. How all the Cleargy are inferior to the Prince Aug. in epis 50. ad Bonifacium How the K. serueth God as a man howe as a king The example of the Kinges seruice The seruice that none can do but Princes The Christian Princes supremacie in Eccl. matters The wise christian Prince may aswell giue aduice to his Clergie as take aduice of them Musculus in 2. Psal. Why Princes are most especially called vpon Marloratus in psal 2. The benefits by Princes 1. Tim. 2 In what matters Princes serue the Lord Our Br. third testimonie out of 1. Tim. 2. for the restraynt of the Princes supremacie The Princes authoritie stretcheth further than to protection 1. Tim. 2. Caluin in 1. Tim. 2. The benefites that we haue by the Princes ministerie Why wee should pray for Princes of whome we haue not these benefites The Princes office How hardly we may leade a godly life vnder persecutors Our br renew their old defacing of the Princes authority The excellent benefit that we receaue by a godly prince In the worde godlines S. Paule vnderstandeth the worship of God The Princes duty before all things to set foorth true religion The peaceable quiet life that our Bre. graunt we haue by Princes Our Bre. here confute their former saying Pag 9. Our Bre. sâ—t not foorth the best parts of the benefites by a godly Prince The benefites that we receiue from God by her maiesty Beza in Christ confesse ca 5. act 44. The chiefest office of Christian Magistrates The learned disc pag. 145. Bridges Our Br conclusion better then all their premisses The doubtfull reâ—â—â—eaâ—e of our Bâ—eâ—hrens speeches Our Bre. our graunt to the priâ—ce Princes the meanes to sâ—luatioâ— 1. Sam. 2 30â— The pitch of the controuersie betweene vs concerning this question Thâ— difference betweene vs. How the Prince is a nurse Our Brethrens similitude of a nurse against them The learned disc pag. 145. The Epilogue of this learned disc Bridges Our Brethrens Epilogue of this learned discourse Our Brethrens perswasion that this their forme is agreeable to Gods word We depend not on our Brethrens perswasion but on their proues Our Brethrens perswasion of our Bishops and most of the Clergie Our Br. perswasion of this forme Our bre their selues not perswaded of this forme but dissenting froÌ„ it Our bre condemning all ministers disagreeing from them to be vnfaithfull Our bre begin to shrinke in their perswasion agreeable form â—o gods word Agreeabl or disagreeable to gods word What our Br. say they are able to prooue consenting with the example of the primitiue church What they meane by the primitiue Church Euery exaÌ„ple neither inferreth a rule nor generall practise Our Br. warie speeches Why our Br. doe thus now in the end restrayne their speeches Agreeable and consenting are not the same Our Br. dissent and disagreeablenes Our Br. forme not coÌ„senting with the Primitiue church Our Brethren can shewe no example in the Primi Church for the most of their chiefest positions Our Bretheren say they are able to proue it It had bin better if thei could haue sayd they haue proued it Our Br. abilitie of proofe A token of grace not to boast they haue done that they haue not done How our Brethren haue builded on the foundation of the Scripture Our Bre. promise to set forth the auncient Fathers of these things What our Bretheren haue performed What our Br. shall do if they shall truly performe this promise Doctors Bishops and Pastors Consistorie of Elders Math. 18. Deacons The godly fathers agaynst our Bretheren in all these things The learned disc pag. 146. Our Br. protestation Our Br. protestation of the causes of this learned discourse Bridges The maner of our Br. protestation Our Br. protesting for all the faitâ—full ministers Diuers of our bretheren misliking these desiâ—es in whose names this protestation is made The varietie vncerteyntie of our br desires A more warie protestation had bin better Why our br conclude with so solemne a protestation What our Br. seeke They protest that they seeke not their own profite c. Our br seeke rather their owne and others hurt Our br are instruments to other Our Br. wrong seeking of Gods glorie his Churches profite How Gods glorie truth is defaced hereby How the Church is hindered by this our br seeking Psal. 124. True way of reformation How our Br. should indeed seeke Gods glorie and the Churches profite Psal. 126. The true way of reformation Our Br. maner of putting their forme in writing is not the tâ—ue way of reformatioÌ„ Discharge of conscience The discharge of conscience or rather charge thereof Seeking meanes that this form may take place The moouing them that be in authoritie to put it in practise Daungerous meanes Offring vp bookes to the Parliament Good successe Oâ—r Brethrens offring vp their Pamphlets euery ParliameÌ„t do therein coÌ„trary to their own principles The Parliament about these matters Our Brethrens words pa. 117. agaynst the Parliament all that are no Pastors How the Parliament may râ—iect all their Pamphlets The Parliament not without the Prince These matters to be rather debated in the Conuocation than in the Paâ—liament Clergie men to determine Clergie matters The Parliaments determining without the Prince These matters alreadie determined and by the ParliameÌ„t ratified Ours and our brthrens disputation Our readines to approue these matters being ordâ—â—lie called thereto neuer so often The euent of all disputation which our brethren refâ—se except their selues be dâ—â—â—â—miners of these matters The 〈…〉 shoâ—ld take place Our br desire of this or the like The learned disc pag. 147. Bridges The cause why this desired forme is not to be receaued The vttermost of their desires Our brethrens conclusion of their desires that either this or the like forme should be receaued If it suffise to receaue the like then there is no necessitie of this forme What is ment by the like forme It is not hurtfull that all churches forms of gouernment be not like In substance of doctrine they must bee all one The seeing iudging the vttermost of our br desires Aduersaries of Gods truth Our brethrens grecuous slandering of their brethren to be the aduersaries of Gods truth This learned discourse begun continued and concluded in foule language Our answer to this foule sclander 10.8 How manie besides vs this sclander toucheth Hinderance of our br proceedings Who are the aduersaries of Gods truth Our hinderaÌ„ce of our br proceedings in this forme What dâ—formed confusion among vs this forme of reformation would breede Deformed refomation The French and Belgike churches Deut. 22.10 Our bretherens publike testimoniall Our brethrens pretense onlie tâ— cleere themselue from sclander Our brethrens publike testimoniall The disagreement of our br testimonials Our brethrens intendment for the posteritie Knowledg and sestification of the truth The posteritie can knowe no certain true forme by this Learned Discourse An vncertaine conclusion The vncertaine conclusion of al our Brethr. desires Our Brethr. disordred speeches against our forme of Ecclesiastical gouern Disorder a speeches Abuses disordering good forms and orders Our Brethr. forme not grounded on Gods worde Reasons taken out of Poperie Our Brethr. receiuing from the Papistes their popish arguments for their Pastors gouernmeÌ„t Example of contradiction How our Brethren would noâ—sle vp their children in contradiction Our Brethrens accusation of our godly fathers Our Brethr. accusation of their godly fathers Our godly fathers neglect of this forme and of noâ—sling vp their childreÌ„ in these contradictions Our fathers â—eglect of this â—oâ—me Our Brethr. preiudice by their godly fathers neglect Our Brethr. conclusion with prayer Pag. 212. Pag. 700. Pag. 747. Pag. 844.
exhorteth be diligent in his exhortation but only this in briefe or he that exhorteth in exhortation yet though these words be not named they are intended or at least they are not coÌ„trary to the meaning of the Text. What is this to the purpose Doth that warrant you not only to Paraphrast thus largely on the Text in a distinguished letter where no such words are perhaps no such meaning but so expresly to auâ—uch of the Doctors office that in this place it is distinguished from other offices namely from the office of Pastors no such distinction or officers names either exhorters or teachers being there so much as named If ye say although neither these words Let him atteÌ„d nor let him be diligeÌ„t be named in the text but either they or some like words vnderstood yet are these words named there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he that exhorteth in exhortatioÌ„ they follow immediatly vpoÌ„ the other words They do so But how chaunce ye interprete it not Let him that is an Exhorter c. mought ye not as-wel haue said so as to say Let him that is a Teacher yet he that Exhorteth is an Exhorter in respect of the action of exhortation so is he that teacheth I graunt a Teacher in yâ— action wherein he teacheth Yet as the action of exhorting giueth not to the exhorter a proper ordinary denomination as by a distinguished office to be called an exhorter more then of his rebuking a rebuker of his admonishing an admonisher of his applying an applyer of his comforting a comforter of his perswading or disswading a perswader or disswader By all which tearmes hee may bee well called in respect of the partes and actions of his office so no more doth it follow that he that teacheth true doctrine should be named a Teacher as by a peculiar office distinguished from an exhorter more thaÌ„ he that confuteth false doctrine should be called by a distinguished office a Confuter And yet he is a confuter in that action no lesse if not more distinguished from teaching true doctrine than exhorting to imbrace true Doctrine or godlye life is distinguished from Teaching And although Iunius do translate the Syriake thus Et est qui Doctor est in doctrina sua est qui Exhortator est in exhortatione sua And he that is a Doctor is in his doctrine he that is an Exhorter is in his exhortatioÌ„ At which translation I doe some what muse yet doth not Iunius so exactly separate these as distinguished offices but expoundes these wordes thus He that hath a singuler aptnesse and dexterity in executing these gifts Notwithstanding neither he nor you can inferre ther-vpon that he that teacheth is alwayes a distinguished officer from an exhorter anie more then hee that exhorteth is alwaies a distinguished officer from a Teacher And least of al can ye rightly conclude heeron that a Teacher is distinguished from the other offices and namely froÌ„ the office of Pastors For what is a Pastor but a féeder and what is more his feeding then his teaching Saue that as Musculus noted well before Pastor is a Metaphorical and vnproper terme and the proper terme is Doctor or Teacher But say you exhorting is a principall parte of a Pastors office not necessarily required in a Teacher That exhorting is a principall part of a Pastors office I assent albeit the principall part is that whereof he hath his name Pastor that principally is teaching though the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betoken also a Gouernour But now if exhortation be a principal part of a Pastors office theÌ„ is it but a part though a principal part and not a whole seueral and distinguished office by it self And if exhorting be but a part why may not Teaching be another part also and not a full seuerall and distinguished office by it selfe as exhorting is Yea if we shall go thus precisele to worke with all the giftes that the Apostle héere setteth downe and of euery of them make distinguished offices and seueral officers we should not onely racke and hale S. Paules both meaning and wordes cleane from his purpose but bring in more offices and officers then these our Learned discoursers woulde erecte and make them still speake one contrary to another about these offices Doth the Note héereon in the English Geneua Testament make suche distinguished offices of all héere mentioned Doth it not say by prophesiyng heere hee meaneth preaching and teaching and yet yee see the Apostle setteth them downe distinctlie First Prophecy then office Deconship or Ministery then teaching then exhorting then distributing then ruling and then shewing mercy And saith the Geneua Note by office or ministery all such offices as appertayne to the Church as Elders Deacons c. And yet is euery one of these by the Apostle set down distinctly by it selfe distinguished from that which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 office Ministery or Deaconship Yea where he speaketh héere firste of prophesying saying VVhether in Prophesying according to the proportion of Faith the Geneua Note saith By faith he meaneth the knowledge of God in Christe with the giftes of the holy Ghost And yet S. Paule 1. Cor. 12. saith To one is giuen by the spirit the word of wisdome to an-other the word of knowledge by the same spirit to an-other is giuen faith by the same spirit As therefore it can-not necessarily be inferred that bicause they were all seuerall and distinguished giftes of the spirite of God they were seuerall and distinguished offices and so to continue perpetually seuerall distinguished offices in the Church the gifts of wisedome knowledge faith c No more can we necessarily inferre it of these two giftes Teaching and exhorting that they must néedes be in the Church seuerall distinguished offices And as we haue séene the iudgement of the auncient fathers so it shall not be amisse to consider withall the iudgement of the moste famous late writers for this point The Historiographers of Magdeburge noting the Primitiue Churches order for the vse of these offices in the Apostles times to say Prophetes Euangelistes Pastors and Doctors did not make certaine degrees of persons in the Ecclesiasticall regiment but eyther they seeme to be numbred among the Apostles and their fellowes or among the Presbyters or the Deacons With what moderation Calvine distinguisheth the gift of teaching of exhorting into 2. offices we haue somewhat already heard He that is ordeyned a Minister saith hee let him exercise his gifte in ministring Neither let him thinke that hee was taken into the degree for himselfe but for others As though he should say let him fulfill his office by ministring truely that hee may aunswere to his title euen as straightwaies vnto Doctors he commendeth vnder the name of doctrin whole or sownde edification in this sense he that excelleth in doctrine Lette him knowe the end thereof is that the