require it for the better executing of their offices If this be not their meaning I cannot sée what better construction to make of their words And the verie examples which héere they finde also doo directlie confirme this sense For although in the one Act. 14.23 they tell vs that Paule and Barnabas ordeined elders by election Which example we shall afterwards God willing sée more fullie oftener then once discoursed yet neither followeth it that those presbyters preests oâ— elders must be vnderstood of a seniorie that are gouernors and not teachers to be elected or ordeined in euerie church and our brethren themselues before spoke onelie of an holie ministerie which words are vsuallie restrained vnto the diuine ministers of the word sacraments Neither followeth it that although the churches had elected them which cannot necessarilye be gathered on that text whome they knew fittest to be ordeined that therefore they had anye thing at all to doo in the ordeining or making of them For the text is plaine that Paule and Barnabas did ordeine them and not the churches with Paule and Barnabas did ordeine them As for their other example Tit. 1.5 dooth most apparantliâ— confirme the same and cleane ouerthroweth the ecclesiasticall gouernement that their selues desire For first what ecclesiasticall office Titâ—â— had the verie subscription of S. Paules epistle vnto him dooth declare To Titus the first elected bishop of the church of the Cretenses Which subscription what it inferreth we shall God willing haue further occasiâ—â— to note againe heereafter In the meane season it accordeth to our brethâ—rens saying that he had by S. Paules assignement for the executing of 〈◊〉 episcopall office the whole Ile and people of the Cretians as his prouince or region distributed and limitted vnto him And our brethren further confesse Also Paule left Titus in the I le of Creta that he should ordeine Elders in euerie citie as he had appointed And not onelie so but as appeareth by Saint Paules owne words For this cause left I thee in Creta that thou shouldest redresse the things that remaine and shouldest ordeine presbyters preests or Elders in euerie citie as I appointed thee What these Presbyters Preests or Elders were least we should vnderstand them to be Consistories of gouerning onelie and not teaching presbyters preests or elders He procéedeth saying If anie be vnreprooueable the husband of one wife hauing faithfull children which are not slandered of riot neither are disobedient For a Bishop must be vnreprooueable as Gods steward and so foorth as by the description of the properties there required dooth appeare especiallie the last that he may be able to exhort with wholesome doctrine and improoue them that gaine-saye it Whereby we may plainelie sée that he meaneth onelie the Bishops and Presbyters Preests or Elders of the worde Héere of these Bishops and Presbyters Preests or Elders S. Paule giueth to Titus the authoritie or iurisdiction to be their ordinarie or the ordeiner of them in their Episcopall and presbyterall office without anye mention at all of any others election of them besides himselfe to appoint and ordeine such as he should sée to be sufficientlie qualified for those offices And that he should thus doo in euerie citie in Creta which Iland at that time had many and famous Cities To conclude he giueth him charge and so withall authoritie that hee should there continue to redresse those things that were remaining to be doone Which what things they were some orders perhaps of ecclesiasticall gouernement méete for their state yet bicause they are not specified no prescribed order of this or that ecclesiasticall gouernement can be inferred on those generall words Neuerthelesse they prooue that he had authoritie and that a continuing authoritie to redresse such ecclesiasticall matters as were amisse or not yet established among them So that héere is a manifest iurisdiction Episcopall yea Archi-episcopall not onelie ouer Pastors and Teachers being elders in euerie particuler church but also ouer Bishops hauing authoritie ouer whole cities Titus being aboue them all through-out yâ— who le I le as a Regionall or Prouinciall Bishop which we vsuallie call by the auncient terme Metropolitane or Archbishop And all this dooth héere by the waie before we come to the proper treaâ—isâ— thereof their owne example which they haue héere found out moste â—â—â—â—festlie prooue directlie against the ecclesiasticall gouernement that they seeke for From these places our brethren returne vnto the testimonies that they cited before prefixing one moe Rom. 12. vnto them Concerning the diuerse offices of the ministerie we are taught by Saint Paule Rom. 12.6 also 1. Cor. 12.28 and Ephes. 4.11 Where we reade that God hath ordeined in the ministerie of his Church thâ—se seuerall offices namelie Apostles Euangelists Prophets Pastors Doctors Gouernors and Deacons also men indued with the giftes of healing of powers or miracles and of diuerse toongs Concerning the diuers offices of the ministerie our brethren searched before but they could finde nothing for their desired Ecclesiasticall gouernement And yet heere the places which before were onelye cited in the margine are now ascited and promoted into the Learned discourse it selfe belike on hope of some better matter Howbeit they saye nothing They doo héere but muster on a plumpe come foorth for a shewe and so passe by in a confused order and not in their places as the Apostle setteth them downe And a number are left out that are also mentioneâ— in these chapters héere cited euen almoste as manye as bee héere nameâ— For besides these the Apostle Rom. 12. verse 6. reckoneth vp diuerse other giftes Seeing then saith hee that wee haue giftes which are diuerse according to the grace that is giuen vnto vs whether we haue prophecie let vs prophesie according to the proportion of faith or an office let vs waire on the office or he that teacheth on teaching or he that exhorteth on exhortation be that distributeth let him doo it with simplicitie he that ruleth with diligence he thâ—â— sheweth mercie with cheerefulnesse Héere are seauen giftes by the Apostle mentioned And 1. Cor. 12. beginning at the eight verse he saith Now there are diuersities of giftes but the same spirite and there are diuersities of administrations but the same Lord and there are diuersities of operations but GOD is the same which worketh all in all But the manifestation of the spirite is giuen to euerie man to profite with-all for to one is giuen by the spirite the worde of wisedome and to another the worde of knowledge by the same spiritâ— and to another is giuen faithe by the same spirite and to another the giftes of healing by the same spirite and to another the operation of grâ—â—â— workes and to another prophesie and to another the discerning of spirites and to another diuersities of toonges and vnto another the interpretation of toongs Héere againe are nine giftes reckoned vp of the which eight were not before Rom.
and Ministers of the word and sacraments This place therefore Act. 20. be it spoken by Danaeus leaue is méerly abused for the proofe of any Senate of not teaching Elders And the same answere serueth to the other testimonie 1. Pet. 5.2 which likewise our Breth ioyne in this learned discourse to their former testimâ—â—â—e for Pastors onely pag. 19.22.25 32. And the like doth Caluine with all other interpreters new and olde saying both in his Instit. ca. 13. Sect. 7. Peter therfore while he warneth the Pastors of their office exhorteth them so to feede the flocke that they exercise not a dominion ouer the Clergie By which name he signifieth the inheritance of God that is the people of the faithfull And in his Comm. While hee would exhort the Pastors to their dutie he noteth cheefly three things that are woont much to hinder theÌ„ that is to wit slothfulnes desire of getting gain licentiousnes of gouerning True it is that he afterward saith vpon yâ— name Elders By this name he designeth Pastors and whosoeuer were appointed to the gouernement of the Church but they called them Elders or Seniors for honors sake not that all were olde in age but because they were chiefly chosen out of old meÌ„ For age hath for the most part more wisdome grauitie experience Howbeit because now then as is said in the Greek prouerb The hoare heare is not wisdome and there are young men found that are more fit such as Timothie was it is receaued in vse that they also are called Elders after they are chosen into the order WheÌ„ as Peter likewise nameth himselfe an Elder it appeareth that this name was common the which also is manifest more cleerly in very many places Furthermore by this title he getteth authoritie to himself as though he said that of his owne right he warned the Pastors because he himselfe was one of them For this mutual libertie ought to betweene them that are Colleagues Here he sayth that the name of Elder is a common name not onely for olde age but of dignitie And he sayth that the Apostle designeth in this name Pastors and whosoeuer are appointed to the regiment of the Church but doth he not still restrayne the vnderstanding of it in this place to such Gouernours only as either are Pastorall elders or to suche teachers as himselfe although he were also an Apostle was one in the same office of this Eldership a Colleague among them And what was their office of this Eldership that he requireth of them But euen that which followeth in the seconde verse by Danaeus cited feede so much as liâ—th in â—ou the flocke of God And what was the foode wherewith these Elders should feede them so much as lay in them Any other than the doctrine of Gods worde Hereupon sayth Caluine wee gather what the name of Elder doth import to wit that it contayneth in it the office of feeding The Pope createth his Elders farre to an other ende that is to wit that they should dayly offer vp Christ. In their ordeyning there iâ— no mention of feeding Let vs therefore remember to discerne the order of Christ from the confusion of the Pope euen as it were the light from darkenesse The definition also of the word ought to be holden Because the flocke of Christ cannot be fedde but with pure doctrine which alone is the spirituall fodder Wherfore Pastors are not either dombe ghoâ—â—â—s or such as sprinkle their forged tales as it were deadly poyson to kill the soules And vpon this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not sayth he but that Peter would expresse the office and name of a bishopricke it may also cut off other places of scripture be gathered that these 2. Bishop and Elder are names betokening one thing He chargeth them therefore howe they should rightly exercise the Pastorall office Who séeth not hereby that Caluine in this place restrayneth the name of Elder to such onely as were feeders of the people with the worde nor that Peter in that place speaketh to any other officers And to what purpose should he charge those to feede the people with the doctrine of the worde that were no feeders and medled not at all with teaching So that this testimonie of Peter 1. Pet. 5. maketh nothing for any such eccl Elders gouerning the Churche and not teaching if rather it make not cleane against them being such ecclesiasticall Elders as be onely dominium exercentes in Clerum exercising gouernement ouer the Clergie and doe not pascere nor meddle at all with feeding or teaching the people As for that which Danaeus gathereth on these two testimonies Act. 20. and 1. Pet. 5. that the office of these Elders was to attende and watche both ouer the doctrine and ouer the manners of the Church and of the faithfull that are therein and especially in his parish that is in that parte of the Church that is peculiarly committed vnto him in what thing the attendance and watching of the Elders consisted in these foresayde places we haue fully séene Not only as Danaeus sayth ouer the doctrine and ouer the maners but as themselues expressing the example of the manners so also feeding with the doctrine so much as in them did lye If they say that is nothing at all because they were but Controllers and Ouer-seers of others and themselues meddled not with teaching then were they not such Elders as S. Paule and S. Peter do prescribe but what meaneth Danaeus by these wordes his parishe Which he expoundeth to be that part of the Church that peculiarly was committed to him Was there diuerse parishes in those great Cities that he speaketh of where hée supposeth a Senate of these Elders were and that euery one of them had a part of the Citie assigned to his ouersight which was called a Parish And that all these Elders of seuerall parishes had some one great and mother Church wherein all these Elders helde their Senate Seignorie or Consistorie And can this also be prooued out of these two places or out of the scripture that the Apostles ordeined any such Senate of gouerning and not teaching Elders of seuerall parishes If it could how would this agrée with these our Brethren that woulde haue a Senate Seniorie or Consistorie of these Elders in euerie parish Church and Congregation except they would bring the whole Citie as London but to one Congregation But whereupon gathereth Danaeus this Vppon these testimonies Act. 20. or 1 Pet. 5 No he citeth them after in the conclusion of his former assertion For when he had sayde the seconde kinde of Elders was wont to be ordeyned in euery great Citie only wherein there was a large and populous Church and a great number of the faithfull hée prooueth it thus for euery part of the Citie and of the Church as it were a parish had his owne Elder As it may be gathered ex Herm. Sozome lib.
neuerthelesse the number of the 70. Elders was preserued For Ezechiel in the 8. chap. said And the threescore and tenne men of the Elders of Israel when notwithstanding in the Age of Ezechiel the 10. Tribes of Israel were in Assyria And Ieremie in the 19. named the Elders of the people Take an earthen bottell of the Elders of the people and of the Priests Neither onelie did this Senate flourishe while the kingdome stoode but also the kingdome being ouerthrowen after the Iewes returne out of the captiuitie of Babylon the same was restored For in the 1. of Esay it is written I will restore thy Iudges and thy Counsellours as in the auncient time And in the 10. of Esdras which place we haue hearde cited by Danaeus Euerie one that shal not come within three daies according to the coūsell of the Princes and of the Elders all his substance shall be forfaised And the 12. of the first of the Machabees Ionathas the high Priest of the Nation and the Elders and the residue of the people of the Iewes And in the first of the 2. booke The people that is at Ierusalem and the Senate and Iudas to Aristobulus the Maister of King Prolomeus sendeth greeting And in the 11. King Antiochus to the Senate of the Iewes and to the other Iewes And in the 14. To Simon the Bishop and to the Seniors and to the whole people And Saint Luke 22. The Seniours of the people being called in Greeke the Presbyterie or Eldershippe of the people Iosephus also sheweth that in last times of the Citie Florus the Procurator of Iurie calling vnto him the Princes of the Senatours and the Senatours and the Senate he said that he woulde depart out of the Citie And hee addeth that with the Temple the Court also was set on fire which Court he calleth Buleuterion the Counsell-house But although this Senate for consultation sake remained alwaies notwithstanding we haue to vnderstande that the Kings which haue had the Common-weale in their power were not thrall vnto the Lawes although they made Decrees without the authoritie of the Senate as those that were in chiefest authoritie not such as God had prescribed but such as their selues wished Moreouer that the Tribes had euerie one their Senatours different from those that were the Senatours of the Common-people it is more probable by coniecture than certaine by authoritie For although it be written in the 20. chap. of the 4. booke of the Kinges All the Seniors of Iuda and Ierusalem were gathered together to the King Iosias and in the 30. of the first booke Dauid sent giftes of the Pray◠to the Seniors of Iuda his neighbours and 19. of Hieremie God said I will destroy the Counsell of Iuda notwithstanding it may bee that they that were the Seniors of Iuda were all one with the Seniors of the people But without doubte euerie one of the Cities had gotten their Senatours separate from those whome we haue spoken of Whereupon are these speaches All the Seniors of Iuda and Hierusalem were gathered together to the King Iosias And Iosephus lib. 2. The Seniors of Ierusalem tooke it greeuouslie that the brother of Iaddi the Bishop maried a straunger And Iudges 11. the Seniors of Galaad proceeded to take Iephthe for their aide said vnto him Come and bee our Prince And in the 8. Hee tooke a childe of the men of Sucoth and asked of him the names of the Princes and Seniors of Sucoth And Ruth 4. Booz taking tenne men of the Seniors of the Citie of Bethleem said vnto them c. Thus dooth Sigonius deuide the Seniors into three sortes The Sēniors of all the people the Seniors of euerie Tribe and the Seniors of euerie Citie And if Christe had meant anie of these Seniors it is farre more likelie that he shoulde haue meant this last sort if not some yet of lower degrée than these of euerie Synagogue of the Citie than the highest of all that sate with the Prince in Counsell and had the consultation of all the summe and principall points of all the Churches Common-weales affaires which were the manifest endaungering of her Maiesties estate and the cleane altering of all the Common-weale In the next Chapter Sigonius procéedeth to their Iudgements saying cap. 5. We haue spoken of the Counsells in which chiefelie the Cities profite is disputed vpon After which we haue to speake of the Iudgements wherin the singular or particular equitie is defined that could not either be prouided for or prescribed by the Lawe But these iudgments the Greeke Interpreters of the Bible haue now and then translated them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit respecting the double force it selfe of Iudgements in which condemning and acquiting is conteined which by these two wordes Iudgement and Iustice or iustification they expressed as we haue shewed before Furthermore among the Hebrues there were two Tribunall seates of the Iudgements the one in euerie of the Cities called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other chiefelie at Hierusalem named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine Interpreter translated Iudgement and Counsell Whereupon in S. Mathew Christe saith Euerie one that is angrie with his brother shall be guiltie of Iudgement But he that shall say Racha shal be guiltie of a Counsell But that the Iudgement was an other thing from the Counsell Dauid in the first Psalme sheweth when hee saide Therefore the wicked shall not arise agayne in Iudgement neither the sinners in the counsell of the righteous And héere commeth in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptlie called Sanedrin that Caluine and our Brethren applie Christes wordes vnto Which Synedrion was the Iudiciall Consistorie of the seuentie Elders that with the Prince as Counsellors had the gouernment of all the policie of the Iewes But because the other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Iudgement of euerie Citie if Christe had meant to haue alluded to the Iewes orders and to haue translated and established the same or the like in euery Congregation among the Christians is it not more likelie of the twaine he would haue taken that which was the Iudgement of euerie Citie than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was onelie in Ierusalem the head Citie a chiefe Iudgement to ouer rule all the other But yet for our further resolution let it not be tedious to heare also Sigonius testimonies at large for both these Iudgements of these Seniors Let vs first saith he chap. 6. treate of the Iudgements of the Cities and then of the Counsell of Ierusalem when they were instituted and confirmed who they were that entred into them who were Gouernours of them where they came together and to conclude in what order they tooke notice of the causes I say therefore that the Iudges of the Cities with their Princes which in Greeke were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introducers informers or teachers of the writings or of
thee me neither yet betwixt thy heardmen and mine and he addeth this reason For we are brethren Which reason did so mooue the prudent Ioseph that after he had reuealed himselfe vnto his Brethren returning theÌ„ to fetch his father fearing least any expostulations might breede iarres among theÌ„ he gaue them this especial charge See that ye fall not out by the way Thus did these auncient holy Patriarkes esteeme of coÌ„cord among brethren shunned as a thing most vnnatural all Brethrens discord Which the godly propheticall kinges Dauid Salomon well considering the father stirring vs vp to embrace this vertue Beholde sayth he how good and comely a thing it is for Brethren to dwell in one together Liking it to the precious balme that was powred on the head of Aaron and to the sweet dewe of heauen that falleth on the mountaines to make them frutefull The sonne in detestation of the vice contrary when he had set down the 6. things that the L. hateth Hautie eies a lying tong handes that shed innocent bloud an heart imagining wicked enterprises feete that are swift in running to mischiefe and a false witnesse that speaketh lies he concludeth as with a greater vice than all these in the seuenth and complete number with this sinne which he sayth the soule of God abhorreth And him that rayseth vp contentions among his Brethren And therefore when our sauiour Christ had fore-told his Disciples all the persecutions that they should sustaine by their outward enemies against all these that they might haue brotherly loue among them selues Peace sayth hee I leaue with you my peace I giue vnto you And againe These thinges haue I spoken vnto you that my ioy which is the frute of peace might remayne with you and that my ioy might be full This is my commaundement that ye loue one another And so he knits vp his exhortation with this repetition These things haue I spoken to you that ye might haue peace in me Which bond of peace and loue in Iesus Christ one towardes another both the Apostle S. Paule the Doctor of the Gentiles and especially S. Iohn whom the Lord loued and S. Peter that so loued the Lord and S. Iames the iust in their Epistles so often and so earnestly call vpon and so vehemently disswade vs from contentions Empedocles among tâ—e heatheÌ„ Philosophers beholding the sympathie and antipathie that is in naturall creatures and being moued with the admiration therof concluded that all things were doâ—â— and vndone by concord and discord But to haue this order of nature so inuerted that those persons which are not only chained in this naturall Harmonie but also in a moâ—e heauenly concent should dissent be dissolued is farre more wonderfull thaÌ„ the composition of thinges contrary and that which is worse is much more ieopardous For as the Apostle warned the Galathians and by them vs If ye bite and deuour one another take heede least ye be consumed one of an other And since our Sâ—uiour him selfe hath so seuerely denounced that dreadfull sentence and it is a Maximie grounded on good reason Euery kingdome diuided against it selfe shall be brought to naught and euery Citie or house deuided against it selfe shall not stande no meruaâ—le if these contentions should hold on increase though our Brethren and we be moued hereat beholding this our most flourishing kingdome with these diuisions to be thus rent in sunder that almost no Citie or Towne in the same I can not say no house but is either diuided or at least disquieted by these factions Neuerthelesse this among other is our chiefest comfort against all these and other like tentations that hauing both of vs for the ground of our religion Gods euerlasting infallible truth for the which our common aduersaries do maligne and oppugne vs but can neuer expugne and ouercome vs for alwayes as Zorobabell â—ayde The truth is greater and stronger than all Howsoeuer therefore we be exercised with such plunges I meane not of the open enemies for the troubles that we receaue from them doe more corroborate vs in Gods truth but arising by the waywardnesse of our owne deare Brethren in the gospell that yet we should not be too much dismayed but stayed recomforted Sith that albeit these last dayes according to Christes and his Apostles prophecie are more contentious yet in serching the former ages we shall finde that this selfe same tryall of our faith is not now first laide vpon vs alone but that heretofore the Church of God and the most excellent Princes Prelates and people among them haue often times bought this experience very derely and with great molestations euen from their brethren No sooner had God deliuered his peculiar people from the Aegyptians bondage and idolatrie by the conduct of Moses and Aaron and giuen them lawes and orders to be gouerned by but those their guides were more molested and the people more wasted them selues by their owne mutinies than by the hande of any forraine enemies And since the comming of our sauiour Christ so soone as euer Constantine worthily surnamed the Great had extinguished all the tyrantes persecutions and procured publike peace vnto the gospell what a number of contentions straightwayes brake forth besides the conflictes with the pestiferous Heretikes among the true professors of the right faith euen for matters of discipline and orders disquieting the vnitie and concord of the Church and breeding no small griefe and stoppall to that good Princes proceedinges as we feele and lament the like in these our dayes There is great difference I graunt both in matter and manner of these contentions and in the qualities of the persons that breed these vexations euen as much as is between him that would plucke my coaâ—e from off my backe and so spoyle me and him that would pull my skinne ouer mine eares and so destroy me The controuersies between the common aduersaries and vs are pro Aris focis for matters that capitall matters of the substance life of our Christian religion not trifles as some newtrals would beare the people in hande And therefore our aduersaries in matters of religion are incensed against vs with mortall or rather with immortall hatred Whereas the controuersies betwixt vs and our Brethren are matters or rather as they call them but manners and formes of the Churches regiment Howbeit whether by sufferance or by neglect of them growen yet vnto so many heads and so sharply prosecuted not now contending so much for cappe surplesse nor for quarels at the vnlearneder sort of the poore ministers nor inuectiues against the Bishops their titles or their superiour iurisdictions only but withall calling in question all their whole authoritie their very ministery of the worde and Sacramentes and all our forme of publike prayers yea the prescription of any forme at all the alteration of all the Clergie the translation and new limitation of
ceased And Sathan hath â—â—wayes béene sowing newe kindes of false doctrine and I doubt wâ—â—ther all his kindes of false doctrine be yet brought in or no. But if ye said it was exercised in the primitue and pure Church vntill the mysterie of iniquitie beganne to worke a way to Antichrists pride and presumption although neither this be true for all these foure offices and kindes of ministerie in such manner as you vrge them yet in saying so you should better limite your selues within the boundes that you chiefely stande on But when trowe you that mysterie of iniquitie beganne to worke Was it not begunne when S. Paule sayde 2. Thess. 2.7 The mysterie of iniquitie doth alreadie worke Was it not begunne when S. Iohn saide 1. Iohn 2.18 Babes it is the last time and as ye haue hearde that Antichriste shall come euen nowe are there manie Antichristes whereby we knowe that it is the last time But what inferreth this had there béene then such a Seniorie of Gouernors that this office should remaine in the Church perpetually For in the primitiue and pure Church were the Apostles must we therefore perpetually haue Apostles Nay say they it was not onely exercised in the primitiue Church which may be called the time while the Apostles liued but also in the pure Church Not verye pure I wisse in some pointes within short while after the Apostles times But what time assigne ye to the exercise thereof Date some time Vntill the mysterie of iniquitie working a way for Antichristes pride and presumption changed Gods ordinance This is an vncertaine limitation But what is this Was Gods ordinance changed then in so necessarie and perpetuall an office And howe was this office changed Was it taken cleane away from the Church so that the Church was altogether without it It hath had Pastors Teachers and Deacons such as they were good or bad alwayes hetherto and neuer wanted as yet vntill this houre And was this seniorie of Gouernours appointed to remaine as long as they and haue al they held out perpetually and hath onely this Seniorie fayled But still would I faine knowe some more certaine ghesse of the time when this change hapned For here are neyther Archbishops nor Bishops named but onely these 4. Eccl. offices Pastors Doctors Gouernours and Deacons by which they say the Church of God may according to his word be directed in all matters c. And was there no exercise of Archbishops nor Bishops in the primitiue and pure Church Or doe they include Archb. and Bishops in anie of these termes because they are Gouernours of the Church and are Pastors and Teachers and such as haue béene Deacons too As S. Ambrose comprehendeth in the name of Bishops as we shall afterward God willing sée all the inferiour Eccl. offices And our brethren where they should graunt that all Bishops are Pastors graunt that all Pastors are Bishops though their chiefe drift be against our Bishops but they impugne not onely the office but the verie name and all of the Archbishops and make them to be other offices or kindes of ministerie besides these that they say are appointed and approued of God himselfe exercised in the primitiue and pure Churche and therefore the instituting and ordayning of them to be but mens following the deuices of their owne brayne and to bee as vnlawefull so vnneedefull and the changing of Gods ordinance But if Bishops and Archbishops made this change then was that ordinance changed euen in the primitiue and pure Church For euen then was Titus made an Archbishoppe and had manie other Bishoppes vnder his gouernement as we haue séene partly alreadie for the order in Creete appointed by Saint Paule whose act was no doubt approued by God him selfe and the Archiepiscopall iurisdiction exercised by Titus And was this deuised of Saint Paule or Titus following the deuises of their owne braines as a needelesse and vnlawfull thing as a thing done without and besides the warrant of Gods worde Or haâ— he not good warrant from God to institute and ordaine other offices or kindes of ministerie then these fower So that this conclusion of our brethren There remaineth therefore of these before rehearsed onely in the Church these Ecclesiasticall offices instituted of God namely Pastors Doctors Gouernours and Deacons by which the Church of God may according to his worde bee directed in all matters c. is nothing so nor so For heere ye sée is another office appointed ouer all these offices nether is it vnlawfull nor vnneedefull nor the institution or ordinance of men following the deuises of their owne brayne or without the warrant of Gods worde or not appointed and approoued by God himselfe or not exercised in the primitiue and pure Churche or anie chaunge of Gods ordinance or anie working a way to Antichristes pride and presumption that the Bishoppes and Archbishops were brought in and that this Tetrarchie was dissolued if indéede therâ— had béene anie such Quadripartite or foure quartered gouernement As for the office or kinde of ministerie of Bishoppes or Archbishops though it be not in the substance thereof anie other office or kinde oâ— ministerie different from the office of Pastor or Teacher for notwiâ—â—standing it followe not that euerie Pastor or Teacher bee a Bishoppe as our brethren saye or an Archbishoppe yet euerie Bishoppe or Archbishoppe is in his office and kinde of ministerie a Pastor and Teacher neuerthelesse sithe hee is their ordayner or ordinarie as wee terme it and the ouerséer euen as well of them as of the people accorto the diuisions of Regions Cities and Townes distributed and limited to his gouernement he is in dignitie of an other office and kind of ministerie different from them And shall wee nowe dare to saye that this office of Bishoppe 〈◊〉 Archbishoppe doeth worke a way to Antichristes pride and presumption Nay rather it was the readiest waye to restrayne and represse it if it had beene alwayes kept accordingly that Bishoppes in their Cities and Dioceses Archbishoppes in their Prouinces and Regions distributed and limited vnto them as Creta was by Saint Paule to Titus reseruing to Christian Princes as their Soueraignes their Supreame gouernement should according to Gods worde direct in their Consistories Synodes and Councelles all matters which are commonly called Ecclesiasticall This was and is in my iudgement euen the best waye that could be deuised and I like my iudgement the better because of this appoyntment and approbation of Saint Paule to haue stopped the way to Antichristes pride and presumption Which way of Saint Paule when one Archbishoppe afterwarde vnder a name and pretence of S. Peter to haue an higher office then all these Bishoppes or Archbishoppes had yea to haue an vniuersall Bishopricke ouer all and to represent Iesus Christe the head-shep-hearde and chiefe Bishoppe of our soules aboue all other Bishoppes and Archbishoppes which were distributed and limited in Regions Cities and Townes tooke vpon
Creta Paule mentioneth not that he should make Deacons but Priestes and Elders onelie vsing that name indifferently for Byshops So that where the name is not expressed might not Epiphanius well avouch that this maketh nothing against the state in generall of the office in that place not expressed For perhaps it was not yet established there as afterwarde it was And doth not Saint Ambrose confesse as muche and more than this euen vppon the place of Ephes. 4. so much vrged He gaue some to be Apostles and some Prophetes c. Applying them to the vse of the Church after the Apostles times saying the Apostles are the Bishops the Prophetes are the expounders of the scriptures Although among the verie beginninges there were Prophetes such as Agabus and the foure Virgines prophecying as it is conteyned in the Actes of the Apostles Howe-beit for to commende the principles of the Faythe the Interpreters are nowe called Prophetes The Euangelistes are the Deacons such as was Philip. Although they bee not Priestes yet may they preache the Gospell but with-out a chayre euen as Stephen and Philip mentioned The Pastors may be the Readers who with their reading fatten the people that heare them because man liueth not in breade onely but in euerie worde that proceedeth out of the mouth of God But the Maisters are the exorcistes because they appease correct the disturbers or else those that were wont to instruct and trayne vp with readinges those infantes that were to be instructed As is the manner of the Iewes whose tradition made a passage vnto vs which is by negligence worne out Among these after the Bishop he is vnderstoode to be more who for the hidden sense of the Scriptures opened is sayde to prophecie especially because he draweth out the wordes of the hope to come Which order may nowe be that that is of the Priest hoode or the Eldership For all the orders are in a bishop because first hee is a Priest that is to saye the Prince or chiefe of the Priestes and he is a Prophet and an Euangelist and the other offices of the Church are to be fulfilled in the ministerie of the faithful Notwithstanding after that in all places the Churches were constituted and offices ordeyned the matter was composed otherwise than it beganne For at the first all did teach and all did baptize what dayes or times soeuer there was occasion For neither Philip sought time or day wherein he should baptize the Eunuche nor interposed any fasting Neither Paul and Silas differred the time that they might baptize the chiefe man vnder the tribune or the keeper of the prison with al his Neither had Peter Deacons nor sought the day when he baptized Cornelius with all his house neither hee himselfe did it but he bad the brethren that went with him to Cornelius from Ioppe For as yet besides the seauen there was no Deacon ordeyned As therefore the people encreased multiplied it was graunted to them all at the beginning both to preach the Gospell and to baptize and to expounde the scriptures in the Church But when as the Church had compassed about all places conuenticles were appointed and rectors other offices were ordeyned in the Churches That none of the Clergy durst which was not ordeined to presume vpon him the office that he knew was not cōmitted or graunted vnto him And the Church began to be gouerned by another order prouidence because that if all might doe the same thinges it should be vnreasonable and it would be thought a common most vile thing From hence therefore it is whereupon neither Deacons nowe doe preache among the people neither the Clerkes or the Layitie doe baptise Neyther are the faithfull baptized whatsoeuer day they list except they be sicke The writings therfore of the Apostle in all points agree not with the ordinance that nowe is in the Churche For because that these thinges were written euen in the very beginnings for he calleth also Timothie that was of him created a Priest or Elder a B. because Priests or Elders were at the first called Bishops that the one giuing place the follower should succeede him To conclude in Aegypt the Priestes or Elders do ensigne them if the B. be not present But because the Priestes or Elders following beganne to be found vnworthie to holde primacies or chiefe gouernements the reason was altered the Councell prouiding therefore it was constituted by the iudgement of manie Priestes that not the order but the deserte should create the Bishop least that an vnwoorthie one should rashly vsurpe and be an offence to manie Thus doth this most Reuerend and learned Father S. Ambrose write also euen as much or more than Epiphanius doth on these wordes alleaged by the Apostle But nowe saith our most Reuerende and learned man whome yet can Epiphanius persuade that it was for want of fitte men onely that there were many Bishops in euerie Church Doth Epiphanius goe about to persuade anie héereunto Or had hée anie cause to persuade this vnto them Which if hee would haue gone about to persuade he should haue contraried his owne spéech that sayde there were some places where there was no Bishop This therefore is rather a deprauing of that which Epiphanius doth alleage against Aërius then that Epiphanius vsed anie deprauing of places alleaged by Aërius out of Paule Nowe to conclude with Epiphanius for he letteth slippe all his argument that by comparison he maketh from the examples of so manie thinges in the old Testament that at the first were not ordeined he saith for that which he calleth the 3. reason out of the historie of those times For that which not onely Hierome but Epiphanius against the Miletians also reporteth concerning them of Alexandria that is Alexandria neuer had two Bishops as the other Cities vpon what ground the men of Alexandria did it and followed not the examples of other Churches let them see to it Nay let this our most Reuerende and Learned man him-selfe see to it if it please him If not let vs see to it a little better For hee settes it heere downe in such sorte that the reader not perusing the histories for this matter would thinke that all other Churches had two Bishops at once faue onelie Alexandria Whereas except it were Ierusalem that so had by a rare occasion as is declared or that vppon the absence age or infirmitie of the Bishop an other helper to him were chosen which was called Coepiscopus not onelie Alexander but all other Churches in Christendome whereof any record maketh mention I speak within the boundes of my serch for it haue euen from the Apostles times if they were so auncient vsually continued vnder the ecclesiasticall gouernment of one Bishop as by their successions set downe by Irenaeus Eusebius Theodorete Socrates Sozomene Hierome and others doth appeare Yea by Epiphanius
with Arius and the Arians But the coniunction of Meletius and of the Arians had the originall on the foresaide occasion Thus much at large and word for word vpon the occassion of this our most reuerend and learned mans obseruation of that Epiphanius reporteth against the Meletians concerning them of Alexandria I thought good though it bée long to set downe out of him to the end wée mighte more throghly sée what these not Miletians but Meletians were in many pointes not much vnlike our brethren At the first concerning doctrine Pure in the faith of Christ which I hope also our brethren yet be and as sound in the substance of Christian religion I trust as either these Meletians were or we are but they were so seuere in certaine points of their pretended Discipline howbeit admitting the superior dignity and authority of bishops ouer Priests or Pastorall elders and of Archbishops ouer Bishops euen in the heat of their sorest persecution before the time of Constantine the great As also at the beginning did our brethren with vs though they dissented in diuers other points of Discipline yet they stil acknowledged as did the Meletians both the Bishops and Archbishops superior dignities and authorities which these our brethren now reiect against whom they haue made such a schism of the Church of God that we may euen looke vpon and lament the like tragicall diuision among vs that for too rigorous discipline fell out among them In so much that although both of vs professe the fayth of Christ aright yet will not nowe our brethren ioyne in publike prayers with vs but separate them selues asunder and as these men did make priuate assemblies and orders among themselues in their publike prayers ministration of Sacramēts make bishops Ministers and Deacons of their owne seuerall churches But what the issue was of these Meletians wee haue heard and may fear and in part alreadie do féele among our selues God be merciful to vs both and giue vs grace in time to foresée and take héede that the publike aduersaries of the gospel or any other old or new fangled heretical sectaries neither of the Anabapt nor other like haue their finger in this pye And that this great zeale to obtaine the hauing of these seperate conuenticles discipline ministery communion praiers c. do not ioine with them against vs their brethren least in the end their former synceritie of fayth and life be stained by them On this occasion two bishops together but the one of this faction might spring vp in one City But the faithfull in Alexandria where from this sprang stil acknowledged but one the same there and then an Archb. and the B. in al that Prouince and euery where else to be superior in dignity authority to al other preests or pastoral elders Howbeit Socrates li. 1. ca. 3. faith further of this Meletius that he himself had bin before depriued of his bishoprick by the Archb. Peter for y◠same fault wherein Mel. shewed such rigor against other whereby this diuision grew not only betwene the right beléeuing Christians and the heretikes but also among the faithfull themselues Wherupon saith Socrates great tumults was raised euery wher For ye mightsee not only the gouernors of the churches vexing one another with contumelious termes but also the multitude of the people to be distracted into 2. parts wherof the one enclined to these mens opinion the other to theirs insomuch that the matter fel out to that mischief shameful state that the christian religion was euen on the very theaters mocked at with the derision of all men As for those that dwelt at Alexandria they contended of the chiefest points of our religion youthfully and not without tauntings They sent their legates to the other B. of euery prouince but these deuiding their selues on either partie raised vp the like contention Yea the Meletians were intermingled with the Arians who not long before were seuered from the church But of what sort these also were I think it meete to bee declared Meletius a B of a certain city in Egypt was depriued of his episcopal office by Peter B. of Alexandria who in the reigne of Dioclesian died by martyrdome both for many other causes and chiefly for that in the time of persecution he had denied the faith and had offered vnto Idols who when he was depriued and had very many that cleaued vnto his faction he gaue himself to be the ringleader of that heresie vnto thē which from that time euen till this day are in Egypt called the Meletians And when he could alleage no iust excuse or cause why he seperated himselfe from the church he said that he had onely in a terme an iniury offered him And he began to reuile Peter with raylings and to deface him with reproches And as soone as Peter had by martyrdome in the rage of persecution suffered death he turned his reproches vpon Achillas that succeeded Peter in the bishopricke and afterward a fresh against Alexander who after the death of Achillas obteined the degree of that dignity And while these were thus occupied in this strife and dissention◠in the mean time was holden the quest concerning Arius whome Mel. with those that were of his side assisted conspired with Arius against the B. Thus saith Socrates also of this scisme Theoderetus doth tel li. 5. cap. 3. of another Meletius afterwards in Gratians time that when in Antiochia the chiefest citie in the orient the professours of the apostolical opinions were also deuided into 2. partes the one part streight wayes after the practises attēpted against Eustathius the great detesting the Arian wickednes making their assemblies among themselues had Paulinus to be their B the other part after the creation of Euseb. beeing with the notable Meletius deuided frō the wicked beeing exercised amōg those dangers that we haue mentioned were gouerned by the doctrin of the most wise Mel. Besides these a third head gaue it self to the factiō of Apollinaris a Laodicean who putting on the person of godlines when he was reputed as though he would maintain the apostolical opinions not long after he shewed himself to be an enemy of them c. But the Duke Sapores being entred into Antioche when the law of the emperour was set foorth Paulinus affirmed that he was of the parts of Damasus Apollinaris also who couered his disease affirmed the same As for holy Meletius maintained quietnesse nor lapped him selfe in theire contentions but the moste wise Flauianus beeinge as yet a Preeste or Elder firste turninge to Paulinus in the hearinge of the Duke did say if you my freend reioyce in the community of Damasus see that you proue the coniunction of your opinions For he in the confession of one essence preacheth manifestlie three persons of the Trinity But you contrariwise take away the trinity of the persons Wherefore teach vs the consent of your opinions and
in Ignatius or other auucient writers whosoeuer they be whatsoeuer they speake or write neuer so-good neuer so holie neuer so true what though it were when the bishop of Sathan was not yet founde out if it once be towching the authority of bishops Ouer-seers it is all to be reiected with this contumelie It is to be vnderstode of this kinde of bishoppe whiche is called The bishoppe of Man that is to say brought into the Church by the alone wisedome of man besides the expresse word of God Thus doth this moste Reuerend and Learned man froÌ„ beyond the Seas in a round conclusion giue his iudgement of them and so he leaueth them Let vs now therefore leaue him also to returne a Gods blessing beyond the Seas from whence he came and with all due reuerence taking our leaue of him in expectation of other reuerend and learned Fathers Iudgements from beyonde the Seas also Let vs now for the present returne home to our Brethren where we left them in their Learned Discourse of Ecclesiasticall gouernment THE ARGVMENT OF THE FIFT BOOKE PROCEEding still further on the Pastors THis booke treateth specially on the Iudgements of other reuerend and godly learned men from beyonde the seas also in the late reformed Churches concerning this superiour authority dignity of one pastor in a citie or Diocesse or Prouince ouer his brethren and fellow pastors Which one was called in a citie or diocesse bishop in a prouince Archb. To the proofe whereof are alleaged vpon our brethrens allegation of Titus What superiour authoritie he had ouer all the pastors of Creta with the iudgements of Bullinger Caluine Aretius Hemingius Herebrande with the orders of other reformed Churches for their Superintendents speciall and generall The B. and Archb. of the fathers and other canons of the auncient churches regiment approoued by Caluine in Geneua with the approbation of Ieromes sentence and that this order was in the Apost times and not contrary to the Apostolicall Doctrine with Caluines epistles to diuerse B. and Archb. to the King of Polonia approouing this superior authority and his generall rules for all popish B. conuerted to the gospell The iudgement of Zanchius and Bucer for those olde orders specially of bishops Archb. for the old clericall discipline and regimente due vnto them of the obiections to the contrary out of Peter and of the Titles proper to Christe and whether the name Archb. be coÌ„petent to any Minist of Peters Title of fellow Elder and of Christs prohibitions of Titles rule of his example of washing his Disc. feet c. and of humility Lordship of bishops holding temporalities royalties of obedieÌ„ce vnto them in the same of Diotrephes with caueats for the Ministers lawful authority and against vnlawfull liberty by aequality lastly of Bezaes iudgement on these matters for the Apostles and the auncient orders of the renuing those orders in the state of Geneua The Learned Discourse IN the same manner of speaking he describeth the qualities of those which were to be chosen Bishops and Deacons Likewise vnto Titus 1.5 Hee calleth them elders and immediately after describing the qualities of such as were meet to be ordeyned elders hee calleth them bishops saying For this cause did I leaue thee in Creta that thou shouldest continue to redresse the thinges that remayne and that thou shouldest ordeyne elders in euery City if any bee vnreprouable the husband of one wife hauing faithfull children which are not accused of riot nor are disobedient For a bishop or ouerseer must be vnreprouable as the steward of God not froward c. COncerning the communicating of these names Pastors Priestes or elders and byshops indifferently or the being of the office all one and the same vntill furder order in the Apostles times were taken we haue at large before declared But as for the matter that among these Pastors Elders or bishops some one Pastor elder or bishop had a superior gouernment ouer many of the residue in the same order as wee haue plainly prooued it by Saint Paule through-out all the same his Epistle to Timothy héere alleaged and also out of the other Epistle vnto him so for this Epistle likewise vnto Titus 1.5 Which Epistle appeareth to be so late written by Saint Paule that there is no such iourney or aboade in any such place mentioned in all those iourneyes which Saint Luke so diligently in the Actes recordeth therfore it should rather séeme to be written after that time Bullinger in his Preface on this Epistle to Titus sayth when it was written eyther before or after the Apostle was taken it is not euident ynough Theophilacte thinketh it written before his bondes and before the later to Timothie were published Certainely hee that wil search it more diligently shall not want coniectures whereby it may be gathered that it was written after that by the sentence of Caesar hee was at Rome acquitted But were it written then or after or before or as Chytreus also in his Onomastichon gathereth yet maketh it no lesse if not much more vnto this purpose that euen at that time while the name of Preest or Elder and Bishop was yet vsed in common notwithstanding there was yea and that no small difference among these Preestes or elders and Bishops in the degree of superiour gouernment which is apparant by the text it selfe wherein Saint Paule giueth Titus beeing a priest or elder or pastor or Bishop a greate deale more authority and superior dignitie then ordinarilye appertayned to euery Preest or elder or Pastor or Bishoppe or by what name soeuer they were tearmed Which Caluine himselfe vpon these wordes For this cause haue I lâ—ft thee in Creta c. doth note saying This beginning doth clearely shewe that Titus is not so muche admonished for his owne sake as commended vnto others leaste any shoulde hinder him the Apostle committeth vnto him his owne turnes Wherefore it behooueth that hee bee acknowledged of all men for the Apostles Vicar and bee reuerentlye receyued For sithe that no certayne station was assigned to the Apostles but an office enioyned to them of spreading the Gospell through-out all the worlde whereas therefore they trauayled out of one city into another they vsed to substitute fitte men in their place by whose labour that which they beganne shoulde be finished So Paule boasteth that he founded the Church of Corinth but other were the master workman which ought to builde therupon that is to further the building This indeede belongeth to all Pastors â—or the Churches shall alwayes haue neede of encreasinges and of furderaunce so long as the worlde endureth But beyonde the ordinary office of pastors a care of ordeyning the Churche was committed to Titus for pastors are wont to bee placed ouer Churches that bee already ordeyned and formed in a certayne manner But Titus susteyned a certayne burden more that it is witte
occupie and what a charge is imposed vpon you Adde this that the enemies of godlinesse while in their clutterie darkenesse they can not abide the small sparkes of your godlinesse they as it were thrust you out of their faction which you voluntarily should haue fledde from Pardon me of your courtesie if in one worde I be more sharpe because that to profite you I must speake freelye that I thinke when you shall come to the heauenlie iudgement seate the offence of betraying can not be washed away except in time you with-drawe your selfe from that bande that openlie conspireth to oppresse the name of Christe But if nowe it bee greeuous to you to be diminished that Christ may increase in you thinke on Moses example which vnder obscure shadowes did yet not doubt to prefer the rebuke of Christ before the delightes and riches of the Aegyptians But although peraduenture I haue beene more bolde with your Excellencie then was meete not-withstanding sithe my purpose was to regard your saluotion I hope my libertye shall not be odiousto you c. Fare you wel most excellent man illustrious and Reuerend Lord c. But here againe least we might thinke hee goeth about to persuade him to leaue his B. as a dignitie that he could not lawefully retaine with the profession of the gospel which was not his drift but to haue himretain still his place and dignitie so farre as hee might doe it without houering betwéene the Papistes and the Epicures and thereto he willeth him to thinke on the place he occupied and what charge was layde vpon him and yet to renounce it rather than to ioyne with those enemies of the Gospel to shew this better Caluine setteth downe more fully in his Epistle to the King of that countrey of Polonia Epist. 190. what manner of superiour dignitie and authoritie he not onely alloweth to remaine in a Bishop but also in an Archb. so little shunneth he or disaloweth either the name or the office of them To conclude saith he onely ambition and pride hath forged that Primacie that the Romanistes oppose vnto vs. The auncient Church indeede did institute Patriarchies did appoint also to euery of the Prouinâ—â—â—â—ertaine Primacies that the Bishops by this bonde of concorde migh◠〈◊〉 better knitte together among themselues Euen as if so be at this day in the most noble kingdome of Polonia one Archbishop were ouer the residue Not that he should ouerrule the residue or snatching the right or Lawe from them arrogate it vnto him-selfe but that for because of order he should in the Synodes hold the first place and nourish an holie vnitie among his collegues brethren And furthermore there should bee either Prouinciall or Citie Bishops which peculierly should giue attendance to the conseruing of order Euen as nature suggesteth this vnto vs that out of al Colleges one ought to be chosen vp on whom the chiefest care should lie But it is one thing to beare a moderate Honor to wit so farre as the facultie or power of man extendeth it self another to comprehende thâ— whole compasse of the world in a gouernmeÌ„t vnmeasurable Thus doth Caluine most clearely though he condemne the Popes vsurpation approue both the superioritie of Pastorship not onely in Bishops ouer Cities and Prouinces where manie Pastors be but also of Archb. and of one Archb. the chiefe and primate of a mightie kingdome more thâ—n fiue times as bigge as Englande to bée ouer all the residue And this being well vsed without offring iniurie to the right of other bishops vnder him hee thinketh to be both good and necessarie So farre off is he as our Brethren here doe from condemning the very name of Archbishops No he alloweth both the office and the name euen here in Englande also as appeareth by his letter vnto the Archb. of Canterburie Epist. 127. Caluinus Cranmero Archiepisc. Cantuariensi salutem When as at this time it was not to be hoped which was most to bee wished that euerie one of the chiefest teachers out of diuerse Churches which haue embraced the pure doctrine of the Gospell shoulde come together and out of the pure word of God should set foorth to the posteritie a certaine and cleare confession of euerie one of the capitall pointes at this day in controuersie I doe greatly commende right Reuerende Lorde the counsell which you haue begunne that the English men might ripely establish religion among them that the mindes of the people should not sticke longer in suspence while thinges are vncertaine or lesse orderly composed than were meete To which purpose it behooueth all those that haue the gouernment there to apply in common their studies notwithstanding so that the chiefest parts be yours You see what this place requireth or rather what God according to the reason of the office which hee hath enioyned vnto you doeth by his right require of you In you is the chiefest authoritie which the noblenesse of honor doth not more procure vnto you than the opinion long since conceaued of your prudence integritie c. Thus doth Caluine where he still calleth vpon for increase and spéede of further and full reformation acknowledge both his title of Arch-bishop and his office of Primacie with the honour and authoritie thereof aboue all other in the Churches ministerie to be good and lawfull And to shewe further howe he alloweth the generall practise of Episcopall authoritie where when and whosoeuer Bishop shoulde receaue the Gospell whether he should giue ouer or reteyne still a Superiour authoritie in his Diocesse ouer the other Pastors in the same hée hath fully decided this Question Epist. 373. Si Episcopus vel curatus ad Ecclesiam se aediunxerit If a Bishop or a Curate shall adioyne himselfe vnto the Church Caluine aunswereth on this wise Being asked my sentence or opinion concerning Bishops Curates and others of like degree or whome they call Graduates if that the Lorde shoulde vouchsafe any of them his grace that they would adioyne themselues vnto the Church howe must they behaue themselues towardes them c. Here after his excuse for breuitie by reason of his rewme he sayth If therefore it shall happen that in Poperie anie to whome the cure of soules shall haue beene committed that is to wit a Bishop or a Curate shall receaue the grace of the Lorde so that he professe the pure doctrine of the Gospell if he shal be founde not to be so fitte for the office of a Pastor nor to be endewed with that knowledge and dexteritie that is requisite hee shoulde altogether doe very rashly if he would intermitte himselfe into so great a matter The fruite therefore of his conuersion shall consist in that if so be hee discharge him-selfe of all cure and doe so acknowledge that grosse abuse that he did beare before a voide title with-out matter and thereuppon giue place to a fitte successor that may lawefully be instituted it shall
Zuinglius that saith a Bishop and a Priest or Elder were once all one yet in his booke de Ratione Officio Concionandi or Ecclesiastes The Preacher he saith Againe Act. 21. Luke writeth thus The next day wee that were with Paule came to Caesarea and entring into the house of Philip the Euangelist which was one of the seuen we aboade with him This man had fowre daughters Virgines prophecying In which place first we haue to note that thing that this Philip of the Church of Caesarea the Euangelist was a Bishop or a Pastor Neither is he of Luke called an Apostle Howbeit he was one of the seuen which were ordeyned Deacons as the same partie shewed before cap. 6. That thing also withall ought to be noted that they layde downe the name of the Apostles so soone as being fixed to any one Church they had the continuall cure thereof that is to wit when as either being hindred by age or else afflicted with diseases with the troubles of peregrinations and with dangers they were not able to suffice any longer For then were they not any longer named Apostles but Bishops But we may bring foorth S. Iames whom for his age we call Iames the lesse an example or rather a witnesse of this thing For Hierome and withall all the auncient Fathers doe name this man Bishop of Ierusalem for no other cause than that hee had placed his seate fixed in that Citie For when as before as also the other Apostles being giuen to peregrinations he had taught the faith ech where all ouer the countryes hee was at the length by the Apostles themseles ordeyned to be the partie that as a certaine diligent watchman shoulde take vpon him the cure of the Churche of Ierusalem The same thing we may say of Iohn the Euangelist and Disciple of Christ. For when as he hauing beene cast forth to diuerse dangers had long time administred the function Apostolicall at length being made the Bishop of the Ephesians he departed out of this life in that â—itie in the 68. yeare after the ascention of the Lorde Nowe then some of the Apostles being on this wise Bishops in suche places and so as our Brethren call them Pastors shall wee thinke that the other Pastors in those Cities did not stil acknowledge a Superiour dignitie vnto them and that for a longer time than for the occasion of some present action or assemblie Yea haue all the Pastors alike euen and as full authoritie equall in Geneua it selfe as that most excellent instrument of God Master Caluine or the most woorthie Master Beza yet liuing Indéede I can not precisely tell but I thinke not so nor it séemeth so and in my simple opinion be it spoken with due honour reserued to euery godly and Learned minister there be they neuer so equall and all one in respect of the same function and Ministerie it were not méete it shoulde so bee Or if it be so yet were it not so good no not for them as if that I speake of Beza in Geneua or some other excellent man were appointed to haue a continuing and standing moderate office ouer all the residue of his fellowe brethren there in the ministerie to ouer-see and gouerne them assigned vnto him and to exercise the same with painefull care readie diligence and modest humilitie so long as he is able to discharge the same And so indéede it should drawe néerer to the order and custome of the Apostles And yet if their order and custome had admitted such a temporarie superior among them as had serued only the tournes but of temporarie occasions yet thereby also for that time and occasion one Pastor had had the authoritie ouer another yea ouer all the other in the companie And how then do our Brethren here affirme that these testimonies of scripture directly condemne the authoritie of one Pastor aboue another As for the testimonies that Beza alleageth euen of the very first of them concerning the election of Matthias Act. 1. Caluine vppon these wordes ver 16. The scripture must haue beene fulfilled sayth Because Peter maketh the speeche the Papistes make him the head of the whole Church As though none may speake in the assembly of the godly but forth-with he must be made a Pope We graunt indeede that as it is necessarie some one in euery assembly must holde the Primacie or be the chiefe so the Apostles yeelded this honour vnto Peter But what is this to a Popedome So that here though that horrible tyrannie of the Pope be not inferred which the Papistes on euery inkling gréedily gather yet Caluine not onely confesseth plainely both in Peter a certaine honour of Primacie yeelded vnto him but also confesseth it necessarie for euerie assembly of the faithfull to haue such a Primate The like he sayth of the other example Act. 6. Of the sending of Simon and Iohn vnto Samaria Concerning that Luke sayth he declareth that Peter was sent of the residue hereupon it may be gatherad that he exercised not an Empire ouer his Colleagues but did so excel among them that notwithstanding he was vnder the bodie and obeyed it So that his authoâ—itie excelled any and euery one of his fellowes in particular but in respect of the whole bodie and corporation of them he was not so much as fellow but inferiour As for the last testimonie cited héere by Beza Act. 15. what Caluine hath sayd alreadie thereon euen for the standing Bishoprike of Iames at Ierusalem and how therein he excelled the residue of the Apostles wée haue at large heard before Now where our Brethren adde that yet they take not away the lawefull authoritie he hath ouer his flocke but that Imperious and Pompeous dominion which is meete for ciuile Magistrates and great Potentates to exercise in worldly affaires euen as Beza said it was not of any kingly Empire or royall commaundement and yet was it a reuerence giuen of dutie and as Caluine saide it was not a Papacie nor Empire ouer his Colleagues and yet he did excell among them and heâ—d a Primacie ouer them and the other yeelded an honour to him so these our Brethrens sayings may be well allowed And I thinke no Bishoppe or Arch-bishop in Englande doth desire any other then such limited authoritie of their office as may well agrée with these moderations and rather stande with humilitie modestie and diligent ouersight of good order than to aspire to any such royall Empire or to exercise anie Imperious and Pompeous Dominion And saue for the name sake of Lorde that for a litle more reuerence God wotte they are honoured with all if I should not rather say for some others a great deale more enuied for that they haue not our Bishops haue béene méetely well shriuen for such matters This Pompeous Imperious dominion being thus exemted otherwise say our Brethren in respect of their lawefull authoritie they are called by the Apostle
the Prophet in the Psalme 78. ver 70. c. He chose Dauid also his seruant and tooke him from the sheepe foldes euen from behinde the ewes with young brought he him to feede his people in Iacob and his inheritance in Israell So hee fedde them according to the simplicitie of his heart and guided them by the discretion of his handes Princes then being Pastors our Brethren say Pastors are Substitutes of God and haue an office of credite committed vnto them Shall wée therfore thus conclude here with our Brethrens consequence Therfore by no good reason may they make any substitutes in their place or coÌ„mitte their charge vnto another Mought not Dauid substitute his deputies both in the teritories he coÌ„quered froÌ„ other Princes out of the bounds of Israell and make Substitutes Liefetenants of his owne Cities Castles Mought not Iosaphat make Zebadiah a ruler of the house of Iudah for all the kings affaires 2. Chron. 19. v. 11. mought not Pharao make Ioseph his substitute ouer all Aegypt mought not Ahasuerus make Mardocheus his Substitute And Darius Daniel And Artaxerxes Nehemias doth the holy Ghost improue this order of substitutioÌ„ vnder the Emperor Luke 3. v. 1. Now in the fift yeare of the reigne of Tiberius Caesar Pontius Pilate being Gouernour of Iudea and Herode tetrarch of Galilee and his brother Philip tetrarch of Iturea and of the countrie of Trachonitis and Lysanias the Tetrarch of Abilene Did Christ denie Pilates authoritie to be lawfull because hée was the debitie or substitute of Tiberius or S. Paule not acknowledge Faelix and Festus substitutes of Nero and gouernors of those parties in his absence And is not this also the doctrine of S. Peter 1. Pet. 2. ver 13. 14. Submit your selues vnto all manner ordinance of man for the Lordes sake whether it be vnto the king as vnto the superiour or vnto Gouernours as vnto them thaâ— are sent of him And are not al these againe both the kings substitutes and the kings theÌ„selues the substitutes of God as Iosaphat said vnto his Iudges that he set through out the lande in euery Citie 2. Chron. 19.6 Take heede what ye do for ye execute not the iudgements of man but of the Lord And S. Paul speaking of the Magistrate Rom. 13. ver 1.4 5. saith There is no power but of God c. He is the minister of God c. they are Gods ministers c. and how his ministers but as substitutes may they therefore make no substituts vnder them nor coÌ„mit their charge vnto another This doctrine of our Breth is very dangerous toucheth not only Eccl. Pastors Bish. all appropriations to the Prince or to whoÌ„ soeuer but also toucheth so néere or rather cutteth cleane off all Princes holding of diuerse realmes dominions signiories by what right of conquest gift inheritance or any other neuer so good title they enioy the same Yea and all nobles or any other priuate persons offices and liuings that as they are all of them what soeuer they haue and whosoeuer they be but substitutes of God and haue offices of credite coÌ„mitted vnto them So if they haue any moe offices or liuings than one and in one place they must cleane forsake them giue theÌ„ all vp And why forsooth because they are but substitutes of God and can not make any substitute in their place Now although this doctrine be so dangerous absurde notwithstanding our Brethren to confirme it do procéed The law of man grounded vpoÌ„ good reason alloweth not substitutes of substitutes nor coÌ„mitting ouer of an office of credite in teÌ„porall matters How shall God almightie then take it in good part wheÌ„ the flock of Christ which he hath purchased with his own bloud shal be so greatly neglected to the endangering of their euerlasting saluation Sith I professe not the study of the law of man I referre the discussing of the same to the learned professors of it But it being grounded as our Breth say vpon good reason and but the law of man speaking but of the substitutes of man it séemes no good reason it should ouer-rule those that by the law of God are the substitutes of God of whoÌ„ our Breth before spake And although I gladly yéelde vnto this rule of the law of man being grounded vpoÌ„ good reason yet in my simple reason it shold séeme not to be so absolute a lawe so generall a rule but that it may both by the law of man it selfe grounded vpon as good reason as it by the lawe of God whereunto all the groundes of good reason giue place admit many exceptions that controll it For although in the Courte of Delegates it might haue some place yet in some cases delegates the are but substitutes of the Prince do substitute delegates and other substitutes as commissioners vnder them to search out matters and circumstances and to call before them and examine such persons factes as they their selues being absent can not inquire vpon But what toucheth this the Prince himselfe that maketh these delegates and yet himself is but a delegate vnder God This rule of the law of man Nemo potest glady putestateÌ„ sibi datam vel cuiuslibet alterius coertionis ad aliuÌ„ transferre No man can passe ouer to another the power of the sword that is the autoritie of putting to death or of any other punishmeÌ„t was an ancient rule among the Romanes tendring the libertie life of man and yet al kings Princes to whoÌ„ God hath giuen the power of the sword though their selues be but the substituts of God they make other their substitutes in this power and thereby the iudges euen as substitutes of substitutes do punish offenders and if Iustice so require euen by death Yea and their substitutes also vnder them doe execute the sentence of those substitutes And hath not also the law of man such an expresse exception Vicarius Vicarium constituere non potest ficut nec delegatus delegatum nisi datus esset à principe He that is a Vicar or a Deputie of another cannot appoint another Vicar or Deputie as neither can a Delegate appoint another Delegate except he be giuen of the Prince So that by the Prince he may And therefore it is also saide in the Lawe of man quando committitur aliquid alicui subdelegato cum authoritate subdelegandi tune potest subdelegare alias non When an other thing is committed to any vnder Deligate or substitute with an authority of substituting an other vnder him theÌ„ may he substitute such a substitute or else not And this againe is a coÌ„mon rule of the law of man grounded also vpon good reason Potest quis per aliuÌ„ ê™ potest facere per seipsum That which a man can do by himselfe the same he can doe by an other in his name True it is in some cases
was burned by the Romanes and they sate in Hamih But it was not lawfull De Capite agere to deale with matters of life and death except in Gazith As it is Deut. 17. And thou shalt doâ— according to the worde of the mouth that they shall shewe vnto thee out of that place And againe Thou shalt arise and go vp to that place At the last al these Iudges also were againe killed of the Romanes And these thinges verelie haue the Thalmudists who chalenge to themselues an assured knowledge of these thinges whereof Petrus Galatinus is the Authour But vnto those thinges which they haue written hauing founde them out as it were with their eyes we adioyne these thinges out of the holie Treasuries of the newe and olde Testament and besides out of the Monuments of Iosephus by the which wee shall lay foorth the institution confirmation right and power of this Councel First of al therfore it appeareth that this tribunal or iudgment seate was ordeined of God that from the iudgement of the iudges they should come to the council of the seniors and of the preestes as it is written 17. Deut. For Moses speaketh there by the praescription of God vnto the people But if so bee thou shalt perceiue a difficult and doubtful iudgement to be before thee betweene bloude and bloud cause and cause Lepry and not Lepry and thou shalt see the Iudgements of the iudges within thy gates To vâ—ry arise and goe vp vnto the place which the Lorde thy God shall choose that thou mightest there call vpon his name And thou shalt come to the priestes of the Leuiticall stocke and to him that shal be Iudge for that time and thou shalt aske it of them Who shall shewe vnto thee the trueth of the Iudgement And thou shalt do whatsâ—euer they shall say that rule the place which the Lord shall choose and they shall teach thee his Lawe and thou shalt follow their sentence Neither shalt thou swarue from it to the right hande nor to the left And whatsoâ—uer shal be proude refusing to obey the Preestes commaundement which at that time ministreth vnto the Lorde his God that man by the decree of the Iudge shall dye Out of these it appeareth that this Iudgement was committed to the king to the preestes and to the Elders of the people For they were the cheefe that ruled the place that the Lorde had chosen Iosephus therefore doth so rehearse this lawe that he maketh cheefe mention of the senate For then he wrot But if the Iudges want knowledge to pronounce of the matters brought before them let them sende the whole cause into the holie City and the Bishop and the Prophet and the Senate shall pronounce that that seemeth vnto them But afterward Moses nameth the Iudges them selues whome we haue spoken of preests saying in the 19. chapter If a lying witnesse shall stande against a man accusing him of trespasse they shall both of them stande before the Lorde and before the preestes and before the Iudges that shall bee in those dayes But Iosephus citeth it of the preestes themselues in his second booke to Appion when as he wrote The Preestes were ordeined of Moses the viewers of all thinges the Iudges of the controuersies the punishers of the condemned Moreouer Moses him-selfe in the counsell tooke knowledge or hearing of his cause that gathered stickes on the sabboth Leuit. 15. For so saith Philo. 3. De vita Mosu They tooke the man brought him to the Prince about whome in the Counsell sat the Preestes but all the multitude was present on the Sabboth day to heare them But Moses not knowing what punishment the maÌ„ deserued asked counsel of God who answered that he should be stoned to death By this it appeareth that all the parties that sat in this Sanedrin except the Kings and the Princes persons were Teachers of the Lawe and and word of God Yea in al the other inferior Seniories they were noble men that onely were ioyned to the Teachers But as Moses ordeined this tribunall so afterward Iosaphat King of Iuda ordeined as he also confirmed the iudgements in the cities For thus it is written in the seconde of Paral. He appointed also in Ierusalem Leuites and Preestes and Patriarches out of Israel that they should iudge the cause of the Lord to the inhabiters thereof and commanded them saying thus shal ye do in the feare of the Lord faithfully and with a perfect heart Euery cause that shall come vnto you of your Brethren which dwell in their cities betweene kindred kindred wheresoeuer the Question of the Lawe of the ceremonies of the iustification in the Greek translation it is of the precept commandement iustifications and iudgements He declared vnto them that they should not offend against the L. And leaste wrath should come vpon you and vpon your Brethren Doing thus therefore yee shall not sinne But Anainas your B. shal gouern in those things which pertain to God Zabadias the sonne of Israel which is Capten in the tribe of Iuda shall bee ouer those workes which pertaine to the offices of the king The Masters in Greeke the Scribes The Leuites shall be before them Into this counsell therefore as it appeareth there entred the king with the Princes of the people and the 70. seniors of the people and the Bishop with the princes of the preestes the scribes that is the doctors of the Lawe as is easy to see out of the Gospels where the iudgement made on Christ is treated vpon Wherefore Ioseph of Arimathia a senator or noble decurion the same man being a partaker of the councell for it is written that he gaue not his assent with the other to the condemnation of Christ. But I call them the Princes of the Preestes which in 24. formes of the Preestes euery one of them ruled in euery one of their turnes but the Scribes I call them that were the doctors of the Lawe whome Iosephus called Propheâ—s Afterward the Councell in the transmigration of Babilon being destroyed when the Iewes being returned into their countrie the residue of their institutions were restored the power of Iudging in the Councel was also giuen vnto the preestes Which thing Ezechiel cap. 44. did fore-warne by the commaundement of Goâ— saying The Preestes shall teach my people what difference there is betweene holy and prophane and they shal Iudge vnto them betweene impure and pure and they shall endeuour them-selues that they may iudge about the iudgement of bloud and they shall iustify my iustifications and iudge my iudgements and they shall keepe my lawes and my preceps in all my feast dayes that is they shall take notice of causes of religion and of capitall matters that is of life and death and they shall iustify men that is absolue them and iudge men that is condemne them euen as I haue prescribed in the Lawe to be done where I
businesses or affaires appertaining to the Royall administration or ciuill policie as shall afterward appeare This Westerne coast contained the Tribe of Iuda Beniamin and Simeon Which Tribes of those that are on this hand Iordan doo lie Westward The other which are attributed to Israel are Northerne Hasabias his brethren are accounted 1700 Hee ordeined also that out of the Hebronites the brethren or the next a kinne of Ierias the Prince of all his familie to the nuÌ„ber of 1700. should gouerne the Rubenites the Gadites and the halfe Tribe of Manasses For euerie matter of God that is Ecclesiasticall and for the matter of the ning that is the ciuill Of the same familie therefore were adhibited to gouerne the Church and to gouerne the ciuill policie neuerthesse in such sort that there was no confusion and permixture as it appeateth out of those things that were restored of Iosaphat It seemeth therefore that then and from thence vpward euen to the times of Iosue there were certaine Ecclesiastical assemblies of the Leuites at euerie one of the Synagogues of euerie one of the Cities or verely at tho e cities which were proper to the Leuites as in the 15. chap. we shall more at large declare Thus was the state againe rightly restored to the originall as Bertran sayth in Dauids time and that by his industrie and supreme authoritie Wherein we see what those Seniors onely were that here medled not onelie with Ecclesiasticall but ciuill gouernment to wit all of them Leuites And such as might teach the lawe For the other which were the Elders of other Tribes dealt onelie in ciuill-matters except the Prince alone that had the principall charge ouer both the Tables though not to execute yet to sée executed by the persons competent in both founctions as wel the Ecclesiasticall as the ciuill policie And thus as Dauid did dispose the regiment of these Seniors a little before his death so no doubte but that his sonne Salomon did all his life obserue it After whome sayth Bertram concluding that Chapter In the time of Ieroboam the iudgementes began to degenerate especiallie after the Empire was diuided But entering againe into a fresh reâ—toring thereof in the 11. Chapter he procéedeth saying Iosaphat hauing taken possession of the kingdome proceeded both in restoring the Ecclesiasticall and ciuile policie To this purpose therefore hee thought it verie expedient if first of all he remoued the high places and the groues as a little after wee shall throughlie handle it And then that he should send fiue of his Princes Beuchail Abdias Zacharias Nathaniel and Micheas vnto whom he adioined two of the Priests and nine Leuites And he sent them throughout all the Cities of the kingdome of Iuda c. beginning at Beer-sheba and ending at the mount of the Tribe of Ephraim to reclaim his people to the worship of God To confirme this he is said to haue ordained Iudges in all the defenced Cities Citie by Citie that is in euerie of the Cities or for Citie and Citie City He placed the iudgement in the chiefeft Cities to the which iudgementes the causes of the lesser Cities Pages and Ilandes should be referred These Iudges are to be taken in that manner as they were instituted at Hierusalem to wit Ecclesiasticall ciuile So that they appointed ciuil iudgements out of the Seniors of euerie Citie and the Leuites are sayd to be adhibited to be the gouernours vnto either of the iudgements to wit after the same manner whereby Dauid hadde assigned them to that office as appeareth out of the ende of the Chapter Hee also ordained Iudges at Ierusalem out of the Leuites and the Priests and heads of the Fathers of Israel partlie for the iudgementes of the Lord that is the Ecclesiasticall partlie also for plea that is for the ciuile iudgement In these words the two iudgements to wit the Ecclesiasticall and the ciuile are distinguished The ciuil as it seemeth to consist on the heades of the Fathers of the people seemeth to bee the Synedrion of the three score and ten Elders In those heads of the Fathers we may place the Priests and the Leuites for the institution of the seauentie themselues had their gouernours which were the Leuites But those seuentie were not now taken out of those seuentie families of whome we spake before But of those onelie that were vnder the dominion of Iosaphat Wherevpon also at the length they were chosen out of the onelie house and familie of Dauid As concerning those Iudges being chosen are sayde to returne vnto Ierusalem This may bee so vnderstoode that leauing the allottmeÌ„t of their Tribe those Iudges came to abide at Ierusalem or that they vsed to meete at Ierusalem where the iudgement was to be entered It is likely that the Ecclesiasticall iudgement did then consist of the Priests and Leuites onely These two iudgements were the chiefe and principal whereunto the more difficult causes were referred as the Lorde had commaunded in the Lawe For the King in his exhortation set foorth vnto the same Iudges confirmeth this sufficientlie while hee sayth And yee shall iudge euerie strife which shall come from your Brethren that dwell in their Cities c. The matter of either iudgemeÌ„t may seem to be al one but in a diuerse respect that is to wit Ecclesiasticall and ciuil according as in the same cause somewhat was Ecclesiasticall somewhat ciuil as in a pawne deuided c. Moreouer the high Priest was sometimes demaunded concerning the Law that it might at length bee determined concerning the fact To conclude as these iudgements were the highest they had at Ierusalem their municipal iudgement which seemeth to appertain to the king and to his officers or rather to the Chiliarks Centurions c. of that territorie Notwithstanding so that the whole iurisdiction should be subiect to either of those iudgements By these things therfore this King seemeth rather than anie other iudge or King to haue come néere to the naturall institution of the Lawe prescribed concerning this matter Heere againe doe we sée a cléere example of that Seniory which Caluine and our Brethr. doe so much vrge drawing néerest to that verie institution of the old lawe without the corruption that they except against And they saith Bertram that were the gouernours of the supreme ciuil iudgemeÌ„t do seeme for the same cause to be those which with the later kings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarim that is princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorim that is Patricians or noble Fathers That these Princes wer out of the heads of the Fathers and out of the ordinarie Iudges it appeareth out of the things aforesayde and especiallie out of these things that are declared in this restitution of Iosaphat yea rather out of the Prophets often reprehensions beeing so conuerted and composed to these Princes that they altogether respect their iudgements Verilie of this so greate Empire or