and Christ himselfe are mocked From this discourse of Discipline besides the nature of it appears 1. The weight of it binding to wrath or loosing from it retaining or remitting sins opening the kingdome of heaven to the penitent or shutting it against the impenitent casting out of the commonion of the faithfull cutting off from the body of Christ delivering over to Satan or readmission into the communion of the faithfull reimplanting into the body of Christ rescue from their subjection to Satan and so as all this done here upon earth where rightly administred is confirmed in heaven 2. The necessity of it 1. Standing upon so cleare a precept and institution of Christ therefore being a Gospel ordinance unchangeable 2. Being so maine a part of the visible kingdome of Christ as Mediator 3. From the ends of it for reclaiming and gaining of offending brethren from deterring others from the like offences for purging out that old leaven which might infect the whole lump for vindicating the honour of Christ and the holy profession of the Gospel and for preventing the wrath of God which might justly fall upon the Church if they should suffer his Covenant and the Seale thereof to be prophaned by notorious and obstinate offenders CHAP. IV. The third Instruction To the people of the Church it belongs by divine right to chuse their Officers THat Christ hath appointed Officers in his Church for the administration of the Word Sacraments and Discipline we need not prove The confirmation of this Proposition that the choyce of Officers is the peoples right makes not a little for the due setling the Church For this I shall do three things 1. Point to the Scriptures teaching this truth 2. Adde some reasons according to Scripture 3. Give in the testimonies first of the Primitive then of the reformed Churches 1. For the Scriptures Acts 1.15 with 23. The Disciples go as farre as is possible for man to have an hand in chusing an Apostle who must have his commission immediately from God they appoint two and give forth lots Acts 6.3 4 5. The whole multitude chuse their Deacons and present them to the Apostles for Ordination Acts 14.23 It is said of Paul and Barnabas when they had ordained Elders to the Churches the word translated ordained signifies solemnely to appoint to office upon the peoples vote or choyce or suffrage So Stephen in his Treasure of the Greek tongue renders it to make or create by suffrage See Calvin and Beza afterwards 2. For reasons 1. The Officers are given for the good of the Church Ephes 4 11 12. therefore she may in a certaine and ordinary way procure them which yet in many cases she cannot do if she have not right to chuse them 2. They are given to the Church 1 Cor. 3.21 22. therefore she hath a right to call them to her selfe If she depended upon either Magistrate or Patron or any other for a right to call her Officers they were then rather given to them on whom she should so depend then to her 3. Otherwise the Church sc the company of Beseevers should be in a worse condition then any Society as to the setling of her selfe in her best state no people without rulers over them and Officers for their good but may settle such among themselves as the experience of all Common-wealths shews 4. In this choyce of the faithfull is laid the foundation of greater love betwixt the people and their Officers and so the ministry of the Officers becomes more fruitfull 5. The faithful are to hear the true Teachers to shun the false to try the spirits which imports 1. Morall ability for chusing 2. A right of chusing or applying themselves to the true Ministers add to these Christian practise and experience what faithfull soule makes any scruple of leaving a faithlesse and unedifying Minister at home to go abroad for enjoying a faithfull and edifying ministry which yet might not be allowed if Christians had not a right to chuse their own Officers 3. For testimonies 1. Of the ancient Church Cyprian who lived a great light of the Church about 240 yeares more or lesse after Christ is plentifull herein As in the Scripture testimonies it appears so in those times according to the Scriptures and so in the reformed Churches Ordination of Officers succeeded their Election Hence Cyprian to the Presbyters Deacons and all the people in the Ordination of ministers Most dear brethren we are alwayes wont to advise with you and to weigh the manners and merits of every one by Common Counsel Epist 33. according to Pamelius Edition at the beginning Cyprian to the people to avoid the faction of Felicissimus and five Presbyters siding with him speaking of them Epist 40. They mindfull of their conspiracy against my Episcopacy Episcopacy distinct from Presbytery had then place in the Church though of a far purer stamp then our Prelacy nay against your suffrage or Election by vote and the judgement of God renew their old opposition c. he justifies his own standing by the peoples choice of him to the same purpose upon the occasion he speaks Epist 55. Cyprian to Antonianus a brother about Cornelius chosen Bishop of Rome by the people and the ministery And Novatian seeking to make himselfe Bishop Cornelius is thus justified that he was made Bishop by the judgement of God and Christ by the Testimony of almost all the ministery by the vote or suffrage of the people then present c. Here was the ministers testimony but the choice the peoples Epist 52. the same Cornelius he justifies against Novatian and that with the concurrent judgement of a councel assembled upon the same ground the suffrage of the ministry and people Epist 67. Cyprian to the ministry of Spaine Cyprian with his fellow-Bishops assembled praiseth the ministry and people of Spaine that they had by lawful Election placed Sabinus and Felix in stead of Basilides and Martial lapsed Bishops we have here most pregnant testimonies and proofes of the peoples right in chusing They when they had met together read letters out of Spaine desiring their advice where in answer Cyprian with the rest of the Bishops first urging of how great 〈◊〉 it is that the minister or Bishop be holy he thus speaks further Wherefore it behoves that with full diligence and sincere tryall they be chosen to the ministery who are such as God may heare their Prayers Neither let the people flatter themselves as though they might be free from guilt communicating with a sinful minister or Bishop and affording their consent to the unjust and unlawfull Episcopacy or ministery of him that is set over them A little after Therefore the people obeying the Lords Commandments and fearing God ought to separate themselves from a sinful Church ruler neither mixe themselves at the sacrifices of a sacrilegious Priest forasmuch as they have the greatest power either of chusing the worthy Priests that was the language of those times for Bishops
those that are presented to the services of the Church not only is this to be required who are made fit for those ministeries by God but likewise that they may be acknowledged received and accounted such by the Churches their tryall is so to be ordered and carryed thorough that it may be knowne and throughly beheld by the whole Church to which any one is to serve who are to be received by them as given and sent of the Lord unto them who are to be refused by them as not given and sent by the Lord unto them And then he brings in that of Cyprian formerly mentioned Epist 68. Let these suffice for instance Object But the people are ignorant irreligious and many wayes unfit Answ 1. For their abilities in learning for their judgement in the highest and mysterious most points and the like who are to be chosen they are by learned Ministers where it may be to be tryed 2. There is a great use of the guidance and direction of able and approved Ministers for ordering the proceeding in the choice that it be done with due care and peaceablenesse 3. The People of the Church are not to be supposed ignorant irreligious c. they that are so are no true matter of the Church nor to be owned as formerly this hath been proved 〈◊〉 this very right and duty of the People addes a further proof because it belongs to them to chuse their officers therefore they must not be such a People and in all these testimonies we find them supposed of another stampe 4. Suppose that assistance of ministers cannot be had as in case God should enlighten with his truth a company of people in the midst of Rome might not they by divine charter settle among themselves a ministery In other cases when the helpe of ministers cannot be had the reasons formerly given especially the first second third and fifth will conclude the Peoples right without them Otherwise this would further ensue after a generall Apostacy as that of the Papacy though God should enlighten never so many People except withall he should enlighten some of their Priests there must be an impossibility of Church-Reformation 5. Though such a concurrence of ministers where it may be had is for the help of the Church as in the respects above named yet may they not devest her of this native right to put upon her any but whom she shall chuse and approve It is true to a wicked People no true matter of the Church a minister may be sent to preach the Gospel though they hate him so farre from chusing him but it is one thing to be a Preacher to a People another to be their Pastor and ruling elder in way of discipline Only the Saints visible combined are capable of Pastorall and disciplinary interest Quest How is this right of the people preserved to be judged by officers of their own chusing in the ordinary way of the Classis when the sentence shall be carried against an whole Congregation by officers of other Congregations never chosen by them how was it not fairlier preserved in the way of primitive Episcopacy All the people chusing the Bishop and all the Ministers Cyprian Epist 68. supr So Clemens for the Ministers Supr CHAP. V. The fourth Instruction Christ hath committed the power of Discipline not to the Officers alone but to the Church that is to the Officers and the brotherhood THere is in the Church of Christ a twofold power of Order Office The power of order ariseth from Church-fellowship and belongs to the brethren so joyned together The power of office ariseth from Commission for rule and belongeth to officers set over the brethren The power of Order is To be exercised by the brotherhood whilest yet without Officers and it is the power of chusing their Officers formerly spoken to To be exercised by the brotherhood together with the officers and it is the power of Discipline in * Or binding by Excommunication for which Admonition makes way withdrawing partly makes way for it partly followes upon it Binding by Admonition Withdrawing Excommunication Loosing or Absolution The power of Order is here taken in a sense very different from that School use where it is distingushed from jurisdiction or rather against it Admonition in case a Brother sinne scandalously Withdrawing in case he hear not the Admonition Excommunication in case of stubborne persisting in his sinne against the Admonition of the Church Excommunication exprest by Judging 1 Cor. 5. Putting away 1 Cor. 5. Taking away 1 Cor. 5. Purging out 1 Cor. 5. Delivering to Satan 1 Cor. 5. Stating among the Heathen Matth. 18.17 Loosing or Absolution in the Churches Forgiving Upon Repentance 2 Cor. 2.7 8. Comforting Upon Repentance 2 Cor. 2.7 8. Confirming her love Upon Repentance 2 Cor. 2.7 8. This power of Discipline is one of the Keyes of the Kingdome of Heaven The Key is twofold of Doctrine Discipline Luk. 11.52 and here the opening and shutting of the Key is the same with binding and loosing formerly Matth. 16.19 with Matth. 18.15 16 17 18. The power of discipline thus briefly declared we now come to confirme the instruction that not to the officers alone but to the Church it is committed that is the brotherhood with the officers 1. It belongs to the Church Matth. 18.17 but the Church never signifies the officers alone throughout the new Testament frequently the officers and brethren together as in the inscriptions of the Epistles to the Church at Corinth c. sometimes the people distinct from their officers when they were possessed of officers Acts 15.4 the Church there distinct from the Officers whether Apostles or Elders and this Church the brethren v. 22 23. so Rev. 1.20 the starres are the ministers and the candlesticks are the Churches before they were possessed of officers Acts 14.23 there is the Church as the candlestick before the candle be put into it If any man shall say that in Matth. 18.17 the Church signifies the officers alone in stead of proving he begs the question 2. The Apostle enjoyning the exercise of this power for Binding 1 Cor. 5. Loosing 2 Cor. 2. ascribes it to the brotherhood together with the officers First for Binding 1 Cor. 5. he writes to the whole Church 1. To the same here to whom he inscribes the Epistle but he inscribes it to all the Saints in Corinth with all in every place as comprehended in his salutation and concerned in the institutions of this Epistle though particularly sent to the Church at Corinth 2. The same who were puffed up when they should have mourned v. 2. are to be gathered together in the name and with the power of Christ Pauls spirit joyning with them though he was absent in body v. 4. to deliver such an one to Satan v. 5.3 The same whose glorying is rebuked the whole lump leavened v. 6. are to purge out that leaven v. 7. whence the Apostle digresseth from publick leaven the
Prophanation of the name of God as giving no apparant hopes of repentance let us hear the judgement of some the most approved and excellent Expositors Calvin upon the place thus This Confession was a Testimony of repentance that men may rightly offer themselves to baptisme the Confession of sins is required of them otherwise the whole action was nothing else but an idle toying furthermore it is to be observed that who are here spoken of were persons come to years who we know are not to be admitted promiscuously of the Church nor by baptisme to be entred into the body of Christ till they have first been tryed The same Calvin upon Acts 19.18 having witnessed of those there spoken of that they did indeed testify that they were throughly affected with the serious fear of God who did of their own accord confesse the crimes of their former life least by their dissembling they should inwardly nourish the wrath of God he addes concerning those who came to Johns baptisme that by the Confession of their sins they made profession that they were not feignedly entred into repentance Beza upon the same place viz. Matth. 3.6 thus They are said by the Jewes to confesse their sinnes who acknowledge themselves all manner of wayes to be sinners and seek for pardon from the mercy of God as Dan. 9.3 c. Hence it appeares saith he that John admitted none to his Baptisme but such as gave testimony that they seriously embraced the doctrine of the free remission of sinnes and such a like publique confession was required of the Catechumens in the ancient Church called by the name of Exomologesis Piscator in his observations upon Matth. 3. v. 6 8 10. speaks thus Baptisme is not to be applyed to any of yeares till he have first made confession of his sinnes and of his faith in Christ and further promise of an holy life all these did John require saith he of those that came to be baptized of him for the first it is cleare verse 6. for the second it is manifest out of the words of Paul Acts 19.4 where he saith John baptized with the baptisme of repentance saying to the people that they should beleeve upon him who was to come after John himselfe that is Christ Jesus Compare Acts 8.16 For the third it is evident from verse 8.10 of this third of Matth which is particularly declared and applyed to divers kinds of life Luke 3.10 c. Thus we see these excellent men judicious and sincere in their generation gather'd no such shuffing conclusions from the history of Johns baptism recorded in Scripture as many of ours are wont to gather who plead the numbers recorded by John as an argument that he did and we may receive into Church society all comers for further discovery here let us look into another Scripture concerning John and those received by him together with the judgements of those excellent and true hearted Divines upon the place the text of Scripture is Matth. 11.12 and it shewes how they were affected at least apparently who came in so great numbers to be baptized of John compare it with Luke 16.16 Piscator here It shewes the effect of Johns Doctrine to wit that many embraced that Doctrine with great zeale and so took the Kingdome of heaven as it were by force Beza The Kingdome of heaven suffereth violence They break into it as it were by a certaine force for this treasure of our heavenly father lies open as it were to all earnestly by every one to be laid hold upon which he might seeme formerly to have hid as it is unfolded Rom. 16.25 26. which compared with this text now in hand we are given to understand both how entrance into the Kingdome of heaven is offered us to wit by the preaching of the Gospel and how offerd it is received by us truly by force made upon our selves for beleeving and by the persevering heat of zeal Take it by force Beza againe They snatch it to themselves or they storme it a Metaphor taken from Tents or from some Castle which is stormed by enemies breaking into it So that fervent force of the spirit is signified by which the faithfull being transported are carried with earnest desire and endeavour unto eternal life Cabvin 1. There is no doubt but Christ commends the majesty of the Gospel upon this ground that it was sought after with the servent desire and endeavour of many for as God had raised up John to be the Horald of the kingdome of his Son so he put the efficacy of the spirit into his Doctrine that it should pierce into the hearts of men and should kindle that their heat he addes from these words of Christ we learne what is the true nature and manner of faith verily that men do not coldly and overly agree to God when he speakes to them but that with an ardent affection they aspire after him and do as it were by a violent endeavour break through Bucer The violent take it by force that is they who are so enflamed with desire of the kingdome that they cast life and all things behinde their backs so they may be made partakers of the Gospel and citizens of the kingdome of heaven then he refers this place to Luke 7.28 29. ads this people and these Publicans who neglecting all things received with greatest zeale the word of God first by John then by Christ and his disciples justifying God that is as well by free confession of their sins as with most earnest nor lesse acceptable embracing of offered grace both acknowledging and proclaiming God just and the justifier are those violent ones which make force upon the kingdome of heaven and by force take it and doth not a man seem to take that by force for which he runs the hazard of life by these we are taught that the treasure of the Gospel befals not any but those who have sought it with most 〈◊〉 desire and even love to hazard and lose al things for it Thus Bucer hence we see how in the judgement of these worthy lights in the Church Johns hearers were affected when by him received 2. For the Apostles and those received by them Acts 2.41 to the end Acts 4.32 33 34 35. Acts 8.36 37. read the places see Calvin likewise upon Acts 5.13 where he thus shewes of how pure a constitution the visible Church then was having observed it one fruit of the Miracle that unbelievers affrighted with so remarkable a judgement upon Ananias and Saphira durst not contemne the Apostles c. He addes though Luke ascribes not this onely to the Miracles but rather comprehends all things together which might make for the encreasing the dignity of the Church for so were all things ordered as that a certaine divine majesty shined among them for they differed no otherwise from others then Angels do from men for there is in holy discipline and the sincere observation of godlinesse a secret kinde of
with Presbyters The denyall of the Proposition he accounts contentious wrangling whence this discourse proceeds clear 3. Argument from the same testimonies The name of Bishop is equally given to all the Elders Phil. 1. All the ministers saluted by that name for what reason can be imagined supposing Bishops and Elders distinct why he should salute only the Bishops and Deacons and leave out all the other ministers Acts 20. the same who are called Elders v. 17. are Bishops v. 28. The same Argument Tit. 1.5 with the seventh 4. Argument from the last testimonie Where the names are used indifferently one for another and the selfe same qualifications for office subjoyned to each name there the selfe same office is set out under each name But so it is here The Apostle enjoyning Titus to appoint Elders if any be blamelesse c. v. 5 He gives the reason v. 7. for a Bishop must be blamelesse c. If Bishop and Presbyter be not one and the same the Apostle had not reasoned at all might it not be replyed it is true a Bishop must be blamelesse c. but every Presbyter is not a Bishop Here we may take notice of the miserable shifts of the Jesuits and with them our Prelates The names say they were then common but the office distinct Answ 1. Because the names were common and that perpetually therefore the father here according to all reason in the world argues the office one and the same 2. Not only the names are common but the qualifications for office are here one and the same under those names The selfe same office is set forth their glosse here doth yet further betray the nakednes of their evasion A Presbyter say they is comprehened in a Bishop for every Bishop is a Presbyter though withal he bemore as every Captaine is a Souldier and therefore the names are common Answ 1. Where Persons different in peculiar Calling or Commission do yet agree in one common denomination it cannot be said they are one and the same No man faith though every Captaine be a Souldier that a Captaine and a Souldier are one and the same but here Jerome expresseth according to the Scripture that Bishop and Presbyter are one and the same 2. In such a difference of Persons the lesse may be affirmed indefinitely or universally of the greater but not the greater of the lesse it is true every Captain is a Souldier but it is not true that every Souldier is a Captaine but here the Bishop is affirmed of the Elder Acts 20.17 with 28. and Tit. 1.5 with v. 7. Their second shift is as miserable for this hold is so weak they are forced to quit it That in the Apostles times the office of Bishop and Presbyter was distinct but both at one time conferred upon the same Persons Answ 1. This is to be wise above what is written no such thing any where hinted 2. The highest operations are ascribed to the Elders as such to feed to labour in the word and doctrine therefore the Bishops office could not be above theirs 3. How miserably then had Jerome argued What folly is this saith he that any man should preferre Deacons before Presbyters speaking of the Presbyters of his time when the custome of the Church had obtained that Bishops were above Presbyters that is before Bishops and thence carries on his dispute that according to divine institution there is no difference Now if this Jesuitical Allegation was true the Answer was ready they had in the Apostles time the office of Presbyter and Bishop both though distinct yet in one Person as now they are distinct in several Persons therefore Presbyters now are not by divine institution equall to them the truth is it is one office which was then in one Person undivided is now divided and so shared into severall Persons 5. Argument From 1 Tim. 4.14 If that which is challenged peculiarly to Bishops belong to the Presbyters as such then their office is not distinct but so it is that which is challenged c. Nothing more peculiarly challenged then Ordination yet is that here by Jerome pleaded for the Presbyters in this very question wherin he is pleading the equality of or identity rather of Bishops and Presbyters The same we may argue from Act. 13.1 c. The separating of Barnabas and Saul to their Ministery among the Gentiles by imposition of hands cannot well be conceived belonging to any other then to those to whom it belongs to set a part by like imposition of hands the ordinary Ministers of the word at least not to any inferiour to those But Paul and Barnabas were separate to their Ministery not by Bishops above Presbyters but by Prophets and Teachers who were Presbyters Object The greater cannot be Ordained by the lesse Paul Ordained Timothy Answ This imposition of hands is of like nature with Ordination at the least the Presbyters concurred with Paul 6. Argument From 1 Pet. 5.1.2 The Greek word saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-seeing or taking the over-sight is more significant whence the name of a Bishop is drawn The Argument is thus Whatsoever operations belong to the Bishop by his Office the same belong to the Presbyter by his therefore they are not distinct Officers but one and the same The former part is proved thus All that belongs to the Bishops office is comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to performe the part of a Bishop from whence the very name of Bishop is derived but whatsoever is comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to the Presbyters by expresse testimony here they must act the part of Bishops which were they not the same with Bishops would be to usurpe Therefore if not onely Ordination but Jurisdiction belongs to Bishops the same by as authentique Commission belongs to Presbyters or Pastors and Teachers of severall Congregations Hence as formerly for Ordination so for Jurisdiction we may observe that it is to be performed without Bishops distinct from and above Presbyters 1 Cor. 5. per totum there were then no Bishops in Corinth Object The Apostle there excommunicated vers 3. I have judged already c. Answ 1. Some as Beza for one hold excommunication prevented by publique rebuke and repentance thereupon 2 Cor. 2.6 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred punishment signifies rebuke 2. The Apostles judgement was a judgement of doctrinall determination appointing them what to do in case publike rebuke or admonition should not reclaime him not of juridicall execution The Church was to be gathered in the name and with the power of Christ to deliver c. 3. Had not this Church the same power with those Churches Rev. 2 But they were to proceed by the Apostles direction blamed that they had suffered such and such as the Nicolatians Jezabel c. The Apostle himselfe not formally executing 1 Tim. 5.17 All Church rule is distributed among the Elders or Presbyters therefore
to the Elders as the Elders it belongs and Elders and Bishops are one and the same Adde here what is observed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop is never mentioned in the New Testament as belonging to a perpetuall Church officer but the actions therein required belong to any teaching Presbyter are not those peculiar actions challenged to the Bishops 7. Argument from this last testimony and 2 John 1 3 John 1. There is no perpetual office in the Church above that which the Apostles hold in common with the perpetual officers labouring in the word and doctrine and according to which they stile themselves but that is the office of Presbyters as is cleare in these testimonies All these Arguments we have here in Ierome's discourse and thus by him made use of let us adde the 8. Argument The office of Pastor or Teacher is an office of the highest denomination after the Apostles and Evangelists have ceased Ephes 4.11 1. To feed and to teach are higher acts then to rule in way of Discipline 1 Tim. 5.17 2. These are the only Ministers of the word given of Christ to the Church in all ages for perfecting the Saints for the work of the Ministry for edifying the body of Christ verse 12. But every Minister of the word is by his office a Pastor or Teacher Object But Bishops above Presbyters may be Pastors above Pastors and Teachers above Teachers Answ 1. Those acts and the power for them whereby they challenge superiority cannot make them above because they are of inferiour nature to the acts of feeding and teaching belonging to every Minister of the word 2. All officers of one denomination whether above them or below them are equall in power and office the Apostles and Evangelists above them equall among themselves the Deacons below them equall among themselves and what hint is there that these middle officers should among themselves be divided into extremes Thus from Scripture Jerome now goes on to shew the equality of Bishops and Presbyters as to their office by divine institution partly by preventing an objection partly by a famous instance in the Church of Alexandria the objection he prevents in these words But that afterwards one was chosen who should be preferred before the rest it was done for the remedy of schisme least every one drawing the Church of Christ to himselfe should break it in pieces The Summe is this in the Apostles times there was no difference the Scripture holds them forth equall this difference was made afterwards occasioned by schisme for the healing whereof the Church thought it expedient to take this course but no ground in Scripture for this inequality and this he expresseth yet more clearly in his Commentary upon Tit. 1.5 comparing the fifth and seventh v. together thus he speaks Let us diligently attend the Apostles words saying that thou mayest appoint Presbyters in every city as I had appointed thee who shewing what kind of Presbyter ought to be ordained in his following discourse thus he inferrs for it behoves a Bishop to be blamelesse as the steward of God a Presbyter then is the very same with a Bishop saith he and before that by the instinct of the devill divisions were made in religion and they said among the People I am of Paul I am of Apollo but I am of Cephas the Churches were governed by the Common Councell of the Presbyters these Presbyters not joyned to the Bishop as one above them as it is here plaine but all the Presbyters equall among themselves joyning in this Common-Counsell the Father goes on but after that every one thought those whom he baptized his owne not Christs it was decreed in the whole world that one chosen from among the Presbyters should be set above the rest to whom all the care of the Church should belong and the seeds of schisme should be taken away 1. Here we see that this custome came in long after the Apostles times generally Object Nay the Apostle ordered it thus in his time for it is said here when one said I am of Paul another I am of Apollo c. Then was this course taken but it was in the Church of Corinth in the Apostles time that so they said Answ That forme of words Jerome here useth aptly to expresse the manner of Schisme but doth not point at that time as if the Apostle had then taken this course as is manifest 1. When he had proved the equality of Bishops and Presbyters from Epistles written after the Epistle to the Corinthians he yet saith afterwards this course was taken 2. He doth not say when the Corinthians said thus but when they said thus among the people it was decreed not in Corinth but in the whole world 2. And as it was after the Apostles times so that it had no ground in their writings he goes on to shew by some of the same Scriptures formerly used in this Epistle to Evagrius which Scriptures he further in this place insists upon Some man may think saith he that this is not the sentence of the Scripture but my owne that a Bishop and a Presbyter are one and that one is the name of age the other of office or duty let him read the words of the Apostle Phil. 1.1 Philippi is of Macedonia and certainly in one city there could not be many Bishops as they are called but because they called the same Bishops at that time whom they called also Presbyters therefore the Apostle spake indifferently of Bishops as of Presbyters Yet this may seeme doubtfull to some men except it be confirmed by another testimony Acts 20.17 28. Mark this diligently saith he how he calling the Presbyters of one city of Ephesus afterwards cals the same Bishops If any man will receive that Epistle which is written to the Hebrews in Pauls name there also the care of the Church is equally divided among many forasmuch as he writes to the people Obey them that rule over you c. Heb. 13.17 and Peter who from the firmenesse of his faith received his name in his Epistle speaks saying the Elders that are among you I who am likewise your fellow Elder c. 1 Pe. 5.1.2 These things I have therefore spoken that we might shew that amongst the Ancient Bishops and Presbyters were the same but by little and little that the miseries of dissention may be plucked up all the care was laid upon one Therefore as the Presbyters know that they are by the custome of the Church subject to him that is set over them so let the Bishops know that they rather by custome then the truth of the Lords order are greater then Presbyters and that they ought to governe the Church in Commune imitating Moses who when he had it in his Power alone to rule the People of Israel chose seventy with whom he would judge the People Hitherto Jerome upon Tit. 1.1 whose discourse is so plain and cleare that the very reading it over