distinct from and above Presbyters is manifest in this instance of the Church of Alexandria where till Heraclas and Dionysius a Bishop was no other but one of the Presbyters by the choice and consent of the rest set in an higher degree 2. Another pretence from antiquity is the Catalogues of Bishops succeeding each other in such and such Churches Answ How doth it appeare that these Bishops had peculiar Ordination and above Presbyters there is as formall a Catalogue given in of the Bishops of Alexandria as of any other Church succeeding Mark the Evangelist in this order 1. Anianus 2. Abilius 3. Cerdo 4. Primus 5. Justus 6. Eumenes 7. Marcus 8. Celadion 9. Agrippas or Agrippinus 10. Julianus 11. Demetrius 12. Heraclas 13. Dionysius Whereas yet we have it cleare from Ierome that Heraclas was the first who had distinct Ordination and Office above a Presbyter 3. Pretence from antiquity such testimonies as are given to the honour and power of Bishops by the Ancients and here above all Ignatius helps at every turne Answ 1. Forasmuch as five of his Epistles are granted by diverse advocates of Episcopacy to be such as do evidently betray no little forgery who shall assure us that those seven by them avouched in all things genuine are so indeed what more unlikely then that they should escape tampering by the same hands 2. Those seven most stood upon are by very learned men amongst others Salmasius judged in the very testimonies very spurious and that not from blasse but upon good grounds 1. The arrogance of some of them take that for one in his Epistle to the Trallians What is the Bishop but he that is strongly possest of all Principality and Authority beyond all as much as is possible for men to be possest being made an imitatour according to Power of Christ who is God He that can find here an Apostolicall spirit breathing surely hath little acquaintance with the Apostles writings saith Salmasius and indeed how unlike to that of the Apostle is it 1 Cor. 3.5 Who then is Paul and who is Apollo but ministers by whom you beleeved c. This was Pauls way to take up schisme how contrary to this Ignatius here for the Prevention of it 2 Of the falsenesse of some that in the same Epistle Reverence the Bishop as Christ as the blessed Apostles commanded you Where is this command That in his Epistle to the Smyrnians Let that be accounted a firme Eucharist which is by the Bishop administred or by him to whom he shall have committed it it is not lawfull without the Bishop either to baptize or to offer c. Hath not the Holy Ghost committed preaching and baptisme and administration of the Supper joyntly to every Presbyter this sounds ill in every care except of Papist or Prelate the Church of Alexandria had no true baptisme for about two hundred and sixty years if this be true doctrine as for the Reformed Churches they are in the same case 3. The idolatrous strayne of some take that in the same Epistle In the Church is nothing greater then the Bishop consecrate to God for the salvation of the whole world 4. The impertinencie of some take that in his Epistle to the Philadelphians Let the Princes obey the Emperour the Souldiers the Princes the Deacons the Presbyters those High-Priests the Presbyters and the Deacons and the rest of the Clergy and who are they I wonder and what part of the Clergy is the Deacon with all the People and the Souldiers and the Princes and the Emperour let them obey the Bishop Setting aside other flawes what impertinencie is here to enjoyne the Princes and the Emperour to obey the Bishop when there were not at this time nor many years after any Emperour or Princes Christian These are some few gleanings more of the like stamp there to be found that not without reason it is by the learned conjectured that about the beginning or middle of the second Century was this forged Author surreptitiously brought into the Church about which time this kinde of Episcopacy soaring above Presbytery began 3. How little our prelates and their party regard his writings only they plead them to serve their own turne is manifest that we hear so little from them of subjection to the Presbyters and Deacons which Ignatius urgeth so much in his Epistle to the Trallians It is necessary that ye do nothing without the Bishop but that ye be in subjection likewise to the Presbytery as to the Apostles of Jesus Christ And ye ought by all means to please the Deacons being of the mysteries of Jesus Christ The Presbyters are the great Councell of God and the Chain of the Apostles of Jesus Christ In his Epistle to those in Tarsus Let the Presbyter be subject to the Bishop the Deacons to the Presbyters the People to the Presbyters and the Deacons they that keep this good order my soul for theirs Much more to the same purpose up and down in him where Salmasius conjectures this spurious Author was about the midst or towards the beginning of the second century whilst the Presbytery yet retaind much of its authority Now what do our Prelates and their party here For Presbyters they allow them no rule by way of jurisdiction for Deacons they have first changed their office and then ordered it so as it is never long standing being only a degree to Presbytery And indeed here this Ignatius seemes to ascribe that office and power to Deacons which the scripture takes no notice of which hath appointed them to the service of tables not to preach and rule in the Church as Jerome argues and this furthers discovers that this is no true Ignatius 4. Conclude from Jerome that before schisme fell out in the Churches and that long after the Apostles times the Church was governed only by Presbyters that the Bishop above the Presbyters was brought into some Churches sooner into others later according as schisme gave the occasion that it was about 260 years ere this change was made in the Church of Alexandria that wheresoever it was made it stands not upon divine authority but upon Church Custome and this by Scripture strongly proved therefore these testimonies of Ignatius or whatsoever the like so farre as they plead for Episcopacy above Presbytery cannot stand either with the truth of the Scripture or the practice of the first and purest Churches We returne to Jerome his Epistle to Evagrius That which next follows concernes not the matter in hand but is against the superiority of the Bishop of Rome and against a perverse custome in Rome that a Presbyter was ordained upon the testimony of a Deacon that which concernes the present question followes in these words Presbyter and Bishop one is the name of age the other of dignity whence to Titus and Timothy the Apostle speaks of the Ordination of the Bishop and Deacon concerning the Presbyters he is altogether silent because in the Bishop the Presbyter
out themselves According to your divine suffrages conspirators and wicked men should of their owne accord drive themselves out of the Church he here cals the suffrage of the people divine not because infallible but because it is according to Scripture that they should have their vote Againe They alone beare the punishment of their conspiracy who formerly according to your suffrages now according to the judgements of God have deserved to undergo the sentence of their conspiracy and Perversenesse To the same People about the businesse of the lapsed in generall for receiving or still refusing them Cyprian declaring his hope shortly to be restored together with his fellow ministers Whom being present saith he according to your iudgement either way arbitrium likewise and the Common Counsell of us all we may order and exactly handle the things that are to be done as once it seemed good Epist 40. A further Testimony we have formerly set down at the end of the ninth Argument for the matter of the Church shewing at once how the People of the Church were qualified and what power they had for keeping out the unworthy Epist 55. More Testimonies of like nature might be alledged out of the same father but these shall suffice I shall not need here to observe how he ascribes to the People in point of censure as their right counsell consent vote or suffrage judgement either way or arbitrium nor how generall his Testimonies are as including the rest of the ministry the ministry of Rome likewise giving the like Testimony We come now to some few Testimonies out of some of the choycest Divines of the Reformed Churches Calvin Let us observe that this temper is to be held in excommunication that this discipline be exercised by the Common Councell of the Elders and with the consent of the People and this is the remedy whereby Tyranny is prevented in 1 Cor. 5.4 That is the warrantable proceeding in excommunication which Paul shews if not only the Elders do it apart but with the knowledge and approbation of the Church viz. in that manner that the multitude of the People do not rule the action but observe it as a witnesse and keeper that nothing be done by a few at their pleasure Institut lib. 4. cap. 12. sect 7. Bucer This power of the keyes is in the whole Church but the authority of the ministry is in the Elders and Bishops as of old at Rome the Power was in the People the authority in the Senate in Mat. 16.18 19. The same Author expounding Matth. 18.15 c. If the offending brother heare not the second admonition let his stubbornnesse be declared to the Church that he may be the third time admonished by the whole Congregation of those amongst whom he is or whereof he is a part and if he heare not the Church being admonished by her let him be accounted as an heathen and Publicane Againe of the Power of binding and loosing that is of shutting out or receiving into the Church whether at the beginning or after wickednesse committed I have spoken before Mat. 16. but here it is clearly set forth that this power that is the keyes of the kingdome of heaven is in the hands of all those who meet together in the name of Christ that is in faith because theirs is the spirit of the Lord and his word for such only meet in the name of Christ that is trusting upon Christ and grow together many members into one body c. Then interpreting the 19. v. when two of you shal agre together to ask any thing c. he thus speaks of private admonition and absolution in the hands of the brethren the Lord speaks here especially of praying for pardon on their behalfe who had offended Hence therefore we may learne the fruit of private admonition and absolution for if two shall agree together to beg the pardon of a sin that sin must be known to them both and acknowledged as a sin here therefore the private admonition or confession of that sin must have had place Now forasmuch as true prayer shuts out doubting of obtaining it must needs be that a brother may confirme a brother that pardon is granted and by applying it to him may render him secure in the Lord hence the brethren in private according to Christs institution exercise in part the power of the keyes and thence their right of publick exercise of them it being of the same kind wil evidently follow as he there speaks It is true saith he the Lord hath uttered this Promise concerning a few that he might teach how he approves and embraceth us agreeing and consenting together in himselfe though we be never so small a number but we shall please him more if many amongst our selves shall agree together in him and we shall be able to doe things innumerable in his name The same Author The Apostle blames the Corinthians that the whole Church had not appointed mourning that is fasting and publick deprecation of the wrath of God for this wickednesse and that she had not cast out the incestuous Person out of her Communion He did no losse solemnely exhort the Corinthians that after his repentance they would receive him into the favour of the Lord and his Church lib. de regno Christi c. 9. p. 43. There is much more in the same grave Author to the same purpose up and down in his works I shall adde only one short testimony more out of Peter Martyr We conclude saith he without the consent of the Church that is the People of the Congregation no man can be excommunicated loc com de excommunicat sent 9. This right belongs to the Church neither ought it to be taken from her sent 10. We shall forbeare further quotations it being generally the doctrine of the Reformers as is well known to such as are acquainted with their Writings CHAP. VI. THis Chapter shall be taken up with certaine Conclusions depending upon the former about discipline 1. As the Prelates stripping both the People and the Elders of the power of discipline violate the Gospe-order in two maine degrees we may adde a third in that they take it into their owne hands who have nothing to do with it so they that will have the Presbyterian Government so exercised as all power shall be confined to the Elders excluding the People violate the Gospell-order in one maine degree at the least 2. Forasmuch as the People of the Church have a power of Church-order for the exercise of discipline both privately and publickly hence we may now clearly see of what necessity it is that the matter of the Church be only visible Saints according to the doctrine and explication of the matter of the Church formerly laid downe Many there are who loosing this Peg in the Tabernacle of the Peoples power for discipline they then loose another concerning their qualification for the due matter of the Church and thence a third their right of
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
had for ordaining some among them to be their Ministers it were not worth the having but withall it being impossible to be had the call and confirmation of the Church is sufficient as Beza pleads for the first Reformers in Acts 14.23 But further for clearing this scruple we lay down CHAP. VIII The sixth Instruction That Bishops in office above Presbyters are no Church-officers of divine institution it is pleaded by Jerome from Scripture and the highest Gospel-antiquity THere is a Divine Bishop one and the same with a Presbyter or a Pastor or Teacher of a Congregation and Elder labouring in the Word and Doctrine there is an humane Bishop one that pleads his office to be above the Presbyters or Pastors office and two things he challengeth above the Presbyter 1. Power of Ordination 2. Power of Jurisdiction Jerome a learned Father famous about 390 yeeres after Christ in his Epistle to Evagrius and in his Commentary upon the Epistle to Titus speaks clearly to this question both from Scripture and from the first Gospel antiquity I have therefore thought fit to translate that Epistle and thence to observe his Arguments from Scripture as likewise what he produceth from antiquity that we might at once give double light to this question knowing well that where antiquity is used against the Scripture it is nothing worth but whereit stands fair with the Scripture it may be a secondary confirmation of the true meaning of Scripture to the impartial enquiter after truth and an argument fully in force against the adversary pretending antiquity for his Error This Epistle is directed against a certaine person who would have a Deacon to be above a Presbyter against whom thus Jerome We read in Isaiah the fool will speak folly I hear of one who hath broken forth into so great folly that he would prefer Deacons before Presbyters that is before Bishops For when the Apostle teacheth clearly that Presbyters are the same with Bishops who may endure that the servant of tables and widowes should lift up himselfe swollen above them by whose prayers the body and blood of Christ is consecrate Seekest thou authority Heare the Testimony Paul and Timothy Phil. 1. the Servants of Jesus Christ to all the Saints in Christ Jesus which are at Philippi with the Bishops and Deacons Acts 20. Wilt thou another example In the Acts of the Apostles thus Paul writes to the Ministers Sacerdotes of one Church Take heed to your selves and to the whole flock over which the holy Ghost hath made you Bishops for it is the same word here that every otherwhere is translated Bishops that yee might rule the Church of the Lord so he reads it which he hath purchased with his owne blood And that no man may contentiously wrangle that there were many Bishops in one Church hear yet another testimony by which it is most manifestly proved Tit. 1. that a Bishop and Presbyter are one and the same For this end I left thee in Creet that thou mightest redresse the things that were wanting that thou mighest appoint Presbyters in every City as I have also commanded thee If any man be without blame the husband of one wife have faithful children 1 Tim. 4. not accused of riot or disobedient for it behooves a Bishop to be without blame as the Steward of God And to Timothy Neglect not the grace which is in thee which was given thee by prophecy with the laying on of hands of the Presbytery But Peter likewise in his first Epistle saith 1 Pet. 5. The Elders or Presbyters which are among you I intreat who am your fellow-Elder and a witnesse of the suffrings of Christ and also a partaker of glory to come which is to be revealed that yee rule the flock of Christ and oversee it not of necessity but willingly according to God which in the Greek is more significantly exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoping that is overseeing them from whence the name of Bishop is drawne Do the testimonies of these so great men seem small to thee let the Gospel-trumpet sound the Son of thunder whom Jesus loved so much who drunk the flowing streams of doctrine out of his Saviours breast The Presbyter to the elect Lady and to her children whom I love in the truth And in another Epistle The Presbyter to the wel-beloved Caius whom I love in the truth Hitherto Ierome Here we have both clearly affirmed and strongly confirmed that a Bishop in office above a Presbyter is no where to be found in Scripture but Bishop and Presbyter are two names of one and the same office so that whatsoever belongs to any Bishop by vertue of his office the same belongs to every Presbyter as he is a Presbyter For clearing both his affirmation and confirmation we must observe that in his time the custome of the Church had obtained that some were single Presbyters others so Presbyters as withall Bishops challenging above single Presbyters the Power of Ordination at the least themselves likewise ordained not by single Presbyters as they called them but by Bishops and it is pleaded by the Advocates of Episcopacy at this day that the Apostles before their death ordained severall Bishops in office above Presbyters as formerly we laid down over the Churches in severall cities and these Bishops in continuall succession ordained others neither can a Bishop be ordained by Presbyters nor a presbyter without a Bishop at least ordinarily Against this Jerome pleads taxing the great errour of them that would preferre a Deacon to a Presbyter That it is all one to preferre him to a Bishop for according to Scripture the one is neither greater nor lesse then the other neither is there any such distinction of single Presbyter from the Bishop but they are one and the same and this he saith the Apostle teacheth clearly and having affirmed this he proves it by many Arguments 1. From the granted operation belonging to the Presbyters office as such and therefore to every Presbyter which is to consecrate the body and bloud of Christ Where is the highest officiall operation there is the highest office but in the hands of every Presbyter is the highest officiall operation for we may not thinke that either imposition of hands in Ordination or passing sentence in excommunication are acts of higher nature then consecrating the elements in the Supper and this belongs to every Presbyter by vertue of his office therefore in the hands of every Presbyter is the highest office The like Argument we have 1 Tim. 5.17 Those acts which are most worthy of honour are the highest but such is labouring in the word and doctrine belonging to every minister of the word compared with ruling challenged by the Bishop 2. Argument from the two first testimonies Phil. 1.1 and Acts 20. Of Bishops above Presbyters there is but one belongs to a city But here are many to one city to Philippi to Ephesus and these were one and the same
or Ministers or refusing the unworthy which thing we see also to descend from divine authority that the Bishop or Minister be chosen the people being present in the sight of all and be approved worthy and fit by publicke judgement and testimony as in Numb 20.26 27 28. adde Levit 8.3 c. God commands the Priest to be 〈◊〉 before the whole Assembly that is he teacheth and sheweth that Ordination of Priests ought not to be but with the joynt knowledge of the people assisting the people being present either that the crimes of the evil may be discovered or that the merits of the good may be declared and it may be a just and lawfull Ordination which hath been examined by the suffrage and judgement of all he still goes on which thing afterwards is observed according to divine Precepts in the Acts of the Apostles when Peter speaks to the People about ordaining a Bishop in the place of Judas Acts 1.15 Cyprian he understands those one hundred and twenty names the people of the Church and makes use of this place for the peoples Election he addes and we take notice the Apostles observed this that not only in the Ordination of Priests that is Bishops or Ministers but of Deacons also Acts 6.2 3. which verily was therefore so diligently and warily done the whole people being called together lest some unworthy should have crept in c. he addes that it is most diligently to be kept from divine tradition and Apostolicall observation which among them and almost throughout all the Provinces is observed that for the right celebrating Ordinations all the next Bishops of the same Province meet with that people to whom the Ruler is to be ordained and the Bishop being chosen the people being present c. which we find observed by you saith he in the Ordination of Sabinus that the office of a Bishop was conferred upon him by the suffrage of the whole brotherhood and the Bishops who were present Epist 68. This testimony is cleare and full for many things worthy our observation 1. That Ordination was after Election 2. That the people have right of chusing the highest officers in the Church 3. That they have the greatest power of chusing or refusing 4. That they have right and it is their duty to separate themselves from such as having been placed over them prove wicked 5. That all this is by divine authority 6. That they have the same right to chuse all Church-officers 7. That this is the way to keep out the unworthy whence we may conclude the people owned for true matter of the Church then were an understanding and holy people Pamelius in his Annotations upon the place though no great friend to the peoples power here yet proves the presence and suffrage of the people for some ages after in Africa Augustines Successors so chosen the same practice in Greece in Chrysostomes times in Spaine in France in Rome and this custome to have continued till Gregorie the first nay till the times of Charles and Lewis Emperours the like testimony from the first times of all immediately succeeding the Apostles Clemens Romanus the same who is mentioned Phil. 4.3 writing an Epistle to the Corinthians and taxing a great schisme among them casting off some of their faithfull ministers he tels them it is an unjust thing to remove them from their publick ministry who had been placed by the Apostles or after them by excellent men the whole Church consenting or it seeming good to the whole Church c. 2. For the Testimonies of our Reformers it is well known to be the doctrine of the reformed Churches generally I shal give an instance or two Calvin upon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.23 they two saith he viz. Paul and Barnabas created the Elders but the whole multitude as it was the custome of the Grecians in their Elections declared with their hands lifted up whom they would have So the Romane Historians speak many times the Consuls who held the Assemblies created new Magistrates for no other reason but because they received the votes and moderated the people in their choice Institu l. 4. c. 3. Sect. 15. Againe Paul and Barnabas are said to chuse the Elders do they this as a duty proper to them nay rather they permit the matter to the votes of all therefore in ordaining Pastors the choice of the people was free but least any thing should be done tumultuously Paul and Barnabas have the leading plaes or rule them as Moderatours and so ought the decree of the Councell of Laodicea to be understood which forbids the choyce to be left to the people Calv. in Acts 14.23 Beza upon the same place this word translated ordained but signifying as formerly we heard to chuse by hands lifted up ariseth saith he from the custome of the Grecians who gave in their votes and suffrages with their hands stretched out And the force of this word is to be observed he still goes on that we may know Paul and Barnabas did nothing of their owne pleasure nor exercised any Tyranny in the Church Then maintaining his owne calling and the calling of the rest of the Reformers to their ministry First he denies that Ordination or Consecration by Imposition of hands to be lawfull which is used among the Papists upon a double ground 1. Because there was no lawfull choyce before it 2. Because the Ordainers among them deserve excommunication and in these two cases Ordination is void by the Canons they boast of Secondly he layes down the certaine notes of their call his owne with the other ministers of the Reformation that they were approved of both for life and doctrine by the lawfull Testimony of their Churches that they were by them chosen and lastly with calling upon the name of God confirmed in their ministery Bucer The Holy Ghost requires that they who are ordained to the Holy ministery be first tryed and proved and so farre as is possible approved to all in the Church and this he argues from the unfruitfulnes of the ministry otherwise adds wisely and not according to humane wisedome only but divine did Leo Bishop of Rome write that no reason would admit that he that should take care of the Church should not be both proved desired by that very Church which Paul considering viz. how much it made for the fruit of his ministry labours so earnestly to preserve his love and esteem among the Corinthians and to restore the same among the Galatians Bucer of the lawful Ordination of Ministers p. 242. Furthermore great care is to be had of this that those ministers may be given to the Churches whom they may love esteem and honour and that this may be brought to passe no man at all is to be admitted to the sacred ministeries of the Church who is not before religiously tryed and approved to the whole Church where he ought to administer p. 243. p. 244. In this tryall of