owne assertions Ye say héere The Ministery is deuided into two functions that is Pastors and Doctors or Teachers And when yee made this requeste in the Page precedent ye said This order we thought good to obserue in describing the Ministery of the Church as by which both the distinction and communication of al offices and seruices in the Church might most plainely appeare Did yee meane these 2. onelie whome heere onelie ye call Ministers Or did ye meane all your 4. Offices for the which ye request this immunity If ye did how are now these 2. only ministers as indéede yee say heere the truer of the twaine and better than your Counterpoyson that saith Christe hath expreslye in his woorde sette downe sufficient ordinary Ministers of Exhorters Teachers Elders Deacons c. But nowe as you héerein do counter your Counterpoyson deuiding the Ministery into two functions Pastors and Doctors which I would not haue forgotten nor contraried any more héereafter being a difference not of methode but of matter So I pray yee withall remember this that the forme of the Scottish election deuides not the Ministers into two distincte offices or officers but makes them both all one And this also is an other difference of matter or substance not of methode Besides that the order of the Churche of England vsed at Geneua maketh first the election and office of Ministers whom they make to be al one with Pastors and after them the election and office of Elders then of Deacons And when al these 3. are at large set down thē they say We are not ignorant that the Scriptures make mention of a fourth kind of Ministers left to the Church of Christe which also are very profitable where time and place doth permit But for lack of opportunity in this our dispersion and exile we can-not wel haue the vse thereof And would to God it were not neglected where better occasion serueth These Ministers are called Teachers or Doctors Whose office is to instructe and teach the faithfull in sounde doctrine Prouiding with all diligence that the purity of the Gospell be not corrupted either through ignorance or euil opinions Notwithstanding considering the present state of things we comprehend vnder this title such meanes as God hath in his church that it should not be left desolate nor yet his doctrine decay for default of Ministers thereof Therefore to tearme it by a worde more vsuall in these our dayes we may cal it the order of Schooles Wherin the highest degree and most annexed to the Ministery and gouernment of the Church is the exposition of Gods worde which is contayned in the olde and newe Testaments But because men can-not so well profite in that knowledge except they be first instructed in the tongues and humaine Sciences for now God worketh not commonly by miracles it is necessary that seede be sowne for the time to come to the entent that the Church bee not left baren and waste to our posterity And that Scholes also be erected and Colledges maintayned with iust and sufficient stipendes wherein youth may bee trayned in the knowledge and feare of God that in their ripe age they may proue worthy members of our Lord Iesus Christ whether it be to rule in ciuil policie or to serue in the spiritual Ministery or else to liue in godly reuerence subiectiō By this order of the English Congregation in Geneua many thinges are different not in methode but in matter and substance from the plat forme of Ecclesiasticall gouernment that these our Learned discoursers now set downe Firste héere is but three offices as of necessitie vrged Ministers Elders and Deacons Secondlye the Ministers that haue the first place are the Pastors and not Doctors according to the forme of the new communion booke to the Counterpoyson but contrary to these Discoursers and to the Frutefull Sermon vpon 1. Cor. 12. Thirdly they giue these Doctors the fourthe place and call them a fourth kinde of ministery But they vrge them not but say it is very profitable where time and place doeth permitte Fourthly they referre these Doctors to the Schooles and Colleges and call them the order of schooles Fiftlie they tie them not only to teaching of Diuinity and to the function of the spirituall Ministery but also to bee professors of morall ciuil and politike professions Howbeit they make the chiefest and highest degree in these orders of Schooles and most annexed to the Ministerye and gouernement of the Church to be the expositors of Gods worde which we cal Doctors or professors of Diuinity And belike these our Learned discoursers miss-understanding these words make them the chiefeste and highest office in the Churches gouernement All these differences are in substaunce and matter not in methode onely But our Learned Discoursers héere do not onely in these materiall things differ from the English congregation in Geneua and from the Scottish but from thēselues also For if the office of teaching be the chiefe and principall office that is in the Church how then is this true that followeth héere The Ministery is deuided into 2. functions they that exercise the first are called Pastors the other are called Doctors or Teachers Should they not rather haue said they that exercise the firste are called Doctors or Teachers and the other Pastors Except wee shall haue another quirk◠founde out betweene these words office and function or betwéene these wordes first chiefe and principall For if ye will say ye meane by the word first the first place not the dignitie ye neyther giue the Pastor the first place and ye call the Teachers office to whome yee giue the first place the chief and principal office that is in the Church But what Do ye meane the Doctor shal ouer-rule al the residue No God wot For when it comes to the gouernment in Ecclesiasticall matters except it bee for an Ergo in the Schooles I am afrayed Maister Doctor were as good come last as first or left cleane out or but permitted in time and place as the Geneua Scottish forme do say for any great gouernment that shal be allowed him But let him shift for his share of gouernment as he can he is in place alreadie and admitted first and now let vs heare what shal be his office The office of a Doctor is to teach as the very name doth declare but yet euery Teacher is not ment thereby for it appertaineth to Pastors also to teach yet this later is distinct from the former Sith the office of a Doctor is to teach as the very name doeth declare I maruell that not long ago the very name of Doctor was so hissed out both of the Schooles and of the Church by some of these our chiefest reformers that it coulde not bee named but in disdaine reproch And now the very name of Doctor is not onely admitted but thus aduanced that it is named the firste the chiefe
belong to one person Of which wordes also He that teacheth in doctrine Oleuian saith It is said Act. 2. that the people perseuered in the doctrine of the Apostles And what especiall doctrine the Apostles vrged that Sermon of Peter Act. 2. teacheth to witte that Christ died and was raysed againe And nowe let vs shewe the contrary example out of the 7. of the Act. how they reprehended false doctrine But in either of these examples both Peter anâ— Stephen are full of exhortation and application and vse not onely bare teaching of true doctrine and confuting of false doctrine Hee that exhorteth in exhorting c. Before hee spake of those that set their study on doctrine as the professors in the Schoole and certaine Doctors also in the Church now of those that haue the office of exhorting Sometimes these offices are distinguished sometimes both of them are borne of one and the selfe-same person Thus do all these late and excellent learned writers agrée in the exposition of these wordes that these gifts or if you will so cal them offices or dueties though they bee distinguished yet not so but that they dâ—â— either and both of them and well may oftentimes concurre in one officer whether ye call him Doctor or Pastor But it séemeth these our Br the Learned Dis. relie more on Bezaes interpretation of this place then vpon all these Let vs therfore sée also what is Beza his iudgement hereupon When the Apostle sayth he had generally admonished that euery one should consecrate himselfe to God he woorthily placeth after the same those thinges that appertaine to the difference of vocations that euerie man should containe himselfe within the compasse of his owne lotte Which thing nowe he expoundeth by the parts And first he remeÌ„breth the Ec. functions which he deuideth into 2. sortes or kindes which they cal subalternal that is to say into prophecy into Deaconship or ministerie to wit by the name of prophecie coÌ„prehending those things that pertaine to the gift of teaching But by the name of Deaconship or ministerie those Eccl. giftes which the Apostles renounced Act. 6. a. 2.3 4. But nowe because in the gift of teaching there is not one function but there are diuerse degrees neither in one and the same function the measure of the spirite is a-like euen therefore the Apostle admonisheth the Prophetes that they shoulde prophecie according to the proportion of the faith That is that euery man keepe the measure of his reuelatioÌ„ least one should seeme to himselfe to know all Which thing if it had beene kept in the Church it had neuer fallen in those dangers froÌ„ the which when now scarcely it hath begunne to wade out we must still take very great heed least it fall not againe therin except that be done which the Apostle admonished 1. Cor. 14 f. 30.32 33. Otherwise the name of prophecie is taken in a streight signification as Ephes. 4. b. 11. 1. Cor. 12. d. 28. And Deaconship or ministerie in a larger So that it comprehendeth all Ecclesiasticall giftes Yea also the Apostolicall fun-action To wit because that publikely andpriuately we must all minister vnto God as is abouesaide Cap. 11. b. 13. Actes 6. a 4. 12. d. 25. In ministring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmusin administration Which interpretation though I refuse not yet I put it backe For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former place signifieth the gift it selfe and in the later the verie function of the gift Which distinction the old Interpreter by the gerundiue moode me thinkes did better expresse then he that teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or as the vulgare translation and Erasmus or he that teacheth But in that Paul altered the kind of his speaking I see it wroong diuerse who yet seeme not to haue knowen the cause of that matter For these things are wont of the the most part of the Interpreters to be so expounded as though the Apostle reckoned 5. diuers kinds of Eccl. functioÌ„s Which I suppose not neither doubt I but that they will assent vnto me whosoeuer shall more attentiuely consider this place I therfore thinke that Paul first of all as I haue before said reuoketh the Eccl. functions that are perpetuall for the other that are temporarie he worthily omitteth vnto 2. kindes after the example of the Apost Act. 6. a 2.3.4 as a litle before we haue said that is to wit to prophecie to Deaconship or ministerie which distribution also our Apostle followeth 1 Tim. 3. making mention onely of Bishops Deacons Afterwardes to diuide euery of those 2. kindes into 2. sortes that is to wit Prophets into Pastors Doctors but Deacons into those that distribute almes into Gouernors and them which serued to care for the poore of the Church who for the most part were widdowes of whoÌ„ is treated seuerally 1. Tim. 5. b 9. and that this distinction might be better vnderstoode my opinion is the Apostle changed his kinde of speech In teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar and Eras. in doctrine Which interpretation as doubtfull I refuse For to the Latines for the most parte it declareth the thing it selfe the which is taught Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the gift it selfe of teaching But the Apostle calleth him Doctor who studieth the onely interpretation of the Scripture in the Church that the pure syncere doctrine may be retayned As the most learned interpreter in the Institution of Christian religion he meaneth Caluine most truely taught c. But he calleth him an Exhorter which other-where is called a Pastor as 1. Cor. 12. d 28. and Ephes. 4. c 11. And nowe then also a Prophet as 1. Cor. 4. f 31. that is to say him that ioyneth doctrine with admonitions exhortations yea and that with the administration of the Sacramentes This is Bezaes interpretation on this place WhoÌ„ howsoeuer in the L. for my part as I trust al other godly do I honor as an holy learned reuerend Doctor himselfe with admiration prayse God for his great and manifolde giftes in him to the edification of his Church notwithstanding if it be lawefull for Beza so fréely herein to dissent from al the holie learned and auncient Fathers and from all these alreadie named as ye sée from many other such excellent interpreters and Doctors of our owne age the proportion of faith and bonde of charitie alwaies reserued may it not be as lawefull for another vpon the more attentiue consideration of this place which himselfe here requireth finding his reasons not to be of sufficient weight against all these olde and new writers to dissent herein likewise froÌ„ him For what sufficient proofe is here alleaged that S. Paule here only speaketh of perpetuall Eccl. offices those to be alwaies distinguished by diuersities of persons What sufficient proofe of this general diuision and subdiuision That first Paule diuideth all generally into two subalternall
thought did S. Paule satisfie their demaund being now appointed to become the Doctor or Teacher of the Gentiles as h◠calleth himselfe 1. Tim. 2.7 And would he ioyne exhortation to his teaching Yea the verie first words of his Sermon are an Exhortation to them to giue him audience verse 16. And although he procéede from th◠16. verse vntill the 26. verse all in doctrine yet hee entereth againe into application and vseth not onelie a moste graue exhortation an◠reprehension but returning to matter of doctrine knits vp all his Sermon with an application and a dreadfull admonition to the dispisers of his doctrine And the next day againe both Paule and Barnabas as they begin with persuasion so afterwarde reprehending the obstinate Iewes and comforting the beléeuing Gentiles they conclude with Doctrine And this order to ioyne and enterlace these things togither was alwaies the manner of Saint Paules teaching being the Doctor and Teacher of the Gentiles And this manner of teaching he constantlie obserueth in all his Epistle◠and willeth other Teachers so to doo For charging Timothie to giue attendance to reading to exhortation to doctrine 1. Tim. 4.13 And willing him to teach and exhorte 1. Tim. 6.2 And bidding him to ordeine Teachers dooth he limite it onlie vnto doctrine No. But saith he 2. Tim. 2. What things thou haste heard of me by manye witnesses commend the same to faithfull men which shall be able also to teache others And what was that All and only doctrine No. But doctrine intermingled with exhortation admonition reprehension consolation perswasion or still some kinde or other application These thinges saith he admonish c. ver 14. and 15. studie to shew thy selfe an approoued workeman before God and one not to be ashamed of cutting a-right the word of truthe 24. Moreouer the seruant of the Lorde must not striue but be gentle towardes all men apt to teach suffring the euill men patiently instructing them with meekenesse that are contrarie minded proouing if at any time God will giue them repentance that they may knowe the truthe Lo here the dutie and office of a Teacher And doth he not herein most plainly insinuate that he should teach them so that with exhortation perswasion application and all gentle meanes he should assay to winne them and doth not this Doctor of the Gentiles to this purpose set out himselfe an example heereof 2. Tim. 3. ver 10. saying But thou hast fully knowen my doctrine maner of liuing purpose faith long suffring loue patience c. 14. but continue thou in the thinges which thou hast learned and art perswaded thereof knowing of whom thou hast learned them and that thou hast knowen the holy scriptures of a childe which are able to make thee wise vnto saluation through the faith which is in Christ Iesus For the whole scripture is giuen by inspiration and is profitable to teach to improue to correct and to instruct in righteousnes that the man of God may be absolute beeing made perfecte vnto all good workes cap. 4. I charge thee therefore before GOD and before the Lorde Iesus Christe which shall iudge the quicke and the dead at his appearing and in his kingdome preach the worde be instant in season and out of season improoue rebuke exhort with all long suffring and doctrine Hetherto alwayes wish teaching doctrine Paule ioyneth exhortation and willeth Timothie to ioyne application of these thinges with doctrine and the like he doeth to Titus Tit. 1.9 Holding-fast the faithfull worde according to doctrine that he may bee able to exhort with wholsome doctrine and improue them that say against it If nowe it be replyed that here he speaketh of a Bishop and Paul was an Apostle and Timothie and Titus Bishops not onely the text maketh them Teachers or Doctors but what office or degrée of the ministerie of the worde soeuer they had S. Paule doth alwayes so ioyne these together that Caluine on 2. Tim. 3.16 saith He setteth doctrine in the first place as in order it goeth before all other For hee should exhort or reprooue to n◠purpose except yee should teach before but because doctrine is colde by it selfe he addeth improouing and correcting c. and on 2. Tim. 4.2 he willes him to be instant in reprouing rebuking exhorting by which wordes hee signifieth that there is neede to driue vs on with manie proddes that we may proceéde in a straight course for if there were that docilitie in vs that ought to be the minister of Christ might drawe vs with his becke onely But nowe no not moderate exhortations I say not sounde counselles do suffice to shake off our sluggishnesse except a greater vehemencie of reprehensions and chydinges doe come thereto VVith all lenitie A very necessarie exception For reprouings euen with the very pushe of them doe fall away and vanish into smoulder except they be strengthned with doctrine For as well exhortations as reprehensions are helpes onely vnto doctrine And therefore without it they are of small force Example whereof are they which excell only in feruencie and eagernesse but they are not defenced with sounde doctrine for they stoutly tyre themselues they make loude cryes and make a turmoyle and that without profit because they build without a foundation I speake of good-men otherwise but too litle learned too much feruent And on Tit. 1.9 But what meaneth he by this according to doctrine To wit such an one as is profitable for the aedification of the Church For whatsoeuer is learned or knowē without any fruite of godlinesse Paule is not woont to account it in the name of doctrine But rather he condemneth for vanitie all speculations that bring no profite although otherwise they be neuer so wittie So to the Rom. the 12. chap. 7. He that teacheth let him doe it in doctrine that is to say let him studie to profite his audience To conclude this is the first point that a Pastor must be furnished with the knowledge of doctrine but the second is that he must reteyne the confession thereof with a firme constancie of minde euen to the vttermost The third that he apply his maner of teaching in edifying nor flie about by subtleties of friuolous curiositie but al-onely seeke the sounde profite of the Church Thus doth Caluine not only in a Bishop Pastor or any Minister of the worde shew how these two Doctrine Application cannot cōueniently be disioyned without the hindrance of edification doctrine is colde and mooues not men without these helpes and yet they helpe not without doctrine but also one of these very places which these our Learned Disc. and other of their minde do chiefly vrge for Doctors Rom. 12.7 Caluine speaking of Pastors applies it to them to their dutie And simply expounde◠it thus he that teacheth let him do it in doctrine that is to say let him studie to profite his hearers As who say let him
new obedience and of the fruites of faithe which ought chiefly to be regarded in the late baptized is as it were in a painted table set before our eyes And wee see the Apostle in the moste of his Epistles proceeding in that order that in the former parte he treateth of the Faith of those that are to be iustified where all things runne to this head of faith in God and of Baptisme the Sacrament of Faith but in the later parte of the faithe and charity or workes of those that are iustified To witte where he handleeh the offices of a Christian life and all things that are there expounded are rightly referred to that head of doctrine that followeth Baptisme To conclude therefore all the precepts the exhortations the rebukings which are extant in the Apostolicall writings concerning the charitie iustice innocency purity of those that are by faith Iustified baptized were comprehended and such teaching as in times past was in the fowrth place expounded before the learners What is héere left out for the Teaching of the Pastor that is not common with him vnto the Doctor And in the 4 Chapter of the manner of this Doctors Teaching After he hath again at large declared how hauing his audience of all kindes of persons he must apply him-selfe vnto them euery one fol. 488. Hee saith To conclude if there were among the hearers some learned as Philosophers Rhethoricians they were gently warned that they should not dispise nor heare with lothesomnesse the doctrine of the gospell Which in shewe and in the manner of the deliuery seemeth base and somewhat rusticall Nor that they attribute more then is right to mans wisedome and to the bookes of the Philosophers that they were before inured withall But that they should more attentiuely consider the matters themselues and the reuerent largenesse of the mysteries And that they should religiously examine all their rules by the squyre of the holie Scripture And if they had redde ouer any good authours they should constantly cleaue fast vnto them But vnprofitable and stayned with euill opinions they should in time lay them out of their handes And if any thinges were more at length and groselye expounded they should not be grieued thereat for that was not for them who alreadie partlie by priuate reading partly by conference with godly men were pretily entred but ought many times to be done for the ruder sorte And if they seemed to require a more full explanation of any certaine Chapters it was by the waye declared vnto them the reading of what writers was able to satisfie them Which things that they were wont thus to be done S. Augustine in his booke of Catechizing the rude in the 8. and 9. chapters doeth declare According to this manner therefore did the Catechists or Teachers when they did publikely teach applie them-selues wholly vnto all men And as the Apostle saide to become all vnto all to the intent to winne the moste part vnto Christe and to giue no man occasion of starting backe of erring or so much as staggering And if moreouer they perceaued it were expedient oftentimes they asked the Bishops themselues to the ende that of some certaine more difficulte pointes or more needefull to be expounded they might also publikely more fully preach vnto the people Whereunto no doubte those thinges are to be referred bicause the fathers oftentimes do intermingle in their Sermons exhortations c. 497. Againe speaking of their diuersitie in teaching of children and those of riper yeares he saith For children also the same forme of sownde wordes is well vsed which in little bookes that are borne about we see prescribed But with those that are elder there must be a freeer course of speeche and place by yeelding to examples similitudes descriptions amplifications and to the mouings of the mindes If at any tyme anye vices are to be reckoned vp and reprehended which muste needs bee done in the expounding the tenne commandementes those things in children shall bee noted and chastifed with gentle woordes which we know are familier to that age In young old persons verilie it is meete that other vices bee cured with another medicine And euen as these thinges fall out more and more in the eyes of men so muste the reprehension be tempered for they are able to susteine a sharper reprehension In Exhortations the like moderation must bee vsed and duties prudently prescribed that are agreable to euery age and perswasiue argumentes aptly applied vnto them What neede many wordes Whatsoeuer shall be offered to tender mindes that muste bee as though it were milke or delicate pulse Those thinges that shall bee distributed to them of full age they must expresse after a maner the nature of strong meate Generally the Catechist or Teacher must often admonish all his hearers that they often deeply in their mindes consider with him what they once promised to God to the Church in their baptisme What confession of their faith they made How haighnous a thing it is for those that haue geuen their names to fall from their Emperour Christe What life Christe requireth of those that are his Finallye by what bayte arte prudence and counsell so-euer hee can he shall diligently studie to drawe them to the true feare of GOD and loue of vertues and hatred of vices And thus muche of the manner of his teaching in publike All this at large and much more writeth Hyperius of these Doctors and Teachers which in the Primitiue Church were called Catechistes bicause of the sounding of their voice in their teaching And other Ecclesiastical Doctors then these from the Apostles times except the Deacons Priestes Pastors or Bishops I haue readde of none in al the Churche of Christe But what Teachers soeuer haue béene none haue béene debarred till now of exhorting and applying of their doctrine No not the best of the Doctors Teachers Readers or Catechists what name soeuer they shall be tearmed by that God in these our laste dayes hath raysed vp in his Church to reforme the same and to restore the true Teaching of the Gospell which the enemies had suppressed No not one that I can yet reade or heare of but that nowe and then hee exhorteth rebuketh or applyeth in his teaching as appeareth in all the woorkes of Luther Zuinglius Oecolampadius Bucer Musculus Martyr Bullinger Simlerus Gualter Caluine Danaeus Zanchius Hyperius Oleuianus Vrsinus Sadeelus Beza Tremelius Iunius or any other learned godly and famous Doctor Teacher Catechiste Reader interpreter Expositor c but in their teachings by mouth you should haue hear◠and in their teachings by writing yee shal finde more or lesse erhortations reprehensions admonitions consolations and applications c. Only the néerest that mee thinkes I speake it vnder correction doo drawe to this imagined Doctor that these our brethren and Learned discoursers would set vp are the Scholasticall Thomisticall Scotisticall Sorbonicall Cherubinical Seraphical or cal them
principall beeing or standing office ouer them to a Superintendent or ouerseer of them which was a lower title of superiour dignitye and therfore not giuen or taken of any il purpose so withal it argueth the antiquity both of the matter and of the appropriating of the name Episcopus more peculierly vnto one then before it had bene to be either in or immediatly following the Apost times euen by Bezaes owne testimony out of Iustine and by examining of this worde and title in the Scripture And as Caluine and Beza héere confesse the matter so Gellius Snecanus also de Disciplina Ecclesiastica pag. 440. speaking of the ministerye of the worde concludeth out of 1. Tim. 5. uer 19 20. Whereupon it manifesthe appeareth that euen then a certaine order was ordayned at Ephesus Cui Praefectus erat Timotheus ouer the which Timothie was the Praefect Whome Iustine calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Beza translateth AntistiteÌ„ whome wecall Bishop All this being considered with the subscription afore-said vnto Timothie argueth that this name Bishop to become peculiar vnto one aboue his brethren and fellow Pastors was neither so late as diuerse take it nor was meerely and altogether mans inuenâ—ion and yet if it had beene ordayned of man being not other-wise prescribed of God it may well be called also euen Gods ordinaunce as we shall see after God-willing upon Peter The Centuriographers writing of the gouernment of the Churche in the time next succeeding the Apostles do say Cent. 2. ca. 7. pag. 125. and 126. But as there was no certaine and prescribed number of Minist of the Church commaunded in the holie Scriptures so according as the necessitie of the Churches required they had moe or fewer And as among them to the intent that there should be some order and that the Ecclesiasticall offices shoulde bee better administred among many by a certaine reason or consideration and that the succession of Ministers might be made in order necessity compelled them to ordayn and to keepe certain degrees of persons But in that matter and also in thys age the most part of the Churches kept a small number and a simplicitie For moe orders than these 3. that is to witte Bishoprick Priesthoode and Deaconrie are not found with approued Authors And the offices which afterwards were distributed to dore-keepers to Readers to Exorcists and to Acolyts were al names ioyned to the office of Deacon and Subdeacon So in the French Church as appeareth by the Epist. of theÌ„ that were of Lions vnto the East churches are reckoned vp more Ministers of the Church then Bishop Priests and Deacons the other are called brethren Euseb. lib. 4. cap 1. Clemens of Alexandria in the bokes of him that are at this day extant maketh no where mention of moe then of Bishop of Priestes and of Deacons except that in some places hee adioyne Widdowes Neyther yet doeth hee in playne wordes ascribe vnto them a Ministery in the Church muche lesse a degree Also Hierome in his Epist. to Euagrius doth testifie that in the Church of Alexandria there were no moe degrees from Marke vnto Dionise then bishopricke Priest-hoode and Deaconship And so proceeding to other Churches and to Antioche and Rome where out of Iustine they note vnum perfectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fratrum and certaine Deacons the other brethren Nicâ—phorus li. 3. cap. 29. declareth that Eleutherius which was taught the holy Scriptures of Anicetus or rather of Anaclecletus was enrolled in the sacred number of the Cleargy And in the 15. yeere of his age tooke the degree of Deacon and three yeare after was made Priest and in the 10 yeere of his age was chosen Bishop Whereupon may be gathered what degrees were in Rome vnder the raigne of Hadrian c. It is woorthy memory that of euery one Church is onlye found a Bishop in the Priesthoode and in the Deaconship are alwayes found many according to the necessity of euery place or Church Hierome testifieth in his epistle to Euagrius that in the time of the Apostles the degrees of Bishops and Priestes were not distinct but afterward for remedie of schisme one was chosen out of the Priestes and placed in a higher degree and called bishop Which onely in the office of ordeyning should differ from the Priestes Whereuppon it appeareth that about these times this chaunge began in the Church and the office of a bishop higher then the degree of Priesthood not so much by the institution of God as by humane authority for bicause of good order aedification and succession Heereupon it is that Irenaeus calleth Soter Anicetus Hyginus Pius Telesphorus Priestes Euseb. lib. 5. cap 24. And this indifferent vsurpation of this worde bishop and Prieste is also found with others Vnder Traiane as yet liued Iohn the Apostle which was the chiefest founder of the Churches that were in Asia and which also was woont to goe out of Ephesus to the places neere adioyning both partly to ordayne bishops partly to chose the Cleargie by lotte as Clement telleth in Eusebius lib. 3. ca. 23. but he being dead the Apostleship ceased in the Church bicause that vnto their doctrine and writings God would haue the Church at all times to be bounde But the Apostles gaue Churches to Bishops in euerye one place as Irenaeus lib. 4. cap. 63. doeth testifie But bicause the doctrine of the Gospel was to be published throughout many nations therefore the Churches were wonte to choose famous and constant men prest to trauell and ready to teach and to suffer for the Gospell and to impose on them this office that according to the imitation of the Apostles forsaking their goods or disposing them they should trauel through many and farre places of the Gentiles preach the Gospell These were called Euangelists or Apostolicall men and Eusebius testifieth lib. 5. cap. 9. that very many of them were yet vnder Commodus In the number of whome is Pantenus reckoned who was sent of Demetrius Bishop of Alexandria into India c. Out of these obseruations of these Centuriographers vppon the auncient fathers coÌ„cerning the gouernment of the Churches in this age which was partlie in the time and life of some of the Apostles we also may note these thinges appertayning vnto our controuersie First that there were ordinarily but three degrees of the Ecclesiasticall Ministery Bishoppes Priestes or Elders and Deacons by which Priests or Elders they meane such Priestes or Elders as were ministers of the worde For they speak of those Priests or Elders whose office at the first was not distincte from Bishops So that in the ordinary regiment of the most famous Churches in that age and while some of the Apostles liued and immediatlye after their death these vnpreaching Prelates Preests or Elders that medled not with teaching but were al in gouerning were not accounted any offices or degrees of the Ecclesiasticall ministery But they had onely three as we haue Bishops
one place or folde but that he trauelled abroade to enstruct and confirme other Churches Neuerthelesse both in other and in his owne though otherwise for learning he was one of greatest authoritie in his age yet liued he in all Ecclesiasticall obedience vnder his Bishop Demetrius who made him Priest or Elder in that Church and also Doctor or publique teacher in that schoole and before him the famous Pantaenus Clementes Master and after him Origene Clementes Scholler were all vnder Demetrius this Bishoppe of Alexandria And to prooue that this Clement flourished vnder Commodus within 80. yeares after the Apostle Saint Iohn not onely Eusebius testifieth Libr. 6. cap. 11 but Clement him-selfe inferreth it Strom. lib. 1. saying This booke is not for ostentation with scripture gathered together artificially but monumentes the helpe of forgetfulnesse are gathered vnto me for mine olde age Verely an image and shadowe of those manifest and liuely speeches which I was vouchsafed to heare of those blessed men that indeede were of highest price and estimation The one of them was in Greece an Ionian the other in Greece the great or Apulia The one was from Coelesyria the other from Aegypt And other there were from the Easte and one of those an Assyrian the other an Hebrue in Palestine of high pedegree But when I light vpon this last albeit in power he was the first I staied in Aegypt hunting after those thinges that were hidden from me euen as a verie Bee of Sycilia sucking the flowers of the Propheticall and Apostolicall meadowe He ingendreth a certaine syncere and incorrupt knowledge in the mindes of them that hearde him but hee was such an other as indeede kept the true deliuerie of the blessed doctrine euen streight from Peter and Iames and Iohn and Paule and the holy Apostles the sonne receauing them of the Father howbeit fewe sonnes are like their Fathers these haue by the will of God come also to vs who will lay vp those Apostolicall seedes that wee haue receaued ceaued of our ancestors Wherein as this auncient Father declareth his synceritie and diligence in following the Apostles so withall howe neare he was to the Apostles times and so notable a scholler picked out such notable Maisters but the Maister whom in the Doctorship hee succéeded was Pantaenus Of which Pantaenus Eusebius saith Lib. 5. cap. 10. to whome also accordeth Ierome when at that time Pantaenus the most Noble man in all learning had the rule of the Ecclesiasticall Schoole and of the office of a Doctor from whence the custome with them from the old time was deliuered as Ierome also sayth according to an auncient custome in Alexandria were Doctors alwayes from Marke the Euangelist it remayneth yet vntill this day that in the Ecclesiast Schoole there are to be had Doctors of diuine Scriptures or as we cal them Doctors of diuinitie most choise men in science and learning Of this office therefore the man of whom before wee spake was counted a certaine author and a chiefetaine verie famous as one that also among those Philosophers which are called the Stoikes had before that time noblie flourished Whose studie towardes God worde and great loue is reported to be so muche that of the feruencie of faith and deuotion he went to preach the Gospell to all the Nations that are hidden in the vttermost corners of the East that he came to the hether India preaching the woorde of God For there were yet in those dayes manie Euangelistes who according to the imitation of the holy Apostles traueling in diuerse partes of the worlde by the grace of God and the vertue of their minde brought the worde of God and the faith of Christe to euerie of those Nations that knewe it not Whereupon say the Centuriographers It hapned that the Indians moued with the renowne of the Church of Alexandria perhaps with the fame of the same Pantaenus did by certain their legates request of Demetrius the Bishop of that Church that he would sende a Doctor fitte and sounde which might more fully instruct them in the true doctrine of the Gospell and winne other vnto Christe that as yet were rude and ignorant of the Gospell What is doone Pantaenus the moderator of the holy schoole in his Church is before all chosen of Demetrius and appointed vnto that vocation Pantaenus heere dooth not drawe backe nor is terrified with the labours and perilles but foorth-with obeyeth this vocation as it were Gods vocation and fetteth on the iourney although it were long and sharp To become after the Apostles the Euangelist of the Indians Thus are these Doctors and Pastorall Elders chosen ordeyned and appointed by their Bishop which in authoritie of learning was farre inferiour to them but in authoritie and dignitie of place farre their superiour yea although they were Euangelistes yet were they subiect to the Bishops And as this Bishop Demetrios had this superiour gouernement ouer all the Doctors and Preachers in his time which was the 11. Bishop of Alexandria euen so had all before him Who are all sayde to rule and gouerne the Churche notwithstanding there were diuerse notable Doctors and Pastors besides the Bishops in Alexandria and had so continued euen from the very Apostles times yea from S. Marke himselfe which was the first planter of the faith of Christe among them both Paule and Peter being yet liuing Hierome calleth Marke the Doctor of Alexandria and saith that Philo Indaeus had friendship with Peter and for this cause did also set foorth with prayses the Church of Marke the disciple of Peter and his followers at Alexandria Among which prayses of Philo Eusebius saith thus He describeth diligently the degrees of them that exercised the ecclesiast functions which excelled the one the other also the ministers of the Deacons And finally the chiefe and principall honour of the Bishops office And as it was thus euen from the Apostles times in the Churche of Alexandria so likewise was it in manie other places Polycarpus saith Hierome in Catalogo scriptorum Eccl. the disciple of Iohn the Apostle being of him ordayned Bishop of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Princeps which is Ieromes owne woorde the Prince that is the chiefe Prelate or as wee more moderately call it the primate of all Asia For he had many of the Apostles and them that had seene the Lord to be his Maisters and had seene them Eusebius Lib. 3. cap. 36. sayth of Ignatius Moreouer Ignatius notorious in the renowne of fame euen to our times obtayned the Bishoprike of Antiochia by the seconde succession after Peter not that Peter was Bishop there but that Peter beeing there made Euodius the first Bishoppe of Antioche after whome succeeded this Ignatius that calleth him-selfe the Scholler or Disciple of Saint Iohn Which Ignatius going to his Martyrdome writeth thus in his Epistle to the Antiochians Remember the rightlye moste blessed Euodius your Pastor
Gospell if that perhaps they should preache in anye prouinces where the name of the faithe was not knowne And laying among them the firste foundation of the Gospell and committing the Churches that they had founded to some certeine chosen of them to the office of gouerning the Churche that they themselues hastened to other nations and to other prouinces and exercised the office of Euangelists so long as likewise the effect of diuine tokens and the grace of the Holie-ghoste did followe as it did the Apostles in the beginning Insomuch that at one preaching whole peoples were brought to the worship of the diuine religion and the hearers faithe was not more slowe then were the Preachers wordes But bicause it is impossible to reckon vp euerye one of them whoe were after the firste successions of the Apostles in the Churches that are through-out the worlde either the princes he meaneth the Bishops that were the cheefe Ecclesiasticall Gouernours or primates of the Churche or the Euangelists or the pastors let it suffice to haue onelie remembred those the monuments of whose faithe and preaching set downe in bookes haue come euen to vs as of Clement and Ignatius and of other of whome wee haue before made mention Thus as Ruffinus translates him saithe Eusebius there on occasion of this notable Bishop Quadratus whereby nothing withall the distinction of all these Bishops to be the cheefe rulers ouer the Pastors euen from the firste planting of the faithe and founding of the Churches throughout the worlde it plainelie appeareth that this Quadratus was long before he was Bishop a pastor of the worde bothe at Athens and at Corinthe as the Centuriographers note saying It is out of controuersie that hee was at Athens and there with singuler faithe and dexteritie deliuered the Euangelicall doctrine But whether hee were also an Athenian by countrie or in what place speciallie in the beginning whether he taught in the Churche or in the Schoole it is verie obscure That he was furnished with learning with faithe with an excellent libertie of reprehension and with all giftes that beseeme a successor of the Apostles is cleere bothe by the testimonie of Eusebius and by the things them-selues that he did Yea he was famous in the gifte of prophesie as also at the same time were Philips daughters It appeareth that before he entred into the function of a Bishop although we may not auouch that for certeintie he had offered his writing for the Christians vnto Hadrian and therevpon gotten himselfe an excellent fame By this also it is most manifest that Publius was aliue Quadratus continued vnder him and was not Bishop although he were so famous a Priest or pastorall Elder yet so long as this there nor his equall So that although a Bishop was a Priest or pastorall Elder yet was not euerie such Priest a Bishop though otherwise he were neuer so famous a Priest or Pastor But to returne to Dionysius of Corinthe in Eusebius lib. 4. cap. â—2 And this he noteth in that Epistle that Dionysius the Areopagite which being instructed of the Apostle Paule beleeued in Christe according to those things that are noted in the Acts of the Apostles was of the said Apostle ordeined Bishop at Athens And so reckoning vp other Epistles of this Dionysius and in them commending Philip Bishop of the Gortinians in Creta and Palmus a Bishop of Pontus vnto these saith he is ioyned another Epistle to the Gnosians in the which hee warneth and beseecheth Pinitus their Bishop that hee should not laye vpon the neckes of the Disciples heauye burdens nor impose a necessitie of a forced chastitie vpon his bretheren in the which the weakenesse of manie should be endangered Wherby it appeareth that he would haue enforced the Priests vnder him to haue absteined from mariage for it cannot be vnderstood that he went about to haue so enforced all the people but as the papists afterward did enforce the Priests or pastorall Elders whome he calleth his Disciples and his bretheren Which plainelie argueth though he abused the same his superioritie ouer them for had they béene his equals he could not haue doone it Nexte to whome Eusebius reckoneth Theophilus Bishop of Antioche an excellent writer Whome Maximinus succéeded the 7 saith Eusebius after the Apostles in the Sacerdotall Prieststood of the Churche of Antiochia By which tearme againe he meaneth the Bishoprike and not the Pastorall Eldership or Priesthood As shall yet more plainelie appeare euen in the next example of Irenaeus which was the moste singular instrument of God in all that age a scholler of Polycarpus Bishop of Smyrna who after comming to Lions in France where liuing with Photinus their reuerend Bishop hee was made Presbyter a Priest or pastorall Elder of that Churche And when troubles grew in the East parts about Montanus Alcibiades and Theodotus troubling the Churche with a new kinde of prophesiyng which Montanus as noteth Euseb. li. 5. cap. 16 was inflamed with too great a desire of primacie the Churche of Lions sent Ireneus to them to pacifie the same And by the waye sent him also saith Eusebius lib. 5. cap. 3. to Eleutherius Bishop of the citie of Rome warning him of the Churches peace Who also commended to the foresaid Bishop of the citie of Rome Irenaeus being then as yet a priest or Elder of the Churche of Lions Yeelding a testimonie of his life which the wordes vnder written doo declare we wish you O Father Eleutherius in all things and alwaies in the Lord well to fare We haue requested our brother and fellow Irenaeus to beare these writings vnto you whome we beseech that you will haue recommended as one that is zealous of the Testament of Christe For if wee knew that anye mans degree would get and purchase righteousnesse as in that hee is a Priest or Elder of the Churche which also this man is certeinelie we would haue commended this cheefelie in him By which testimonie it appeareth especiallie being sent in such waightie affaires that hee was a great and famous Preacher at that time and yet was no Bishop in that Churche Yea it should séeme that hee had béene a Pastorall Elder or Priest a good while before he was Bishop For Eusebius in his Chronicle maketh the persecution in France to be in the seauenth yeare of Marcus Antonius which belike lasted long and Photinus Bishop of Lions being yet aliue and the prophesiyng of Montanus his fellowes being in the eleuenth yeare he is not reckoned there as Bish. till the 3. yeare of Commodus So that he was Priest before he was Bishop about a dozen yeares by this rockoning if not more Yea the Magdeburgenses that say there are which affirme that in the 13. yeare of Marcus Antonius hee came to his Bishoprike about the yeare of our Lorde 176. But vnder Commodus hee flourished most of all The contention for Easter when it was hoattest Eusebius in his Chronicle placeth in the
fourthe yeare of Seuerus that is the yeare of our Lorde 199 other referre it to the fifte yeare of Seuerus Therfore he should haue beene in the ministerie especiallie in his Bishoprike about 23. yeares To the which if wee adde the yeares of his Priesthood or Eldership perhaps it will runne to 30. yeares And so at the least by their computation he was seauen yeares a Priest before hee was Bishop And this also did these Centuriographers confesse before saying Photinus being cruellie murthered in the persecution for the confession of the truthe of the Gospell Irenaeus hetherto being but a Priest or Elder in the same Churche was substituted in his place Whereby it is moste euident that Presbyter and Episcopus a Priest or Pastorall Elder or minister of the worde and a Bishop were not all one and equall in this holye and singuler learned Fathers dayes so néere vnto the Apostles that hee was scholler to Polycarpus which liued in the Apostles times And euen in Irenaeus time he telleth that neither the giftes of healings nor of speaking with strange toongs were yet ceassed Although I graunte we shall nowe and then finde where when he speaketh of Bishops he calles them Priests or Elders as lib. 4. cap. 43 wherefore wee must hearken to those priests or Elders that are in the Churche those that haue their succession from the Apostles as wee haue shewed who with the succession of the Bishoprike haue receiued the certeine gifte of the truthe according to the good will of the Father And in the nexte chapter But those that are indeede of manye beleeued to bee Priests or Elders and serue their pleasures and preferre not the feare of God in their heartes but vexe the residue with reproches and are lifted vp with the puffe of sitting highest and secretlye doo euill and saye none shall see vs shall be reprooued of the worde that iudgeth not according to glorie nor lookes on the countenance but on the heart c. From all suche therefore we must absteyne but cleaue vnto those that as wee haue saide keepe bothe the doctrine of the Apostles and the sounde worde with the order of their Priesthood or Eldership and expresse a conuersation without offence to the information and correction of the residue c Suche priestes or Elders the Churche nourisheth of whome the prophet saithe And I will giue thee princes in peace and thy Bishoppes in righteousnesse Although in these and suche like places of Irenaeus the worde bothe Priest and Bishop maye be taken the one for the other indifferentlie yet dooth not this debarre but that as Irenaeus him-selfe was a Prieste for a while before he were a Bishop so lib. 3 cap. 3. hee there speaketh all of the succession vntill â—is time of the Bishops of the Churche of Rome that cannot bee vnderstood of euerye Priest there And indéed among all other that were Bishops I haue chéeflie forborne the naming of these not so muche for any corruption in this pointe that at that time was in them more than in other Bishops for I take them rather to haue beene as sincere as any of all the other but that their successors since those times vpon the honor for their vertue and sinceritie giuen to them of this first age and for the dignitie of the place and for the number of them that then were martyrs there and with-all for the memorie of Paule and Peter supposed there also to haue suffered martyrdome and to haue established the Churche there and to haue ordeined a Bishop also ouer them bicause I saye their successors waxing insolent and abusing all these good occasions haue also abused the memorie and names of those good auncient Bishops of Rome with a number of forgeries fathered falslie on them I haue therefore mencioned none of them But bicause Ireneus as they were then the mirrors of other Churches and Bishops excelling in synceritie of doctrine in good order of discipline and integritie of life bringeth in all the Bishops of that sée vntill his time to confute the new deuises of the heretikes errors by their constant continuance in the truthe I will therefore also set downe some parte of Ireneus words for our further confirmation of this matter The tradition saith he therefore of the Apostles is made manifest in all the worlde It is present to beholde in the Churche for all that will heere the truthe And wee haue to reckon vp them which haue beene ordeined Bishops in the Churches from the Apostles and the successors of them vntill our daies Who haue taught no such thing neither haue knowne how these men doate For if the Apostles had knowne any such hidden mysteries which they taught those that were perfect by themselues and priuilie they would most especially haue taught them vnto those to whome they committed the Churches themselues For they would haue them to be verie perfect and vnreprooueable in all things whome they would also haue to be their successors Deliuering to them euen their owne places of maistership that they had who behauing themselues without faulte great profite might come thereon but offending great calamitie How beit bicause it is verie long in such a volume as this to reckon vp the successions of all Churches therefore of that Churche whith is the greatest and most auncient and knowne to all to be founded and ordeyned of the two most glorious Apostles Peter and Paule declaring that tradition that it hath of the Apostles and faithe published vnto men comming euen vnto vs by the succession of the Bishops we confound all those which by any maner of meane or by their owne euill selfe liking or by vaine glorie or by blindnesse and euill opinion doo gather otherwise than they ought to doo For vnto this Churche bicause of the more mightie principalitie it is necessarie that euerie Churche agree That is they that are faithfull euerie where in the which alwaies of those that are euerie where the tradition that is from the Apostles is kept The blessed Apostles therefore founding and instructing the Churche deliuered vnto Linus the Bishoprike of administring the Churche Of this Linus Paule mentioneth in those Epistles that are to Timothie but vnto him succeeded Anacletus after whome in the third place from the Apostles Clemens obteined the Bishoprike Who also sawe the Apostles them-selues and conferred with them while as yet he had the preaching of the Apostles sounding in his eares and their tradition before his eyes For not hee alone manie at that time were yet aliue that were taught of the Apostles Vnder this Clemens therefore no small dissention falling out among the brethren that were at Corinth the Church which is at Rome wrote most forcible letters to the Corinthians gathering them togither vnto peace and repayring their faithe and declaring the tradition that they had euen of fresh receiued from the Apostles Which tradition declared that there was one God Almightie the maker of Heauen
And verelye he beheaded Paule in the citie of Rome it selfe As for Peter he condemned him to the gybbet of the crosse I thinke it superfluous to seeke abroad other-where the testimonie of these things sithe that notable and most cleere monuments of them remaining euen vntill this daye doo testifie the thing to haue beene doone Notwithstanding a certeine auncient writer Caius writeth of these matters Who with Zephirinus Bishop of Rome disputing against one Proculus a Cataphrygian mencioneth these things of the places of the Apostles This Zephirinus succéeded Victor whome Irenaeus reproued as we shall sée afterwarde I saith he haue the tokens of the Apostles which I will shewe For if yee goe in the Kings high way that leadeth to Vaticanum or in the way that leadeth to Ostia you shall see the tokens pight which being sette on either part the Churche of Rome is established But that they suffered at one time Dyonisius Bishop of Corinthus when he was placed in the Citie and disputed of the Scripture or in writing saith thus But you also hauing had warning of Peter and Paule haue ioyned together the planting of the Romain of the Corinthian church for both of them comming together did teach also in our Churche of Corinthus throughout all Italy teaching together in this Church were together at one and the same time crowned with Martyrdome These thinges haue we rehearsed that the storie which is in the opinion of all men might be more confirmed This Dionisius héere mentioned liued also in the time of this Irenaeus and wrote saith Ierome an Epistle to the Romaines which he wrote to Soter Bishop there next before Eleutherius to whome Irenaeus being but Priest was sent and of whome he saith héere which now hath the Bishopricke in the 12. place from the Apostles Of this Caius also Ierome méncioneth and of his famous disputation And Eusebius also librâ— 6. cap. 16. although his woords héere shoulde rather make Caius to bee himselfe the Bishop of Rome next to Victor But I follow héere Ruffinus his translation bicause he was so neare to Eusebius owne time Of which Bishops of Rome Irenaeus himselfe that reckoneth vp the succession of them and flourished in the time of Eleutherius and had séene the race of some of them and had himselfe in his youth béene a scholler vnder Polycarpus the Disciple of S. Iohn as Eusebius lib 5. cap. 20. noteth out of Irenaeus owne wordes in an Epistle that he wrote to Florinus howe hee did freshly remember where Polycarâ—us satte his gesture his words that he spake of Iohn how he wrote them not in paper but in his hart and layed them vpp c. And how that if Polycarpus had liued till then to haue heard Valentinus haeresies hee woulde haue cryed out O good GOD vnto what times haste thou reserued mee that I should heare suche things Is it now likelie Irenaeus writing thus in a matter so notorious and reckoning vp twelue Bishops neither sparing Victor the 13. that succeeded Eleutherius when Victor abused his authority but reprooued him that if this superiority of one ouer his fellowes and this pecularitye of the name Bishop to that one had bene a new and straunge thing and not so ordeyned in the Apostles times and by the very Apostles them-selues that Policarpus woulde not also haue cryed out against it Or that Irenaeus would haue commended all these Bishoppes or durst haue fathered the ordayning of them on the Apostles Or coulde haue made anye argument at all thereof when in Rome so great a Churche in all these Bishoppes times there were other besides them that were Pastoral Elders as well as they And how then goeth the argument of the succession of one and none of all the rest mentioned if al of them were all one and equall with that one Bishop in the Episcopall dignitie and authority No he could not do this with any reason except this succession which he deriueth from the Apostles be of this peculier title and authoritie of Bishop vnto one and that in superiour dignity of the Churches Gouernment ouer and aboue the residue of his brethren Pastors in that Church I knowe that both Eusebius in his Chronicle and Ierome with others in not throughlie considering these wordes of Irenaeus gather further and vnnecessarily that Peter also him-selfe was Bishop there For so go Ieromes wordes that Clemens was the fowrth Bishop of Rome after Peter for the second was Linus and the third Anacletus But the very words of Irenaeus are otherwise The blessed Apostles therefore founding and instructing the Church deliuered to Linus the Bishopricke of the Church to be administred Of this Linus Paule mencioneth in these Epistles that are to Timothie But vnto him succeeded Anacletus Post eum tertio loâ—o ab Apostolis Episcopatum sortitur Clemens qui vidit ipsos Apostolos contulit cum eis c. After him in the thirde place from the Apostles Clement enioyeth the Bishop-ricke who also sawe the Apostles and conferred with them In which words he doth not include as Ierome gathereth Peter to haue beene the first Bishop but maketh the reckoning beginning firste with Linus and so to Anacletus and the thirde to be Clemens procéeding till he come to the Bishop in his owne time saying Nunc duodecimo loco Episcopatum ab Apostolis habet Eleutherius Nowe in the twelfth place Eleutherius hath the Bishopricke from the Apostles So that still hee excludeth the Apostles from beeing in the number of these Bishops them-selues but onely maketh them to be the Founders Constitutors and Instructors of that Church And this he saith was knowne to all men So that except we wil vtterly cast of Irenaeus for a notable lyar héerein or that notoriously he erred and all other Bishops And also his Maister Polycarpus I sée not but howe it manifestly falleth out that this name of Bishoppe to bee made peculiar and proper to one more then to all the residue of the pastors and the same one Bishop to haue a superior gouernement and authoritie in that Churche aboue all the other Pastors in the same is not onelie the practise of the Primitiue Churche nexte after the Apostles but the verie founding and ordeining of the Apostles themselues Neither is there any point of poperie or of the popes pretended claime from succéeding Peter héere established And many Churches had Bishops in them before Rome had any And although héere be mentioned that all Churches ought to agree with the Churche of Rome yet he noteth that this agreement must be in this doctrine that is héere set downe Let the Churche of Rome that now is agree in that and then let them call for our agreement with the Churche of Rome But sithe the Churche of Rome that nowe is differeth so notoriouslie and in so manie great points from that yea is cleane contrarie therevnto we must néeds differ from the Churche of
Rome that is now that we maye agree with the Churche of Rome that was then And for this our disagreement now we haue our placarde also euen from this selfe-same father Irenaeus For when Victor which followed this Eleutherius did contrarie or went beyond his bounds Iraeneus that so highlie commended his good predecessors did as sharpelie reprooue him their euill successor And he that said before all Churches must agree with the Churche of Rome euen he and his Churche and manie moe Churches did by and by dissent therein from the Churche of Rome and from the Bishop thereof Wherevpon Erasmus or Grineus maketh a good caution in the margine on these wordes All Churches ought to agree with the Churche of Rome What and howe muche is to be giuen to the Churche of Rome if so be it hold the doctrine of the Apostles Neither yet dooth Irenaeus mention in this agreeing with the Churche of Rome whatsoeuer superioritie the Bishop had there among his owne cleargie and people any obedience of all Churches or of any other churches therevnto No although he alleage a mightie reason that All Churches should agree with the Churche of Rome for the more mightie principalitie of it then other Churches had For euen at that time it was a mightie Churche and one of the principall churches in the worlde And yet the might consisted not in worldlie might nor in anye claime of principalitie ouer all churches nor Peter nor Paule were then pretended to that purpose but it was mightie in constant defence and maintenance of the syncere faithe of Christe and lesse defiled with Schismes and heresies then other Churches at that time were And therefore as it was more in light so was it more looked vpon honoured and renowned in the worlde then other lesser or more distracted Churches were Neither was this more mightie principalitie giuen to the Bishop but to the church for although he had a principalitie in some respects ouer all the Clergie in his Churche yet had his whole Church in other respectes a mightier principalitie aboue him yea euerie Pastorall Elder in some respectes was his equall and all one with him But the most mightie letters that were written by the true Clement to the Church of Corinthe are not by Irenaeus called Clements but vnder this Clement the church that is at Rome wrote most mightie or effectuall letters to the Corinthians c. And therefore sayth both Eusebius and Ierome he wrote as of the person of the Romaine Church So that here was a superioritie but no Tyrannie The Bishop did it by the obedient consent and readie approbation of the Church Nowe although these Bishops by Irenaeus are afterwarde called also Sacerdotes or Presbyteri sacerdotall or Elderly Priestes as were the other ministers of Gods woorde as appeareth in his Epistle cited by Eusebius lib. 5. cap. 24. which he wrote to Victor Bishop of Rome after Eleutherius for his rashe excommunicating of the Easterne Bishops dissenting from him in the controuersie of celebrating Easterday yet giueth he not the gouernement of the Church of Rome to all the Pastorall Elders there alike but to one only ouer them all euen where hee calleth him also by the name of Priest or Elder Which still more confirmeth this our question I will not reckon out of Damasus or other after him though auncient recordes howe manie Bishops and howe many Priestes or ministring Elders and how manie Deacons such and such a Bishop of Rome made in those dayes but when Eusebius whome I dare better credite therein settes it downe then dare I make an argument on it And euen about the same time Eusebius noteth lib. 5. cap. 15. that in the Citie of Rome one Florinus a certaine Priest in degree fell from the Church Shall we say now that this Florinus was a Priest at Rome or pastoral Elder therfore he was Bishop of Rome also It is plaine therefore that though in degree of Priest-hood they were equall and all one yet in dignitie and gouernement of the Churche there was great difference Which appeareth better by that Eusebius noteth for the pacifying of this controuersie of Easterday For Eusebius hauing reckoned vp lib. 5. cap. 22. Victor succeeding Eleutherius in the Sacerdotall Priest-hoode or Bishoprike and Demetrius succeeding Iulianus at Alexandria and Serapion ordayned the eight Bishop from the Apostles at Antioche Theophilus at Caesarea of Palestine and Narcissus in Ierusalem Bacchus at Corinthus and Polycrates at Ephesus being counted Noble among the Bishops and manie other excellent Sacerdotall Priestes at that time in other places hee procéedeth saying cap. 23. While these gouerned the Churches in that time there arose no small question in the prouinces of Asia arising as it were of their auncient custome because they thought that in any case the Feast of Easter must be kept the 14. day of the monethe to witte When the Iewes were bydden to offer the Lambe Auouching it as necessarie that whensoever the 14. daie of the moneth did come they should leaue off to fast when as altogether in no other churches suche a custome was euer wont to be obserued For which cause Assemblies of Bishops Councilles through all the Prouinces are called together And sending forth their Epistles one to another they all of them out of euerye their seuerall places confirme one Ecclesiasticall decree That it should not bee lawfull at any time to celebrate the Lords mysterie of Easter except on the Lords day in the which the Lorde arose from the deade and on that onely day the fasting should be broken vp To conclude there remayneth euen to this day the decree of the Councell holden at Caesarea of Palestine in the which Theophilus B. of the same Caesarea was the chiefe and Narcissus the Sacerdotal Priest or Bish. of Ierusalem Another like decree is also had in the Councell of the City of Roome ouer the which Bishop Victor is said to be the Gouernour and Palmeas of the Prouince of Pontus There was likewise an assembly of the Priests of the French assigning Irenaeus to bee their guide And Eacchilus Bishop of Corinth for Achaia Who all of them out of diuers places set forth one and the same sentence of their iudgement All which as it confutes apparantly the Bishop of Rome that hee was not the onely head and chiefe ruler ouer all but euerye prouince had at that time a Metropolitane Bishop to bee President or chiefe Ruler among them concerning the Gouernment of this present action and sessions in these seuerall Councels so while all these assemblies were made did the Bishops leaue their owne Churches and Cities in all these great Prouinces destitute of Pastorall Elders to teach the word and minister the Sacramentes It is not likelie And yet notwithstanding though all and euery of these Bishops assembled are indifferently called Elders or Priestes yet are not the other whome no doubt they left behinde
suffice for him if he holde the place of a sheepe in the Lordes folde But if so bee that anye suche one shall bee endewed with learning and dexteritie yea and with affection to teach also heere-after let him firste of all make a confession of his faythe and holily testifie that he cleaueth faste vnto the pure and syncere Religion and furthermore that he acknowledge that his vocation to haue beene ioyned with meere abuse and that hee desire a newe approbation and namely that he professe that to be frustrate that he was instituted before by the Popes authoritie and withall that he renownce all meanes vnlawfull and repugnant to the order which the Lord Iesus hath ordeyned in his Church These thinges praemised I see not what should let that hee may not bee admitted to the office of a Pastor so that hee promise and doe in verie deede performe that faith which is required to the executing of the office and especially that he ioyne him-selfe with the companie of the Ministers that purelie teache the woorde and submitte him-selfe to the Discipline and polycie which hath place among them As for the memorie of his former life let that remaine buried neither let any thing be imputed vnto him that then was committed onely that he be admonished of the performing of his duetie hereafter lawefully If that Canon of Paule bee obiected wherein is deliuered that a Bishop must be vnreprooue-able I aunswere here is not delt with in my iudgement concerning a simple and absolute election but concerning the approbation and restitution to a certaine office because of the corruption passing betweene c. Here after he hath prooued that point hee commeth to the conclusion saying These thinges beeing presupposed the partes shall be of suche a Bishop as this to doe his endeuour so farre as in him shalt lie that all the Churches which appertaine vnto his Bishopricke shall be repurged from all errors and worships of Idolles while hee him-selfe shall by his example goe before all the Curates of his Diocâ—sse and shall induce them to admitte the reformation vnto the which by the woorde of GOD wee are inuited and the which shall wholely aunswere both to the state and to the vse of the primitiue Churche As for that which appertayneth to those goods which are called temporalties whether they coÌ„sist in Iurisdiction or in annual rent although the originall of them sprange out of that corruption that is by no meanes to bee borne with the pure simplicitie of the spirituall ministerie notwithstanding so long as things remayne thus confessed the possession after a sorte of suffering them may be left vnto them So be that exhortation be giuen vnto them that they looke to it howe they dispose those thinges which they shall haue knowen to bee dedicated vnto God both that they profane not thinges consecrated to god and also that they conteyne themselues in the modestie which may beseeme true Bishops c. Thus by Caluines plaine opinion for a reformed Bishop to haue a Diocesse and gouernement therein of Curates and Pastors vnder him is not contrarie to the state and vse of the primitiue Churche nor to the reformation vnto the which by the worde of God we are inuited nor any vnlawfull meanes or repugnant to the order which the Lorde Iesus hath ordeyned in his Churche but may aunswere wholely there-vnto And so that Bishops doe these thinges both for themselues and for their office and for their Diocesse and for their goods and temporalties and iurisdictions that Caluine here would haue them doe though he doe but tollerate the dispensation of their temporalties c. yet he manifestly alloweth them to remaine Bishops still and to retayne their Diocesses and to goe before or guide the Curates and Pastors and all the Churches appertayning to their Bishoprickes And he seeth no let but they may so continue Thus sayeth Caluine of these Protestant and Refourmed Bishops But aboue all other Reuerende and Learned mens iudgementes from beyonde the seas in anye refourmed Churches that notable and godlie Learned man Zanchius who is also yet liuing hath moste pythily to this point mée thinkes be it spoken with-out contempt of any other set downe his graue iudgement on these matters In his last booke of the confession of his faith concerning Christian Religion Who first in the 24. Chapter in the title of the Militant Church the 6. Aphorisme or distinction being this From what kind of succession of Bishops can it be shewed that any Church is Apostolicall To which he answereth We do so acknowledge that from the perpetuall succession of B. in any Church not what kind of succession soeuer but that which hath adioyned therwith a continuance of the Apostolicall doctrine may rightly be shewed to be an Apostolicall Churche Suche an one as in the olde time was the Churche of Rome and the succession of the Bishops thereof vntill the time of Irenaeus of Tertullian and of Cyprian and of certaine others In so much that not vnwoorthily those fathers were woont to appeale and cite the Heretikes of their time vnto that Churche and to other men like to them c. But in all these Fathers times and manie other like to them as we haue shewed this perpetuall succession of Bishops was of suche as were superiour in dignitie to the residue of the Pastors in those Churches Therefore this continuance of superioritie in Bishops and suche titles of dignitie in the Ministerie is not repugnant to the Apostolicall Church nor to the Apostolicall doctrine Nowe this Zanchius may the better be allowed of these our Bretheren for that in some of the fore-saide pointes hee fauoureth in some parte their opinion as for their Elders that were not Pastors cap. 25. Aphorism 7. For their diuision of Doctors distinct from Pastors And for the name and order of Elders to bee vsed in the Scripture as all one with Bishoppes and Catechizers Aphorism 9. Which thing also we graunt as before is noted the substance of the order to bee all one and the difference onely to be in the degree of dignitie and authoritie And also for Doctors to teache onely but not with suche teaching but that they did withall exhort as he sheweth after Aphorism 10. yet notwithstanding sayth hee we doe not in the meane season disallowe the Fathers for that according to the diuerse manner both of dispensing the woorde and of Gouerning the Churche they multiplyed the orders of the Ministers when as that thing was free for them euen as also it is for vs. And when as it is apparant that that was doone of them for causes which were honest pertayning according to that time to order to comlinesse and to the edification of the Church Aphorisme the 11. The confirmation of the same sentence with the explication of certaine Ecclesiasticall orders in the primitiue Church For we knowe that our God is the God of order not of confusion and
commaunded Bee yee subiect one to another in the feare of God Ephes 5. The holy Fathers therefore in the old time considering these things haue described the same in the order of the Cleargy that all the other Clearks should with a singular care bee kept and gouerned of the Presbyter or Eldershippe but among the Preestes or Elders the bishop as a Consull among the secretaries of the common-weale according to the often alleaged example of Caluine So hee shoulde beare the cheeefest care and custody both of the whole Church and also singulerly of the vniuersall order of the Cleargye But vnto euery more frequented Church they ordeyned bishops and to euery one of such Churches they commended the Churches neerer adioyning that were in the lesser Townes or Villages and to this purpose they willed the Preestes and Curates of the same Churches whome they called Chorepiscopâ—s Bishops Chorall eche one of them to hearken to the bishop that was neerer to them and to the Presbytery or Eldership Which Preestes or Elders those B being the more cheefe called oftentimes together with al their Cleargy and furnished them in knowledge and diligence of their functions But whereas the Lorde woulde that they which are men appertayning to him shoulde mutually embrace one another and sustayn care one of another as farre and as largely as they are able for all Christians are one body the holy fathers haue ordeyned that the bishops of euery prouince for now all the territories subiect to the Romanes were distributed into Prouinces should assemble them-selues together with the preestes or Elders so often as the neede of the churches required the same but for certaynty twise in the yeare and shoulde enquire of the doctrine and discipline of Christ how the same in all the particular Churches was administred and did flourish And where they had found that sinne was they shoulde correct it and such thinges as they had knowne to bee wel they should confirm them and aduance them But that these Synodes should rightly orderly be administred they willed that both for the calling and moderating of them the Metropolitans should bee the rulers of them that is the bishops of euery Metropolitane City for so the cheefest city in euery prouince was called where the Pretory or pallace of the cheefest president was And therupon vnto these Metropolitane byshops they enioyned a certayne care and heedefulnesse of all the Churches throughout their prouince that if so be they vnderstoode of anie thing that were not so wel ordeyned or doone either of the ministers of the Churches or of the common people they should in time admonish them thereof and if they could not amend the same by their admonitions that to correct it they should call together a synode of the B. for no iudgement was graunted vnto them which by their owne proper authority they might exercise in the Churches that had bishops themselues of their owne for all the iudgement both ouer the people and ouer the Cleargy appertayned to their owne bishop and to the preest or Elder of euery church and as for the B. the synodes iudged them And thereupon when as the B. were to be ordeined vnto the churches it was appointed that they should come together to the same church with all the B. of their Prouince if that with the profit of the churches it might bee doone if not with some of them Howbeit not with fewer then two or three of them Which bishops should gouerne the election of the bishop if it were yet to be made and being made they should examine it and most seuerely make inquiry of him that is elected and search out all his life and his ability for the Episcopall office and then at length initiate him into the episcopall function All which thinges were instituted and were in force vnto this ende that there might bee among the churches and in the Ministers therof so great a knowledge as by any means was possible and a mutuall care and to debarre and expell all offences of Doctrine and of manners and to susteine aduaunce and make more effectuall the edification of faith life worthy of Christ the Lord insomuch that if so be any had ceased from their duetye or office the other bishops shold giue assistance yea to the excoÌ„municating casting him out of the Episcopall office Let those thinges be considered that Saint Cyprian wrote to Stephanus bishop of Rome concerning Martian bish of Arles who fell into the Nouatians sect The first booke Epist. 13. and also those thinges that he wrote in the third Epistle the first booke concerning a certayn portion of the Flocke distributed to euery one of the B. and the thinges that he hath in his Preface and in the counsayle of Carthage as he writeth to Quirinus Furthermore when as all the world was replenished with Churches and that the Metropolitanes also had neede of their owne particuler cure for neither as there began to be very many were all of them wise or watchfull inough for alwayes in all orders of men fewe are excellent the care of some of the prouinces was committed to certayn Byshops of the cheefe Churches as to the Romaine to the Constantinopolitane to the Antiochian and to the Alexandrine and afterwarde to the Caesarien of Cappadocia and to certain other euen as the Churches of Christes faythfull people being multiplied the necessity seemed to requre Notwithstanding vnto these Primate bishops whom afterward they called Patriarckes there was no right at all ouer these other bishops or Churches then that I haue sayde was vnto euery Metropolitane ouer the Churches and bishops of his prouince Euery one vnto his owne portion of Churches ought a singuler care and heedefulnesse and also to admonish the bishops in time if any had aught offended or slacked in his office And if by admonishing he had profited nothing to adhibite the authority of a Councell Among these the first place was yeelded to the Romayne both for the reuerence of S. Peter and also for the maiesty of the City By which reason the fathers afterward ensuing gaue the second place to the Constantinopolitane as to the other Rome and to the bishop of the seate of the Empire whereas the Antiochian had before that obtained the seconde place among these Patriarckes But as the nature of man defiled with ambition laboureth alwayes more that he might rule far wide then that hee might rule well these Patriarckes on the occasion of this generall care of the Churches to theÌ„ committed drew vnto them first the ordeyning of the bishops that were neerer to them And by that ordeining snatched by litle and little and confirmed some iurisdiction ouer such byshops and their churches Which euill when now it glimpsed foorth began to become a greeuous contention concerning a generall empire ouer all the Churches Which indeede first of all Iohn a certaine bishop of Constantinople vnder the Emperour Mauritius
the people This being finished the Bishop assembled into a higher place by steps to preache the Gospell of Christe The people in the meane while with a song conceiued called vpon the grace of the holy ghoste which of those steppes begunne to be called the Graduell But heere the Bishop did reade the Gospel before with great authority and then interpreted the same at the ende of the holy sermon he recited the Creede that they called the Apostles or else the Nicene or that which secondly was made Moreouer hee inuited the whole Church vnto mercie that euery man according to their abilities shoulde put somewhat into the poore-mens boxe That portion of the holy sermon they called the offertory And Pontius Paulinus teacheth that a table was wont to beset in the Church for the refection of the poore which also they called the Lordes Table and placed of the Lorde In this manner I say with these ceremonies and rites did the auncient exercise their prayers and sounde doctrine How beit this custome was not by all pointes common to all For some began the holy assembly not with the psalmes but with the crying together Kyrieâ—leison They that so did had not in vse either the Angels hymne or the collects or the Graduels verse To this agayne other sung the Alleluiah of the Hebrues as in another place Ierome sheweth Among some the bishop himselfe without all these thinges both beginneth with the sacred sermon and publique prayers added thereunto and dismisseth the assembly But no Church was compelled to sweare into the rites and ordinances of another so bee that the prayers and the holye sermons were entire and exercised holily and alwayes the best beeing contented with most few employed the cheefest partes to doctrine and to prayers Moreouer in the mysticall supper this rite was obserued well neere of all Churches The preest came foorth into the assembly The mysticall table stoode in the sight of the people furnished with bread and Wine He standing at this table blessed the people saying The lorde bee with you the people answered and with thy spirit Then he stirring vp the people vnto the most high matters and preparing the mindes of euery one of them cried Lift vp your hearts the people aunswered wee haue them lifted vp vnto the Lorde For Cyprian in his sermon of the Lords prayer saith Therefore the priest also making a praeface before the prayer prepareth the mindes of the brethren saying Lift vp your hearts while the people aunswereth VVe haue â—hem lift vp vnto the Lorde That they might be admonished how they ought to thinke on nothing but on the Lorde Thus saith Cyprian After this the preest moouing them to thanksgiuing saith Let vs giue thankes vnto the Lorde our God The people answered it is meet right we should so doe here sayd the preest It is very meete and iust right and healthfull that we should at all times euery where giue thaÌ„ks vnto thee O L. the Lord the holy father almighty eternall God through Iesus Christ our Lord For almoste all these thinges doth Aug. also in his book De bono Perseuerantiae mention cap. 13 saying That therefore which is said in the sacraments of the faithfull that we should haue our heartes lift vp to the Lord it is the gift of the Lord. Of which gift they are of the Prieste admonished to giue thanks to our God vnto whome after this speech this is said And they aunswere It is meete and iust c. But after these words the priest sayde who the day before he suffered tooke the breade gaue thanks brake it and gaue it to his Disciples saying take eate this is my body which is giuen for you and the residue which are read in the Gospell These things with great religion being accomplished the Lords prayer was sayd Which also Ierome testifieth in his 3. book against the Pelagians But also it is vulgarly receiued that the apostles did coÌ„secrate .i. celebrate the mistical supper at the praiers only of the L. praier after the L. praier the people receiued the holy mysteries by the communion of the sacraments of the body and bloud of the Lorde they grewe together into one mysticall bodye wherof Christ is the head To conclude al these things being orderly accomplished after this manner the assembly was dismissed Thus writeth Bullinger not to confirme but to confute the Popish Masse thereby And is not here a plain prescribed form of the diuine seruice both for the maner of their publike prayers and of the administration of the holy communion yea almost euen the very selfe same forme of order wordes that our book prescribeth vnto vs and although some Churches differed yet euery Church kept alwaies some one certain form or other which euery Minister might not alter at his pleasure But because after these times corruptions began to alter these ancient and holy prescribed forms of publike praier and of the sacraments Let vs nowe come euen to our dayes What Church reformed is there now where they haue not some forme of publike prayers prescribed ordinary among them and yet if there were nothing else but our Brethrens owne booke set out called the book of the form of common prayers administration of the sacraments c agreeable to Gods word and the vse of the reformed Churches It is inough sufficiently to prooue this point that there ought to be a prescribed ordinary form of diuine seruice and publike praiers not that the pastor shuld be the only maker and conceiuer of the publike prayers and the people only to approoue them and say Amen to such prayers as the pastor at that instant maketh or conceiueth Which conceptions of our brethren if they were suffered great inconuenience might grow thereon For either the people which perhaps vnderstood not his tearmes and phrases should rather stand marking and weying his words if they did so much as mark them and houer in suspence of any asâ—ent til they vnderstood the full drift of them than haue themselues any deuotion al the meane time vnto God so much as in hart silence to ioin with him till it come to the parts of closing vp their Amen vnto that wherein their harts were not in ful assent before ioyned vnto him Which when they haue marked attentiuely vnderstoode yea finally assented with their Amen neuer so frankly may rather in the end be called an aâ—sent vnto him then any publike or priuate praier vnto God with him So that that which they say here of publike praier as it pertaineth to the pastor to conceiue publike prayers so it is the duty of the whole church in the name of the whole church to ioyne in heart with the pastor in the same prayers that they knowing and vnderstanding what he hath praied may in the end geue their coÌ„sent by answering Amen This I say bangeth not together for any praier
discord and confusion thereby For admit a man might accuse his brother vnto the whole multitude yet how should the whole multitude admonish him and exhort hym to repentance Our Brethren heere take vpon them Our Brethrens aunswere to proue many necessary vses of this Consistory besides Christes simple institution thereof and do they now for these vses begin with that Bridges which they make his simple institution and what haue they alleaged for Christes institution Our Brethrens confusion of the vses and institution of this supposed Seniory simple or compound but onely that saying of Christ Math. 18.17 tell the Church which though it be but a simple argument of theirs to prooue any institution at all of this Consistorie yet what dealing shall we call this simple or double to tell vs they will shew the vses of it besides the institution and when they come to shew them they alleage that which they pretended before to be the very institution But now comming to these words of Christ what reason inforceth No confusion in vnderstanding Christes words Math. 18.17 in the plain and literall sense that we must vnderstand by the Church or Congregation the Congregation or assemblie of Elders in the Church doth any horrible confusion and disorder or any other inconuenience follow by vnderstanding héere the Church or Congregation in the playne and simple sense thereof Our Brethren do admit that a man might accuse his brother vnto the whole multitude Yea there is no neede to put the case thereon and say admit a man might do it for why may he not do it well ynough and in admitting this they admit withall that these words Tell the Church may be well vnderstood of the whole multitude without any disorder or confusion for one may speake to a whole multitude and euery one may well vnderstand him But say our Breethren yet where Christ goeth further If hee will not heare the Church how should the whole multitude admonish him and exhort him to repentance verie well say I without any necessitie of this Consistory For both their Pastor can do it in their name or any publike Officer How the Church may admonish the offender or the Church may do it without any horrible confusion or disorder at seuerall times and by seuerall persons eyther all or the most of them or by some one person appointed thereunto which may well be called the Churches admonition although they haue no such Consistorie of Elders among them Agayne of these notorious offences that are worthie of Excommunication some are openly knowne The learned disc pag. 95. so that they neede no tryall as the adulterie of that Corinthian 1. Corinth 5. fome are in controuersie 1. Cor. 5. and are to be examined concerning which Sainct Paule warneth Timothy that he admit not any accusation against an Elder but vnder two or three witnesses and chargeth him before God and the Lord Iesus Christ and his elect Angels that he do nothing through rash or ouer-hastie iudgement and that he do all things without partiality or affectioÌ„ vnto parties 1. Tim. 5. chap. 19. 21. verse We see heere manifestly Notorious offences a necessary vse of the Eldership for how is it possible for the whole Church to examine and discusse such difficult controuersies therefore it behoueth the Church to haue such ordinarie delegates as may and ought to apply their diligence vnto such matters Bridges This division of offences doth againe both implie a contradiction to it selfe in saying of these notorious offences that are worthy of excommunication some are openly knowne so that they neede no tryall some are in controuersie and are to be examined for if they be not openly knowne how are they notorious if they be notorious how be they 〈◊〉 openly knowne And also this diuision doth cleane ouerthrowe the necessitie of our brethrens Consistorie For where they say some are openly knowne so that they neede no tryall as the adulterie of the Corinthian 1. Cor. 5. it followeth that these notorious offences are out of the examining and discussing of such difficult controuersies Our Brethrens euill diuision of offences so that the Church hath no néede of such Delegates to applie their diligence to such matters And if the saying of Christ Matth. 18. be not of such open offences till they be opened by complaint then are not Christs words to be drawâ—â— to such matters but are rather to be referred vnto this other some that they say are in controuersie and to be examined concerning which S. Paule warneth Timothy that he admit not an accusation against an Elder c. and that he do nothing through rash or ouerhastie iudgement and that he do all things without partialitie c. but in all these warnings Saint Paule adioyneth no Consistorie of gouerning Elders vnto Timothy in the admitting and iudging of these things but giueth him No necessary vse of this Seniory as this great charge so the doing and accomplishment of the same Therefore we see heere manifestly quite contrarie to that which our brethren conclude thereon no necessarie vse of the Eldership or that it behoueth the Church to haue any such ordinarie Delegates as may and ought to applie their diligence vnto such matters when the Bishop or Pastor as héere Timothy was is willed to do and no doubt did as he was willed may examine and discusse such difficult controuersies and may and ought to applye his diligence vnto such matters Moreouer say our Brethren to ouersee the Church for matters pertayning to order and discipline The learned disc Pag. 96. how can the multitude ouersee themselues or the Pastors only which haue a principall care of doctrine to attend vpon The Church may ouersee and be ouerseene by her ouerseers as for the Pastors onely Bridges we say not they are the onely ouerseers for althouâ—h the seuerall Pastors haue their speciall ouersight of the people Ouerseers now without these Seniors in theâ—r seuerall charges and haue a principall care of doctrine to attend vpon neuerthelesse as they may haue a care also though not so principall as Timothy had and yet his principall care was of Doctrine The necessarie forme of Excom so may they well haue other higher ouerseers ouer them both Bishops and Magistrates and the Prince the Principall ouer them all without any such ouerseers among them as this Consistory that our Brethren would erect And to the second part of the obiection that Saint Paul doth make mention of the Eldership or Consistorie of Elders in all places The learned disc pag. 96. 97. where he speaketh of Excommunication wee aunswere that it is not necessary he shoulde so doe For whereas our Sauiour Christe hath prescribed a forme thereof that he which obeyeth not the Congregation should be Excommunicated and that in other places hee maketh sufficient mention both of the Elders of the assembly we ought to vnderstand that his
is decreed amongst themselues that must be called the determination of the whole Synode I meruell that our Bretheren shamed nor feared not to stuffe their learned discourse with so many manifest vntrueths It is most euident that nothing is or can bee decreed in the name of the whole Synodes determination without the whole Synode comprehending at least the greatest number for the whole haue decreed and determined the same So that say they no man must bee suffered to speake any thing agaynst it bee it neuer so reasonable or agreable to the worde of God This is another most great and manifest vntrueth sclaunderous to the Bishoppes and reproachfull to the whole Conuocation There is none of the house but that may in any matter that is propounded to bee debated vppon yea any other though not of the house being knowne to be a reuerent godly wise and learned person either of the Ministerie yea in some cases though he were not any Ecclesiasticall person yet might he also bee freely admitted according to the auncient Canons to speake before the house in such sorte and manner as the order of the house requireth for those that bee or should bee learned men to speake their minde in the Latine tongue for feare some young Sir Iohn lacke latine would bee ouer busie and so to reason freely pro contra obseruing alwaies that modestie and reuerence which beseemeth the assemblie of graue and learned men And in this maner many haue propounded and reasoned vpon diuers matters as those that are auncients in the Conuocations heretofore can witnesse Yea saye they whosoeuer will not subscribe to all such thinges as they decree must bee excluded out of the Conuocation as was practised and threatned in the Conuocation at the foresayde Parliament vnto diuers godly and learned Preachers that offered to speake agaynst diuers grosse and palpable errors that had escaped the Bishops Our Bretheren hauing so often broken the squire of trueth in these matters doe here waxe bold to rappe out vntrueths now by huddles What one Preacher hath bene excluded out of the Conuocation for this that he would not subscribe to all such thinges as the Bishoppes among themselues haue decreed Or can they bring any instance but of such one threat made vnto them And albeit a threat differeth from the putting it in practise yet this also is a notorious sclaunder There was no such thing either practised or threatned at any tyme in our Conuocations namely at that tyme they mention which I remember well and so doe many others when some speaking in English began to bee ouer busie and to vse disordered behauiour with vnreuerent termes they were by the Prolocutor as moderator commaunded to silence or els to departe and not to disturbe the house nor alter the lawdable orders thereof except they would and that in seemely modestie speake in Latine which these godly and learned Preachers that our Bretheren commende liked not to doe Neuerthelesse other being indeede godly and learned Preachers did very reuerently and with great learning discusse those matters And so with generall consent either of all or which sufficed of the most and best parte those Articles were condescended vpon and approoued for good and sound doctrine And so I hope will stand for any thing that our Bretheren or any other shall euer bee able to say agaynst them As for any and much lesse diuers grosse and palpable errours that escaped the Bishops I remember none nor can learne of any The Decrees conteyned in the articles aforesayd are published to the open viewe of of euery man if our Bretheren as yet can burthen them with any grosse or palpable errour or with any errour at all though not grosse nor palpable or but with apparance or suspition of errour it were worth the hearing But if there bee no such errour in them who are then worthie the punishing or at least worthie to acknowledge with repentaunce and reuoking this so great a sclaunder For it toucheth not our Bishoppes and the Conuocation onely but béeing established also as is aforesayde by act of Parliament and so the professed doctrine of all the Realme and Church of England how are wee not all hereby defaced to maynteyne grosse and palpable errours and that in no small poynts of doctrine If Papistes had sayd this it had bene lesse meruell which hate our doctrine and count it stuffe full of errours and heresies too But they neuer were nor are nor euer shall bée God willing able to prooue that we mainteyne any one errour in any one article of doctrine but agree in all the substance of Religion with the true and syncere worde of God Yea our Bretheren their selues bearing vs witnesse who in the Preface of this learned discourse confesse that for the substance of Religion it is resolued and now publikly maynteyned for our true and holy faith How could this bee true if those articles namely these which here they note being matter of faith and publikely maynteyned and resolued by all the Church of England to bee true and holie were grosse and palpable errours But to shewe both vnto them and to all the worlde least the Papistes should take holde hereon when they heare of this our owne Bretherens accusation which will bee euen meate and drinke to them béeing glad to feede vppon such sclaunders that as wee are sounde GOD bée blessed for it in all other articles of doctrine so in these wee maynteyne no errour at all but a most sure and syncere trueth let vs come to the viewe of these two Articles that here they mention for example As for the distinction saye they of Canonicall and Apocryphall bookes Although this bee a matter wherein good and godly Fathers haue had some difference yet for our Bishoppes and Conuocations decree thereon I see not how our Bretheren shall bee able to finde that wee holde any error in that matter It is the sixth Article the wordes whereof are these Holy Scripture conteyneth all things necessarie to saluation so that whatsoeuer is not read therein nor may bee proued thereby is not to be required of any man that it should bee beleeued as an article of the faith or bee thought requisite or necessarie to saluation In the name of the holy Scripture wee doe vnderstand those canonicall bookes of the old and newe Testament of whose authoritie was neuer any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leuiticus Numeri Deuteronomie Iosue Iudges Ruth The first booke of Samuell The 2. booke of Samuell The first booke of Kings The 2. book of Kings The 1. booke of Chroni The 2. booke of Chroni The 1. booke of Esdras The 2. booke of Esdras The booke of Hester The booke of Iob. The Psalmes The Prouerbes Ecclesiast or preacher Cantica or songs of Sal. 4. Prophets the greater 12. Prophets the lesse And the other bookes as Ierome
giltlesse And of these I trust we haue sufficiently acquit our selues as for other we are to aunswere in our defence when we shall haue heard their accusation But and they be such as these bicause they tel vs before hand such like I hope in God we shall do well enough and had those matters that they suppresse bin worse than these I suppose they would not haue opened these and folded vp those on this fashion But if they be foorth comming wée neede not long to héere of them we shall haue them I warrant you with a recumbentibus all in tyme in the meane time welcome be the grace of God But let vs now sée how our brethren conclude and rattle vp our Bishops for these articles and for all the other matters that they haue charged them with If this say thâ—y be not to practise Lordship ouer Faith to set downe decrees of religion which must be accepted of all men without eyther reason or testimonie of the scripture to prooue them and no man permitted to shewe any reason or scripture that enforceth his conscience to the contrarie but onely to hang vpon the authority of bishops let some other declare what Paule meaneth 2. cor 4. where he denieth that he woulde exercise anye Lordship ouer the Fayth of the Corinthians Our bretheren shewe heere a manifest proofe howe true that Article is which they saye was set dowâ—e by the Bishops and the conuocation that the elect maye departe from grace For I account of our bretheren as of the number of Gods elected Yet if they had not in this their learned discourse departed or fallen to much from grace woulde they or coulde they haue so fallen from the truth heerein by such vntrue and notorious sclaunders thus to seeke the vtter disgracing and defacing of the Bishops haue they prooued or can they prooue anye one article or decree of Fayth and Religion wherein the bishops haue taken vpon them any such Lordeship or anye Lordeship at all ouer our Fayth doth not euen the very former article of these two last cyted by our bretheren themselues against the Bishops for the distinction of the Canonicall bookes fully discharge the Bishops of this sclaunder that holy Scripture conteyneth all thinges necessary to saluation so that whatsoeuer is not read therein nor may be proued therby is not to be required of any maÌ„ that it should be beleued as an Article of Fayth or be thought requisite or necessary to saluation Doe they which with their bretheren in the conuocation doe set downe this decree for faith and Religion practise Lordeship ouer our fayth or set downe decrees of religion which must bee accepted of all men without eyther reason or testimonie of the Scripture to prooue them and no man permitted to shewe anye reason or Scripture that inforceth his conscience to the contrarie but onely to hang vpon the authoritie of Bishops When the Bishops in most plaine woordes renounce all such authoritie and referre it onely to the canonicall Scripture who may not see if he will not wilfully of too too much affection blindfold himselfe the apparance of this sclaunder But our Bretheren say they haue set downe the decrees without eyther reason or testimony of the scripture to proue theÌ„ I graunt it that for some they haue so done neyther is it the nature of briefe suÌ„marie Articles which in Synodes are agreed vppon after that they haue bin by reason and Scripture cléerely proued and are apparant to haue them set out with their proues annexed to them which is another point beside the Articles In the ordinances Ecclesiasticall of the Church of Genena and the orders of the schole of the said Citie set out in french An. 1578. of the which many are of faith and religion and in their summarie of the Christian Doctrine annexed do they still adioyne their prooues by reasons testimonies of the Scripture And haue not all the most auncient councels which are greater than our conuocations in all their articles and decrees kept the selfe same order most briefely and plainely to set downe the naked article by it selfe so thus haue they set downe also the articles of their créedes And so is the summary of our Faith commonly called the Apostles Creede set downe in most short plaine and simple wordes and sentences without annexing the reasons or testimonies of Scripture that confirme them For when these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principles gathered as capitall conclusions and resolutions of the scripture are thus set downe if they bee not such nor haue the cléere proofe and grounde of Scripture for them they will quickelye appeare in this their nakednesse and quickelye shewe their shame to all the worlde as doe the Papistes decrees whiche they set foorth so soone as euer they come to the touchstone to bée examined and prooued by the Scripture they molter away and resolue to vanitie Let our bretheren nowe a Gods name take this our booke of articles and whette all their wittes and with all their learned discourses set vppon it examine and trye it peecemeale thorowe and through euerye sentence woorde syllable and tytle in it if they finde anye thing contrarye to good and sounde reason yea contrarye too our dissonant from the Canonicall Scriptures then saye our Bishops practise Lordeship ouer our Fayth and set downe orders of Religion which must bee accepted of all men without eyther reason or testimonie of Scripture to proue them and no man permitted to shewe any reason or Scripture that inforceth his conscience to the contrary but onely to hang vppon the authority of Bishops But if they cannot finde anye thing in these decrees orders and Articles nor anye coulde finde it then nor coulde euer since nor euer shal be able and there was then in the conuocation libertye enough and hath euer bin since and still is being vsed in that lawefull and reuerent manner that is requisite for the treaty of such matters which yet coulde neuer nor I hope shall euer be conuinced of errour then let our bretheren for verye shame or rather for loue of truthe yeilde and reuoke these soule sclaunders on the Bishops and indeede on all the conuocation and on all the realme and Churche of Englande that hath established the allowance of these articles or rather on the Articles themselues which they sclaunder to bée decrees of Religion without eyther reason or testimonie of the Scripture to prooue them and that they onely hang vppon the authoritye of Bishops and so are méere doctrines of men and that they are Errors grosse and palpable Thus through the sides of the Bishops are these Articles and our Faith and Religion wounded by these our Bretheren as though not onelye our Bishops but all the Cleargie the realme the doctrine and all were as ill or woorse than the Papistes so farre hath this immoderate beate of their inconsiderate zeale inflamed their passions and patience
his wrath from vs. Now my sonnes be not deceaued for the Lord hath chosen you to stand before him to serue him and to be his ministers and to burne incense Then the Leuites arose Mahath c. and they gathered their brethren and sanctified themselues and came according to the commandement of the King and by the wordes of the Lord for to clense the house of the Lord and the priests went into the inner partes of the house of the Lorde to clense it c. Here indéede the King refuseth not the Leuites but calleth them vnto him and maketh vnto them this memorable oration and those that otherwise in their offices were his fathers hée calleth his sons in respect of his supreame authoritie ouer them himselfe being but a young man and they againe speake verse 18. And they went in to Ezechiah the king and sayd we haue clensed all the house of the Lord c. but here is nothing wherein they appoint or charge the King but all still of the Kinges commaundementes vnto them Verse 20. And Hezechias the king rose earlie and gathered the Princes of the citie and went vp to the house of the Lord and they brought seauen bullocks c. And he commanded the Preests the sonnes of Aaron to offer them on the altar of the Lord c. Then they brought the hee Goates for the sinne offering before the King c. For the king had commanded for all Israel the burnt offering and the sinne offering And he appointed also the Leuites in the house of the Lord with Cymbals with Violes with Harpes according to the commandement of Dauid and Gad the kings seer c. And Hezechiah commanded to offer the burnt offering vpon the altar c. verse 30. And Hezechias the king and the princes commanded the Leuites to praise the Lord with the words of Dauid and Asaph the seer so they prayed with ioye and they bowed themselues and worshipped And Hezechias spake and said Now yee haue consecrated your selues to the Lord come neere and bring the sacrifices and offerings of praise into the house of the Lord and the congregation brought sacrifices c. Héere the King still commandeth both the Priests and Leuites and the people and they all obeyed But the Leuites are commended vers 34. To be more vpright in hart to sanctifie themselues then were the Priests As for the 30 chapter which our brethren cite after the foresaid first verse wherein the King writeth to all Israel and Iudah It followeth in the second c. And the king and his princes and all the congregation had taken councell in Ierusalem to keepe the passeouer in the second moneth For they could not keepe it at this time bicause there were not priests enough sanctified neither was the people gathered to Ierusalem And the thing pleased the King and all the congregation and they decreed to make proclamation through-out all Israell c. So the Posts went out with letters by commission from the King and his Princes throughoâ—t all Israel with the commandement of the King saying Yee children of Israel turne againe vnto the Lord God of Abraham Isaac c. And at this sacrifice the King praied for the people saying verse 18 c. The good Lord be mercifull towards him that prepareth his whole heart to seeke the Lord God the God of his fathers though he be not clensed according to thepurification of the sanctuarie and the Lord heard Hezekiah and healed the people And verse 22. Hezechiah spakâ— comfortablie to the Leuites that had good knowledge to sing vnto the Lord c. And in the chapter following verse 2. Hezechiah appointed the courses of the Priests and Leuites for the burnt offerings and peace offerings to minister and giue thankes and to praise in the gates of the tentes of the Lord And verse 4. He commanded the people that dwelt in Ierusalem to giue part to the Priests and Leuites that they might be incouraged in the lawe of the Lord. And when the commandement was spred the children of Israell brought aboundance of fruites c. And when Hezekiah and the Princes came and sawe the heapes they blessed the Lord and his people Israel And Hezechiah questioned with the Preists concerning the heapes And Azariah the cheefe preest of the house of Sadoch answered him and said Since the people began to bring offerings we haue eaten and haue beene satisfied and there is left aboundance For the Lord hath blest his people and the aboundance that is left And Hezechiah commanded to prepare chambers in the house of the Lord c. And Iehiel c. were ouerseers by the appointment of Cononiâ—h and Shimer his brother and by the commandement of Hezechiah the king and of Azariah the cheefe of the house of God c. And thus did Hezechiah through-out all Iuda and did well and vprightlie and truelie before the Lord his God Thus haue we séene both in the chapter quoted by our brethren and the chapter going before and the chapter following how the King directed all those Ecclesiasticall matters commanded ordered and gouerned both the Leuites and the Priests But what is anye thing héere to our brethrens purpose Did the Leuites debate anye controuersies with the King and Princes or with the high Priest before the King And the king the princes or the high preest yeeld therein vnto the Leuites Or not rather they yeeld vnto the king and to the princes and to the high preest in those matters If now this be so memorable an example why doo not our brethren if they will be like the Leuites yeeld to hir Maiestie her counsell and hir Bishops Except they will be rather héerein like the king his princes and the high priest then like these Leuites As for the elders in the assemblie and conference Act. 15. They also yeelded vnto the Apostles not the Apostles vnto them Although the Apostles refused not the elders no more doe our Bishops refuse our brethren or anye other ecclesiasticall persons that are lawfullie appointed and called to the conuocations or to anie other ecclesiasticall assemblie or conference Neither do they denie the accepting euen of the people in some manner to be heard to speake But whereto doe our brethren mention héere the people in this debating This is againe cleane contrârie to their ownâ— rules as we shall sée in this learned discourse Would they haue the people also to be debaters or to be Iudges of these controuersies And to ouer-rule the Bishops and cleargie in the determination of them But they haue yet one example more At least saye they let â—â—eir owne opinion that in interpreting the scriptures and deliuerie of doctrine we are equall with them persuade them And héereto they quote this marginall note and Whitegifts booke pag. 389. If the Archbishop that now is dooth graunt this it is the greater signe of his reuerent modestie Neither do anâ—e of our Bishops or any of vs
denie the habilitie of many of our brethren to be able to interpret the scriptures in the deliuerie of the doctrine thereof to be equall either with the Bishops or with any other For it is not the accesse of the Bishops dignitie that maketh the person a better interpretor then he was before he was called to the dignitie it sufficeth if being in the dignitie he imploie himselfe in his former faithfulnesse And would God our brethren also would restraine their emulation to this comparison to be equall or better in interpreting and in the deliuerie of the scripture then the Bishops as Ierome contended with Augustine And though Augustine were a Bishop Ierome but a Prieste which Ierome confesseth and yet euer sharplie threatned the conflict with Augustine if he were prouoked thereunto Neuerthe-lesse Augustine reuerently aunswereth Quanquam c For although according to the tearmes of honour which the vse of the Church hath now obtained the office of a Bishop be greater then the office of a Priest or elder notwithstanding Augustin is in many things lesse then Ierome yea correction is not to be fled from or disdained though it come from any that is the lesser And in this behalfe of interpreting the scripture Cyprian honored Tertullian and diuerse Bishops specially Alexander Theoctistus reuerenced Origen And yet these men for all their giftes in interpreting the Scriptures and deliuery of doctrine being farre superiour to the most part of the Bishops did not therefore encroch further into any superiority or equallity of authority and dignity with the Bishops Let our brethren interprete the Scriptures and deliuer the doctrine sincerelie and therein excel the Bishops as they may easily do both by cause of the Bishops great age and great imploying in the gouernment and iurisdiction of the Church As Augustine modestly confesseth of himselfe vnto Ierome saying Nam neque in me c. For I neither see in my selfe so much knowledge of the diuine scriptures yea or that now there can be as I see there is in you And if I haue any facultie in this matter I imploy it as I may to the people of God But to apply my selfe more diligentlie to my studies then for the furniture of the thinges that the people heare I cannot by any meanes for the Ecclesiasticall businesse So that héerin the inferior as these our brethren may haue more opportunity in interpreting and deliuery of the Scripture And I warrant then the Bishops will not refuse them euer a whit for their so doing but helpe encourage and defend them Which although any Bishop fore-slowed or enuied to doe yet ought not any of our brethren hauing such equal giftes with the Bishops in the interpreting of the scriptures and deliuerye of doctrine and withal being lawfully called by the Bishops into the ministery to exauthorate and withdrawe themselues from the ministery for these controuersies of equall gouernment with the Bishops But sée how captiously our brethren deale in citing the testimony ofthe Arch. for where he saith It is not to be denied but that there is an equallity of al ministers of Gods word quoad ministeriuÌ„ touching the ministery for they haue all like power to preach the word to minister the sacraments that is to say the word preached or the sacraments ministred is as effectuall in one in respect of the ministery as it is in an other But quoad ordinem politiam towching order and gouernment there hath alwayes bene and must be degrees and superiority amongst them These words do our brethren drawe to this obiection that they are not comparable in learning to the Arch-bishops and Bishops at leaste say they let their owne opinion that in interpreting the Scriptures deliuery of doctrine we are equall with them perswade them But who seeth not that these words of the Arch-bishop do not inferre an equallity of the giftes in the ministers as hauing these giftes equally but an equalitie of their ministery in the hability to haue them and doo distinguishâ— onely betweene the power of order and of iurisdiction And therefore this is but haled to aunswere the obiection of this comparison betwéen the learning of the Arch-bishops and Bishops and the learning of our brethren in the interpreting the scriptures and deliuery of doctrine to be equall But our brethren saie Who if they could straine their consciences to subscribe to the Archbishops articles they would gladly receaue them to be the Embassadors of Iesus Christ. These words againe are somewhat intricate so that wee might misse our brethrens meaning while they neither plainly expresse who they are that would gladly receaue nor whome nor what neither yet to whome these wordes to be the Embassadors of Iesus Christ are referred whether to them selues or to the Arch-bishops and Bishops But I coniecture their meaning to be this that if these our brethren could straine their coÌ„sciences to subscribe to the Arch-bishops articles they would gladly receaue those articles that they might thereby haue liberty to preach and so to be the Embassadors of Iesus Christ. If our brethrâ—n héere meane by the Arch-bishops articles the articles where-upon it was by the Arch-bishops and bishops of both prouinces the whole Cleargie in the conuocation holden at London c. 1562. Put forth by the Queenes authority some of which articles our brethren afterwarde in this learned discourse pag. 135. do roughly challenge for diuerse grosse and palpable errors how truly or falslie and with what gâ—â—d conscience they burden them therewith I reserue to the examination of the proper place But bicause they séeme not so much to meane those articles for then they should straine their consciences apparantly to farre in calling those articles the Arch-bishops articles which were the articles not onely of Arch-bishops but also of the bishops and of the whole Cleargie and sett forth by her Maiesties authority therfore I rather take it that our brethren meane by the Arch-bishops articles The Articles where-unto all such as are admitted to preach reade cathechyse minister the sacrameÌ„ts or execute anie other Eccl. function do agree and consent testifie the same by the subscription of their hands viz. 1. That her Maiestie vnder God hath and ought to haue the soueraigntie and rule ouer all manner of persons within her realmes dominions and countries of what state either Ecclesiasticall or temporall soeuer they be and that none other forraine power prelate state or potentate hath or ought to hâ—ue any iurisdiction power superiority preeminence or authority Ecclesiasticall or spirituall within her Maiesties said realmes dominions or countries 2. That the booke of common prayer and of ordering Bish. Priests Deacons contayneth in it nothing contrary to the word of God that the same may lawfully be vsed And that I my self who do subscribe wil vse the forme of the said booke prescribed in publike prayer and administration of the Sacraments and none other 3.
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.
him as though hee onely had a supreame and generall office or kinde of ministerie without any limitation of Towne Citie or Region but reaching ouer all the vniuersall Church yea ouer all the whole worlde this breach of these Bishoppes and Archbishops office and ministerie was the working of the way to Antichristes pride and presumption and not the institution and ordeyning nor the distributing limiting of this Episcopall or Archiepiscopall office or kinde of ministerie For else whie might they not as well say that Christes vniuersall Bishopricke or Archbishopricke did worke a way to Antichristes pride and presumption because Antichrist pretendeth vsurpeth abuseth that office and kinde of ministerie which is due and proper onely to Christe Christe 1. Pet. 2. vers 7. 8. is called a stone and the head of the corner and a stone of offence If Christe then had not béene the stone they had not stumbled at him Nay then If there were no Christe there could be no Antichriste If there had béene no Archbishoppe the Pope had not béene the Archbishoppe of Rome nor had wrought the way to his pride and presumption And so if there were no vse there were no abuse of any thing Shall we lay therefore the fault on the right or institution because by indirect means an abuse or pretence or vsurpatioÌ„ falleth out or is brought in What then may not worke the way of what ye will but if ye marke it well this argument maketh cleane against you For the chiefest way to Antichristes pride and presumption was to change to abbridge to pull downe and to encroch vpon the office and ministerie of Bishops and Archbishops and therefore the institution and maintenance of them was one of the greatest impedimentes that Antichriste had And till hée brought all their lawful offices and ministeries vnder his pride and presumption he could neuer worke that mysterie of iniquitie that hee hath done So long as the Archbishoppe of Carthage kept him short in Afrike and detected his forgeries to encroch vppon them and likewise of the other Archbishoprickes he could not worke his mysterie of iniquitie â—mong them Yea the litle Archbishop of Rauenna vnder his nose heldâ— him long tackling And if this pretended Seniorie of Gouernours be as directly contrary to the right institution of Bishops and Archbishops as Antichristes mysterie of iniquitie and his intollerable pride and presumption is then either is this institution of Bishops and Archbishops in medio and either of them ab extremo in extremum as the mediocritie of Iustice betwéene minus and nimium or else this Seniorie of Gouernours is nearer this mysterie of iniquitie to worke the way to Antichristes pride and presumption For let the Bishops and Archbishops holde intierly their institution and they may better kéepe out Antichristes pride and presumption then can these Seniours who may more easily giue occasion to the settinâ— vp a 1000. petite-Antichristes full of pride and presumption too then 〈◊〉 able to pull downe or to restraine the pride and presumption of that onâ— great Antichriste Neither hath the office of Bishop or Archbishop brought in all kind of false doctrine or anie one kinde except indirectly by the officers not by the office And so not onely Nestorius and some few others that werâ— Arch-bishops but a number mo as Arius Pelagius Eutiches c. that were Presbyters Priestes or Elders and Doctors brought in false doctrine Yea Nicholas also as it is saide one of the first 7. Deacons And should anie rightly thereupon charge these offices to bring in false doctrine because some such officers did bring it in There was false doctrine brought in in the primitiue Church and shall we burden the primitiue Church therewith Thus indéede doe the Papistes burden both vâ— and our brethren and so here our brethren burden vs. And shall we thâ—â— burden them againe For set aside all partialitie who may not easiâ—â—â— sée that this Eccl. kinde of gouernment which they so much desire whiâ—â— the Gouernors are not learned men would of the twaine giue readieâ— occasion then our gouernment established not onely to more newe deuises of their owne braines concerning gouernment but also if any neâ— kinâ—e of false doctrine arise to maintaine the same and to make morâ— factions about it notwithstanding all the assistaunce of their lesser and greater Synodes Yea would to God all kind of doctrine brought in by our brethren by occasion of these their controuersies for the alteration of gouernement were so true and sounde as I with it were which as occasion God willing shall serue I will furder declare hoping yet that with some gentle constructions whereof I would be right glad all may be construed to the best and that perceiuing their errors they will say with Augustin 〈◊〉 rare possum Hâ—reticus esse nolo I maie hap to erre I purpose not to bee an Heritike that is obstinately to maintaine an errour But whereas they saie all kinde of false doctrine and confusion howsoeuer they maye escape either all or some kind of false doctrine this desired gouernment is a great deale more prone to confusion than is the gouernement established Now after these defacings of the offices and ministery in the gouernement established amongst vs they recommend their desired gouernment of this Tetrarchie vnto vs saying And now againe restored in al rightly reformed Churches with such daily encrease and glorie of the kingdome of Christ and suppression of the kingdome of Anti-Christe that the onely experience heereof might be a sufficient perswasion to vs to leaue this disordred state of ours wherein wee haue so long laboured with so little profit and to embrace that moste bewtifull order of Ecclesiastical regiment which God so manifestlie doth blesse prosper in our neighbours handes Whether that Ecclesiasticall Gouernment which was exercised in the Primitiue and pure Church be now againe restored or some other in some points perhaps like to that may make a quaeri potest and require a further view But whether it be restored in all rightly reformed Churches so that all reformed Churches are not rightly reformed but wroÌ„gfully reformed and so not reformed but deformed as hauing driuen out one Diuell by another and remoued one deformity and established another that might growe to more than to a question Yea to an open slaunder not onely of vs but of many true Christian and godly reformed Churches besides ours What daily encrease it maketh among our neighbours where they say this is restored of the kingdome of Christ and how it setteth foorthe his glory more then other reformed churches do and howe it more suppresseth the tyrannie of Sathan these things are caried away so smoothly and so solemnely avowed as though all were Gospell that not only wee must not denie it but beleeue it nor onely yeelde vnto it as moste true but be moued with such emulation of it that the onelie experience might be a sufficient perswasion
vnprofitable labourers saue in respect of merite towarde God wee confesse indeede as Christ willeth vs to acknowledge our selues That when wee haue done all we are able to do we are but vnprofitable seruaunts but not in all respectes vnprofitable But if our so long labour haue had the lesse profit to our more gréefe why do not our brethren looke rather to the cause and hinderance of it for perhaps it is not so much of the laborer as of the aduersaries that haue resisted vs. And haue we not aduersaries inow of Sathan of Antichriste of his ministers of the vnthankfull worlde c. but that our owne brethren wil be euen almost as bitter against vs as the worst If therefore we haue so long laboured with so little profit laie the fault where it is Remoue the impediment and then God before let vs say with Peter Luc 5.5 Though I haue laboured al night long and haue taken noâ—hing neuâ—rthelesse Lord at thy worde I will cast foorth the net And then no doubt God will blesse our labours with more profit And if our brethren when we becken to them will come and helpe vs we shall enclose such a multitude of Fishes that our nettes shall bee full And if our nettes breake let vs mende them againe vniformely together And then our state shall bee if it bee not as beawtifull and farre more beawtifull I do not doubt it then anie of all our neighbours is But God blesse our neighbours and make vs more thankfull and lesse contentious and new-fangled then we be and not onely more obedient to our Ciuill Christian Magistrates but more reuerent to the Ecclesiasticall gouernours as the Apostle Heb 13.7 c. giveth vs good counsell Remember them which haue the ouer-sight of you whiche haue declared vnto you the wordâ— of God whose faith followe considering what hath beene the ende of their conuersation Iesus Christ yesterdaye and to daye the same also is for euer Be not caried about with diuâ—rse and straunge doctrines And in the 17. verse Obey them that haue the ouersight of you for they watche for your soules as they that must geue accounts that they may do it with ioy and not with griefe for that is vnprofitable for you And if there bee any disorder in doing this their duty the fault being personall the state is not to be defaced as disordred but the faults redressed and the state stand But where the inferiours will presume to disobey yea to alter thâ— state of their Superiours and to set vp them-selues will not onely set out the Bishops and Archbishops but the supreame authority of their Soueraigne too If this should be suffered the state would then indéedâ— become a most disordered state And would worke a worse waie to Antichrists pride and presumption bringing in manie straunge kindes of false doctrine and confusion and bréede a greater mysterie of iniquitie while euery particuler congregation or seniorie among them may thus following the deuises of their owne braine and pretending vpon a barâ— fact or order or office that they finde mentioned in the scriptures though perhaps cleane other wise then they take it inforce a warrant of Gods worde for them to followe Yea to thinke the onely experience of any of their neighbours successe in imitation of the like a sufficient perswasion for them to leaue the state vnder which they liue and conâ—meliouslie to reuile it for a disordered state and to preiudice and alter thâ— gouernement established and to bring in a new Quaternion of Gouernours by whome onely all matters maye bee directed which are commonly called Ecclesiasticall without any other superior ouerâ—ight or gouernment of Bish. or Arch. or any supreame authority of the Prince tâ— be admitted among them Ha brethren marke the mysterie of these deuises more aduisedlie anâ— I thinke you will saye at least-wise yee may saye that if our statâ— were disordered these things would not bring it into better order but set it quite out of all order and hazarde the cleane ouerthrow of the whole state If the axe were gone is this the remedy to hurle the helue after it howbeit our brethren héere if the helue be not missing but not orderlie set on would cast both helue and axe and all away Now least we might perhaps mistake our brethrens wordes and so might be suspected to slaunder them in saying they woulde cleane excluâ—â— with the Bishops and Arch-bishops superiour authoritye the supreame authority of the Christian Prince and so of her Maiestie from the direction of all Ecclesiasticall matters albeit their words aforesaid are plainâ— inough yet this their resolute conclusion in these wordes make it manifeste There remaineth therefore of these before rehearsed onelie in the Church these Ecclesiasticall offices instituted by God namelie Pastors Doctors Gouernours and Deacons by which the church of God may according to his worde be directed in al matters which are commonly called Ecclesiasticall Here is the conclusion of this Tetrarchie the Prince is not at all mentioned but cleane excluded from the direction of all Eccl. matters and thâ— direction committed to these 4. onely which particuler onâ—ly debarreâ—â— both the Prince and all other besides these 4. Yet because among these 4. estates this word Gouernours might carye such a generall sense as that they might séeme not to exclude but to include the Prince to shew therefore their meaning the plainer that they intend not to include the Prince at al in the Quadrant of these 4. kindes estates of personages vnder the ambiguous name of Gouernours our brethren procéede saying But while wee speake of Ecclesiasticall gouernement it may bee thought of some that we shoulde intreate first of the supreame authority of Christian Princes where upon it seemeth that all the regiment of the church dependeth which is such a myste to dazle the eyes of ignorant persons that they think all things in the Ecclesiast state ought to be disposed by that onely high authority and absolute power of the ciuill Magistrate In these wordes our brethren fore-séeing that some iuste oâ—fence might arise héereon that professing a Learned discourse and hauing delte thus farre in the Gouernement of Ecclesiasticall matters and quartered the same into these 4. Tetrarks Pastors Doctors Gouernours and Deacons and that all Ecclesiâ—sticall matters are to be directed only by these 4. the Christian Prince as God bee praised is amongst and ouer all vs her most excellent Maiestie is not onely all this while not mentioned but excluded and so excluded that whether her Maiesties estate be preiudiced héereby is not so much as called first in question and the Princes authority being first debated and resolued vpon then to haue procéeded to the limiting and deciding of these Tetrarks seuerall or conioyned Gouernement Therefore our brethren thinke it nowe belike highe time to mitigate this offence and to preuent this obiection And indéede brethren it is a good obiection
forsoothe hee being furnished with the testimonies of the Scripture and other helpes of the Holie-ghoste did as it were ouerwhelme all his aduersaries For the word of disturbing them that Luke vseth dooth signifie that when Paule pressed them beyonde measure they were so dashed that they were not their owne men The manner of his disturbing them is expressed in that Paule confirmed Iesus to be Christe For the sense is when the Iewes cheefelie would striue against it they were notwithstanding ouercome and confounded So that Paule by experience prooued that it was moste true which he pronounceth that the Scripture is profitable to reprooue 2. Tim. 3.16 And he performed that which in another place he required of a Bishop and a Doctor For he was armed with the word of God to auouche the truthe Tit. 1.9 And indeede Luke comprehends two things that Paule in disputing was a Conqueror in suche sorte that he made the Iewes to fall And yet their stubbernesse was not so broken and tamed that they would yeeld vnto the truthe Bicause for all this their consciences turmoiled within them and being dashed downe from the degree of their false opinion they neuer a whitte submitted themselues to Christe Therefore so often as heretikes doo arise to oppugne the right faith so often as the wicked doo enterprise to shatter all godlinesse so often as naughtie persons doo obstinatelie withstande let vs remember from hence to fetche our armour c. Thus dooth Caluine liuelie expresse the vehement moouing of affections to astonish the hearers that S. Paule vsed in his teaching and making it all one office in the Doctor and in the Bishop and applying his precepts to Timothie and Titus to this dooing of Paule and to the dutie of all true and zealous Teachers And héerévpon also dooth Gualter gather this generall rule This place saithe he admonisheth that the doctrine of the Gospell ought to be preached In which pointe the opinion of manie is that they thinke a simple and full explication of the mysteries of saluation dooth suffice and that they labour in vaine and are intollerable authors of dissensions which reprooue the tyrannie of Antichriste oppugne superstition and publikelie vndertake to enter into controuersie with the professed enimies of the truthe True it is that the simple doctrine of the truthe mought haue sufficed except there were suche as would endeuoure to lappe the same in errors and darkenesse and withdrawe the vnheedfull out of the pathe of truthe but sithe there haue beene suche bothe in times paste and at this daye maye commonlie be founde it behooueth the faithfull to be admonished that they should not giue eare vnto them Which thing you shall neuer bring to passe except yee make an euident proofe that they erre all the world ouer Againe when the impudencie of manie breaketh out so farre that openlie they dare gaine-saie the truthe they are publikelie also to be confuted least by their rashnesse they shoulde make the cause of the truthe suspected Wee read that not onelie the Apostles but Christe himselfe did either of these things Whose example all these worthilie ought to follow whosoeuer will be called and counted the Ministers of his Church Which is the cause that Paule would haue such kinde of Doctors which cannot onelie instruct the rude in sounde doctrine but also conuince those that speake against it Titus 1. And he testifieth also that the Scriptures are giuen to the same end that they may serue for rebuking of the aduersaries 2. Timoth. 3. Which seemed to the Holie-ghoste a matter of such importance that he would not onelie haue the Deceauers of that age to bee reprooued by the Apostles but hee would haue vs also to bee admonished of those that in the laste times should moleste the Churche By which generall rule of Gualter agréeing with Caluine héerevpon it appeareth that Paule applyed his doctrine and ioyned admonition and redargution as well as exhortation and consolation to his Teaching And that this Teaching is so little distinguished from the Pastors office that it is common with the office and dutie of all Bishops and Ministers of the worde And that except these applications be ioyned therevnto the simple declaration of the truthe although it be fullie set out dooth not many times suffice to ouerthrowe the malapart importunitie of the aduersaries And as Paule thus not onelie for the occasion of that time but for the example of our and all times made this introduction into his office of Teaching so hée continued in such feruencie till he met with Barnabas at Ierusalem after thrée yeares trauell in Arabia and all in this Citie of Damascus that the Iewes no doubte exasperated by his laying so hardlie their errors and obstinacie to their charges wente about to kill him From thâ— which daunger being escaped and come to Ierusalem after Barnabas had exhorted the Disciples to admitte him into their companie Hee was conuersante saith Luke verse 28. with them at Ierusalem and spake boldlie in the name of the Lorde Iesus and disputed with the Grecians But they went abouâ— to slaie him Belike he was still more earnest in reproouing them than all the resâ—due For the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not oâ—elie that hee spake boldlie or confidentlie but frankelie and freelie and that with liberty and reprehension Wherevpon the Geneua Margine noteth making open profession of the Gospell And saithe Caluine In which wordes Luke praiseth his fortitude in professing the Gospell For among so manie hinderances hee durst neuer haue hissed had not his brest beene endewed with a rare constancie In the meane season all are prescribed what they ought to doo to witte euerie one according to the measure of his faithe For althoughe all bee not Paules neuerthelesse the faithe of Christe must breed so muche confidence in our mindes that when it is needfull for vs to speake we waxe not altogither dombe We must saithe Marlorate héere be alwaies readie to render a reason to all that aske it of the hope that is in vs. And is all this freenesse of Saint Paules teaching and example to all men without anye application c. that so mooued the aduersaries that they still went about to murther him Loe saithe Caluine for zeale furie Neither can it be otherwise then that superstition should be fierce cruell Indeed it beseemeth the godlie to be kindeled with an holie anger when they see the pure truthe of God to bee corrupted with false and naughtie opinions but so that they moderate their zeale that they determine nothing excepte the cause be throughlie viewed that they maye reduce them that erre into the waye Laste of all if they see their frowardnesse to bee paste hope yet maye not they snatche the sworde bicause they should knowe that reuengement is not of GOD committed vnto them And therefore Paule peaceablie auoydeth from them whome hee had thus prouoked by his earnest teaching c. Therefore
and doctrine c. Against an Elder receaue no accusation but vnder two or three witnesses Them that sinne rebuke openly that the rest also may feare And here our Geneua Bible noteth On them that sinne chiefely the ministers and so all others I charge thee saith Paule before God and the Lorde Iesus Christ that thou obserue these thinges without preferring one before an-other And do nothing partially Lay hands suddenly on no man And here againe saith the Geneua note in admitting none without tryall Here Timothie being himselfe a Pastor of Ephesus so with you a Bishop of Ephesus hath a verie precise and speciall charge aboue all other in the Church of Ephesus concerning all degrées of persons that shoulde haue anie office in the Church especially these Pastorall Elders whome ye call Bishops to admit them into this ministerie to rebuke to sée that they haue maintenance of liuing and to sée them that rule well and take paines in preaching the word of God to haue a double honour in comparison of other and that the preferring of men to this function pertayned to him and that he must take héede he preferre none of partialitie and to admitte no accuser of the Pastor but such and such c. Doth not all this inferre that he had a superiour authoritie ouer them vsing it rightly and not wrongfully to doe these thinges For if they being Bishops and Pastors were all equall by such a flatte and perpetuall rule as is pretended then were euerie one of thē equall herein to him And though Paule would haue written to him for loue and acquaintance rather than to them yet if all the Pastors then were Bishops in all dignitie and iurisdiction alike S. Paule could no more haue attributed these thinges ouer them vnto him then vnto all or euerie one of thē ouer him Yea euen Beza himselfe on the 16. verse confesseth that as he speaketh of such Elders as were Doctors so saith he we must moreouer note out of this place Timothie to haue bin in the Presbyterie of Ephesus both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est antistitem that is the Prelate or chiefe Bishop or one that ruled and guided the other as Iustine calles him Not as one that should doe all thinges after his owne fancie but one that according to his godlinesse and prudence should moderate all things that in the assemblie should be done rightly and in order Whereby it appeareth plainely that as by Caluine he is called their Pastor which ye call Bishop and by Beza a chiefe Bishop in Presbyterie Presbyterie or consistorie of Elders Which accordeth to the foresaid subscription of the later Epistle to Timothie where he is called the first or chiefest Bishop It sufficiently I hope doth argue that not all Pastors nor Bishops were alwayes euen then in the Apostles time of equall dignitie and authoritie no not in the verie Church of Ephesus that is héere alleaged Neither can all the shiftes in the worlde that hee was bidden also to doe the woorke of an Euangelist that he was a Prophet that he was a man indewed with so manie and so great giftes that by the Apostles authoritie he was appointed there for a time that he did nothing by his own selfe alone but by the consent of his fellow Bishops or Pastors and a number of such euasions be able to elude this plaine example of Timothy but that either he was an Arch-bishop ouer Bishops or at least wise a Bishop ouer Pastorall Elders The same thing is to be obserued in the name of Bishops vsed by S. Paul Phil. 1.1 where he and Timothie sende salutations vnto the Bishops and Deacons of the Church which was in the Citie of Philippi which Bishops were the Elders or Pastors els would he not haue saluted in speciall wordes the Deacons which were in inferiour office and omitted the Elders which were of more excellent calling This example tendeth to the cōfirmation of the former that in the name of Bishops was signified Pastors and that there were moe such Pastors called Bishops than one in a Citie All this wee haue sufficiently séene in the former example Act. 20. But will this inferre anie more then did the other that all Bishops euer after must be or there and then were a-like and equall in dignitie and authoritie Or is this argument that is annexed héere to strengthen this example of force sufficient to conclude this equalitie He that saluteth in speciall wordes those which are in inferiour office will not omitte them which are of more excellent calling But S. Paule saluted the Deacons which were in inferiour office in speciall wordes Ergo hee would not omitte the Elders which were of more excellent calling If this be the argument of this our Brethrens Learned discourse for it is the best argument that my simple learning can bring it vnto it standeth God wotte on too féeble supporters of probabilitie to beare the peise of anie firme and necessarie consequence Paule saluteth in speciall woordes and proper names in this Epistle to the Philippians diuerse women and yet in speciall woordes and proper names hee saluteth not one man among them But because the argument though weake carrieth a likelihoode that although there bee no speciall woordes of Elders so well as of Bishops and Deacons yet that they bée not omitted but included I will gladly graunt them that Pastorall Elders are not héere omitted but included in the name of Bishoppes What nowe are they the nearer to this equalitie Is this reason that they séeme héere to encroche thereon a sufficient reason In the name of Bishoppes Paule comprehendeth Pastors Ergo Bishoppes and Pastors are all one and all alike equall If this argument be good then In the name of Bishoppes Actes 1. Peter comprehendeth Apostles Ergo Bishops and Apostles are all one and alike equall Yea Beza himselfe and that on this selfe same place Phil. 1. doth saye Hee vnderstandeth those to be Bishops whosoeuer are set ouer the worde and the gouernment As Pastors Doctors and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the woorde to ouer-see because they must as watch-men inquire on the doctrine and the manners of the flocke committed to them as Act. 20 verse 28. whom sometimes by generall name hee calleth Elders as in that place verse 17. And 1. Tim. 5.17 And the like doeth Beza 1. Tim. 3.1 Upon the worde Bishoprike So he calleth the office both of teaching and of gouerning in the Church as we haue sayde Phil. 1. a 1. And the quotation of the Geneua Bible followes Beza in both places On the Phil. 1. By Bishops he meaneth them that had charge of the woorde and gouerning as Pastors Doctors and Elders And againe on the worde the office of a Bishop 1. Tim. 3. whether he be Pastor or Elder saith the quotation of our Geneua Testament Nowe then by your argument and their interpretation we must reason thus by the name of
part neuer haue geuen it to them nor the other haue euer taken it on them But it was geuen and taken yea but in Iustines time Well and Iustines time immediatelie succeeded the Apostles But what called they this one Superiour ouer his fellowe Bretheren Pastors in Iustines time Forsoothe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whye and who was hee that told vs not longe since out of 1. Tim. ver 19. That we ought to note out of that place that Timothie was then in the Ephesian Eldershippe vnderstanding there Elders for Doctors or Pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Must wee note it there and must we forgette it heere Was that in the time of Iustine or iust in Paules time yea but it was then in Paules time then and how long I praye you held that then Forsooth while Timothie taried at Ephesus And can you tel how long or shorte that was Well he aboade not there no did S. Paule requested him earnestly to abide there 1. Tim. 1.3 And did he neglect S. Paules request no but Paule sent for him afterward and where finde yee that If this Epistle bee doubtfull with Beza where it was written in my opinion it is more doubtfull when And if as is likelye after his libertye from prison as is afore-said then will it hardlye bee prooued that Paule after this Epistle written sent for Timothie to come to him from them whom so earnestly he desired to tary with them Well yet at the most in thâ—s aboade with them hee was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And carieth not this woord as great a force of superiour dignitie or rather of a certain Primacie or principalitie as the woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doothe wheâ—her yee call it Super-attendent ot Ouerseer But I praie you who expoundes this woord in the same place and saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Antistitem vt vocat Iustinus The interpretation of Gelenius calls him praecipuum fratrem and Praesulem and praepositum Which word praesul and especiallye Beza his owne woord Antistes is in Latin as I take it the verye selfe-same that wee commonlye call in Englishe a Bishop so that the Office at the least and superiour dignitie of a Bishop beganne to bee peculier vnto one among his felowe bretheren and pastorall Elders euen in S. Paules time by this reckoning Though this one that thus had the matter before beganne a little after that is to wit about Iustines time to be peculiarlye called Bishop Nowe if the matter were peculier to one before what neede so great adoo though the name folowed to be peculier after this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing indeede a greater and a higer title Insomuche that it is applyed vnto Magistrates and princes as well as to these superior Bish. As where Plato epist. 7. saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praefecte Prince or Magistrate of the great City c. Now if this appellation were giuen to one ouer the Pastorall Elders as Beza saithe in the Apostles time which appellation notwith standing is often vsed in the Scriptures and applyed to Elders and to Bishoppes as 1. Tim. 5 ver 17. euen but 2. verses before this note of Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Elders or Priestes well Rulers or that behaue them-selues well in their praefectshippe or principalitie let them be counted worthie of double honour chieflye they that labour in the word and doctrine Out of which wordes you gathered before pag. 21. saying Which place also testifieth of an other kinde of Elders of whom we shall haue occasion to speake more heare after whose office consisteth onelie in gouernment and not in publicke teaching the reuerence reserued of all those famous men from whom ye take this obseruation me thinks the wordes there inferre no such distinction but séeme rather to be referred to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such principall or prefect Elders as for al their godly paines trauell in this GouernmeÌ„t of other Elders and rule of the Chur. discipline intermit not the labor of the word and doctrine any more then do their fellow brethren Elders that are not such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where all generally are to bee honored they both for their dignity and good behauiour in the same besides that for their labour in the worde and doctrine as the others do more than any other as they haue a double greater care deserue a double or a greater honour And this rather seemeth to my simple iudgemeÌ„t howbeit vnder all correction and without all contention to be a good exposition of that place And of this Superiour gouernement in the vse of this word which is vsed also I graunt in many meaner matters he gaue before an example to be a Bishop in the gouernment of the Bishops owne children and familie by comparison to the gouernment of Gods Church 1. Timoth. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gouerneth wel his owne house hauing children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in subiection with all honesty For if he cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rule or stand as chiefe or be principall of his owne house howe will hee care for the Church of God But in euery house there may not be many Soueraignes and chiefe Rulers but one principall ouer all the other nor yet many stewards c. And therefore by the force of this worde and similitude the Church béeing compared a little after ver 15. to the house of God though we be all fellowe seruaunts in respect of Christ and al Pastors fellowe stewards of Gods mysteries yet in respecte of particuler Churches and the externall Ecclesiasticall pollicy and Gouernement thereof as it is also aptly compared to particuler families though there be diuers Pastors in the same Yet must one be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prouost a principall a chiefe bayliffe vnder Christ that must there gouerne all his fellowe seruaunts and all the children within the Region Diocese or city limited vnto him and keepe them all in an orderly subiection euen as a Father doeth his children or else the Ecclesiasticall pollicy is disturbed And the same that héere is attributed to him ouer his children and house is attributed also vnto him for this his principal rule ouer the particuler Church of God 1. Thess. 5.12 We beseech ye brethren that yee acknowledge them that labour among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And them that are chiefe ouer you in the Lord and admonish you Now if this were the name whereby he was called that had the Superiority not onely ouer the people but ouer his fellowe and brethren Pastors in any assemblies while the name Bishop was yet indifferent to them all and that the name Bishop began to become peculier to one as Beza saith while there was such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them theÌ„ as the name was very well changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one that had a
we might wel conclude that hereupon the Diuell laid his firste foundation of his tyrannie in the Church of God But when Beza conts in with a byowse presupposall as though it were so who séeeth not hee dareth not nor indeede can saye if did or doeth so may not euery one still for all this order reteyne all the administration of his office both in preaching Gods worde and administring his Sacraments neither is all gouernment taken away from although a moderate superiour gouernment be giuen of all to some and not yet of al in al the Church to one but to one ouer some in seuerall particular Churches And this orderly superiority beneficial vnto al the church iniurious and tirannous vnto none as on the fore-said originals it sprang euen from the Apostles so howsoeuer the wicked abused the same yet very many most godly excellent holy fathers being lawfully called therunto did accept it acknowledge the state challenge to be both lawfull and to be a high calling not so much of Superior dignity as of Superiour charge in gouerning of Gods Church And they trauelled painfully and faithfully fruitfully in the function thereof God blessing and prospering their good labours And lo we that reape the benefite of these Bish. trauels looke with an awâ—e eie rather on the hurt which we surmise may come or hath come by sinister occasion or by euil possessors of this good dignity And looke not which we rather should with a single eie on the meruelous good it may do yea it hath done euer will do if they that enioy this superiority do not abuse it but vse it according to this first institution of it But nowe that we haue séene Beza his censure on this example Phil. 1. till he procéede from Bishops to Archbishops c. let vs sée what these auncient holy Fathers Bishops theirselues write also otherwise then Beza hereupon And from them come to the iudgement of the best learned of our owne late or yet liuing Brethren concerning Bishops their exposition of this place And first Ierome that before as we haue hearde cited among other this testimonie Phil. 1. to shewe that Bishops and Priestes were sometimes all one when he commenteth of purpose thereupon doeth saye Here we vnderstande Bishops for Priestes For there could not be manie Bishops of one Citie But this is had also in the Actes of the Apostles So that Ierome in both these places vnderstandeth the woorde Bishoppe to be not properly but improperly spoken And hee rendereth the reason aforesaide because that Paule writing this Epistle when he was prisoner at Rome and so be-like after this order was begunne There could not be manie in one Citie to whome this name properlie could be giuen And to shewe that it was but spoken in a generall and vnproper vnderstanding our Brethren also will perhaps at length confesse it For whereas they distribute all into foure offices and heere are but onelie two reckoned vp and Beza sayth that Paule here setteth downe the most beautifull distribution of the Churche It eyther followeth that then there must be but two offices Pastors and Deacons taking Bishops and Pastors but for one or else if as Beza deuides it he vnderstande by Bishoppes who-so-euer are ouer the woorde and gouernement as Pastors Doctors and Priestes or Elders vnderstanding them for Prieste Gouernours onelie of the woorde to ouer-see because they must be as watchmen to enquire of the doctrine and manners of the flocke committed to them Act. 20.28 whome nowe and then by a generall name he calleth Priestes or Elders as there verse 17. and 1. Tim. 5.17 And so including both these Lay Priestes whome you call Gouernours and including Doctors whom you distinguishe likewise from your Gouernors and from your Pastors it followeth that the woorde Bishop heere and also in other places Act. 20. is not taken properly but in a generall sense And if this worde Bishop héere bee so properly taken that it comprehende neyther these Lay Priestes whom ye call Gouernors nor yet your Doctors which yee make the first and chiefest officers but onely Pastors vpon whom here ye treate distinctlie from the other howe is this the must beautifull description of the parts of the Churche when neyther of these are mentioned but belike there was no such most beautifull distribution of the Churches offices in the Church of the Philippians in those dayes as Beza and our Geneua quoters did imagine And you do well to reiect this so generall vnderstanding of the worde that Bishop and Pastorall Elder or Priest were héere taken and so still must be for all one office Chrysostome writing on this place Philip. 1. with the Bishops and Deacons what sayeth hee is this Were there manie Bishops of one Citie No. But so he called the Priestes For at that time they did nowe and then communicate or parttake in names and a Deacon was called a Bishop Wherefore writing to Timothie hee sayth fulfill thy Deaconship When as he was a Bishop for he saith vnto him because he was Bishop lay handes hastely on no bodie and that which was giuen to thee with the laying on of the handes of the priesthood or Eldership But Priestes or Elders layde not their handes on a Bishop And againe writing to Titus he sayth For this cause I left thee in Creta that thou shouldest ordayne Priestes or Elders in euerie Citie as I appoynted thee if anie be blamelesse the husbande of one wife hee speaketh of a Bishop and when he had sayd these thinges he straight waies this setteth vnder it for a Bishop must be blamelesse as the steward of God Not froward Therefore euen as I haue said Priests in the old time were both called the Bishops and the Deacons of Christ. Wherupon now also the most parte of Bishops doe write To his consenior or fellowe Elder to his Comminister or fellewe minister Howbeit for all that euerie one hath his owne name seuerally by himselfe giuen vnto him be he either Bishop eyther Priest What can be plainer spoken than this that héere in the other places by our Brethren quoted to prooue by the indifferent taking nowe then of the names the offices that they were equal all one it is not so ment but that these names were there taken improperly whereas properly they are separate and neither all one nor equall And that also is here proued by good reasons alleaged for the difference of the offices in the matter Theoderet likewise vppon this place writeth thus Hee sendeth to all at once as well to those that had receaued the Sacerdotall priesthoode as to those that were fedde of them For hee calleth them that were vouchsafed in baptisme Saintes But the Priestes or Elders he calleth Bishops For at that time they had baothe names And that also the storie of the Actes declareth For when S. Luke had sayde that the diuine Apostle had called
with the princes yea and with Caesar also obeye the Bishop and the Bishop Christe as Christe the Father and so is an vnitie kept by all What can be plainer spoken bothe for the difference and for the superioritie of these ecclesiasticall offices I vrge not these Epistles as approouing all things in them nor auouching the credit of them and therefore passe ouer the residue seruing also to this purpose Neither yet dare I discredit them in all points namelie in this for the distinction of these three offices Bishop priests and Deacons and for the superioritie of the Bishop in anye citie ouer all the cleargie there Bicause these things accord with all the other writers and state of that age immediatlie following the Apostles In Asia also about the same time was Papias of whom Ieromie saith Papias the hearer of Iohn the Bishop of Hieropolis in Asia and diuerse other famous Bishops of that age of whome saithe Euseb. lib. 4. cap. 20 c. At Antiochia about the same time Theophilus helde the Bishoprike of the Church being the sixt from the Apostles where Cornelius was the fourth after Heron Ignatus successor whome in the 5. degree Heron succeeded At the same time also was Egesippus holden famous of whome wee haue spoken before And Dionisius Bishop of Corinthe Pimitus was the most noble among the Bishops of Creta Phillip also and Apollinaris and Melito Musanus and Modestus And the cheefest of all Iraeneus of which men most excellent monuments of the Apostolicall faithe and sounde doctrine are come euen vnto our age Egesippus in the firste booke of his Commentaries where hee sets downe the sentence of his beleefe with most full proofe declareth also this that when he trauelled to Rome hauing conferred in speech and amitie with the Bishops in all places he founde them all Preachers and Teachers of one faithe and also in the Epistle of Clement written to the Corinthians he mencioneth somthings that I thought necessarie to insert into this worke He saithe therefore And the Churche saithe he of Corinthe euen vntill Primus the Bishoppe whome sayling to Rome I sawe and abode with him at Corinthe manie daies being delighted with the sinceritie of his faith but when I came to Rome I abode there vntill Soter succeeded Amcedus and Eleutheims succeeded Soter But in all these their ordeinings or in other things that I sawe in other cities all things were in such sorte euen as the law from of olde had deliuered and the Prophets had iudged and the Lorde had appointed Moreouer the saide partie recordeth certeine suche sayings also of the Heretikes that arose in his time And after saithe hee that Iames called the Iuste was martyred euen as the Lorde also himselfe bare witnesse to the truthe Simeon the sonne of Cleopas the vnckle of Christe was by the diuine election ordeined Bishop chosen of all in regarde that he was the cousine of the Lorde the Churche then was called a virgine bicause that as yet shee was not defiled with the vndermining of the adulterous worde But one Theobatus for that he deserued the repulse of a Bishoprike began euen in the beginning to disturbe and corrupte all things c. Héere we sée againe by Egesippus that liued in Iustines time not by the suspected Egesippus that we haue but by the fragments of the true Egesippus taken out of Eusebius another firme testimonie that Iames was Bishop of Ierusalem and Simeon after him Yea Eusebius reckoneth vp lib. 4. cap. 5.25 Bishops of Ierusalem one succéeding another from the Apostles times vntill that destruction of Ierusalem vnder the Emperor Adrian besides all the other Bishops in other places and yet that the Churche continued still vndefiled So that this superioritie was no defiling of the Churches discipline but the godlie gouernment of it and as Egesippus noteth euen the appointment of the Lord being practised and approoued by the Apostles And that all the disturbance and corruption entred indéed as Beza and our Brethren note on occasion of striuing for this superioritie but yet this superioritie was not the cause but their diuilish ambition and pride as in this Theobutus and Simon Magus and Diotrephes c. who could abide no rulers ouer them but would themselues be rulers ouer others and when they had repulses then as the for dispraised the grapes they brake out into schismes and heresies So that this rather confirmeth this superioritie then makes against it And these godlie Fathers that gaue not this offence though other tooke it continued this order of superioritie in Bishops and were the greatest defenders of Gods truthe and Churche against these Scismatikes Heretikes and disturbers of it But nowe at length saith Euseb. procéeding ca. 23. we must come to the mencioning of the blessed Dionysius Bishop of the Church of Corinth whose learning and grace that he had in Gods worde not onelie those people enioied when he tooke vpon him for to gouerne but those also that were farre off to whō he gaue his presence by his Epistles There is extant an epistle of his cōcerning the Catholike faith written to the Lacedemonians in the which most florishingly he treateth of peace cōcord And an other to the Atheniās wherein he mooueth thē to beleefe of the Gospell stirreth vp the sluggish withall reprooueth certeine as almost falne frō the faith whē as their B. Publius had suffered martyrdom And also he mencioneth Quadratus that in the Sacerdotall Priesthood succeeded Publius And he telleth how that by his labour and industrie a certeine reuiuing or quickning warmth of faith was renewed in them Héere this Quadratus is said by this Dionysius to succéed Publius in Sacerdotio in the Sacerdotall Priesthood not that the Priesthood and the Bishoprike was equall and all one for then hee had not succéeded him being a Priest or pastorall Elder in Publius time But that which Ruffinus translateth in Sacerdotio Eusebius himselfe calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Publius that was Bishop before him he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Quadratus was also a Prophet as saithe Euseb. lib. 3. cap. 37. For hauing reckoned vp Ignatius and Heron that gouerned the Churche of Antiochia he saithe Among them flourished Quadratus who togithee with the daughters of Philip was most famous in the grace of prophesieng and also manie other Disciples of the Apostles were aliue at that time Who vpon the foundations of the Churche laide by them did build vp moste worthie buildings increasing in all things the preaching of the worde of God and scattering more abroade through all the earth the wholesome seeds of the kingdome of Heauen To conclude manie of them kindeled with more feruent desire of the diuine Philosophie did consecrate their soules to the worde of God filling vp the wholesome precept of perfection that distributing their goods to those that had moste neede they might be made readye to preache the
Earth the former of man who brought on the world the generall floud who called Abraham who brought the people out of the lande of Egypt who spake vnto Moses who disposed the lawe and sente the Prophets who hath prepared fire for the diuell and his angels That this GOD should be declared of the Churches to be the Father of our Lord Iesus Christe they that lift maye learne euen out of the Scripture it selfe and vnderstand it to be the Apostolicall tradition of the Churche sithe that it is a more auncient Epistle then these are which nowe teach falselie and feigne that there is another God aboue the Demiurgus or speaker to the people the maker of all these things that are But to this Clement succeeded Euaristus to Euaristus Alexander and then Sixtus the sixte ordeined from the Apostles and from him Telesphorus who moste gloriouslie suffered martyrdome And then Higinus after him Pâ—us after whome Anicetus but when Soter had succeeded Anicetus nowe in the twelfe place from the Apostles Eleutherius hath the bishoprike By this ordeining and succession hath the tradition and publication of the truthe which is from the Apostles come vnto vs. Thus saith this auncient father Irenaeus of the Bishops of Rome from the Apostles times vntill his daies Which sentence howsoeuer the Papists snatche thereat to abuse the simple with the name of tradition of succession of agréement with the Churche of Rome of Peter and Paule as the first Bishops there and as the head and principall Church of all other as it maketh nothing for them in any of all these things so notwithstanding for this point that all Priests or pastorall Elders are not equall but that one more peculierlie then the residue called the B. of that church had a superior and especiall gouernment of the same though not absolute and tyrannicall yet in iurisdiction aboue the rest of his brethren fellow priests or pastorall elders there that this was so ordeined of the Apostles and so continued from them till Irenaeus time is by this testimony of Irenaeus as clere as any thing can be that it maketh no whit for any popish tradition either of doctrine or of discipline necessary to saluation besides the manifest published and written word of God if a man would wish he cannot finde a better place then this in all the fathers For all the papistes vrging and writhing of the same And therfore this argueth that this episcopall superiority was then accounted to be no such vnwritten and necessarie doctrine but a matter of wel ordered gouernment practised vsually in the Apostles times and ordeined by the Apostles in many places and sufficiently apparant in the scriptures And as for the succession that Irenaeus speaketh of true it is that hiâ— fetcheth it from the Apostles and in a playne line without interruption till his time but he neither maketh a general and perpetuall rule thereof nor stretcheth it any further then he did reckon it nor did nor could make promise of further continuance nor standes on that time neither for the time sake nor for the persons sake that did succeede but onely and altogether for the doctrine which is the tradition that he speaketh of and in respect that they succeeded one after another not so much in the place as in the doctrine without alteration or interruption of the same for which cause he mencioneth the succession of them But now wheras the Bishops of Rome proceede further then these here reckoned vp to thâ—se that afterward added any other doctrine besides that which the Apostles in the scripture did deliuer or any other tradition superstitious and hurtful or any other discipline as necessary to saluation this place of Irenaeus doth nothing in the world help them and they alleadging this place in such a generall sort do manifestly wrest it and abuse Irenaeus and all those that beleeue them on the credite of this auntient Father Yâ—â— this place of Irenaeus if it were to be measured no further then the personall succession of the B. doth not only ouerthrâ—w that succession which they pretende from Peter to Clement but also the workes that go in Clementâ— name to be méere counterfeit Yea this succession hath had iarring about the reckoning of it euen in Ieroms days who saith in his catalogue that Clemens was the fourth B. of Rome after Peter for the 2. was Linus the 3. Anacletus Although the moste of the latine writers thinke Clemens was the 2. after Peter and Hierome tooke this opinion from Eusebius and Eusebius as him self confesseth from Irenaeus But none of them reckoned Cletus in this number which Dammasus Pletina Onuphrius and others doe So intricate and doubtfull is also the verie personall succession of these Bishoppes and yet all these 3. later writers agréeing with these thrée auntiente Fathers that Clemens did not succéede Peter and all these thrée Fathers speaking also of Clemens workes and mentioning this his notable Epistle to the Corinthians which we haue not and not mentioning any such works as are now thrust vpoÌ„ vs in ClemeÌ„s name it is a manifest argumeÌ„t that the Bishops of Rome that now are and long haue bin haue altered the tradition that their predecessor Clement heere alleadged and haue thrust out the true Clement and brought in a false and conterfeit Clement and so though they could agrée vpon the persons to be successors yet haue they agayne broken the plea of this succession that is héere vrged by Irenaeus Neither doth Irenaeus in pleading on this succession of these 12. Bishops whome our aduersaries make 13. reckon Peter or Paul themselues to haue bin in the number of the Bishops as all our aduersaries doe and the Popes make their chéefest crake thereon that Peter and Paule were the first Byshops there but onely saith Irenaeus The Church of Rome was founded and constituted of them as in the end of the same chap. he saith the Church of Ephesus was founded by S. Paul And yet these words also cannot be simplie vnderstood For albeit Paul was more among them euen by the manifest tradition of the scripture which both Clement Irenaeus héere do pleade vpon then can stand with any trueth that Peter had such continuance there as Paul had yet was the church founded and constituted at Rome before not only Paul did come among them but before he wrote his Epistle to them Neuerthelesse it may in some sense be safelie sayde that when as S. Paul came to Rome and founde the Church there neither such in multitude neither such in ripenesse of knowledge as the same went of them and as he hoped of them when he wrot vntothem Rom. 1. ver 8. Your faith is published throughout all the world and yet at S. Paules first comming to them they were such a slender and especially so rawe a company as appeareth Act â—8 Yet sith the text testifieth ver 30 31. And
is no reason at all The Doctor both is and may as-well be called a minister of Gods worde And yet will you brethren distinguishe a Doctor from a Pastor whome yes call a Minister as we do Yea the Deacons name in the naturall signification thereof signifieth a Minister and yet wee commonlye call not the Deacon a Minister But that the name bishop should not be shunned and turned to Minister bicause the name and dignity hath beene long time abused If this reason were good we may take away the name and dignity of Doctor too and the name of pastor would not be farre behinde Yea the name both of Church and Gospell Yea the name of Iesus and the names of many things else haue beene both as long and as much abused as euer the name and dignity of bishop hath bene But since Danaeus hath héere graunted that their is a name and a dignity of it in the Scripture mée thinkes it were good reason that we should rather seeke to retayne both the dignity and the name in such order as is not contrary to the Scripture and so without the abuse growne since to vse both the dignity and the name of the Euangelicall bishop that is of God than thus cleane to cast off both dignity and name of bishop for the abuse of them But what now is this so long and great abuse A bishops office is counted at this daie for a name of honor onely of gaine but not of burden and of labour That it is of honor I aske no better witnesse then Danaeus himselfe vpon 1 Tim. 3. ver 1. Who after he hath saide that priestes or Elders bishops are all one he saith Deacons are heere distinguished and plainly seuered from bishops The name of priest is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it is a Greeke word But this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ as in Latine do vetus and senex For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a name of age and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also of dignity as may be gathered out of Plutarke in Nicea If now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee all one how is not the name of Bishop a name betokening an office of honour Yea. the very Etymologie of the name signifiing an Ouerseer who séeth not it conteyneth an honor and preferment Yea Hierome also whome Danaeus alleageth in his Epistle ad Euagrium saith A Priest and a bishop the name of the one is of age the name of the other is of dignity But to say as Danaeus heere doth that the office of a Bishop is counted at this day a name of honour onele and of gaine but not of burden of labour or paine I know no Papistes muchâ— lesse Protestants so caried away with honor and gaine that euer said it or mee thinkes can thinke it S. Augustine saith I graunt it is a name of worke not of honor yea God saith I will haue mercy not Sacrifice Such negatiues are not simple but comparatiue God requireth both howbeit the one more than the other As he saide of iustice and of tithing Haec oportet facere illa non omittere And if Elders bishops be al one doth not S. Paule say 1. Tim. 5. The Elders that rule wel are worthy of double honor chiâ—fly that labor in the word doctrine But what saith he saith Chrysost vpon 1 Tim. 3. If any saith hee desire a bishoprike I reproue it not I disallowe it not for it is a worke of gouernment If any therefore desire this not with the pompe of principalitye and lordlines but with the care of gouernment and affection of Charitie I improoue it not for hee desireth a good worke For Moses also coueted that matter how beit he sought not such power and ambition of gouerning but he sought the matter so that it was saide vnto him VVho made thee a Prince and a Iudge ouer vs If anie therefore desireth it so he desireth it well For thereupon is it named a bishoprike because hee looketh vpon all men and vieweth all thinges But of what bishop did S. Augustine speak when he said A bishops name is of worke not of honor spake he it not of such a bishâ—p as had a superior dignity and gouernment ouer pastorall Elders as all the holy bishops long before his time had and himselfe also Or did he condemne theÌ„ all and himselfe and his calling when he so said I maruell much bee it spoken still with meete reuerence of so Learned a man what Danaeus and our brethren meane so often to alleage the Fathers Ambrose Augustine Hierome Theodoret Cyprian Bernarde For all those Danaeus alleageth in this chapter and approoueth their sayings for the name and office of bishops And yet all such of these as were bish yea Archbishops vsed theirselues this superior dignity and authority ouer pastors This sentence of Augustine heere also alleaged Epistola ad Valerianum 143. There is nothing in this life especially at this time more comfortable and acceptable vnto man than is the office of a bishoppe of a prieste and of a Deacon if the matter bee handled sleightlye and flatteringly but then before God nothing is more miserable and also in this life and chieflie at this time nothing is more hard and daungerous than the office of a bishop But with God nothing is more blessed if we go to warre as our Emperour that is Christe would haue vs. Is not héere by the way a plaine distinction of al these 3. offices bishops priests and Deacons Again Ambrose saith Danaeus doth say that in a bishop is the power of all the Ordinations And as saith Cyprian a bishop is sette to bee a watchman ouer all Did they meane héereby that they had no more authoritie than all other Ministers of the worde had Or not rather that they had a greater then they all But now to come to our triple distinction that must aunswere al that is alleaged in all the fathers In the Gospell they are all one I denie that In the Gospell is mention of Bishop for Apostle and in that kinde of Bishoprick all the Apostles were Bishoppes But in the Gospell I meane in the recordes and state of the newe Testament some were Bishops that were not Apostles And therefore all were not all one And doth not Beza and the Geneua translation take the name of Bishoppe euen in the places cited by our Learned discoursing Brethren for those vnpreaching Prelates or Elders not teaching whome they call Gouernours And if it bee so then againe all the Euangelicall Bishops are not all one And if the difference laye onely in the pride and vitious life were all Bishops good that are mentioned in the Gospell and by S. Iohn in the Reuelation But the Euangelicall bishoppe is where there is moste greate aequallity among all the Pastors of Gods Church Neither can that be For if it
ouer-seer of Gods Church and many of them be such their selues If ye say it was not the diuels Bishop For he was not yet come but that as Beza and Danaeus saye hee made notwithstanding a way for the diuels Bishop to followe after The reuerence still reserued of so learned and reuerende men I dare not thinke so hardelie of them For what is that but to be the diuels Bishops gentle-men vshers preparers and fore-runners of his Antichriste And so all comes to one they were all the diuels Bishops saue that the lesse hurtfull diuels went before and the more perillous diuels came after But all of them diuels incarnate and no better then the diuels Bishops But God forbid that euer we should so say or thinke of them It is no charitable iudgement of any be he neuer so reuerende and learned man vpon so manie holie auncient as good and perhaps better Bishops of God then is himselfe But if to mollifie all this he will defende this part of his distinction they are of man but not of the diuell thē let him put out these words brought in by the alone wisedome of man yea then let him confesse for in the end he shall be driuen vnto it that this B. of man is euen the very B. of God also If he say it can not be the B. of God because it is besides the expresse worde of God that which is included can not well bee called besides but within And then who séeth not that if it were so besides yet that is no barre if it be not debarred by the expresse worde of God but be eyther of necessarie consequence included or a matter left at libertie and not expressed Neither is this any whit enclining to the errors of the Popish Bishops of the diuell that would bring in anie doctrines of diuels or diuelish traditions of man into the Church of God besides that is without and against the Scripture For if the Papists can prooue any of those thinges though not expressed yet of necessarie consequence included in the scripture we refuse them then had they matter indéede to be iustly offended with vs. But where their doctrines and traditions which we refuse are such as are neither expressed nor included in Gods word what are they but in effect against it Prooue this Bishop that ye call of man to be of that stampe and then indéede Out on him yea and out with him He is then of man I graunt but he is of the Diuell also and we will God willing with you renounce and defie him But as for those holie auncient Fathers they brought in no other Bishop but such as had good warrant both inclusiue and also expresse in Gods word And we haue none I hope nor defende anie but that accordeth with these holie Fathers and is not onely of man but of God also And as we say thus for the partie defined so for the definition that this Bishop of man is a certaine power giuen to one certaine Pastor aboue his other fellowes yet limited with certaine orders or rules prouided against tyrannie That the partie to whom power is giuen may be called figuratiuely the power it selfe is indéede in the expresse worde of God Rom. 13. Let euerie soule be subiect to the higher powers Now-beit for such a learned man in a definition to set down in the front of anie treatise to expresse the nature of a thing vpon the light and truth whereof all the treatise dependeth he should me thinkes auoide such figures speake plaine and not say a Bishop is a power giuen to a Pastor for this is rather a definition of the Bishops office then of the Bishop that enioyes it But because they be so néerely conioyned and haue relation one to the other let that goe And although this difference heere set downe that applyeth this definition to the partie defined bee so large that it stretcheth to other persons as well as to a Pastor and so conteyneth more than doth a Bishop yet let that goe too But doe ye thinke that a power limited with orders or rules prouided against tyrannie is not a good and lawefull power Or is such a power of the Diuell If all power that is indéede power be of God is not this much more of God and acceptable to him Yea but say you be it neuer so good yet the same to be giuen to one certaine Pastor aboue his fellowes that is the point this learned man denyeth Yea is that the matter And what if he himselfe or euer he turne the leafe in expresse wordes do say all thinges ought to be done orderly in the Lordes house and therefore that some one shoulde be president in euerie assemblie And can this bee doone with-out a certaine power bee giuen to one Pastor aboue his other fellowes Yea but that will hée saye is not giuen him to continue but for the continuaunce of the assemblie But this was lesse out of the definition and he was called simplie the Bishop of man that had a certaine power giuen to one certaine Pastor aboue his other fellowes yet limited with certaine orders or rules prouided against tyrannie So that hée that hath this power giuen him for a time of an assemblie is by this reckoning the Bishoppe of God And he that hath giuen him for longer time than an assemblie is the Bishop of man But I praye you haue me reuerentlie commended to this most reuerende and learned man and desire him to shewe mee this in the expresse worde of God For I feare not but that where-soeuer he shall finde the one I will hazarde to finde the consequence of the other And if this power may be giuen of man for a time it is not then I take it the difference of the power it selfe so much nor of the competencie of it to the persons as the difference of the time howe longer the person shall enioy this power that we contend for We agrée that such a power as is limited with certaine orders or rules prouided against tyranie is good and lawefull and of GOD. We agrée also that it may be giuen of man to a Pastor aboue his fellowe Pastors for a time and hee still remaine a Pastor and they still remayne therein his fellowes but in respect of this his limited power giuen him he is aboue them for the time Is nowe the limitation of time of the substance to make such difference and that before God But I doubt not if there bee no worse matter in the power it selfe wee shall easilie obtaine a little longer time than of a short assemblie that our Bishop of man being the man of God may be Bishop of GOD also and not so soone made a quondam and an-other placed in his Bishopricke Since be-it shorte or long there is no daunger at all of anie tyrannie in it But as hee limiteth him for the time so he addeth after this definition a limitation
behooued them to bee more heedefull vnto their duety leaste they shoulde deceiue the hope of the Churches Moreouer who this seconde was it is vncertayne â—aue that some coniecture it was Luke other that it was Barnabas Chrysostome rather thinketh it was Barnabas to whome I assent because it is certayne hee was by the voices of the Churches ioyned a companion with Paule Howbeit because it is receiued by the common consent almoste of all that Luke was one of those that caried his Epistle I mislike not to haue him assigned to the thirde place As for the seconde whosoeuer in conclusion it was he adorneth him with a notable testimony that he was exercised in the gospell with commendation that is hee deserued prayse in promoting the Gospell Gwalter and much better in my opinion thinketh rather that it was Saynt Luke and coulde not bee Barnabas sithe Paule and Barnabas fell at strife about Marke and parted asunder Actes 15. verse 39. before the Corinthians were as yet conuerted to the fayth But were it the one or the other â—â—the both here with Titus he did so diligentlie exercise and fulfil the work of a Deacon and Barnabas was a Doctour and Luke an Euangelist and Titus also is called of Caluine an Euangeliste if these offices then without confusion of them might bee thus ioyntlye combined in person person why might not Timothie bee as well a Bishoppe as a Deacon though he were also an Euangelist He could not saieth he be a Bishop No And why so For a Bishop is one that is assigned to a certain place but no man can denie that Timothie was one that accompanied Paule and therefore no Bishop assigned to any certaine place who was sent one while to this place another to that for the establishing of the Churches And hadde not a Deacon a certaine place to although on occasion he might be sent to another But a Bishop must be Bishop of a certaine flocke Timothie was not a Bishop of any certaine flocke This is a méere flocke and not true Did Timothie accompanie Paul from place to place after hee was assigned of Paule to settle himselfe at Ephesus Had he not then a certaine flocke and was assigned to a certaine place And did he not there remain euen by this learned mans own confession till in the later Epistle S. Paule againe sent for him and appointed an-other to supplie his absence And therefore although an Euangelist yet a Bishop And why not an Euangelist and a Bishop as well as an Apostle and a Bishop as S. Iames was Yea if an Euangelist then a Bishoppe Zuinglius in his booke of a preachers office saith on this wise vppon the chiefe place Ephes. 4. so earnestly vrged by all our Brethren Paule in this his distribution of offices mentioneth Euangelistes in the thirde place whome he saith to be no lesse ordeyned of Christe than are those other But the office of an Euangelist differeth no whit at all from that office that is committed to a prophet if so be that we take a Prophet as right nowe was fayde for a watch man which rooteth vp that which is euill and planteth that which is good Neither is also an Euangeliste any other than a Bishop or than he is whom he call a Pastor as we may certainely gather out of S. Paules words in which calling vpon his Timothie he saith But watch thou in all things hardâ—n thy selfe in afflictions doe throughlie the worke of an Euangelist make thy ministerie approoued to the full 2. Tim. 4. But Timothie at that time when Paule wrote these things to him performed the office of a Bishop where-upon it is euident that according to the opinion of Paule the office of a Bishop and of an Euangelist is all one Which thing euery man may easily gather by the words also of Paule going before About the beginning of the same Chapter he writeth thus Preach the word vrge it in season and out of season Reprooue rebuke exhort with all lenitie and doctrine What shal we call this anie thing else than to be the office of a Bishop of a Prophet of a Pastor What can bee plainer than these woordes of Zuinglius Neither are these as Megander in his commentarie on the Ephesians saith vaine friuolous reasons but waightie reasons But had we no other reason than out of Caluine with the assertion of this our Learned brethrens discourse saying a Pastor is all one and the same that is a Bishop yet saye they Timothie had the office of an Elder And Timothie sayth Caluine on 1. Tim. 4. verse 14. was a Pastor yea the holie-Ghost sayth hee had destinated by Oracle Timothie to be chosen into the order of Pastors Ergo Timothie euen by the appointment of the holy Ghost was a Bishop Nowe if Timothie were a Bishop then also by Epiphanius reason out of S. Paule which holdeth for any thing by this most Reuerende and learned man alleaged against his reason he was a Superiour also of other Pastors Yea as Caluine sayth vpon these wordes to Timothie Let no man despise thy youth but be an example of the faithfull in woorde c. as though he sayde see that in grauitie of manners thou gettest to thy selfe so much reuerence that thy youthfull age which otherwise is woont to be subiect to contempt diminishe no-whitte of thy authoritie Where-vpon we acknowledge that Timothie was yet a young man who notwith-standing did farre excell manie Pastors Which excellencie beeing not onely of grauitie in vertue but also of authoritie which both S. Paules wordes giue as Epiphanius reasoneth and this most Reuerende and learned man himselfe liberally confesseth that Timothie being a man indued with so manie and so great giftes remayning at Ephesus did gouerne all thinges by his direction How doth not this neâ—essarilie followe hereupon that one Pastor and the same a Bishop had a superiour authoritie in the Apostle time and by the Apostles authoritie appointed there for a time ouer other Pastors and euen of the same degree that they were of in respect as Caluine saith of Pastorship which is the point in question and yet in dignitie and authoritie aboue them Neither here sufficeth this poore shift to say he was so appointed there for a time sithe this time is not of anie present assemblie but of a long continuance and whether anie assemble were holden yea or no. Now that this most reuerend and learned man hath held Epiphanius thus short as though he would yéelde somewhat more vnto him of his frée courtesie he saith But let vs graunt Epiphanius more than this that Timothie had the authoritie of the laying on of hands out of these wordes of the Apostle Lay not handes suddenly vpon anie Let vs graunt this too that these duties belonged to the gouernours yet wee denie that Timothie could haue had anie authoritie therefore ouer the Elders of Ephesus except he had beene an Euangelist These grauntes
him selfe wheresoeuer he reckoneth any byshop or succession of bishops except where there were some sectes in any City that had seuerall bishops of their owne factions hee mentioneth still but one bishop ouer the true beléeuing Christians in one City And in this sort he reckoneth vp the bishops of Ierusalem Lib. 2. Tom. 2. writing against the Manichaeans saying The generation of the apostles hath passed from Peter I say euen to Paule and to Iohn who also was a great while in the worlde euen vntill the times of Traiane Iames also is past the first bishop in Ierusalem surnamed the brother of the Lorde but the sonne of Ioseph begotten on her that was his owne proper Wife with the residue of his brethren with whome was conuersant the Lord Iesus Christ borne according to the flesh of the euer-virgine Mary who in the order of brethren got this that he was called their brother There haue passed also out of the same his seate all the saints and with them Symeon the sonnes of his Vnkle the sonne of Cleophas the brother of Ioseph Whose times consequently and according to the rowe from Iames the bishop I haue vnder ioined the bishops by succession in Ierusalem and with them euery king euen vntill the time of the foresaid Aurelian and Probus wherein this Manes was known being a man of Persia which begat this straunge doctrine into the worlde and thus it is 1. Iames who with a peece of woode suffered martyrdome vntil Nero. 2. Simeon who was crucified vnder Traiane 3. Iude and so forsoothe vntill he come to Hymenaeus the 37. bishop of Ierusalem vnder Aurelian In summe from the assumption of Christ vntill Manes and Aurelian and Probus Kings are 276 yeares according to some chronicles according to others 246. c. And as of this so of any other Church that he nameth as he doth an infinit number other on diuers occasiōs of one church he euer nameth but one bishop so that the church of Alexandria and all other churches for any thing héere spoken by Epiphanius or any where else may well ynough iustify their hauing ordinarily but one bishop at one time though some churches which Epiphanius wordes here do séeme to note now and then vpon some extraordinarie occasion might haue had two bishops at once But were there one or two they alwayes had superior dignity and authority ouer all the residue of the Priestes or Elders in their churches And in the same treaty where Epiphanius noteth the order of Ierusalem he telleth also of a disputation holden betwéene Triphon a Priest and the Heretique Manes at Caschara in Mesopotamia Whereat the bishop being present when he would haue holpen the priest Manes sayd vnto the Byshop suffer me to dispute against Triphon for thy dignity by reason of the bishops office exceedeth me Whereby it appeareth that then also in Mesopotamia there was a great difference in the dignity and state of a Priest of a bishop And because this most reuerend and learned man alleageth Epiphanius against the Meletians this also appeareth no lesse if not so much more euē in that treatise of Epiphanius Besides that in the story by him ther recorded of the sect that sprang from this Meletius we may sée a liuely if it may not rather be called a deadly verily a dolefull paterne of this Schisme nowe occasioned by our Brethren There is a certaine company sayth Epiph. lib. 2. to 2. haer 68. in the coast of Aegipt from Meletius a certain B. in Thebaida of the Catholik Church and of the right faith for his fayth was not chaunged at any time from the holy catholike church this Meletius was of one time with the foresaid Hierax and afterward did succeede him He was also of one time with the holy Peter bishop of Alexandria and all these were in the time of the persecution which was made in the time of Dioclesian and Maximian But the cause of Meletius was in this manner he made a sect but he departed not from the faith This man in the time of the persecution together with Peter the holy Bishop and martyr and with other martyrs was taken of those that were sent of the King to wite of the Dukes or captaines of Alexandria and of Aegipt at that time The President of Thebaida was Cultianus and Hierocles of Alexandria and Meletius was deteyned in prison together with the foresaide martyrs with Peter the Archb. of Alexandria But Meletius seemed also to excell among the bishops of Egypt as he that had the second place after Peter in the Archbishopricke as it were for because of helping him being vnder him and vnder him taking heede vnto the ecclesiastical affayres for this is the custome that the bishop of Alexandria hath the ecclesiastical administration of all Egypt and of Thebais and of Mareota and of Lybia and of Ammoniaca and of Maroeotis and of Pentapolis Now when as al these captiues liued in prison to the ende they shoulde bee martyred and had remained shut vp along time albeit others before thē being deliuered had suffered the testimony of Martyrdome and had obtayned the honour of the reward were layde asleepe but these as the princes and greater were reserued till afterwarde when as some had indeed susteyned martyrdome but other some had falne away from their martyrdome and had committed the wicked worship of Idolles and being compelled had also sacrificed they indeede which fell and sacrificed and transgressed came to the Confessors and to the martyrs that by repentance they might obteine mercy being partly souldiers partly Clearkes of diuerse callings partly Priestes and Deacons and others A commotion was made among the Martyrs and no vulgare tumult when as some sayde those that once were falne and that had renied and aboade not in their fortitude neither had striued oughte not to bee made worthye of repentaunce leaste that those also which yet remained shoulde care the lesse for rebuke and punishment by reason of such pardon to soone giuen vnto them and shoulde so transgresse and fall to the deniall of God and to the wicked worke of Graecisme And this in deede was very agreeable to reason that was spoken of these Confessours And they that so sayde were Meletius and Peleus and certayne other martyrs more and Confessours together with them They therefore declaringe their zeale to God spake these thinges and they pronounced that the persecution beeinge ended place to repentaunce shoulde long time after bee graunted to these foresayd parties in the time of peace beeing made if so bee in-deede they doe repent them and declare the fruite of their repentaunce Notwithstanding not that euery one shoulde bee receyued into his proper calling but after a space of time shoulde be gathered into the Churche and into the community and into the fellowshippe but not into their callinges And this proceeded of the loue of the trueth and was full of zeale But the moste holy Peter
the first Chapiter is that a Byshop ought Towne by Towne to ordayne Ministers of blamelesse life and of sounde doctrine Whereby he may stop the seducers mouthes and blame such as teache peruerse thinges that they may at length become sounde and repent In which wordes he signifieth that both Titus was a bishop and that generally all such as are Bishoppes haue a Superiority ouer Pastors and Ministers both to ordeine them and to correct them And vpon these wordes For this cause I left thee in Creta c. Hee saith Hauing finished the Preface and salutation he treateth of well ordeyning those thinges that were of Paule omitted by reason of his sudaine departure and of ordeining byshoppes in euery Towne Because hee woulde not haue a want of gouernment in the Churche but that all might bee doone in order and decentlye hee woulde that some man notable in life and Doctrine shoulde bee the gouernour to ordeyne the Ministers and to dispose all thinges rightly in the Church which shoulde take heede that no heresies shoulde arise Which to conclude shoulde studye that all things should bee done orderly neyther yet heereupon is the primacy of the Pope nor their tyrannicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or freedome of liuing after their owne lawes and iurisdiction of the papistes which they challenge to themselues established For they serue not our Lorde Iesus Christe but endeuour them selues with all their might to extinguish the light of the gospell that by the goodnesse of God is kindled Albeit they are greatly defeated of their opinion for the bloude of the martyrs is as it were the best oyle for it causeth that the light of the gospell being kindled doth burne the more That thou mayest correct the thinges that are desired that is that thou shouldeste rightlye dispose those thinges that are desired in the ecclesiasticall ordination For Paule as it seemeth hauinge layde the foundation went vnto some other place as hee that was the Apostle and Doctoure not of one Nation but of the Gentiles leauing in the meane season among the Cretensians Titus which shoulde set in order those thinges that hee him selfe in so short a time had not furnished Note that the office of a Byshoppe in generall is to dispose rightly all thinges in the Churche And that thou shouldest in euery Towne ordeyne Preestes or Elders And the cheefest part of the Episcopall office is to ordeyn fitte Ministers of the worde c. Neyther onely doth Hemingius write thus on the occasion of these wordes of the Apostle to Titus then the which wee neede no playner testimony but also vppon the fourth of the Ephesians concerning Pastors vnder which name our Brethren woulde shelter Preestes or Elders and byshoppes not onely to bee alwayes equall but all one and the same Hemingius sayth Pastours were those whome at this day wee call Parochos Parish Preestes these were placed ouer certayne Churches that by preaching by administring the Sacramentes and by a certayne holy Discipline they mought gouerne them These are not for a time but their office is necessary in the Church euen vntill the Iudgement Doctours are these whome the Churche in times past called Catechizers whose office was to prescribe the forme of Doctrine and to deliuer the foundations of the Doctrine which the Pastours afterwardes shoulde followe Such as at this day teache the youth Religion in the schooles These haue regarde that the true interpretation and a iust measure of teaching bee reteyned in the Churche Howbeit notwithstanding in the time of the Apostles the manner of promoting as it is nowe in vse was not yet receiued Neuerthelesse we must vnderstand that the godly gouernors of the Churches and of the schooles ordeyned the degrees of promotions vppon good and profitable counsayl both that the arrogaunte shoulde not vsurpe to them-selues this Title of honoure without the Iudgemente of the Churche and also that suche as were fit men mighte bee acknowledged by the publike testimonie and bee had in price Neyther this contrary to the dignity of the Ecclesiasticall Hierarchy which is commendeth order and comelinesse to the Church it leaueth vnto her the righte of ordeyning the customes which seeme to make for order and decency Wherefore there is no cause that wee shoulde regarde these speeches of the proude spirites of suche as contemne these Ecclesiasticall degrees if so bee that they vnto whome such degrees are collated shall remember that they are not the badges of the contempte of others or of arrogaunte Supereminency but rather the publike Testimonies of the duety that they owe to the Church and whereunto as it were with a publike Sacrament they be bounde But perhappes the aduersaries obiect that the Churche maye not knowe Pompe but shoulde haue the triall of Fayth and of holye life of prayer and the laying on of handes I aunswere it is nothing vnfitting for Christians to bestowe or collate the Testimonyes of learninge and honestye vppon those that are godlye and learned men that the Churche maye knowe vnto whome shee mighte safely commende the gouernment and the care of Doctrine Neyther hindreth it that such promotions haue nowe of long time beene abused so that the defilings of them being wiped away wee maye retayne the thinges that to the Churches and to the Schooles are profitable Again they make exception and say that the Lorde prohibited to be called Rabbi and Masters on the earth because one is Master I aunswere the same L. saith we must not call father on the earth who notwithstanding in his Lawe commaundeth the parentes to bee honoured Wherefore that forbidding is not to bee vnderstoode of the appellation or naminge but of another matter besides that the circumstaunce of the place doth sufficiently conuince what is the meaning of that forbidding For hee addeth He that is greatest of you shall be your minister Again he that exalteth himselfe shal be humbled The Lorde therefore woulde not that the appellation of Father or of Master or of Doctoure shoulde bee taken awaye but the arrogant trust therein Hee woulde not haue that wee shoulde like of our selues if wee seeme to excell in anye giftes Hee woulde haue vs that wee shoulde not arrogantlye preferre oure selues before others but rather that hee whiche is the greatest shoulde make him selfe the Minister vnto all Hee woulde not haue vs deuise anye newe Doctrine but that in matters of saluation vve shoulde followe our onelye Master Iesus Christe But as for that they vrge the sayinge of the Apostle Iames who sayth My Brethren bee yee not many masters knowinge that yee shall receiue the greater iudgement It is easily refelled For Iames in his forbiddinge setteth downe this reason For wee slippe all of vs in many things The sense therefore of this forbidding is that we woulde not bee rough controllers of other mens manners Thus sayth this excellent learned man Hemingius of these degrées and Titles of Schooles and Ecclesiasticall promotions and in his Sintagma
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
priestes did administer it cheefely by them-selues Notwithstanding both out of the inferior orders and also out of the lay persons if they had noted any to be fit for this office they adioyned them to be ioint-laborers with thē After the same manner did the bishops and the preestes administer also the fourth part of deliuering the doctrine the which is out of the diuine bookes being expounded to exhort vnto the duties of Godlines to dissuade from sinnes and from all thinges that may on any part slacken or hinder the course of a godlie and holy life to reprehende and chide those that sinne to comfort the penitent although the bishops the priests or elders cheefly did perform this function because that it required so much the great authority 1. Tim. 5. The fift part the Catechismes they commended now to the priestes nowe to the Deacons nowe to the ministers of the inferior orders euen as euery one appeared more apt vnto this kinde of teaching And so was Origene the Catechizer at Alexandria The sixt booke of the Ecclesiasticall history of Eusebius of Caesarea Chap. 13. and 20. Also the sixt part the holy disputations they yeelded to euery one that was more apt thereto although for the most part the bishops their selues gouerned them The seuenth part priuate calling vpon admonition the byshops also studied to doe it by themselues Howbeit they alwayes exhort edeuery one of the preestes or elders and the greater of the inferiour orders to doe the same 1. Thes. 5. Therefore the readers ought to exercise the ministery of the Doctrine by reciting the diuine scriptures but the bishops by interpreting and by teaching by exhorting by disputing and by priuate calling vpon and moreouer both by reading and by catechising if that peculier readers and catechisers want Furthermore they committed the catechismes to certain Prieests and Deacons or else to those also that were chosen therunto out of the inferior orders As also they admitted out of those vnto the offices of interpreting and of teaching and of disputing whomesoeuer they found apt for these offices in what order soeuer they were of the holy ministery yet also as it is sayde out of the laity But in these offices that thing is diligentlie to bee marked that the holie ghoste did in-deede so disperse vnto them that were his men these giftes of teaching that vnto one he would giue the gift and singuler faculty of interpreting and making plain the scriptures vnto whom notwithstanding he giueth not with the like dexterity and with so happy successe to teach and confirme the points of our religion out of the diuine scriptures or also luckely to defende them in disputing But to another he giueth a peculier and notable faculty of exhorting the brethren out of the scriptures of admonishinge of reprehending and also of catechising and of priuate calling vpon vnto whom notwithstanding he giueth not to excell in other giftes of teaching This varietie of the gifts of the holy Ghost wee dayly find by triall in those that do publikely teach the people of Christ which are Christes true Churches and suffer themselues to be altogether ruled by the holy Ghoste These Churches doe religiously note what spirituall faculties are giuen to eche one in the Church and doe so much as lieth in them apply euery man to that point that appertayneth to his function Wherefore vnto the particuler parts of teaching they giue particuler ministers if so bee they finde among the men that appertaine vnto them those that are of the Lorde singularly made and furnished to the particuler office of teaching But because it is necessary for the saluation of Gods people that no part of the teaching which I haue reckoned to be 7 partes be vtterlie ouer-passed in any Church euery one of the Ministers yea and of the layty also in what place soeuer he bee placed in the Church ought to exercise so farre foorth as hee is able all these partes of teachinge both of reading and of interpreting and of teaching and of exhorting and of Catechizing and of disputing and of calling vpon See how far oure learned Brethren differ from this graue iudgement of Bucer and Zanchius for the exercise of these offices Yea euery one ought to take vpon him to him selfe so manie of these functions that are to bee administred and so much part of euery one of them as vnto howe many and to how much part of euery one hee shall perceyue himselfe to be furnished of the holy ghoste Let the example of an house orderly appointed and distributed bee considered wherein the Father of the householde about other businesses the Mother of the housholde about other the sonnes and the Daughters about other the Man-seruauntes and the Mayde-seruaunts about other Heere while all are present and in health euery one in-deede goeth about his owne office but if any of the Family bee absent or bee not in good health and there happen a necessity of some seruice eche one so runneth to helpe that necessity that often times the men goe about the womens offices and the Women the Offices of the men the Maysters the offices of the seruauntes and the seruaunts the offices of the Maysters Now as Zanchius alleageth this out of Bucer concerning the seueral and mutuall vse of the Ecclesiasticall offices in so many poynts different from these our Learned brethren and that in the allowance of the church of England so hee proceedeth Concerning also the Clericall Discipline The thirde part of the Clericall Discipline is a peculier subiection Wherein the Clearkes that are of inferior degree and Ministery doe submitte themselues to them which in order and Ministery are superior The Lorde hath taught vs this part of discipline both by his example who ordeyned his Disciples that should become the Doctours or Teachers of Gods elected throughout all the worlde by a peculier mastershippe vnto this office and by a certaine Domesticall Discipline whome the apostles imitating euery one of them also had his Disciples the which he woulde frame to exercise orderly the holy Ministery For euery more difficult function of life requireth also a peculiar perpetuall doctrine Institution and custody as we may see in the studies of phylosophy and in the military institution Which Lycurgus throughly weighing did so ordeyne the common weale of the Lacedemonians as Xenophon witnesseth that no order in the common weale shoulde be without his proper office of a master And Plato also in his Lawes and common weale requireth that nothing at all shoulde bee among the Citizens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnkept Heereupon also our Lorde when as he would haue those who are his to be so set together one with another and to cleaue together he verily putteth euery one of those that are his vnder others of whom as it were of members that are of more ample and larger spreadinge power and efficacye hee shoulde bee kept mooued and ruled The same thing hath the holye Ghoste
but he condemneth ambition as August declareth in the Sermon of the Lords words out of Mat. 11. as Erasinus hath noted Or else by these titles Master or Father in this place he meaneth them not in such senses as we commonly vse to call them but for such as are Doctors or Maisters in teaching and giuing praeceptes and so are the very wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye not called Doctors as who say Be ye not called Doctors of any doctrin of your selues and precepts of your devising nor be ye called fathers as authors originals of doctrin religioÌ„ for that only appertaineth to God Both which expositions as the text yeelds them apparantly so the moste and best of all the interpreters old and new agree vpon them Neither doth the reason that he addeth For you are all Br. meaning both by creation and regeneration vnder God our cheef Master father take away the lawfull vse of this title Mast. Father among men or the being either of Mast. in their subalternall degrees either of Father in nature in yeares or in dignity either ecclesiasticall or political Yea our brethren theirselues if they haue children can be content they call them Father and they call one another Master for all these wordes And therefore this is not so truely inferred For these names agree properly to God Christ except they mean this properly not very properly neither in this speech of God and Christ for though S paul in a fewe places speak thus distinctly God and Christ yet might we more properly vse S. Paules plainer speeches and sith Christe also is God and man to haue said God the father and Christ Neither do these titles Father master agree so properly to God the Father and to Christ. For both Christe is called more properly of the twaine the sonne than the father And God the father of whom is all fatherhood in heauen earth thogh he be properlie called God the father and our heauenlie father yet he is not properlie called father in the proper sense For when wee saie a thing is propâ—r to one we commonlie exclude the proprietie of the same from all but him But God that vouchsafeth as I haue said already to communicate higher more proper names of his than Master or Father alloweth so generallie the vse of these names Maister and Father both to good and bad nor debarreth them from any his ministers that I sée not how in anie sense that we doe vse them they can be aptlie sayd to agree properlie to â—od Christ which if it were true then our vse of these names Maister or Father were not onelie improper but plaine blasphemie As for that that is added here as a reason héereof for the greatest dignitie of an Eccl. person is a ministerie and not a Lordship is a verie improper illation on the premisses Howbeit it may be well graunted without preiudice And may as well be sayde of any ciuill as of anie Ecclesiasticall person that his greatest dignitie is a Ministerie and not a Lordship For in that he is Gods Minister it surmounteth rhe greatest worldly dignitie he can attaine vnto al were he King or Keyser neuer so great And this also is in very déede the greatest dignitie in euery Eccl. person aboue anie degree of externall dignitie which for order sake hee is promoted vnto that he is Gods Minister as S. Paule saide let a man so esteeme vs as the ministers of Christe and stewardes of the mysteries of God 1. Co. 4.1 And in this respect not the greatest prince in the world if he feare God but be â—he Preest neuer so poore or low of degree he humbly acknowledgeth this poore Minister of Gods worde and Sacramentes in his Ministration to be of farre greater dignity than is all his Ciuill power and externall Maiesty But the question is not heere so properly which is the greatest dignity of an Ecclesiastical person whether a Ministery or a Lordship meaning by Ministery the Ecclesiasticall function by Lordship eyther a Title or an estate of some externall superiour gouernment as whether these twayne may bee competible Which point though Caluine on the foresaid sentence of our Sauiour Christ Math. 20. resolue it for a Ciuill Princes or temporall Lordes part that in cases of vrgent necessity hee that hath the Lordshippe of a Village or a city may exercise the office of teaching and the same he shewed in his foresaid Epistle to the king of Polonia and on the other part Brentius on the foresaid exaÌ„ple likewise resolueth this point for him that is a Minister of the Word that he in diuerse respects also may withall hold as the possession of externall goods so an externall Lordship or principality Yet sith that the most famous Zanchius hath euen as it were the other day besides his former confession on this though not directly on neither of these points yet added in his appendix Cap. 25. Aphoris 21. His obseruations also heereupon I will onely here set downe that which he saith whereby we may see howe much more any Lordships that any of our bishops or arch-B haue are allowable and our Brethren should gladlier yeeld vnto them There are two far different questions saith Zanchius whether it bee lawfull for bishops to be princes also and for Princes to be bishops retaying their principalities And whether they which already are both B. princes besides their authority Ecclesiasticall may also haue rightes or lawes politike ouer Citizens being subiects vnto them and thereupon whether the subiects ought to obey them as princes yea or no. In my Aphorisme I spake nothing at all of the former question because it was not necessary but onely of the later But who doth not plainly see that it is made manifest by the testimonies of mee brought foorth that by what right and by what wrong they were created princes they must wholy obeye them For why shoulde not they that are subiectes to the B. of Mentz Coleine and Triers being princes of the Empire and withal Archb. obey them in things that fight nothing at all with Christian godlinesse Certesse it were the part of seditious men not to obey them But if they must obey these why must not they also that liue vnder his gouernmente obeye the bishoppe of Rome in the same thinges and for the same cause For of all these the reason is the same or all one Of the former question as I sayd bfore I disputed nothing nor yet now also in this my briefe confession haue I determined to dispute When as I know that all are not of one opinion and many thinges may be spoken on both parts That place Math. 20. Ye know that the princes of the Gentiles or of the nations doe rule ouer them the great men exercise power ouer them but ye shall not so Some interpreting it one way of the only apostles and Ministers of the word others
Which if it were perchance many of these our Learned brethen Discoursers theirselues might fail especially in this last point being not able what soeuer they perswade theÌ„selues to defend these their owne desires and to confute vs iheir Brethren whome they take in hande to confute not of any vnholesome Doctrine which they confesse that wee professe so well as they and as for those whome they shoulde rather confute indéede as the papistes the Anabaptistes the Arians the libertines the brethren of Loue and such like mainteining not wholesom doctrine it would not onely appose them but many other yea otherwise good preachers to confute them in such order as the Apostle there requireth In the famous Nicene Counsell were assembled many notable learned Bishops and Elders and yet when it came to disputation one simple ancient father who was no preacher neither did more good in confuting a sophisticall and wrangling Phylosopher euen by the plaine recitall of the onely Creede than al the the eloquent and Learned bishops were able to doe For as the Arian philosopher sayd while they striued with words he had wordes ynough for them all But when vertue came words gaue place to vertue If it be sayde this fact was not of a Pastor but of a lay Confessor as Socrates mentioneth Hist. Tripart lib. 2. cap. 3. Which notwithstanding in Sozomenus seemeth another like fact to bee done by a Preest or Elder being also a Confessor to defend the other preests his fellowes whome another philosopher insulted vpon yet euen in the next Chapter Sozomenus mentioneth a Confutation also not much vnlike betweene a pagane phisosopher and Alexander Bishop of Constantinople For when diâ—tra of the phylosophers desired to dispute before the Emperor with the bishop and he being vnexpert in such exercise of wordes c. Notwithstanding tooke vpon him the conflict by the commandement of the Emperour When all the philosophers would speak he required them to appoint out one whom they would choose and coÌ„manded the other to hold their peace and marke what should bee spoken of them twaine Whervpon one of them vndertaking the dealing of the whole disputation the blessed Alexander saith vnto the philosopher in the name of Iesus Christ I command thee that thou speake not and as soone as he had sayd the word the deed was performed For sodainly so soone as he heard the speech his mouth being closed vp hee became speechelesse This bishop was of great vertue of life and had the gift as it appeared of myracles He could not dispute and confute the gainsayer of wholesome doctrine yet could he stop their mouthes pretily wel But if our brethren had bene there if they durst not speake for feare their mouthes had beene stopt likewise yet they woulde after haue sayde of him that being vnable to confute he was altogether vnmeete for the office of a Pastor or a byshop But those that woulde say so of suche a man were meete ynough to haue their mouthes also if not by myracle yet by authority to bee stopped rather than to open them thus at randon against many good playn and simple pastors who though they haue not the gifte of GOD with any audacitye and grace of vtterance in the pulpit make a plausible sermon to the people yet in priuate admonition in sound knowlege in sincere constant profession of the trueth can teach and perswade with their example and confute more effectually by theire life though otherwise in publike action they can doe little without their booke and yet shall some of these perhaps do more good among the people than some other eloquent and famous Preacher or Disputer or Confuter shal be able to doe I graunt these high and moste excellent gifts are to be honored with duble honor but the other are not so far to be despised as to be called altogether vnmeet for the office of a pastor or bishop Howbeit I confesse if any be altogether ignorant of the knowledge of Gods worde the same is also altogether vnmeet for the office of a pastor or bishop Hereupon our brethren set down their resolution saying Wherefore if wee euer minde such a reformation as God shall thereby be glorified his Church edified we must vtterly remoue al the vnlearned pastors as men by no means to be tollerated to haue any charge ouer the Lordes flocke and also prouide that heereafter none bee receiued into that office but such as are sufficient for their knowledge ability in teaching to take so waighty a charge in hand What a great vnthankfulnesse is this to say If euer we minde sucha reformation as God shal thereby be glorified and his church edified As who shoulde say it was neuer yet hetherto in all this Reformation of the Church eyther endeuored or so much as minded And is all this that hath béene done nothing to the glorifying of God nor to the edifying of his Church or hath it so fallen out that both God hath bene glorified therby and his Church edified and yet was neuer minded with charity to our bretheren beit spoken this their censure is too too vncharitable both of her Maiest her Maiest Brothers and Fathers mindes and reformation with all their godly Counsels endeuours and all their learned bishops and preachers trauels to these especiall purposes that God might bee glorified and his Church edified and too iniurious euen to the Glorye that God hath already gotten and the edification that the Churche namely of England hath enioyed and other Chuhches that haue in part felt no small comfort and edification therby Gods name bée more and more glorified and praysed for it But nowe imagining if wee may so harden our heartes and benumbe our senses as not to féele nor acknowledge these good blessings of God that Gods glory and his Churches edification was neuer yet sette foorth among vs nor so much as minded what is the thing they woulde haue vs doe If euer we minde such a reformation as God shal thereby be glorified and his Church edified we must vtterly forsooth remoue all the vnlearned pastors as men by no meanes to bee tollerated to haue any charge ouer the Lords flocke and also prouide that heereafter none be receiued into that office but such as are sufficient for their knowledge and ability in teaching to take so waighty a charge in hand Concerning the prouision for heereafter it is very good counsell But for those that are in office already only for that they caÌ„not publikly preach and exhorte and confute though otherwise they haue neuer so muche knowledge there is no remedy but that they must euery one be remooued and that vtterly remoued and that by no meanes to be tollerated no not to haue any charge though it be not the pastorall charge no not to be a Deacon nor a Reader nor yet a Dore-keeper ouer the Lordes flock this is a hard censure Indeede nothing so harde as one of them with more eager zeale
it which might bréede daunger to tender infantes or be it but onely sprinkled with water cast vppon it it sufficeth for the action of the materiall part But howsoeuer we may conster to the best those wordes of Beza in that which though hee make it no absolute necessitie of infantes baptisme in respect of their saluatiō to depende thereon yet in reasoning for it he makes some necessitie of it yea he goeth so farre Articl 49. that baptisme cannot be reiterated that me thinkes and let other iudge thereon he cleane ouerthrowes this our Brethrens principle that none can minister sacramentes but preachers of the worde We haue sayd sayth Beza that Baptisme is the sacrament of our engrafting into Christ and his Church neyther dependeth the efficacie of baptisme on the person of the baptizer But now whosoeuer is once truely giuen to Christ although now and then he tourne out of the way yet may he neuer be cast cleane out And therefore it is inough that he was once receaued By no meanes assent we vnto them which rebaptize those that were baptized of Heretiks or of other impure ministers Neither yet do we doubt but that in the Papisticall Church the baptisme remayneth true although it be administred of ministers nothing fitte and be defiled with infinite pollutions For because it pleased the mercie of God euen within Popery to preserue the relikes of his Church so long vntill he erected it vp againe therefore would hee not that Sathan should be able vtterly therin to ouerthrow baptisme wherby all the elected are ioyned together in a societie If then this baptisme of Heretiks and Papists were so sowly polluted where not only no preaching was besides that no part of the institution of the mystery of the vse of the endes thereof were so declared that the congregation vnderstoode it and yet all this notwithstanding it was true baptisme and they were so fully baptized that it were a dangerous heresie to go about to rebaptize vs though they that did baptize vs were Idolatrous Priests and Antichristes chapleynes can it now be said that the administration of baptisme among vs whō our Breth cōfesse to be a true Church of Christ we hauing nothing for the materiall part but the only and méere element of water that Christ ordeyned with the which wee sprinkle the infant if he be not dipped into it and vsing not onely the wordes of Christes institution with the promise annexed besides prayers and thankesgiuing with a plaine and full declaration of al the institution the causes the vse the endes the effectes of this mysterie set foorth to the people assembled that they withall may in their mother tongue perceaue the whole content of all this action that if all this be not administred by such a minister as is withall a preacher and that he also preach at the administration therof and that also in the publike and ordinary place appointed and in no priuate place or else all this is but a worldly dead and beggerly element a seale without the writing and so nothing auaileable nothing better than sacrilege Durst Beza haue sayd so much of the very Papists for this sacrament Yea although a midwife or a lay mā as often times then it hapned did administer the same Or would he or would our Brethren for that default rebaptize them Or count them not baptized at all that are so extraordinarily yea and disorderly baptized Is the onely lacke of the persons lawefull vocation yea the lacke of sufficiencie in his vocation a greater pollution yea and cleane disanulling of the sacramēt more than all these corruptions of the Papistes or than the insufficiencie or vnlawfulnesse of their calling And yet theirs must bee true and verie baptisme ours is not And why so Haue we any like or worse pollution No. Haue we any such vnsufficient and vnlawfull ministerie No. What then Though it be not so vnsufficient and vnlawfull as theirs yet is it vnsufficient and vnlawefull And why Forsooth The administration of the sacramentes ought to be committed to none but vnto suche as are preachers of the woorde pag. 60. But what meane our Brethren by this worde ought An absolute necessitie Or a conuenient dutie Saint Paule prescribing the conditions of a Bishop sayth a Bishop ought to be vnreprooueable the husbande of one wife watching sober modeste harbourous apt to teach not giuen to wine no striker not giuen to filthie lucre but gentle not couetous one that can rule his owne house hauing children vnder obedience withall honestie What doth Saint Paule meane héere in all these and other properties that he saith a Bishop ought to haue such an absolute necessitie that if hee want any of these properties he is by and by no Bishop at all nor hath any lawfull function And if he minister the sacramentes they are no sacramentes Are all these properties of the substance of his office If they say though all be not yet this is to be apt or able to teach to exhort with holsome doctrine Indéede if he had no aptnes nor abilitie at all that were very hard And yet most of the Popish Bishops Priests were such their baptizing still true baptisme And shal ours be said to be no baptisme at al if the minister of absolute necessity be not such a learned preacher as can fréely and at large by his owne discourse expounde vnto the people the mysterie of the sacramentes Haue we not already heard howe Musculus auoucheth that in many reformed Churches there are many that can minister the supper of the L. few that can preach the word of the Lord And that it is not necessary that the Preacher shuld be the minister of that sacrament And is it otherwise in this sacramēt of baptisme which both hath the lesse néed of the twaine to haue a sermon preached thereat yet withall of the twaine hath a greater necessitie of receauing thereof than of the L. supper But if now as we haue séene for that sacrament that it may be ministred orderly inough by those that are no preachers yet none can orderly minister the sacraments but he that is a minister of the woorde doth not this consequence then followe of necessitie that some may be ministers of the worde that are not preachers of the woorde Which cleane ouerturneth all our Brethrens processe of this necessitie that they must néedes be Preachers But our Breth chalenge vs here for this that where we will make no necessity of Preachers to be the ministers of baptisme notwithstanding of baptisme it selfe we make a necessitie But both wayes they do vs manifest wrong For neither we denie all kinde of preaching nor all kinde of necessitie in the minister for preaching at baptisme or at the Lordes supper but only this absolute simple and ineuitable necessitie graunting a necessitie of conueniencie Neither do we vrge this absolute simple ineuitable necessitie
name of Presbyter Preest or Elder vnderstand in any place such Elders as our Brethren pretend we shall héere more afterward But Caluine alleageth Ambrose and so doth Beza and Daneus for these Elders gouerning the Ecclesiasticall Discipline and not medling with teaching of the worde Caluine hauing alleaged as we haue heard on this testimony 1. Tim. 5.17 that we might gather there was such Elders sayth Ambrose complaineth that this manner was wornâ— out of vse through the slouthfulnesse or rather the pride of the Doctors while they onely woulde excell But what is this vnto this place 1. Timothy 5.17 Vpon the which Ambrose hath only these words The Elders that rule well c. The good and faithfull dispensers or stewardes are not onely to be iudged worthy of high honor but also of earthly that they might not be made sad for want of maintenaunce but rather that they might reioyce of their faith and Doctrine For if hee bee not humbled with neede hee will become more earnest and authority will encrease in him when hee seeth him-selfe euen in the present time to enioy the fruyte of his labour Not so that hee shoulde abounde but so that hee shoulde not want And this is all that Ambrose there saith heereon Manifestly acknowledginge in this sentence but one kinde or function of Elders to bée spoken of and those to bée Dispensers of the VVorde And as for other kinde of Elders not Dispensers nor medlers vvith teachinge at all hee medleth not at all in this place with them True it is that on this first verse of the fift Chapter Rebuke not an Elder but exhort him as a Father c. Hée sayth before For the honorablenesse of age hee that is the greater in yeares is to bee prouoked to do well with gentlenesse that hee may take the admonition the more easilie For hee that is warned may bee afrayde leaste hee shoulde afterwarde be rebuked which is vnseemely for a senior For verily among all nations old age is honourable whereuppon also the synagog and afterward the church had Seniors without whose counsel nothing was done in the Church Which thing by what negligence it grewe out of vse I can-not tell except perhaps by the slouthe of the Doctors or rather by their pride while they alone woulde seeme to bee somewhat Thus sayth Ambrose but whether they had no partes at all in medling with the Worde because they laboured not altogether therein as the Doctors did or what their office was if they had any peculier office or onely so reuerenced for their age that their onely counsell was asked or whether they ioined in authority and gouernment in common with the Pastorall and teaching Elders or when they came into the Church or how they began or whether it were but onely a continuaunce or imitation of the Iewes order in the Synagogue or there were any commaundement of them eyther from the Lorde or from the Apostles or whether there were any such in the Apostles times or whether they were in euery congregation or but in some principall and greate Churches or howe long they continued in euery or any Church where they were or when they ceased or grewe out of vse whether al at once or by litle and little none of all these thinges which were very materiall to our consideration of them wee can learne on these wordes of Ambrose But it séemeth sith they were gone so long before S. Abrose time that he confesseth he did not knowe howe they were cleane worne out of vse Whether it were likely or no that they were thought conuenient to remayne it is apparaunt they were not counted so necessary as were the offices of Bishops of Pastors and Teachers and of Deacons For if they had so estéemed of them they would haue continued in the Church as well as the other at leaste wise in some places neither negligence nor slouth nor pride eyther of Doctors or of any other nor of all the Church coulde haue euer so cleane and that so long time before S. Ambrose and so many hundred yeres since haue abolished them But if this yet satisfie not our Brethren for Ambroses Iudgement vpon these other Elders that were not Labourers in the Worde and Doctrine because hée sayth they were such Gouernours as that nothing was done in the Church without them Albeit that also may be lmitted in the vnderstanding of such consent or assistaunce as wherein the Deacons were euer ready at hande atttendaunt on the Bishoppes and Pastors yet why might it not then if wée will not vnderstande it neither of those temporary ciuill officers that were at that time as Magistrates among them such as Brentius Gualter Snecanus and other doe say that then they had bee well ynough vnderstoode euen for suche Elders who though they were not the Bishop or the Especiall Doctours that our Brethren distinguish from Pastors which Doctors laboured moste in the Worde and Doctrine though they ioyned exhortation and application to ther Doctrine as did the Pastors yet these other not so much labouring in that manner sithe there was nothing doone in the Church without them except our Brethren will count teaching nothing it argueth if they dealt more or lesse in all thinges that were to be done in the Church that they were not cleane excluded from all teaching But whatsoeuer office those Elders had that Saint Ambrose saith was growne out of vse it is plaine impossible that he beeing him-selfe an Arch-bishop and approuing so farre foorth as we haue heard the superior separate authoritie of euery Bishop one in a City and reckoning them to succeede in the Apostles places shoulde withall conceiue that they had euer any such office of ioint-authority in all thinges yea in excommunication with the Bishop as our Brethren ascribe vnto them but the contrary thereof we shall see after God willing further in the practise of S. Ambrose him-selfe In the meane time because this Testimonie out of Ambrose doth not yet sufficiently describe vnto vs what kinne officers these were for if by the slouth or by the Pride of the Doctors these Elders decayed then be like they had some kinde of teaching yet leaâ—â—e our Brethren hauing no better testimony than these vncertaine wordes of Ambrose shoulde vnder pretence of reuiuing these olde Elders deade and buried long agoe obtrude vnto vs some newe yong Elders missebegotten and fathered in these olde Elders names let vs nowe sée further what other Elder Fathers for these Elder Gouernours that medle not with teaching and yet ioyne in common Gouernment with the Pastors our Brethren alleage also besides Saint Ambrose Beza that sayde in his confession of the christian faith Cap. 5. de eccl artic 32. But that the Elders were chosen by suffrages or at least by the approouing of the whole company as it openly ynough appeareth out of Ambrose complaining that certaine men transferred this righte vnto themselues addeth héereunto and out of
This also haue we shewed euen by Caluine that it necessarilie inferreth no such Colledge but may be well vnderstood for the office or function of the Presbyterie Priesthood or Eldership But Danaeus so calleth it Because saith he it coÌ„sisteth chieflie of those persons to wit Presbyters Priests or Elders that is they that are in the Church called Presbyters Priestes or Elders For it may also consist of Deacons if the Church so think it good or if the number of Presbyters in that place be small Héere againe Danaeus casâ—eth to our Brethren a fresh bone to gnawe vpon For if none of these offices in this Tetrarchie that our Br. would erect may be ioyned together in one person how shall it be lawfull for a Church to haue the Deacons to be the gouerning Elders yea the whole Consistorie of these gouerning Elders if they so thinke good to consist of Deacons And why not then the same to be Teachers and Pastors And so all to be resolued into one if they shall thinke it good at least if the Church shall think it good as our Church dooth there is no necessitie of these gouerning and not teaching Elders We say therefore saith Danaeus that vnto this Senate Ecclesiasticall or Colledge of the Presbyterie the moderation the administration the adiudging and the exercise of this power of the keyes doth apperteine and of consequence this power ought to be exercised by the Pastors Presbyters Priests or Elders of the Church as by men aduanced therevnto of God by the consent and suffrage of the people that is of his Church c. The administration and dispensation therefore of this power of it selfe in coÌ„sideratioÌ„ of the exercise therof perteineth not to euerie one of the people but to the Presbyterie that is to the Pastors and Priestes or Elders of the Church howbeit the right authoritie thereof perteineth to the whole Church because that that is done by them is done by the whole Church This is Danaeus iudgemeÌ„t for this power Which being thus set down in coÌ„ming to the proues héerof that better to sée what kinde of Presbyters or Priests all this while he meaneth he procéedeth saying But by these reasons is our sentence prooued First vnto them that is to the Pastors and Presbyters Priests or Elders perteineth the Churches regiment as to the publike Aduocates and Proctors of the Church Therefore they are euerie where called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gouernours or Guides in the Epistle to the Hebrues chap. 13. chap. 1 vers 24. They are first saluted of Paule to the Philippians Paule directeth to them the Epistle that hee writeth to the whole Church And Paule layeth downe the almes among them 1. Tit. 1. Therefore to them the care the medling and the administration of the right and matters of the Church dooth apperteine But this power and the medling and exercise thereof is a part of the Eccl. regiment therefore the same also perteineth to them This Argument grounded on these 4. testimonies dooth not onely admit well inough that these Presbyters Priestes or Elders may be also Ministers of the word but each one of theÌ„ expreslie prooueth that such they were As first that which is héere cited Hebr. 13. Remember saith the Apostle your Gouernors or Guides which haue declared vnto you the worde of God Héere are no other Gouernors or Guides named than such as are the Teachers of the word And what letteth but that after also vsing the same terme in his salutations Salute all your Guides and Gouernors he meaneth still such Guides and Gouernours as in the 7. verse before hée bad them obey that is the Teachers of the word As for those that S. Paule saluteth first in his Epistle to the Philippians he plainlie calleth them Bishops And what Caluine vnderstandeth by the name of Bishops to wit the Ministers of the word we haue heard sufficientlie alreadie And to take our Brethrens owne confession in this their learned discourse pag. 23. 24. where treating of Pastors to be al one with Bishops they say The same thing is to be obserued in the name of Bishops vsed by S. Paule Philip. 1.1 where he and Timothie send salutations vnto the Bishops and Deacons of the Churche which was in the Citie of Philippi which Bishops were the Elders or Pastors So that by our Brethrens owne testimonie this prooueth nothing for anie not Pastorall Elders As for the next testimonie 1. Tim. 1. mencioneth no Elders or any Eccl. Gouernors that were not Teachers Timothie himself to whome he wrote the Ep. was a teaching Gouernor And all the other were Teachers good or bad that there he speaketh of As I besought thee saith S. Paule to abide stil in Ephesus when I departed into Macedonia so doo that thou maist command some that they teach none other doctrine And ver 7. They would be Doctors of the Law yet vnderstand not what they speake So that whatsoeuer these were yet they took not vpoÌ„ theÌ„ anie eccl gouernment without teaching nor anie other there mencioned except peraduenture Hymenaeus and Alexander whom S. Paul excommunicated did take vpon them to be eccl Gouernors and not Teachers But were they Teachers or no it appeareth they were blasphemers The Elders that S. Paule mencioneth Tit. 1. what they were our Br. also in this their learned disc pag. 24 doo say Likewise vnto Titus 1.5 he calleth them Elders and immediatelie after describing the qualities of such as were meete to be ordeined Elders he calleth them Bishops c. And againe pag. 35 Hee requireth that he be such a one as holdeth fast the faithful word according to doctrine and that he also may be able to exhort with wholsome doctrine improoue them that gain say it Here our Br. applie these testimonies to Bishops Pastors And Daneus bringeth them in to prooue the Elders of the Consistorie How can we reconcile our Br. and Daneus but that the Elders of the Consistorie muâ—t be al pastorall Elders at the least and Teachers of the word But our Br. require a Consistorie of eccl Gouernors that are not Teachers and therfore all these testimonies doo cleane confute theÌ„ But let Danaeus procéed For why are they called the Bishops of the Church why the Prelates or those that are preferred but that we should vnderstande that the gouernment of the Church perteineth to them and is of them to be administred Act. 20. ver 18. And therefore they â—heir selues not euerie one of the people are called together if the Church bee to bee warned of anie matter or if anie thing be to be deliberated vpon in the Church they by reason of their office come together and deliberate as it appeareth Act. 20. ver 17. and 21. ver 18 15. ver 22. to them also it is to be deferred if anie thing be to be done or to be treated vpon in the
which before they had receaued â—s wée haue heard Caluines prescription Epist. 373. and so continued still in the office or ministery thus repurged And therefore since the masse was taken away and all â—he other corruptions of the Ministerie that were vsed in the popish priesthood an other Ministration appointed as is sette downe in our booke of publike prayer by the godly lawes of the realme and Church of England established which was done so soone as conueniently it could be done forthwith after her Maiesties moste happy entrance into this kingdome this is not truly sayd that the popish priesthood being the greatest blasphemie that euer was was alowed for a lawfull Ministerie vntill by the godly meaning of the sayd parliament Anno. 13. some brande-marke of shame was sette vppon it As though the sacrificing Priesthoode had continued with allowance therof for thirteene yere together of the Queenes Maiesties raigne which was as long a time as before they mencioned for the inforcing of the ministers to studie Yea by this rule it continueth still though disallowed or rather as they say but noted onely with a brand-marke of shame set vpon it So that this is not the taking of it awaye but the continuing of it with more shame to the parliament and to all the states of the Realmâ— that haue marked it with a brand-marke of shame and yet shame not to continue it though we disallow it And this withall is but a shamefull and vnreuerent terme that here they vse in calling eyther the statute or the booke of articles agreed vppon by all the clergie of the Churche of England and approued in the high courte of parliament by al the states of the realme and by the statute commaunded to be read a brand-marke of shame But our brethren to mittigate the matter say the parliament had a godly meaning in making that statute for Priestes that had bin made in the tyme of Popery to professe their consent to the true doctrine agreed vpon in the booke of articles by their publike reading of the same booke in their benefices Yea verily the parliament had therein a very godly meaning and it was also as godly an act â—s meaning of the parliament But saye they how pitifullye that authority was abused which by the same statute was committed to the Bishops in allowing of Priestes that came to doe their pennance by negligence of the Bishops and bribery of their officers the country cryeth out of it and the state of the Church is little amended by it There is no such crying out in the country as are these outcries of our brethren If it be but little amended yet little is somewhat But if it bee not greate that is not to be unputed to the good lawe but to the euill and indirect accidents For it was not pitifull that that authority was committed to the Bishops in allowing of Priestes that came not as our brethren here say to doe their pennance or to haue a brand-marke of shame set vpon them but the statute it selfe more reuerently and rightly setteth downe the cause and order of their act saying That the Churches of the Queenes Maiesties dominions maye bee serued with Pastors of sound religion be it enacted by the authority of this present Parliament that euerye person vnder the degree of a Byshop which doth or shall pretende to be a priest or Minister of gods holy worde and Sacramentes by reason of anye other fourme of institution consecration or ordeyning than the forme set foorth by Parliament in the tyme of the late King of most worthye memorye King Edwarde the sixte or now vsed in the raigne of our moste gratious Soueraigne Ladye before the feaste of the Natiuitie nexte following shall in the presence of the Bishop or gardian of the spiritualties of some one diocoese where he hath or shall haue ecclesiasticall liuing declare his assent and subscribe to all the articles of religion which onely concerne the confession of the true Christian Faith and the doctrine of the SacrameÌ„ts comprised in a booke imprinted intituled Articles wherupoÌ„ it was agreed by the Archbish. Bish. of both prouinces the whole Clergy in the Conuocation holden at London in the yeare of our lorâ— God 1562. According to the computation of the Church of england for the auoyding of the diuersities of opinions and for the establishing of consent touching true Religion put forth by the Queenes Authoritye And shall bring from suche B. or gardian of Spiritualties in wryting vnder his Seale authentike and testimoniall of such assent subscription openly on some Sonday in the time of publike seruice afore noone in euery church wher by reasoÌ„ of any Ecc liuing he ought to atteÌ„d reade both the said Testimoniall the said articles vpon paine that euery such persoÌ„ which shal not before the said feast do as is aboue appointed shall be ipso facto depriued al his Eccl. promotions shal be voyd as if he then were naturally dead These are the very words of the statute Wherein what could they better haue prouided than whatsoeuer they should ordeyne for the bringing of those persons to the more sure confession and consent of sound Religion firste to come before the Bishoppe or the Gardian of the â—pirituall iurisdiction in the Bishops vacancie in some one Diocoese where hee had any ecclesiasticall promotion or liuing and there before him declare his consent and also subscribe to all the articles of religion which onelye concerne the confession of the true Christian Faith c. Before whom should he haue done this if he should doe it authentically than before the Bishop or the bishops gardian being the publike officers that haue competent authority ouer him in those matters which withall confuteth our brethrens equall authority of all Pastors If the bishops were negligent or the officers take bribes this was the bishops the officers fault not any default in the lawes Wise men should not doe like WilliaÌ„ Summer strike one for another But if the bishops negligence and the bribery of the officers be so great that the countrye cryeth out of it and the state of the Church is little amended it is then so much the easier to be knowne who are the offenders that so pitifâ—lly abused this godly meaning of the statute that authority committed to them and not they to be thus disorderly cried out vpon and that in this vncharitable maner by inuectiue libelles vnder the tytle of learned discourses to be thus discoursed vpon with taunts slaunders defamed to all the worlde so much as lyes in them If the matter be little amended this is not to amend it more but to make it worse for this is naught worth but to norishe malice suspitioÌ„ sclaunder yet the fault not knowne much lesse ameÌ„ded Let the negligence briberies with true desire of reformation as the title of this learned discourse pretendeth
followeth how can our brethren excuse them selues that they be not in danger of this Act if they haue beneâ—ices or haue they not done and doe cleane contrary to this their learned discourse in agreeing to the statute that they might holde their liuings if they haue not lost them againe by setting out this their learned discourse and by their maintenance of these opinions and assertions that are so direct against the statutes marke the wordes of the act and as they call it the godly meaning of the parliament And that if any person ecclesiasticall or which shall haue ecclesiasticall liuing shall aduisedly mainteyne or affirme any doctrine directly coÌ„trary or repugnant to any of the sayd articles and being conuented before the Bishop of the diocoese or the ordinarie or before the Queenes highnesse commissioners in causes ecclesiasticall shall persist therein or not reuoke his errour or after such reuocatioÌ„ eftsoones affirme such vntrue doctrine such mainteyning or affirming and persisting or suche eftsoones affirming shal be iust cause to depriue such persons of his ecclesiasticall promotions And it shal be lawfull for the Bishop of the diocoese or the ordinary or the said commissioners to depriue such persoÌ„ so persisting or lawfully conuicted of such eftsoones affirming vpoÌ„ such sentence of depriuation pronounced he shal be indeed depriued Now if we shall withal consider how our brethren haue aduisedlie that is to say of deliberate and aduised purpose directly in this their learned discourse pag. 135 challenged the doctrine of the sayd booke of Articles saying As was practised in the conuocation of the foresaid parliament vnto diuers Godly and learned preachers that offred to speake against diuers grosse and palpable errours that had escaped the Bishops decrees as for the distinction of Canonicall and apocriphall bookes for explication of the clause in the article of predestination where it is sayde the elect may fall from grace and such like matters how truly this is spken of that conuocation and howe trulye also they haue in these wordes burdened both the Bishops and the articles of no lesse than grosse and palpable errours and that in principall pointes of doctrine I reserue that till I come to the proper place where it is to be answered But howe haue not our brethren aduisedly affirmed and if they will stand to it maintayned doctrine directlye contrarye and repugnant to some of the the Articles of the sayde booke For to affirme and maintaine that that which is good doctrine is a grosse and palpable errour what is that but to affirme and maintaine the doctrine that is directly contrary and repugnant thereto and what remayneth But that if the Bishops will not pitifully abuse that authority of the statute that was committed vnto them they or the ordinarye or the Queenes Maiesties highe commissioners in Ecclesiasticall causes ought to conuent these oure learned discoursing Bretheren before them if they had anye names that they might knowe them and if any of them shall persist and not reuoke his errour c that this shal be iust cause to depriue such person of his Ecclesiasticall promotions And besides these Articles aforesaid that they challenge for grosse palpable errours how do they not also impugne the 34.35 36. articles of the said booke Yea diuerse of theÌ„ haue beene also conueÌ„ted before the Bishop the Ordinary or the Commissioners aforesayd and haue persisted in the contrarye to those articles and these our learned discoursing bretheren haue gone further to put their contradictions foorth to the worlde in print The wordes of the 34. article which they inpugne are these Who soeuer throughe his priuate Iudgement willingly and purposelye doth openlye breake the traditions of the Church which bee not repugnaâ—t to the worde of God and be ordeyned and approued by common authoritye oughte to be rebuked openly that other maye feare to doe the lyke as hee that offendeth against the common order of the Church and hurteth the authoritye of the Magistrate and woundeth the consciences of the weake bretheren If our Brethren would agrée vnto this article there should not be such troubles as there are amongst vs. The 35. article is of Homilies The second booke of homilies the seuerall titles wherof we haue ioyned vnder this article doth conteyne a godly and wholesom doctrine necessary for these times as doth the former boke of homilies which were set forth in the time of K. Edward the 6. therfore we iudge them to be read in churches by the ministers diligently distinctly that they may be vnderstood of the people Our brethren say pa. 49. that a prescript forme of reading of praiers of homelies such like when they are alleaged to maintain the ignorance of vnskilful pastors as though that were the vse they are alleaged for are but the instrumeÌ„ts of folish Idoll shepherds which haue a certaine preteÌ„ce of Pastorall office but in effect are altogether vnmeete for the same The 36. article is for ConsecratioÌ„ of B. ministers The booke of consecration of Archbishops B. ordering of priestes deacons lately set foorth in the time of Edward the 6. confirmed at the same time by authority of parliament doth conteyn al things necessary to such consecration ordering neither hath it any thing that of it selfe is superstitious or vngodly therefore whosoeuer are consecrated or ordered according to the rites of that boke since the secoÌ„d yere of the aforenamed king Edward vnto this time or hereafter shal be consecrated or ordered according to the same rires we decree all such to bee rightly orderly and lawfully consecrated and ordered And is not now the greatest part of this our brethrens learned discourse for the consecrating ordering or ordeyning of Archbishops B. Priestes or Elders and deacons directly contrary and repugnant to the doctrine and decree of this article and what followeth hereupon but that eyther our brethren must renounce this their learned discourse or must denie the authority and godly meaning of this act Anno. 13 which here they haue approued or else if the B. and other offâ—cers shall not pitifully abuse that authority which by the same statute is committed to them they must by the godly meaning and wordes of this act pronounce them to bee iustly depriued yea theirselues haue pronounced sentence against themselues But this and all other inconueniences before rehearsed shoulde vtterly bee auoided if wee might once establish the lawfull election of Pastors according to the woorde of God It were also greatlye to bee wished that it might bee brought to passe that in euery congregation there shoulde bee two Pastors at the leaste both bicause the charge is greate and also for supplying the lacke of the one if the other were sicke or absent vppon necessitye or anye such lyke case Which thing were both agreeable to the example of the Apostolike church and also verye profitable for the congregation Wee doe not
at Cabellinum especially in the Counsell that he held at Mentz where the Counsell craueth his ayde and confirmation of such Articles as they had agréed vpon so that he iudge them worthy to be confirmed beséeching him to cause that to be amended that is found to be worthy of amendment Which Counsell also giueth God thanks that he had giuen vnto his Church a Gouernour godly and deuout in his seruice who in his time opening the fountaine of godly wisedome doth continually feede the sheepe of Christ with holy foode instructeth them with diuine knowledge c. And in his Edicts set out not only to the Layty but to the Cleargy he writeth thus Charles by the grace of God King and Gouernour of the Kingdome of Fraunce c. Wherefore I thought good to moue you O yee Pastors of Christes Churches ye leaders of his flocke and cleere lights of the world that ye would trauaile with vigilant care and diligent admonition to guide Gods people through the Pastures of eternall life c. Therefore they are with earnest zeale to be admonished and exhorted yea to be compelled to keepe themselues in a sure faith reasonable continuance within and vnder the rules of the Fathers In the which worke and trauell wit ye right well that our industrie shall workâ— with you For the which cause we haue also addressed vnto you our messengers which by our authoritie shall with you amend and correct those things that are to be amended and therefore we haue also added such Canonicall constitutions as to vs were thought to be most necessarie Let none iudge this to be presumption that we take vpon vs to amend that which is amisse to cut off that which is superfluous For we reade in the bookes of the Kings how the holy King Iosias trauelled in going about the circuits of his Kingdome correcting and admonishing his people to reduce the whole Kingdome vnto the true religion and seruice of God I speake not this to make my selfe equall to him in holinesse but bycause we ought alwayes to follow the examples of the holy Kings and so much as we can we are bound of necessitie to bring the people to follow a vertuous life to the prayse and glory of our Lord Iesus Christ. And so he entreth into his rules exhortatioÌ„s to the B. and Priests how they should guide their Diocesses and Churches both by reading and preaching and the Bishops to sende foorth the Priests to preach It belongeth saith he vnto your office O ye Pastors guides of Gods churches to sende foorth through out your Dioceses Priests to preach vnto the people and to see that they preach rightly and honestly that ye do not suffer new things that are not canonicall but forged of their owne minde not according to the holy scriptures to be preached vnto the people yea you your own selues preach the things that are true and honest and that lead vnto euerlasting life And instruct ye other that they doe the same c. Yea Alcuinus in his preface of his treatise on the trinitie which he being his Chaplaine dedicated vnto this French king being then also made Emperour maketh the Prince to haue so farre authoritie aboue all other ciuill persons in Ecclesiast matters that he calleth him also a Preacher and sayth that he hath as it were a priestly office in these thinges And least sayth he I should seeme not to helpe and further your preaching of the faith I haue directed and dedicated vnto you this booke thinking no gift so conuenient and worthy to be presented vnto you seeing that all knowe this most plainely that the Prince of the people ought of necessitie to know all things and to preach the things that please God Neither doth it pertaine to any man to know better or mo things than it doth to an Emperour whose doctrin ought to profite all the subiects c. All the faithfull haue great cause to reioyce of your godlines seeing that you haue a Priestly power as it is meete so to be in the preaching of Gods worde a perfect knowledge in the Catholike faith and a most holy deuotion to mens saluation This authoritie and interest euen in the chiefest Eccl. matters doth that famous Alcuinus a countriman of our owne acknowledge vnto the Christian Prince And the like doth this Emperours sonne Lewes take vppon him and it was yéelded vnto him both in the Councell that he called at Aquisgraue in Germanie and afterwarde in Italy at Ticinum where hee giuing in charge to the Bishops and Councel to consult among other matters concerning the conuersation of the Bishops the Priestes and other Eccl. persons of their doctrine and preaching to the people of writing out of bookes c. He concludeth I am very much desirous to knowe and couet to reforme them according to Gods will and your holy aduise in such sort that neither I bee founde reproueable in the sight of God neither you nor the people incurre the wrathfull indignation of God for these things How this may be searched found out brought to perfection that I committe to be treated on by you and so to be declared vnto me The lesser matters which in generall touch all but that touch some in speciall and neede reformation I will that yee make enquirie also of them and make relation thereof vnto me Whereby we sée that these Princeâ— had the chiefe authoritie in those Councelles and both made Ecclesiasticall lawes them selues with the Bishops aduise and counsell and also all the Bishops decrées and determinations depended on the Princes ratifying This then was the order and not that onely which our Brethren here say we read to be obserued by the Christian Kings of France And euen as much do we read to be obserued by the Christian kings of Spayne by whose authoritie the first second third Councell at Brachara were called and many pointes for doctrine and discipline disposed After whom Richaredus commaunded a Councel to be assembled and holden at Toledo where the king sitting among the Bishops deâ—lareth vnto them how he called them together that he might by the common consultation in the Synode repayre and make a newe forme of Eccl. discipline which had bin long time hindred by Arianisme The which impedimeÌ„t sayth he it hath pleased God to put away by my meanes whereupon he exhorteth them to giue God thankes for his so doing and admonisheth them before they enter into the consultation to fast and pray to God that he would vouchsafe to open vnto them a true order of discipline And so after a thrée dayes fast appointed vnto them the Synode beginning to enter into consultation the king commeth in with his Queene and nobles and sitteth amongest them and causeth the confession of his faith which he had written and subscribed with his and the Quéenes hands to be publikely reade before them
God except hee haue inwardlie to GOD a right Fayth And verilie hee that will not learne these thinges neyther shall haue his part of rest with the Christians after his death neyther shall heere aliue bee admitted to receiue the Communion neyther shall hee bee counted worthye to beare the name of a Christian man neyther shall hee vndertake for any other at the Font nor at the Bishops hande except hee learne these thinges and shall knowe them well We also admonish them that eche one of them studiouslie auoyde deadlie crimes and wicked deedes And if peraduenture they haue offended through the instigation of the deuil that by instruction of the preeste they amend it Moreouer wee admonish euery one to flee filthie whoredome and the vnlawful vse of the flesh and violating of the couenaunt of wedlock so long as they liue Moreouer we teache them that the feare of God be always throughly setled in the mindes of them all that day and night they feare the punishments due to wicked deeds and dread the day of iudgement and abhorre hell And suppose euen their ending day approcheth As for the Bishops they shall be the Bedels of God and the interpreters of Gods Lawe and they must openly teache the benefites of diuine matters and to set foorth them-selues to bee examples of liuing for others to followe whosoeuer will giue eare to them For hee is but an euill keeper which with his voice at least if he can do no more shall not defende the flock committed vnto him against him that commeth to spoile it But none is so euill as the Deuill him-selfe which alwayes laboureth in this one point howe hee may moste destroy mens soules Wherefore it behooueth the pastors to bee watchfull and to giue warning that by their aduertisementes the people may haue knowledge thereof The pastors wee call the Bishops and the preestes whose partes are with erudition and Doctrine to watche and defend the Lordes flock that the furious and wilde Wolfe doe not foorthwith teare nor byte the flocke of God And if there bee any that will not listen vnto the commaundements of God hee hath to reckon for that with God himselfe The name of God for euer bee glorified and loue him and praise him and honor him through out all worldes Thus did this Dane King heere in England euen at that blinde time take vpon him as it were like a Bishop or preacher him-selfe to set forth these Lawes and decrees of Ecclesiasticall matters After which hee procéedeth to those that hee calleth his worldly lawes And yet euen among them also hee inserteth some Ecclesiasticall lawes as the 3.5.36.37.38.39.40.44.46 Besides causes of Matrimonie and fornication And in the ende of all his Lawes of both sortes Ecclesiasticall and temporall hee concludeth all with a religious and diuinlike charge commaunding moste streightly in Gods name all his subiectes to conuert them selues whole to God and to â—eare their pastors and the pastors to teach and preach the worde of God vnto his people This authoritie and intermedling in the making of Ecclesiasticall Lawes both aswell for the Clergy as for the temporaltie had the Kinges in this lande before the conquest What they haue had since diuerse other haue set foorth more largely and I craue pardon that I haue beene so large in the collecting and setting downe of these But I haue doone it to this ende that we might more fully perceiue this point that the Princes did not onely make ciuill Lawes for Ecclesiasticall causes or for matters that by the Clergy onely were decreed that they should be obserued in their Dominions and appoynted bodily or pecuniarie punishmentes for offending the same of which sort I graunt many of these Lawes are that we haue collected but also that they them-selues with the aduice of their Clergie made Eccl. Lawes and that mere Ecclesiasticall or altogether pertaining to Church persons or to Church matters yea to matters of religion and Doctrine Neyther diminished it their authoritie anie whit that they did none of all these thinges without the aduise and determination of their Clergie for alwaies the Clergy so conditionally determined the same before if it were a matter but of order or ceremonie and not of Doctrine which is inflexible neyther dependeth vpon man eyther of the Prince or of them that the supreme authoritie lay still in the Prince so to conclude the finall determination that the Princes sentence doe knit vp all the matter and made that order or ceremonie to haue the life or force of a decree Lawe or constitution among them And other supreme authoritie than this with the consultation deliberating aduising and determining what Ecclesiasticall matter of order or ceremonie her Learned Clergy thinke moste méete for â—ur time and state to bee moste agreeable to order comelinesse and aedification to giue her royall assent to the confirmation and establishment of the same that it may haue the full force and nature of a decree Lawe or constitution Ecclesiasticall her Maiestie otherwise neuer tooke vpon her nor claymeth or desireth to haue nor the Statute giueth nor wee acknoweledge And if our Brethren woulde graunt thus much as I hope vpon better aduisement they will not deny it wée shoulde néede no controuersy in this matter and all these examples that wee are nowe driuen to bring foorth to satisfie them wee and they shall more cheerefully turne against the Papistes that are the professed enemies of her Maiestie and of our Brethren and of vs. But it will perhaps be sayde that for Princes to subscribe to the determination of Preestes as they call them is no supremacie but a subiection Wee aunswere it is no subiection vnto men but to God and his worde to doe nothing in these matters but by the faythfull aduise of them that knowe his will and are bounde to teache it vnto all men no more than it is to bee counted a subiection for a Prince in Ciuill affayres to followe the aduice of wise and faythfull Counsellers Wee haue shewed before in the examples of diuerse Emperours and Kinges how Princes subscribed to their clergies determinations in such sort as they beeing humblie requested thereunto had in ceremoniall matters their free choyse and might haue dashed all or in subscribing thereto they ratified the same and made it authenticall But if Princes were so to subscribe to the determination of Preestes â—s wee may well without errour or superstition call them that the Princes their selues had no kinde of determination in any Ecclesiasticall causes neyther aboue the preestes nor yet at all with them then indéede it were no supremacie but a subiection And what else doe our Brethren heere giue to Princes neither doe they heere deny but in playne wordes confesse that it is a subiection and so not a supremacie saue that they coulour it ouer with this faire shadowe Wee aunswere it is no subiection vnto men but vnto God
vpon particuler rules A Confisto of Ecclesi Seniors not necessarie but Magistrates necessarie Whereon the churches gouer depends The conclusion of our breth argumeÌ„t against the â—irste treatie of the Prince The dependance of the churches gouernmeÌ„t No oppositioÌ„ between Gods ordinance and the Princes authoritie No oppositioÌ„ between the churches the Princes authoritie The Churches authoritie VVhom they meane by the name of the churche The aduersaryes dealing vnder â—he name of the churche Our bretheren here giue no more to the Prince then do the aduersaries The Prince spoiled of all authority in all Eccl. matters The healpe that the churche receaueth of the Princâ— What authoritie the Churche receiueth immediatly of God what mediatly of man What authoritie the Prince receiueth immediatlie of God and mediatlie of man Our Breth confirming the aduersaries and the Anabaptists in all these examples The learned Dis. Pag. 10. Doctors Bridges Our Breth to bold resolution of these foure Tetrarches A doubtfull and confused distribution The Apostles distribution The Doctor hath the cheefest place The learned Dis. Pag. 10. and 11. Ephes. 4.13 1. Cor. 12.27 Bridges What effectâ— may insue of this Tetrarchie The Tetrarchie What necessitie of these effects These effectes without this Tetrarchie The learned Dis. Pag. 11. Bridges The L. D Pag. 11. Bridges Mans wisedom wit The L. D Pag. 11. Bridges The L. D Pag. 11. Bridges The L. D Pag. 11. Bridges Doctors The learned Dis. pag. 11. and 12. Ephes. 2.20 Bridges Our Breth disordered speeches of our disordered state Disordered alledging our allegaâ—ions Chrisâ—es inâ—â—â—tution The Fath. sclaundred Ephes. 2.20 S. Paules wordes wrested The auncient Fathers sclandered Peruerting the Churches policie The learned Dis. Pag. 12. Good intentes Bridges Good Intentes The learned Dis. P. 12.13 2. Thes. 2.12 Bridges An vneuen diuision of Doctrine discipline Vnhappie successe This successe hath not folowed in euery part of the Church Too sharpe a conclusion 2. Ephe. 2. The Church not tied to all the offices instituted of God Change of Gods ordinance Our Brethrens sclander of vs confuted by their owne testimonie Our Breth too peremptorie censure Reformation minded The learned Dis. Pag. 13. Bridges The reformation of our Church No new Ministerie to be set vp The learned Dis. P. 13.14 Our Breth Methode Bridges How the head and partes of the mysticall and naturall body are linked Ioh. 15.5 New ministerie The churches offices not so linked as the partes of the body The order that our bretheren promise to obserue The matter more to be respected then the meâ—hode The Meth. of the Learned Dis. A Method not to be controlled would be plaine and orderly set downe Fault found with disagreement in matter The learded Dis. Pag. 15. Pro. 29 1â— The office of teaching Bridges The office of teaching in respect of regiment is not the chiefest in the Church The L. D Pag. 15. Bridges Our bretherens contradictions in methode and matter about Doct The English Chuâ—ch in Geneua concerning Doctors The differences betweene our brethren and the Eng Church in Geneua coÌ„cerning Doctors Doctors office The learned Dis. Pag. 15. The office of a Doctor Bridges The name of Doctor The office of Teaching Pastours Doctours not distinguished in teaching The learned Dis. Pag. 15. 16. Bridges Doctours not necessary in euery Congregation The learned Dis. Pag. 16. Bridges The Doctors office Our brethereÌ„â— positioÌ„s of the Doct The learned Dis. Pag. 16. and 17. Ephes. 4.11 The institâ—tion of Doctors Dâ—fference in the ordinaunces of God free gifts of Christ some perpetual some temporall The auntieÌ„t fathers and late writers interpretation of 1. Câ—r 12. for Doctors Pastors Chrysost in 1 Corinth 12. Pag. 21. Theodoretus in 1. Cor. 12. Musculus in 1. Cor. 12. Musculus in Loc. com de minist verbii Caluinus iâ— 1. Cor. 1â— Hieroni. in Ephes. 4. Bullingerus in Ephâ—s The learned Dis. Pag. 17. Rom. 12.7 Râ—m 12.8 Bridges The action of teaching distinguished from exhorting inferreth no necessity of distinct offices in Teacher Exhortâ—r Iunius translation The signification of the worde Pastor The late writers on Doct. exhorting Wisedome knowledge faith languages interpretation c. were distinct gifts but not distinct offices in distinct persoÌ„s The iudgement of the late writers concerning the office of Doctors Magdeburg Centur. 1. li. 2. cap. 7. pag. 509. lin 12. Caluinus in Rom. 12. Doctors A Doctor is not debarred from exhorting Petr. Mart. in Rom. 12. Doctors exhorting Exampleâ— of the Doctors teaching with consolation Gualterus 〈◊〉 Rom. 12. Hemingius in Rom. 12. Bullingerus in Rom. 12. Oleuianus in Rom. 12. Doct. Exhorting Beza in Rom. 12. Dissent froÌ„ Beza Cap. 8.39 The Doct. applyed their interpâ—etations 1. Cor. 14.5 Edification Doctors may be Pastors as well as Pastors DD. The modestie of Caluin and Bezaes supposall No example of any one Doctoâ— restrained fâ—om applying in all the olde new Testament Caluiâ—â— Beza in 1. Cor. â—4 ver 3. Musculus in â— Cor. 14. Doctors Prophets Bullinger in 1. Cor. 14. Aâ—etius in 1. Cor. 14. Gualâ—er in 1. Cor. 14. ExhortatioÌ„ ConsolatioÌ„ Application Zuinglius Pet. Martyr Petr. Mart. in 1. Cor. 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus iâ— his Commentarie oâ— 1 Cor. 14. Examples of Doctors Ambros. Chrysost. Gualâ—eruâ— in 1. Cor. 14. Gualterus in 1. Cor. 14. Pag. 15. Gualoerue in 1. Cor. 14.24 The learned Dis. Pag. 17. Act. 11.26 Acts. 18.28 Bridges Our Breth examples of Doctors Caluinus in Act. 13.1 The Doct. mentioned Act. 13. were exhorters Doctors Gualterus in Act. 13.1 These Doctors were appliers of their doctrine Beza in Act. 13.2 The Geneua note Bullingerus in Act. 13.2 The example of Doctor Barnabas Doctor Barnabas Vatablus Barnabas his name His application His exhortation Bullingerus in Act. 11. Caluinus in Act. 11. Marlorate Caluinus Marlorate Bullingeâ— Doctor Paule Caluinus Marlorate The example of Doctor Paule Caluinus in Act. 9. The manneâ— of a Bishops and a Doctors teaching Guaâ—terus in Act. 9. A Dâ—ctâ—â—â— expliâ—ation of doctrine though simple and fuâ—l sufficeâ—h not The Geneua note Caluine Marlorâ—te Caluinâ— Paule in his Doctorship changed not his manner of teaching Gualter This place Act. 13. wrested for any other Doctors theÌ„ for such Doctors as are examples to Pastors S. Paules teaching stil after the same maÌ„ner Caluine Paule and Barnabas not made heere suche Doctors as our Brethr. imagine The Doctors reading the Lectures of the Lawe the Prophets ioined exhortation Caluine Act. 13. The interpreters vsed teaching exhorting Licence to exercise their office The Counterpoyson Pag. The Iewes knew no Doct. but that were exhorteâ—s Caluinus in Act. 13. The Doct. office in exhorting and applying with teaching The Iewes Doctors The Geneua note on Act. 13.15 S. Paules application S. Paule to Timothie concerning the office of teaching S. Paules precepts of teaching S Paules example in teaching S. Paules admonition to Titus for teaching Caluin on 2. Tim. 3.16 Teaching going before exhorting ioyned
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
The B. Mel. zeale seueritie in reiecting them The Archb. Pâ—terâ— mercy to admit them The greater part went to Meleâ—ius Peter suffereth martirdome Meletius is exiled Meletius maketh B. priestes and deacons and erects churches against his Archb. What means they made to haue accesse to the Emperor Constantinus Magnus The Meletians coÌ„pact to ioyne Arius with them that without the Archb. let they might haue their communion by them selues Socrates lib. 1. cap. 5. Meletius Meletius depriued of his bishopricke Flauiaâ—uâ— a priâ—st and afterward a bâ—shop Meletius offer to part the bishopricke between them to gouerne togither for a full vnion The most reuerend Cyprian The Bishop ouer the Priestes by the Gospel the Lords iudgement Peter and Paule A plausible shew of reformation but offensiue to God The most reuerend Bridges Ionius referring him seâ—fe for Iames B of Ierusalem Bishops the Apostles successor The most reuerend Bridges Peter and Paule not B of Rome The most reuerend Bridges Both suâ—erior gouernment supreame too may be in more then one ouer the residue The most reuerend Bridges It followeth not that because some Apostl were Bishops all Bish. must bee Apost August Tom. de qâ—est ex nouo Testam questione 97. Aug. tom 8. in Psal. 44. Augustine The Bishop in steed of the Apost The most reuerend Bridges The most reuerend Bridges Ieromes minde is most apparant that the pecullarizing of the name office of B. â—as in the apostles time Hierome The most reuerend Bridges Ierome challenged of vntruth The fâ—iuolousnesse of the moste rev argum Differâ—nce of the persons dignity authority in the aequality both of Apostleship Eldersh The most reuerend Bridges The most reuerâ—nd Paule Soâ—henes Bridges S. Paules author superiour in excoÌ„munic Caluinon 1. Cor. 5. â— Marlorate on 1. Cor. 5. If the priests or Elders minist of the word Sacram. did then together with the B. gouern the Ch. then were B distinct from Elders of the word sacrameÌ„ts A priuie custome The most reuerend Bridges The most reuerend Bridges Titus authority Pag. 24. 1. Tim. 3.2.8 Tiâ— 1.5.6.7 Bridges The time when the Epistle to Titus was written Chytraeus in Onomasticho Calâ—in 1. Tiâ— Praedicas Aretiuâ— in tit Tituâ— ordained Elders alone Caluines obiâ—ction and answere for Titus authority in electing ordeining Pastors Inequality of Ministers Caluineâ— conclusion that the ministers were not al equal in authority in the Apostles times The ancient fathers acknowledging Titus to be B. of Creta Titus authority Titus a B. and his authority a patern to al other B. The popes superiority not established by this superiority of a bishop Ecclesiasticall promotion Inequality of dâ—gnity Christ forbiddeth the superiority or the title thereof but the ambition abuse of it Hemingius Syntagma â—it or arg Bern. Eccle. The spiâ—ituall iurisdiction all one but the degrees of dignitie not equall The degrees that the reformed churches do acknowledge Herbrandus in comp Theol. lo dâ— minist Superintendents special and Superintendents generall ouer Pastors Caluines iudgement of Bishops â—aluin Insâ—it ca. 8. sect 51. The Canons of the auncient B. how little they varied from gods word Caluines confession of the primatiue churches order for superioritie of B. The auncientnesse of this institution from S. Markes time Caluine Limitation of Regions to the cities whence the Priests shold be taken The fathers in coÌ„posing all this form of gouernement by the only rule of Gods word though it be not expressed therein Eusebius chronicle corrupted not agreing to his eccl hist. The credite of Eusebius report and proofe in his eccl hist. The Apostlâ— not improuing but approuing these orders Caluines iudgement of the titles of B. and Archb. and their superiour auth Epist. 295. Caluine acknowledgeth London and diuerse other places to appertain to the Bishoprike of one Caluine still acknowlegdeth the name of L. in a Bishop Caluines reuerend stile Epist. 272. He exhorteth the B. to beâ—hinke him of hâ—s place and charge Caluini Epist. 190. ad Regem Poloniae Caluines allowancâ— of an Archb. and B. vnder him Epist. 127. The place office of an Archb. enioyned by God The chiefest auth Eccl. in an Archb. Caluines resolutioÌ„ how B. conuerted to the Gospell should behaue themselues How a conuerted Bish. shall reteine his iurisdiction and superior authoritie Zanchius in confess Christ. relig How farre succession of Bishops holdeth Zanchius Bish auth agreable to the Apostles doctrine Wherein Zanchius fauoreth our Brethrens opinion ApprobatioÌ„ of orders multiplied Aphorism 11. The originall of one to be superiour and B. The same reason that serued for B. serueth for Archb. Whereto how far the ministers auth stretcheth 1. Cor. 14.40 How farre it is debatted Aphor. 21. That B. may haue also politicall auâ—horitie Rom. 13.5 Rom. 13.1.2 1. Pet. 2.17 Obedience to Metropolitane Zanchius coÌ„firmation of his confession in these thinges Vpon what occasion Zanchius set out these obseruations A Noble mans letter to Zanchius on this matter The orders not striuing with the scripture Bucers opinion Bucer How the Ecclesiasticall functions are to be multied The manes of the D. reaching D. exhortors and applierâ— Readers office Curats Singers of the psalmes Hymnes The pronuÌ„tiation of the readers Interpreterâ— How the B and the priestes also did these thinges How euerye minister according to his gift may do these thinges Magisterio The authority of a B. among the priâ—stes Metrop B. ouer the other Bish. The bishops peculier iurisdiction Elections of bishops Quae prefatus enim Primats Patriarkes Zanchius The clericall order of gouernmeÌ„t and obedience broken by Antichr The names of Arch. and Bish. better then Superintendentes Primaâ—ij The authority of arch against Antichristes tyranny The originall of Patriarâ—es for general couÌ„sels The name of Hierâ—â—châ— The learned discourse Pag. 27 28. 1. Pet. 5.1 1 Peâ— 5.1.2.3.4 Titles of Arch-bish c. 1. Peâ— 2.25 Bridges S. Peters testimonies of these titles Names included 1. Pet. 2. Apocal. 1. Titles of â— Elders Proper and improper names How necessary Bish. superiority is by our Brethrens own collection Slouth Couetousnesse Pride Submissio Neither Peter nor Paul require such submission How these â—â—tles agree onely to â— Christe Titles proper to Chr. How diuerâ— of these titles are froÌ„ Christ communicated to man Archipoimen archpriest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thesâ—nameâ— offices giuen to the building of the Church Man beeing but the figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ— name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Christian Iewes Archdeacoâ— Bishoâ— Arch-bish The name office wel vsed according to the obseruatioÌ„s of S. Peter How far we yeeld to our brethrens argumeÌ„t for these termes how far wee denie it Archpriest The learned disc Pag. 27 Bridges The name of Archpâ— not in vse among vs. Our bretherens argum Our vse of the name Archbishop Why we vse not the name Arch-Priest How the name of Arch Prieste and Archbishop are allowable Peter prince of
The Magistrates are the gouerning not teachinh Elders in the Church Perpetuitie of those Elders We learne in the scripture that there were Apostles c but not that there be Difference betweene there be there ought to be Presupposing there were then 2. such kindes of Elders yet though the one were perpetuall it followeth not that the other was so Collection on 1. Tim. 5.17 Our Brethr. owne exposition on their owne wordes Whether these Elders were controllers of maners only Why Caluin gathereth this collection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5.17 The example in the Apostles theÌ„selues The example in the Deacons The labouring in the worde Vnpreaching Prelates gouernment The seconde thing that our Brethr. say we learn on this testimonie 1. Tim. 5.17 Our Brethr. call these Elders not teaching Bishops and so make theÌ„ vnpreaching Prelates Two sortes of Elders The pastors authority cleane set out of ioint by the ioint authority of these newe gouernors The third thing to bee learned What the nâ—me of elder comprehendeth Chrysost. in 1. Tim. 5. The conference of this testimony with that that goeth before and after The examination of the auncieÌ„t interpreters of this testimony Chrysost. in 1. Tim. 5. Homil. 15. Theodoret in 1. tim 5. Theodoret mentioneth no such elder interpreting this place Theodoret mentioneth no such elder interpreting this place The commentary on Tim. added to Ierome Ambrose in 1. tim 5 Caluins allegation of Ambr. for the gouerning not teaching Elders Ambr. interpretatioÌ„ of this place 1. Tim. 5.17 Ambrose in 1. Tim. 5.1 S. Ambrose doubtfull speech of other gouerning Elders besides the doctors Cyprian Bezaes testimonies for these Elders Ambr. in 1. Tim. 5. Lib. Epis. 2. Epis. 5. lib. 3. epist. 10.14.15 aliis deinceps Whether Cyprian mention any such Elders This gouernment of the B. was permanent in him 〈…〉 Bezaes confession that these Elders gouerning with the B. were in the time of persecution How Bezaes words confirme Gualters Cyprianâ— Elders Cypr. lib. â— epist. 5. How farre Cyprian dealt with the Elders in giuing Ecclesiasticall orders Cyprians iâ—yning Elders with him in imposition of hands argueth they were elders of the word Cypr. lib. 3. epist. 10. Et hortor mando Vice mea fungamini How Cyprian ioined in common counâ—ell with the elder his authority reserued The Elders councell the peoples conâ—ent Nouaâ—us That these Elders to whoÌ„ Cypr. wrote were ministers of the word One of Cyprians elders was Nouatus a teacher of puritanisme Cypr. epist. li. 2. epist. â— The description of Nouatâ—s Nouatus scisme and seuering the brethren from the B. and from the cleargy Nouatus his making of a B. and of a Deacon Nouatus vnnaturalnesse towardes his father wife childe The Presbytery This presbytery consisted of such Elders as were Sacerdotes Ministers of the word sacraments The college of the Elders a corps of Preestes and pastoral Elders Cypr. Epist. li. 3. epi. 14. The Elders claime of gouernmeÌ„t The Elders claiming all the Churches eccl gouernmeÌ„t to theÌ„selues is the contumely and perill of the people Luke 22. Mark 3. 1. Cor. 10. The Elders presuming to restore the peniteÌ„ts without the Bishop The Eccl. gou teachers The Bishops authoritie ouer these gouernours teachers The gouernours ministers of the Sacrament The Elders and Deacons teachers Cypr. Epist. lib. 3. Epist. 15. Both the Elders and Deacons were teachers The Elders were the ministers of the Sacrament The gouernors Teachers and Pastors Bezaes mistaking How greatly Beza and our Brethr. are deceaued in the college of Elders gouernors that Cyptian mentioneth Epist. lib. 3. Epist. 16. â—pist 17. Their feeding and comforting of the other repentaâ—tes Epist. 18. Cypraians Colleagues Apoc. 2. Epist. 19. Whom Cyprian here meaneth by his colleagues Epist. 22. The Bishop with the Priestes or Elders Doctors readers constituteth a doctor of the hearers Cyprians Clarkes The Elders aboue the Doctors Epist. 24. Epist. lib. 4 Epist. 4. Epist. An Elder chosen to be an Elder at Carthage Cypr. Elders The Eâ—der were maried The Elders that sate in the Consistorie of Carthage were Sacerdotes * Consessus Gell. Sneâ—anus de discip Eccl. 2. paâ—s meâ—hodi Tertulliâ—n Tertulllanus in Apolâ—onâ—r gâ—nt cap. 39. Clemens AlexaÌ„dr Tertuâ—â—de â—â—rona 〈◊〉 Clemens Alexand le 6. Seromat Irenaeus Irenaeus conâ—ra haer li. 1. ca. 12. Lib. 2. ca. 39 Li. 3. cap. 2. Li. 4. cap 43 Iustinus Iustinâ—s mâ—â—tyr in Apolog Christ. ad AntoniuÌ„ Ignatius exâ—mplâ— ad Tâ—allianâ—â— Polycarpus Polycarpus Socrates lib. 7. cap. 37. The Eccl. histories for thâ—se Elders Eccl. hist. Socrati li. 1. cap. 3. Danaeus al legation of Socrates Ruffinus lib. 10. Ecâ—l hist. cap. 1. Theodâ—râ—â—us Eccl. hist. lib. 1. cap. 2. Zâ—zomenâ—â— lib. 1. cap. 14. The Elders in the Eccl historie Socrateâ— lib. â— cap. 18 Socrates li. 5 cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 The Elders were expouÌ„ders of the Scriptures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon what occasion the Ministers at Alexandria ceased to preach Socrates lib. 7. cap. 2. Socrates lib. 7. cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustis Danaeus his allegation of Aug. for these Elders August de verbis Domini in Matth. Serm. 19. Aug. li. 1. Quaest. super GeÌ„ quaest 70 Aug. li. 6. locutionuÌ„ Iosue Aug. de mori Eccl. Cath. li. cap. 32 Eldâ—ugustine the 〈…〉 August quaest ex viroque mixtim Quest. 101. Aug. in quin quaginta homilijs hom 5 at 7. Basil for the Elders Basilius in 33 vel 34. Psal. ver 15. Baâ—il nor obscurely by the eies meaneth the Bishops Basil Basil ascribeth teching of the doctrine to theÌ„ that haue the gouernment of the Eccl. discipline Basilius de in sâ—itutioÌ„ MonachoruÌ„ c. 16 Cap. 17. The Ecclesiasticall gouernors duty of publik reprehensioÌ„ Monodia Gregorij Nazianzen de vita Basilij The disordred making B. and Elders How Basil ascended to be an Elder or Priest by degrees Basils exercise vnder his Bishop while he was Elder Basils authoritie vnder the Bishop The bishops defect hauing beene before but a lay man Basils gouernment In the Consistorie and order of the Elders one was called the first Elder Socraâ—es lib. 4 câ—p 13. Danaeus alleagation of Dionisius for these Elders Dionisius auncient but not the Areopagâ—te Dionisius The Elders that Dionisius speaketh of were teachers Dionis Epist. 8. The name of Elder not for office but age The 3. degrees of eccles orders that Dionisius acknowledgeth The office of the purgers in Dionisius Danaeus in Christ. Isag. 2. part ca. 7. Hierome Ieronimus in epistola ad Rusticum gallum Erasmus bseruatioÌ„s of Ieromes example for the differeÌ„ce of the Monkes in Ieroms time and the popish Monkes in these dayes The B. separate choosing of Clearkeâ— The clearks were teachers The Censors or Conâ—rollers office Hier. words rather alow a senate of teaching than not teaching Elders The elders that our Br. would erect woulde bee such as Ierom reprehendeth The description of
Act. 16.3 so he trauelled with him till he came to Boerea Acts. 17. verse 14. and 15 there abiding when Paule went to Athens he came at his commaundemeÌ„t vnto him to Corinthe Act. 18.5 And so went with Paule abode with him at Ephesus Acts. 19. vntill verse 22. he sent him and Erastus into Macedonia Whither when Saint Paule came Acts. 20 and trauelled from thence to Greece he sent againe Timothie with diuersâ— other to Troas where while Timothie abode Saint Paule as it is likelie wrote his First Epistle to the Corinthians in his returne to Macedonia at Phillippos Act. 20 verse 3. and 6. Determining to send Timothie with that Epistle backe againe to Corinthe which of likeliehood hee did when he came to Troas where Timothie with other abode his comming Who when he came thether sent Timothie accompanied with Stephanus Fortunatus and Achaicus with that Epistle as in the ende thereof 1. Corinthians 19 verse 8. appeareth I will tarrie at Ephesus vntill Pentecoast for a great doore and effectuall is opened vnto me but there are manie aduersaries Nowe if Timothie come see that hee bee without feare of you For he worketh the worke of the Lord euen as I doo And euen so saithe Luke Act. 20. verse 16. Paule had determined to saile by Ephesus bicause he would not spend the time in Asia for hee hasted if he could possiblie be at Ierusalem at the daye of Pentecost Whereas before he had minded to tarrie at Ephesus till the drawing néere of that feast So that if I coniecture not amisse which if I doo I will be readie in all humilitie to reforme my computation it appeareth that Timothie was at that time none of these Bishops nor among them whome Saint Paule called from Ephesus to Miletum Howe then was Timothie the firste Bishop ordeined of Ephesus Not firste in time for if anye at all in time then muste hee néedes haue béene ordeyned Bishoppe after them Neyther yet that all the other Bishoppes were not at all ordeined or were now all dead but that in dignitie hee was the firste that is to saie the cheefe or Archbishop among and ouer them all And to confirme this let vs sée the iurisdiction and authoritie by S. Paule giuen him ouer all the Ecclesiasticall Ministerie in this Citie For whensoeuer Saint Paule wrote his firste Epistle to him which some take to be during the time that hee taried for the assemblie of these Bishops aforesaid in the meane while stepping ouer to Laodicia which is about the same distaÌ„ce from Miletum that Ephesus was as appeareth by the charte or mappe therof and there at Laodicea he wrote that Epistle Other suppose and it is farre more likelie that it was after he had béene at Rome and was by Nero set at libertie in which time of â—0 yeares space as he visited againe which the Centuriographers note the Churches of Syria Asia and Greece so hauing a great care of this Churche of Ephesus and kéeping his former course of visitation as hee did Act. 20. from Ephesus to Macedonia and so backe againe as before hee had doone he writeth from Laodicea vnto Timothie whom 〈◊〉 had before ordeined Bishop there giuing him this charge 1. Tim. 1. vâ—â—sâ— 3. As I besought thee to abide still in Ephesus when I departed into 〈◊〉 so doo that thou maiest commaund some that they teach none other 〈◊〉 neither that they giue heede to fables and genealogies Whereby 〈◊〉 appâ—â—reth that hee had authoritie giuen him by the Aposâ—le to 〈…〉 controll and commaund such Bishops Pastors and Doctors as were at Ephesus both for the matter and the manner of their teaching Vpon which sentence saith Caluine The worde of denouncing signifieth power for Paule would furnish him with power to restreine others And this power he giueth him not onelie that they shoulde teache no other doctrine but also not the same Doctrine otherwise So that the manner of setting foorth doctrine as well as the doctrine it selfe apperteined to his charge and ouer-sight In the 2. chapter he shewes him some orders that he would haue obserued in the Churche concerning prayers and the publike Ministerie of the worde In the 3. chapter he describes the office and duties of Bishops and their wiues of Deacons and their wiues so that although the name of Bishop bee there taken indifferentlie for the Pastors of the worde and Sacraments yet still hath Timothie an authoritie giuen him ouer them bothe to make such Bishops as should so be qualified and to ouer-see that they being made should behaue themselues accordinglie Wherevpon after hee hath described them hee saithe to Timothie verse 14. These thinges write I vnto thee trusting to come shortelie vnto thee but if I tarrie long that thou maiste haue knowledge how to behaue thy selfe in the house of God which is the Churche of the liuing God the piller and grounde of truthe In which wordes he plainelie giueth him an authoritie and iurisdiction of ordering and gouerning these offices in the policie and regiment of the Church In this speech saith Caluine he commendeth the weight and dignitie of the office bicause Pastors are as it were Stewards vnto whom God hath committed his house So that Caluine héere maketh Timothie a Pastor whome ye call a Bishop and he giueth him authoritie ouer other Pastors or Bishops there And how doth not this plainlie inferre that though all in the pastorall office may be a like and equall yet in dignitie one may haue charge and gouernement ouer another In the 4 chapter verse 11. and 12. he saith Commend and teach these things Let no man dispise thy youth but be vnto them that beleeue an example c. As though he woulde haue him become a myrror and patterne not onelie to the people but to the Pastors Wherevpon saith Caluine we also acknowledge that Timothie was a yoong man whoe notwithstanding farre surmounted manie Pastors And on the 15. verse he saith Grace was giuen him by prophesie How To witte for bicause as we haue said the Holie-ghoste by oracle had appointed Timothie that he should be chosen into the order of pastors Yea your selues haue clearelie confessed pag. 19. that Timothie was but a yoong man and yet had the office of an Elder If then a Pastor an Elder a Bishop be all one then must Timothie néeds be a Bishop if a pastor must haue a charge flocke assigned him then must Ephesus be his pastorall or Episcopall charge and flocke Which charge that it stretched aboue his other felow Pastors or Bishops is most apparant in the 5. Chapter where besides his authoritie in chusing and ouerseeing the widdowes for his authoritie ouer these Pastorall Elders or Bishops rebuke not an Elder rigorously saith the Apostle to Tim. v. 1. but exhort him as a Father And ver 17. the Elders that rule well are worthie of double honour especially they that labour in the woorde