not thinke héere vpon that bicause this gouernement is not héere mentioned among the gifts which our Sauiour Christ gaue to his church on earth when he ascended into heauen He was vnmindfull of his church or that S. Paule was vnmindfull of his giftes or that the church hauing not had this now desired gouernment for so manye hundreth yeares should haue béene so long time vnmindfull or destitute of the same if it had béene any matter wherein the perfection of the church consisted or the want thereof had béene any impediment to those ends that the Apostle héere citeth But we may rather thinke the contrarie that it was no such important matter and therefore not necessarie to be minded Well yet if it be not in the one place héere quoted it maye be in the other Let vs therefore likewise sée the other 1. Cor. 12.28 And there indéed are gouernours mentioned in expresse termes For where S. Paule had said Verse 27. Now are ye the bodie of Christ and members for your parte it followeth And God hath ordeined some in the church as first Apostles sâ—condlie Prophet thirdlie Teachers then them that doo miracles after that the giftes of healing helpers gouernors diuersities of toongs Héere are giftes reckoned vp Apostles and Prophets mentioned before and héere among other are gouernors named but what kind of gouernors Or whether with anie ordinarie forme and order of gouernement for the church alwaieâ— to be directed by any more then by anye other of the residue héere mentioned except Teachers which are alwaies necessarie for the instructioÌ„ oâ— doctrine and documents of life this place helpeth to our brethrens purpose no more then did the other Neither was the purpose of S. Paule héerin directed to any such bent but to exhort the Corinthians vnto edifiyng in vnitie and loue and not to distract themselues in faction about thesâ— giftes as he procéedeth saying Are all Apostles Are all Prophets Arâ— all Teachers Are all workers of miracles Haue all the giftes of healing Doo all speake with toongs Doo all interpret But desire yoâ— the best giftes and I will yet shew you a more excellent waie And so hâ— entreth into a lerned discourse indéed chap. 13. Not of this our brethrenâ— plotforme of ecclesiasticall gouernement as tending to the perfection of the church But of the excellencie of loue or charitie aboue all thâ— giftes and offices that he had named and maketh this the waie to tend vnto the perfection of the church concluding thus And now abidetâ— faith hope and loue these three but the cheefest of these is loue Thiâ— was the full drift of S. Paule in this place concerning the mysticall bodiâ— of Christe which is his church or house and that the building vp thereof euen where he speaketh of Gouernors and of the waye tending to perfection where he citeth many giftes and offices and yet can we nâ—t héere finde this platforme of ecclesiasticall gouernement which our brâ—thren desire seeke for now in the beginning of this learned discourse and afterwards againe and againe in these placeâ— And yet had there béene then in the church of Christ anye such plotforme S. Paule had in this place notable occasion to haue treated thereof But héere is no mention of it or of any peâ—petuall forme at all prescribed of ecclesiast gouernement saue onelie of Teaching except they wil include that in gouerning So that finding nothing hetherto to satisfie their desires in searching these two testimonies of the scripture let vs now procéed to search further with them for this matter We finde also that as the offices are diuerse of this ministerie so they are not generall vnto all the church but as order and necessitie require for executing of their office distributed and limited vnto certeine places or particuler churches according to the diuision of regions cities and townes For we read that Paule and Barnabas ordeined at Derbie Lystra Iconium and Antiochia c elders by election in euerie church with praier and fasting and so commended them to the Lord in whome they beleeued Also Paule left Titus in the Isle of Creta that he should ordeine Elders in euerie citie as he had appointed What our brethren did finde in the two foresaide testimonies of the scripture we haue alreadie séene that is to saye they haue found out in them for the confirmation of the question betwéene vs what more what lesse méere nothing Héere they tell vs they finde also that the diuerse offices of this ministerie are not generall vnto all the church But they finde also this so doubtfullye that we can scarce tell howe to finde also what it is that they saye héere they haue found For what meane they by these words that as the offices are diuerse so are they not generall vnto all the church Whether meane they not generall vnto all the church in respect of all the persons of whom the church consisteth that is to say not generall or coÌ„mon to all men Or meane they it in respect of the time that is to say they are not generall or perpetuall to all the continuance of the churche to the worlds end And if they do so why do they then alledge these places for them Sithe they can neither finde by them all the offices of eccl gouernmeÌ„t that they desire nor those places do diâ—â—inguish which diuerse offices of this ministerie are generall or perpetuall and which are not Or meane they generall in respect of all places wheresoeuer the church is through-out all the world dispersed And although this last sence seemeth to draw néerest to the coherence of their words following but as order and necessitie require for executing of their office distributed and limited vnto corteine places or particuler churches according to the diâ—isions of regions cities and townes yet â—re these wordes me thinkes as darke or darker then the other And â—â—ill 〈◊〉 correction I wishe they had for their owne sakes set downe their words more plainelie For my part I gather this of themâ— that for the executing of anye of those diuerse offices not speaking of those that are alreadie ceased but of those that are ordinarie offices which our brethren also make diuerse offices these cannot execute their offices but that for order sake and of verie necessitie these offices or officers must be distributed and limited either vnto certeine places or particuler churches where they may gouerne feede or teach the people and these certeine places or particuler churches are to be assigned or appointed vnto these diuerse offices or officers according to the diuisions of regions cities and townes that is to say some of these diuerse offices or officers to wit Gouernors Pastors Teachers to be distributed and limited some ouer regions other ouer cities and other ouer townes Is not this their meaning that these diuerse offices should be thus distinguished and limitted and that for order sake yea that verie necessitie dooth
to bee allowed of the apostle but also the allowance of a faithful substitute in the absence of the Bishop and pastor Secondly the office of pastors is not onely to teache the same trueth in their seuerall Flockes but also to applye it to the time and persons of whome they haue charge with exhortation and reprehension with consolation of the afflicted and threatning of the obstinate c. This in fewe wordes is set foorth by saint Paule speaking of the diuerse giftes of God in his Churche hee sayth whether it bee hee that teacheth in his doctrine or hee that exhorteth in his exhortation The Doctor therefore teacheth without exhortation The pastor teacheth and exhorteth withall More at large hee setteth foorth the same office in his exhortation vnto the pastors of Ephesus willing thâ—m to followe his example who supplied that office vntil they were able to succeede in his place Also very breefely and yet fully hee describeth the same vnto Timothy shewing first that all his foundation must bee out of the scriptures which were sufficient for all partes of his charge and then moste earnestly commaundeth him to practise the same withall diligence his wordes are these Al scripture is inspired of God and prositable for Doctrine for exhortation for reformation and for enstruction which is in righteousnesse that the man of GOD may be prepared to al good workes therefore I charge thee before God and before the Lorde Iesus Christe which shal iudge the quicke and the deade at his appearing and in his kingdome preache the worde bee instant in season and out of season improoue rebuke exhort withal long suffering and doctrine Nothing of all this is in controuersie vnderstanding teaching according to the measure of euery pastors gift saue this sentence that the Doctour teacheth without exhortation which wée haue before at large confuted The first part therefore and the cheefest of a pastors office or duetye is to feede with wholesome Doctrine the flocke that is committed to his charge and therefore saint Paule describing what manner of men are meete for that charge vnto Timothie requireth that a Bishoppe or Pastor bee apt or able able to teache For if a man haue neuer so much knowledge and bee not apt or able to teache hee ought by no meanes to be admitted vnto this vocation And vnto Titus writing Chapter 1. the firste verse 9. he requireth that hee bee suche a one as holdeth faste the faythfull woorde accordinge to doctrine that hee also may bee able to exhorte with wholesome doctrine and improoue them that saye againste it Weereupon it followeth necessarily that whosoeuer is him felfe ignorant in the knowledge of Gods woorde therefore vnable eyther to exhorte with wholesome doctrine or to confute them that gaine-say it is altogether vnmeete for the office of a pastor or Bishop Albeit we might héere inquyre how it was said before First he maye no more lawfully haue charge of 2. or three Churches c. and then Secondlie the office of pastors is not onely to teach c. And nowe to conclude vpon this second saying The first part therefore and the chiefest of a pastors office is to feede with wholesome doctrine Notwithstanding not to stande on such reckonings though we with they had reckoned more orderly for our Brethrens sake professing ouer the head of euery page A Learned Disc. as also for the vnlearneds better perceauing their lear discourse thereon to come to the materiall point here required that the Bishop or the Pastor should be apt and able to teach to exhort and to confute c. This we yéeld vnto considering withall the diuersities of mens giftes euen in the Ministerie how some haue ten talents committed vnto them some fiue some two and some but one so that all emploie them after their abilitie to the Lords aduantage we hope the Lord wil not condemne but commend the poore trauaile of that seruant so that hee haue not hid his one talent in the napkin And admitting also that which Saint Paule saith 1. Cor. 12. ver 7. c. so often by our brethren otherwise remembred The manifestation of the spirit is giuen to euery one to profit to this man is giuen by the spirit the word of wisedoÌ„me to another is giuen the word of knowledge according to the same spirit to another faith in the same spirit to another the gift of healing in the same spirit to another faculties of powers to another prophesies to another discerning of spirits to another the kinds of tongues to another the interpretation of tongues and all these things worketh euen the selfe same spirite distributing to euerie man seuerallie euen as he will and ver 28. c. And God hath ordained some in the Church as first Apostles secondlie Prophets thirdlie teachers then them that do myracles after that the giftes of healing helpers gouernors diuersities of tongues Are all Apostles are all Prophets are all teachers are all workers of myracles haue all the giftes of healing doe all speake with tongues doe all interpret Neither also forgetting that place Rom 12. that our brethren themselues entering into this matter on the other side of the leafe put vs in minde of Seeing then we haue giftes that are diuerse according to the grace that is giuen vnto vs whether wee haue prophesie let vs prophesie according to the proportion of faith or an office on the office or he that teacheth in teaching or he that exhorteth in exhortation he that distributeth with simplicitie he that ruleth with diligence he that sheweth mercie with cheerefulnesse All which places dulie considered and conferred that though these offices be not so distinguished but that one may haue mo of them as we haue alreadie proued against our brethrens too precise seuering of them before which now in the Pastor they woulde ioyne together for many of them and that of necessitie yet heereby we may plainlie see there is no such necessitie of the coniunction of these seuerall giftes in all Pastors but although some haue them all some are not so furnished but that notwithstanding they want some of these giftes by our brethren here so necessarilie required yet are they not to bee cleane excluded out of the Ministerie And how do our brethren here then saie If a man haue neuer so much knowledge be not apt or able to teach meaning by teaching not onelie such teaching as they ascribe onelie to Doctors but also publike preaching which conteineth both teaching and exhortation as they sayd eueÌ„ in their last Section the Pastor teacheth and exhorteth with all except he can teache thus he ought by no meanes to be admitted into this vocation And yet if he could do this and were not able to confute them that gainsay the wholesome doctrine he is altogether vnmeete for the office of a pastor or Bishop This were very harde to be vrged with such a peremptory necessity
the spirite and of miracles that they erred not in doctrine but that their doctrine was diuine and Caelestiall to the which all other Doctors should bee bounde Secondlie Prophets who either had reuelations of things to come either who interpreted languages and the Scriptures for those that were more growne for these things are attributed 1. Cor. 14 to the Prophets of the new Testament Thirdlie Euangelists who were not Apostles and yet they were not assigned to one certeine Churche but were sent to diuerse Churches that there they might teache the Gospell but cheefelie that they might laye the firste foundations Suche an Euangelist was Philip Act. 21 Timothie 2. Tim. 4 Tichicus Syluanus c. That also there were suche Euangelists after the Apostles times Eusebius testifieth lib. 3. cap. 37 c. Fourthlie Pastors who were placed ouer a certeine flocke of the Churche as Peter sheweth 1. Peter 5 and did not onlie teache but also ministred the Sacraments and had the viewe of the hearers as Ezechiel 34. describeth the office of the Pastorship Fiftlie Doctors vnto whome the cheefe gouernement and view of the church was not commended but onelie to set foorth doctrine simplie to the people such as afterward were Catechists So Rom. 2. Paule calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Teacher of Infants and so in this signification is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Teache expresselie vsed Heb. 5. Héere Kemnitius séemeth to make greatlie for your dinstinguished Doctors and that they might not exhorte And yet marke that place better where S. Paule saith Hebr. 5.12 For whereas concerning the time ye ought to be Teachers yet haue we neede againe that wee teach you the first principles of the worde of God and are become suche as haue need of Milke and not of strong meate c. And yée shall sée that S. Paule euen in those wordes verie oratoriouslie dooth mooue them Besides that the Epistle hath many and singuler exhortations and applications c. And if ye further marke ye shall finde all contrarie to you euen where your Eldership and Bishoprike is also made all one For it followeth but all these degrees the Apostles comprehend in the name of Eldership or Bishoprike So that your Elders that are Bishops are not onely Pastors as you would haue them but your Doctors also are Elders that are Bishops cleane contrarie to your distinguishing of them Now and then also by a generall name they call them Deacons vnto whom the ministerie of the worde and Sacraments is committed Col. 1 1. Thes. 3 2. Cor. 3. 11 Ephes. 3. Paule himselfe also did sometimes so regard the Ministerie of the worde that hee commended the administration of the Sacraments vnto others 1. Corinth 1. Christe sent not me to Baptize but to preach the Gospell And 1. Tim. 1 he mencioneth two kindes of Elders or Priests of whom some laboured in the worde and doctrine some were set ouer the ecclesiasticall Censures of which kinde of Priesthood or Eldership Tertullian also recordeth in Apologet. ca. 39. These are almost the degrees into which the offices of the Ecclesiasticall ministerie in the time of the Apostles are read to be distributed And that distribution hath the examples also of the olde Testament For Dauid 1. Par. 23 and in the chapter following distributeth the Ministerie of the Temple into certeine degrees and orders There were also in the Synagog Readers which onelye read the text of the Scripture But besides there were Doctors which interpreted the Scripture and applyed the texte to exhortations Luke 2 Act. 15. And this was the difference betweene the Scribes and Phariseis Wherby we sée also that these Doctors that were interpreters of the Scriptures bothe before the time of Christe and his Apostles héere in earth and after in all their time were not so to teache and interprete the principles of religion but that with-all they applyed the same to exhortations Now vpon all these degrees and orders Kemnitius gathereth these generall rules But for this present disputation this admonition is to bee added Firste that it is not in the worde of God commanded which or how manie or that suche orders ought to bee And héere I beséech you good Learned Bretheren note this admonition well and I thinke this one admonition maye suffice to answere all your Learned Discourse For the principall question betwéene vs is not what orders and degrees were in the Apostles times of the Ecclesiasticall Ministerie but whether those orders and degrees or suche orders or degrees and how manye of them are commanded and so of necessitie ought to be reteined yea or no. Secondlie that in the time of the Apostles there were not in all churches and alwayes the selfe-same and so manie degrees or orders The which thing is manifestlie gathered out of the Epistles of Paule written to diuerse Churches And this is also another notable admonition to be well pondered yea all the peyse of our principall question lyes againe héereon For as before if there were no commaundement or prescribed rule to all ages so héere if there were no vniuersall practise in all Churches in the Apostles times or where there was a practise of these orders and degrees it continued not then alwaies but changed howe are we now bounde to an vniuersall and perpetuall practise of those degrees and orders Neither doo we finde in Paules Epistles this diuersitie of practise for other orders or degrees onelye but euen of Pastors whome yée call Bishops not mentioned 1. Cor. 12 where so manye are reckoned vp and among other Gouernours whose office yée say consisteth onely in gouernement and not in publike teaching And S. Paule Ephes. 4. where hee mentioneth Pastors omitteth these Gouernours and yet in bothe places of purpose he handleth the orders of Ecclesiasticall ministerie And in the latter where he omitteth these Gouernours that you vrge hee setteth downe without any mention of them the end of these orders to be for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christe till we all meete togither in the vnitie of faithe and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christe And woulde wee haue a more fulnesse then this And yet are your Gouernours cleane left out This I say would be substantiallie noted for these orders And albeit Kemnitius héere doo with-all gather that in the Churche of Ephesus there were also Elder-Gouernors some-what like suche as you prescribe yet by this Epistle to the Ephesians and by Kemnitius admonition it appeareth they were not there alwaies Nor the words to Timothie doo necessarilie inferre that there were there and then anye such kinde of Elders But whatsoeuer they were all Churches were not alike in these orders Thirdlie saith Kemnitius there was not in the time of the Apostles suche a distribution of those degrees but that more
conuerted of the Gentiles the apostles and the Elders came together to consider of this matter Although this comming together of the Apostles and Elders were not such an assembly as vsuallie wee call a Synode or Councell and as our Brethren also vse the same terme for the assemblie or comming together of the Elders of diuerse seuerall Churches but is spoken of the comming together of the Elders of the church of Ierusalem yet I accept of this example and it is very fitte for the office of the persons of whome not onely the assemblies of seuerall churches among themselues but also of Synodes and Counselles doth consist Wherein besides the Apostles is mentioned the comming together of the Elders And although in this example there bee a greate diuersitie of the case betwene matter in controuersy concerning the regiment of the church and concerning the vse of the Lawe which is no smal point of Doctrine yet sith they bring this controuersie arising for Doctrine to be an example for the like determining of the church regiment I am content also to admit it The Apostles say they and Elders came together to consider of this matter True it is But these Elders as wee haue seene by Caluines owne collection on the same were pastorall Elders and therefore the considering of this matter did properlie belong vnto them But had the people anie ioint authoritie with them in the consideration thereof And that the people say they was not excluded appeareth by the twelfe verse the whole multitude being perswaded by the arguments alleaged by Peter helde their peace and quietly heard Paule and Barnabas declare what signes and wonders God had wrought by them amongest the Gentiles Heere appeareth as yet nothing to the present purpose either to proue of what persons the Synode consisteth or that the synode the Pastor haue ioint authoritie in determining of the controuersie And leaste say they yee shoulde vnderstande the multitude in that place for the multitude of the Apostles it followeth in the 22. verse Then it pleased the Apostles and Elders with the whole Church to choose certain men c. This caueat that we shoulde not vnderstand the multitude in that place for the multitude of the Apostles is not materiall For although by the name of the multitude in many places may well bee vnderstoode the people and not the Apostles yet in that place why may not both the Elders and the Apostles be comprehended Yea Peter also that spake before and Iames that spake after and all that were there in presence except onely Paule and Barnabas that declared those signes and wonders When as the text saith after Peters oration Then all the multitude kept silence and heard Barnabas and Paule declâ—re what signes and wonders God had wrought by them among the Gentiles What is here but hearing and keeping silence while the other speak vpon which wordes sayth Beza But vnderstand by the name of the multitude not the whole Church which as yet was not wholie ioyned to them but the whole assemblie of the Apostles and of the Elders as appeareth aboue out of the sixt verse Whom he distinguisheth from the Church verse 4. and annone after verse 22. So flatte contrary heerein these our Brethren are to Beza Hee sayth that by the name of the multitude in that place the Apostles are comprehended and not the whole Church or people and he commaundeth the reader so to vnderstand the worde Multitude for the Apostles and Elders and they say leaste yee shoulde vnderstand the multitude in that place for the multitude of the Apostles it followeth in the 22. verse c. Which very verse also Beza citeth to his vnderstanding and so they implie two or thrée playne contradictions all at once against Bezaes assertion and his reasons But since Bezaes authoritie can preuaile no further let it go as our Brethren here will haue it and let vs vnderstand the word Multitude in that place not for the Apostles but for the people â—hat of this haue the people ioynt authoritie with the Pastors in determining of controuersies they say it followeth in the 22. verse Then it pleased the Apostles Elders with the whol Church to choose certain men c. What is this to the purpose for the authority of determining the controuersy Can they gather hereupon that because afterwards the whole Church liked well of the determination and agréed that those Letters shoulde be sent wherein the matter before determined was comprehended and that to this writing and sending choosing of the meâ—sengers they also gaue their assent that therefore they had ioynt authority or any interest in determining of the controuersie If our Brethren think they had because not onely the Letter is written in all their names verse 23. The Apostles the Elders and Brethren vnto the Brethren that are at Antiochia c. But also that the decrée it selfe runneth ioyntly in al their names verse 28. It sâ—eâ—eth good to the holy Ghoste and to vs that we shoulde not lay any more burthen vpon you besâ—des these necessary thinges To this Beza aunswereth in 23. verse On these wordes and Brethren saying The vulgar translation omitteth the copulatiue coniunction and that naughtily For the Apoâ—tleâ— and Elderâ— are heere man festly distinguished from the râ—st of the assemâ—â—â—e when as notwithstanding the Epistle is written in the common sentence and name of all that is to wit the whol matter is holden for ratified in the common assembly of the whol church after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decree or determination of Apostles and Elders was passed before Caluine likewise vpon these 22. 23 verses sayth The modesty also of the common people is gathered by this because after they had referred the matter to the iudgement of the Apostles and the rest of the Doctors and Teachers they do nowe also subscribe to their decree Here Caluine sayth the Apostles and the rest of the Doctors or Teachers speaking of them whome the text calleth the Elders So that heere the Elders are not gouernors which are no teachers but teaching gouernors which had the Iudging decreeing and determining of this case in controuersie in which authoâ—itie the people did not intermedle but onely did modestly subscribe thereunto And on the other side saith Caluine the Apostles did shewe some token of their equity in that they set downe nothing concerning the common cause of all the godly without admitting the people For assuredly this tyranny did spring from the pride of the Pastors that those thinges which appertaine to the whole Church are subiect the people being excluded to the will I will not say to the lust of a fewe Heere he worthily reprooueth the pride and tyrannie of the Popish Pastors in vtterly debarring of the people and yet imposing on theâ—â— what decrees they pleased Which thing God be praysed it is euident that we do not but
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.
former place the Apostle teacheth that they are the ordinaunce of God saith hee GOD hath ordained in the Church firste Apostles secondlie Prophetâ—s thirdly Doctors or Teachers In the later place hee testifieth that our Sauiour Christe ascended on highe ledde captiuitye captiue and hath giuen giftes vnto men amongest which giftes he accounteth the function of Teachers Who should then refuse to embrace the ordinaunce of God Who should depriue vs of the free gift of Christ Your argument is this The ordinaunce of God free-gift of Christ is such as none should refuse to embrace it or depriue vs thereof The office of Doctors or Teachers distinct from Pastors is the ordiâ—aunce of God and the free gift of Christ Ergo None should refuse it or depriue vs of the office of Doctors or Teachers distinct from Pastors Your Maiâ—r you let alone as so cleare and inuincible that nothing caÌ„ be said therto Your Minor you confirme by 2 places out of S. Paule 1. Cor. 12.28 Eph. 4.11 And â—â—rst because you would carry your Maior so cleare away without touch of brest Let vs sée how the very proofe of your Minor beates it if we should go no further True it is in your former proofe 1. Cor. 12. that it is the ordinaunce of God and that there he reckoneth vp thirdly Teachers but if this be named there the thirde then belike there were two reckoned vp before Neither doth the text stay at the third of Teachers but procéedeth saying Then them that do miracles after that the gifts of healing helpers gouernours diuersities of tonguâ—s And euen so lykewise for your other proofe Ephes. 4. that the function of Teachers iâ— among the giftes of Christ he reckoneth vp there also three other before it yea fower by your reckoning of them if a Teacher be distinguished from a Pastor Now then if the Maior of this argument may go so scotfrée what aileth this argument on the same The Ordinaunce of God and free gift of Christ is such that none shoulde refuse to embrace it or depriue vs therâ—of But Apostles Prophetes Euangelistes they that do miracles the giftes of healing helpers Gouernours diuersities of tongues are the ordinaunce of God and the free giftes of Christ Ergo None should refuse to embrace Apostles Prophetes Euangelistes them that do miracles c. or depriue vs of them My Minor I prooue out of these two testimonies 1. Cor. 12.28 and Eph. 4.11 Nay soft will you peraduenture say staye your prooues of your Minor till yee haue prooued your Maior For except yee distinguishe what manner ordâ—naunce of God and what manner free-giftes of Christ they bee your Maior can-not be so roundly yéelded vnto No can say I are they not all the ordinaunces of God and free gifts of Christ. Who then should refuse to embrace them or depriue vs of them Nâ—y be not so hasty perhaps will you say for we refuse not to embraâ—e them in their kindes nor we depriue any of them but allowe them as ordinaunces and free giftes of God but not ordinaunces or giftes all alike For say you of these offices some were temporall seruing onelye for the first planting and foundation of the Church among the Heathen some are perpetual pertaining to the nourishing and building vp of the Church for euer Is it euen so I pray you then my Maisters turn the glasse and looke héere vponyour owne argument Yea but wil you say we speake héere of that ordinaunce and gift that is perpetuall Doe ye so Looke on your wordes better once againe and also on the prooues of your Minor Do ye finde there any such distinction either specified or inferred of these two Testimonies What though it be not wil you say will you deny that the ordinaunce and gift of Teaching is perpetual No I denie it not in that sence the Apostle speakes it Nowbeit as you would distinguish it from Pastors and make it a seuerall office and in that sorte make it as perpetuall as Pastor is I may well denie it nor you doe proue or euer are able for to proue it But the thing that in your Maior I nowe denie is that euery ordinaunce of God free gift of Christe is so perpetuall that none may nowe refuse it or be depriued of it And yet properly we may wel say it is no refusal to embrace the ordinance of god nor depriuation of the free gifte of Christe on our parts when Christe him-selfe refuseth to continue the ordinaunces and giftes in his Church then are we no longer to vrge them or to looke for them To the Minor that the office of Doctors or Teachers distincte from Pastors in such forte as is héere prescribed is the ordinaunce of GOD or free gift or any gift of Christ at al til ye can better proue it out of these 2. places I denie it For these places doe rather inferre that the ordinaunce gifte or office of a Teacher is not so precisely distinct from a Pastor The former place 1. Cor 12.28 not omitting the ordinaunces giftes offices transitory and comming to those that are perpetuall mencioning Teachers Since Pastors are Teachers also by your owne teaching doth rather inferre by Teachers Pastors then cleane omitte them And so doe many both auncient and late interpreters expounde the worde Doctor or Teacher in that place Chrysostome Tertió Doctores Nam qui c. For hee that fortelleth thinges to come fore-telleth them all by the spirite suggesting them As for the Teacher it often falleth out when as hys reason is of his own making Whereupon also â—e saith in an other place the Elders that gouerne well should be honoured with double honour especially they that labour in the administration of the worde of doctrine c Which sentence of S. Paule to Timothie these our Learned discoursers applie vnto their Pastors To whome accordeth Theodoret. Tertio Doctores Nam iâ— quoque c. For they also beeing inspired with Diuine grace did both alleage doctrine out of the diuine sentences and also they brought foor the morall Exhortation which these Discoursers here forbid them as appertayning vnto the Pastors office Hieroms opinion of the word Doctor or Teacher in the said place as it is in his common places cited by Musculus so the same Wolfgangus Musculus on 1. Cor. 12. saith Non recenset Accurate c. He doth not exquisitly recken vp al the offices of the Ministers of Christ. For Eph. 4 he placeth Euang Pastors after Prophetes and then placeth Teachers And it appeareth that Teachers are the same whom there he calleth Pastors The worde is apparant that wee should vnderstande them to be Teachers who Teach in the church This was the office of Bishops and Presbyters who also by a Metaphorical word were called Pastors Whome the Apostles placed ouer the Churches that they had planted And notwithstanding Act 20. Paule heere by the spirite of God saith that they were
Bish. to one in some parte the ordinaÌ„ce of God though in some parte the ordinaunce of man Aeriâ—s his impugning the superioâ—ity oâ— Bish. Aerius opinion S Ieromes opinion of the superiorite of Bish. IeromeÌ„s obseruatioÌ„ The obseruation of Ieromes sentence of Bishops originall Ieromes obseruation The Bishop among the Pastors coÌ„pared to Moses among the Elders Fiue things to be obserued out of Ieromes sentence 4. The good and necessary ende and effect therof 5. The approbation of it Augustineâ— rule of generall obseâ—uations Augustine his rule By this couÌ„cel of Aug. this superiority is allowable Bezaes coÌ„clusion against Bi. Some superiority among the Apostles Bezain Phil 1. Bezacâ— wrong conclusion against Bish Sequels of direct and indirect occasions Bâ—zaes mispre supposâ—l We must rather looke to the right end vâ—e of a thing theÌ„ to the wrong occasions and abuse it Thefathers interpretation The auncient Fathers iudgements of the name Bishop Phil. 1.1 Ieronimus in Phil. 1. The name Bishop Phil. .1.1 vnderstoode vnproperly Chysost in Phil. 1. Theodoretus in Phil. .1 Theophilactus in Phil. 1. Ambr. in Phil. The Churches practise The vniuersall practise of the primitiue Church Euseb. lib. 2. cap. 1. Iames B. of IerusaleÌ„ by the testimonie also of Clem. Alex. Ieroms testimonie of Egesippus for Iames to be B. of Ierus Hieron in catalog illustriuÌ„ virorum Clem. Alexander The offices that our Brethren make al one were distinguished and those that they distinguished were al one Pastors teaching in other Churches Howe neere Clem. Alex. that testifieth of Iames his Bishopricke liued to the Apostles Pantanus Eusebius testimonie of Pantaenus D. Euangelists Bishops superioritie Doctors Pastors vnder the B. gouernmeÌ„t Euseb. lib. 2. cap. 16. Hieron in catalog script eccl Policarpus primate of Asia Ignatius Ignatius ad Antiochenos The Pastoral Elders had a Bishop their Gouernor Howe farre the credite of Ignatius Epistles stretcheth Ad Trallianos Practise of Bishops superioritye The Bishop distinguished froÌ„ the Priest Ad Magnesios The Priests reuerenced the Bishop Bishop of Rome Ad Tharsenses Ad Philadelphios Our Priests obeye the B. Papias saint Iohns disciple Bishop The Bishops succeeding the Apostles Egesippus testimonie of the Bishops sinceritie The superitie of Bish. no alteratioÌ„ dissenting from the Lords ordinance Bishops superioritie The Bish. superioritie no defiling of the churche How corruption and disturbance entred about this superioritie Publius and Quadratus Bishops of Athens Dionysius B. of Corinthuâ— in the Apostles daies Philip Bish. of Gortinea his superioritie ouer the Pastors Theophilus Bishop of Anti-chiaâ— Irenaeus the scholer of Polycarpus How long Irenaeuâ— was Priest before he was Bishop The name of Priest Bishop now and then taken indiffâ—rentlie Bishop of Rome The succession of the Bishop of Rome till Ireneus time Ireneus lib. 3. cap. 3. Whom Peter Paul made Bish. of Rome How the Papists wreste this senteÌ„ce of Ieromes Bishop of Roâ—me This superiority no matter of vnwritten necessary doctrine or tradition How farre wherein Irenaeus pleadeth on succession The B. of Romes plea in these dayes CouÌ„terfeit workes in Clements name Pet. and Paule no Bishops of Rome The corruption of the B. of Rome Irenaeus plea of succession broken off How Paule and Peter were founders of the Church of Rome Paules continuance two yeares at Rome Peter not Bishop of Rome The likeliehood of the causes of Peters comming to Roome Christs prophecie of Peters death fulfilled Whom Peter Paul made Bish. of Rome This testimonie of Ireneus was within 80. yeares after Peters deth Clemens Epistles conuinced Eusebius testimonie of Pet. death at Rome Witnesses of Pet. Pau. death at Roome Eusebius his confirmation out of Caius An other confirmatioÌ„ out of Dyonisius Bish. of Corinth The Testimony of Ierome for these 2. witnesses How neere Ireneus was in place and time to the doing of â—hese things Peter not Bishop of Roome How Irenae argumentes proue the superioritie of one Bish. ouer all the other Pastors in that Church Eusebius Ieromes escape in misunderstanding Irenaeus Ireneus own acquittance for our disagreement How much to be giuen to the church of Rome Wherin the might and principalitie of the Churche of Rome consisted The church of Romes principalitie The gouernment of the Church of Rome not equall to euery pastor in the same Many priests or Pastorall Elders in Rome not Bish. there Bishops at the same time in other Churches Controâ—â—rsie about Easter The Bishop of Rome not vniuersall Gouernour of all The Churches not destitute of Pastors in the Bâ— absence CoÌ„trouersy about East Polycrates letter to the B. of Rome Controuersie of Easter The Bishop of Romes authoritie stretched no further then his owne prouince The authoof an Archb. How neere Polycraâ—es waâ— to Saint Polycrates Iohn how precise in anie thing not allowed by the Apostle The Bishop of Romes frowardnes Eusebius lib. 5. cap. 24. Irenaeus reprehension of the B. of Rome Irenaeus reprehension of Victor This gov of necessity or of no necessitie Howsoeuer this B. differed in other orders yet in this of B. superioritie receiued froÌ„ the Apostles they all agreed What they mislike and what they mislike not in Victor This question of gouernment whether of necessity oâ— no. If of necessitie we must needes haue it as these fathers had Feastes and Fastes The vse of feasts fasts Though diuersity may be in diuers states of Churches yet in one state one vniformitie The examples of the Doctors Pastors obedient knowledgâ— to their Bishop Origene Heraclas Origen When how of whom Origen was made priest How other B. honored Oâ—igeâ— Origen Tertullian The succession of the B. of Antioche Tertullian Bishops prerogatiue aboue priests and DeacoÌ„s Puritans Nouatuâ—the author of a sect of Puritans The author of the Puritanisme dissembling that hee would bee Bishop How hee suddainlye started out a new kinde of Bishop How he abused some simple Bish. How manie Priests in Rome besides the B. Ignorant Bishop The Author of this Puritanisme deemeth himselfe to be a Prieste The Bishop worthilye punished for making such Minist A caueat to all B. Magistrates and people in this matter 1 Thess. 5. Three kindes of Bishops The most reuerend Bridges Danaeus in Christ. â— sagog 3. par lib 2. cap 8. The name of Bishop honorable The name of Bishop not to be abolished though it hathe beene abused The name of Bâ—sh aswell of honor as of burthen The name of B. honorable In what sense S. Aug saith it is a name of burthen noâ— of honor Bishop Euangelicall The Bishop Euangelical or bishop of God The equality among al the Pastors maketh not the Magist. Bishops The Bishop of Man Thehumane B. or B. of man and his definitioÌ„ The definition of the B. of the Diuel Our Bish. in England haue no such powerâ— The. B. of mans power The superior authority that Danaeus alloweth to a Bâ— ouer the Pastors The Bishop of mans power The Bish. higher