Ministers and Lay-Elders then it doth necessarily follow that as the Ministers haue the care and ouersight of doctrine and religion so the Lay-Elders haue the ouersight of manners and care of auoiding offences But the Antecedent is true 1. Tim. 5.17 Therefore the consequent To the assumption of the former Syllogisme I answere that Lay-Elders are no where 's said in the Scriptures to be Presbyters or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gouerne or ouersee but all those places which be alleadged to this purpose are to bee vnderstood of Ministers onely Besides the same Author hath confessed that Lay Elders are not Byshops neither will he say that they be Pastors But the places which he quoteth are to be vnderstood of Bishops Pastors Of Act. 20.28 1. Pet. 5. I haue already spoken as also of 1. Thess. 5.12 Why Heb. 13.17 should be applpyed to Lay-Elders there is no reason vnlesse whatsoeuer is spoken of Spirituall gouernors is to be vnderstood of them The Writers both olde and new expound it of Bishops and Pastors The assumption also of the second syllogisme is vntrue neither hath it any thing to support it but their owne exposition of 1. Tim. 5.17 which I haue proued to be false Neither is that true which is presupposed in both syllogismes that there must be two sorts of Elders answerable to the two parts of ouersight For both the parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ouersight belong to those which be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseers that is Bishops and Pastors whose dutie is both to teach and to gouerne Their third Argument is taken from the practise of the primitiue Church next succeeding the Apostles Which of all their Arguments is most friuolous there being not anie testimonie of any writer or example of any Church to bee alledged that euer there was such an office in the Church But howsoeuer these duties to be performed by the Elders seuerally might be borne with so they were not obtruded as the ordinances of Christ yet the ioynt office of their Lay presbyteryes is intollerable For what reason can they alledge for their intruding into the sacred office of Bishops and Pastors vsurping the keyes of the kingdome of heauen which our Sauiour Christ committed to none but to the Apostles and their successors That Lay-men should haue authoritie and that by the ordinance of Christ to ordaine Ministers by imposition of hands to remit or retaine sinnes to excommunicate the obstinate or to reconcile the penitent is an opinion too absurde to be confuted Thus therefore I reason according to their owne principles No office in the Church is lawfull as themselues say which hath not expresse warrant in the scriptures which is all one as if they had said All lawfull offices in the church haue expresse warrant in Gods word The office of the Lay-Elders seuerally and of their Elderships yearely hath not expresse warrant in Gods word Therfore it is vnlawfull To their office wee will ioyne the consideration of their qualities for surely if the holy Ghost had prescribed in the scriptures an office of such importance it is to bee thought that he would also haue described what manner of men were to be chosen to it and how qualified for the performance of an office of so high a nature And although he omitted their qualities in other places yet mee thinks if it be a function that is in dignitie vnder the Minister but aboue the Deacon the Apostle could not haue forgotten them in 1. Tim. 3 where he describeth the qualities not only of Bishops and Ministers which be aboue them but of the Deacons also which are beneath them directing Timo 〈◊〉 and in him all Bishops what manner of persons to orâ—aâ—â— Ministers or Deacons Forgotten say they why are they not plainly expressed in that place Yes no doubt for that is agreed vpon among vs For some will needs comprise them vnder the Bishop or Minister and feare not to â—ay that they also must be suâ— modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is able 〈◊〉 preach after their fashion Others acknowledge that they are neuer comprehended vnder the name Bishop and that it is necessarily required of Ministers alone to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to preach especially in that sense that the Apostle meaneth as appeareth by comparing that place with Tit 1.9 yet resolued to finde a roome for them in that place and not to suffer them to be excluded are faine to sâ—rowâ—e them vnder the name of Deacons though the name of Deacon neither in scriptures nor Fathers was euer attributed to them How they will compound these contrarieties I know not For if they be comprised vnder the name Bishop then are they not to be shrowded vnder Deacons and if they be contained vnder Deacons then are they not comprised vnder Bishops It shall 〈◊〉 me to alledge that forsomuch as the Eldership is in their conceit a different office both from the Minister and Deacon that it is comprehended in neither For who cannot conceiue this reason None but Bishops Ministers and Deacons are described in that place Bishops and Ministers in the former description and Deacons in the latter But Lay-elders are neither Bishops or Ministers nor Deacons but an imagined office distinct from both Therefore they are not described in that place The refuâ—â—â— hath solemnely proclaimed before and required all men to take notice of it that their Elders ought to be men religious of great grauitie and pietie and of good yeares also if it may be as the name importeth called with due examination chosen with consent of the congregation ouer which they are set with prayer and imposition of hands put a part to that Ecclesiasticall office All which I will not denie to haue beene politickely deuised so it may be acknowledged an humane deuise and not a diuine ordinance But why are not the margents filled with scriptures for the proofe of these things The truth is there is not one testimonie of scripture to be alledged prescribing the office or describing the qualities of Lay-Elders But perhaps there may be mention sufficient of them in the scriptures to warrant their calling though neither their office nor their qualities be described in the word of God Nor that neither as shall appeare when I come to answere the refuters allegations for them In the meane time I will not doubt to renew my former challenge if they can produce any one pregnant testimonie out of the scriptures whereby it may necessarily be concluded that either there were at any time or ought to be at all times in the Church of Christ such Elders and Elderships as they speake of that then I will yeeld to them in the whole controuersie betwixt vs. But vntill such proofe be produced for them which will neuer be they shall giue me leaue to esteeme their doctrine of Lay-Elders to be as it is a meere fiction how vehemently soeuer it be vrged and obtruded
one testimonie no not one Wherefore looke how manie such probable expositions may be giuen vnderstanding this place of Ministers onely they are so manie proofes that there is no necessitie of admitting your interpretation But let vs now examine your reasons whereby you would prooue my exposition to be but a bare shift and such as will not serue my turne The first If others opposing to Lay-Elders haue brought 8. or 9. expositions which are but shifts to auoid them all of them being diuerse among themselues and from that which M. D. bringeth then this 10. of his is but a shift also but the former is true therefore the latter If the reader desire to haue examples of such lame legs as the refuter talketh of here hee may haue a couple For as touching the proposition seeing among different expositions one onely is the true and proper meaning of the place may not this exception be taken against any exposition be it neuer so true being but one amongst manie For suppose the other 9. were but shifts how will it follow that therefore the tenth is so Must all expositions bee false or vnfit because the most are such If those 9. expositions be shifts as you say and if yours be false as I haue proued this is so farre from preiudging the truth of mine which is the eleuenth as that it is a strong presumption to confirme it For seeing it is to be presumed that some one true exposition of this Text is knowne and seeing all other knowne expositions of this place are either supposed by you or proued by mee to be false it remaineth therefore that this eleuenth is true The consequence therefore of the proposition is starke lame The assumption also is false For those diuers expositions are not shifts as this shifting Sophister cauilleth but being all I meane so many as by Presbyters vnderstand Ministers more probable then that which stādeth for Lay-Elders for that doth not so much as touch the subiect wherof the Apostle speaketh they are so many proofes to auoid the necessitie of their Lay-Elders which by thē are as necessary vrged and obtruded vpō vs. And this was his first reason which he brought to make it appeare that my exposition is but a bare shift His second brought to the same purpose either proueth it thus or not at all If M. D. vtterly reiect 8. of the aforesaid expositions and resteth vpon one of those 4. which D. Bilson propounded then his exposition is a bare shift But M. D. reiecteth 8. of the former expositions and resteth vpon one of those 4 which D. B. propoundeth Therefore his exposition is a bare shift In the proposition there is not so much as a shewe of a good consequence vnlesse it be presupposed which I haue disproued that D. B. expositions are but bare shifts His assumption which in plaine termes he setteth downe containeth two vntruthes For first if you vnderstand my words as they may be vnderstood of them that conceiue mee to be the answerer in this place and as my selfe euen now propounded them then doth it not follow that I vtterly reiect all other expositions because in adding this to the former I seeme to preferre it before the rest Againe that I rest in one of those 4. expositions which he recited out of D. B. is not onely false but if you respect his intent sclanderous also as all other his references are as to any that will compare them may easily appeare For not any of D. B. 4. expositions vnderstādeth the former branch as containing the generall dutie of a Minister Howbeit some of the examples which hee produceth together with his explication of some of them doe well agree with my exposition as you shall heare in my answere to his third reason which being his shoot-ancor if it faile him his Lay-Elders are like to suffer shipwracke Heare his words Thirdly that it may appeare that M. D. is besides the true meaning of the Apostle in the sense hee resteth on let vs weigh the Apostles words well and wee shall finde them clearely and euidently to speake of persons and at the most but indirectly of duties The Elders that rule well especially they can any man be so blind as not to see that these Elders and they must needes signifie persons who must be counted worthie of double honour No saith M.D. but this account riseth from the consideration of their duties Euen so we denie it not but may it not be so and yet 2. sorts of Elders heere noted Yes verily The elders that faithfully discharge their dutie in gouerning the Church are worthie of double honour especially those who labour in the Word and Doctrine Is there any thing in this Scripture thus vnderstood to shutte out 2. kindes of Elders Are not the duties in the former clause generall in the latter speciall Yes saith he but for all that they bee indeed two duties of the Minister onely Of which discourse the best that I can make is this If the comparison betwixt the persons euidently noted in this Text doth seeme to fauour the distinction of Elders into 2. sorts and the comparison betweene the duties indirectly noted doth not hinder the said distinction that then is there nothing in this Text to exclude two sorts of Elders But the antecedent is true in both the parts thereof Therefore the consequent The former part of the antecedent is proued thus The persons here mentioned are in the comparison noted to be of two sorts Elders are the persons here mentioned Therefore Elders are in this comparison noted to bee of 2. sorts The latter thus The distinction of duties into generall and speciall doth not exclude two sorts of Elders For the generall agreeth to both sorts The distinction of duties heere mentioned is into generall and speciall Therefore the distinction heree mentiond doth not exclude two sorts of Elders By the refuters maine conclusion it is euident that hee hath gotten the wrong end of the staffe For whereas this place to Timothie is the chiefe and as I iudge the onely place to speake of in the Scriptures which all of them without exception obiect and most confidently vrge as necessarily including and concluding their Lay-Elders in answering whereof this part of my Sermon is spent my aduersary by his Sophysticall shifts in making mee the opponent and himselfe the respondent would make the Reader belieue that he hath acquitted himselfe well if this place bee not against Lay-Elders But the Reader must remember that it lieth vpon my aduersarie and those of his side out of this place invincibly and ineuitably to inforce Lay-Elders or to confesse that they cannot be proued out of the Scriptures Neither will it suffice him to say they may be here meant vnlesse he can necessarily proue and demonstrate that they are and must necessarily be meant in this place Otherwise I may graunt his maine conclusion without anie preiudice to our cause when the
CleruÌ„ which is translated inheritance the sacred companie Euen as we now also do call it that is to say the Clergie Which exposition if we follow then those presbyters to whoÌ„ Peter writeth prescribing vnto them how they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is saith Caluin Episcopatu fungi exercise the office of a Bishop and noting their authority ouer the Clergie were such as we call bishops But of that by the way Now if the presbyters Act 20. were ministers and teachers as I haue proued and as all writers almost euen those that are parties in the cause do teach then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to vnderstand the dutie of feeding which belongeth to pastors and teachers and wil neuer be proued to belong to lay-Lay-Elders The refuter hauing with such successe as you see endeuored to maintaine that the presbyters Act. 20. were as wel Lay-Elders as ministers and that the duties both generall of attending to themselues the whole flocke and also special of feeding the Church were required as common to Ministers with Lay-elders which assertions I haue confuted with euidence of truth in this exposition or opposition rather he doth so please himselfe as that hee doubteth not to retort my Syllogisme vpon me after this manner If the presbyters spoken of Acts 20 28 be not onely ministers but gouerning Elders also and the same with those 1. Tim 5.17 then the presbyters spoken of 1. Tim. 5.17 are not onely Ministers but gouerning Elders also But the presbyters spoken of Acts 20 28 are not onely ministers but gouerning elders also the same with those 1. Tim 5 17 Therefore the presbyters spoken of 1. Tim. 5.17 are not onely Ministers but gouerning Elders also Heere this great Logick-maister that taketh vpon him to teach and to comptroll mee in matters of Logicke bewrayeth himselfe to bee a Logicaster or smatterer in Logicke For an entire and a better Syllogisme concluding the same question as I noted before in his Analyzing of mine is here tumbled into the proposition the proposition and assumption therof not only idlely but with disaduantage to himself if he had meant to haue proued it repeated But because he hath bene at some paines with me this way to shew his own ignoraÌ„ce I will teach him to make his sillogis thus The Presbyters to whom Paul did speake Acts 20.28 were not ministers onely but Lay or gouerning Elders also The Presbyters of whom hee speaketh I. Tim. 5.17 were the Presbyters to whom he spake Acts. 20 28. Therefore the presbyters of whome hee speaketh Tim. 5.17 were not onely ministers but Lay or onely gouerning Elders also This propositioÌ„ which is but part of his own assumption wheÌ„ he shal be able to make good by any sound proofe I will subscribe to his Lay-Elders For whereas hee for want of better proofe saith that hee hath already iustified it by the ouerthrow of mine it is a most vaine bragge as I hope it doth sufficiently appeare to the reader For what one reason or shew of reason hath hee brought or can bring to proue that the Presbyters mentioned Acts. 20. were Lay or onely gouerning Elders CHAP. VI. Maintaining the third reason that Lay-Elders are not mentioned nor meant 1. Tim. 5.17 Serm. Sect. 5. pag. 11. And that hee speaketh not there of Lay or onely gouerning-Elders it may further be prooued by plaine euidence out of the text For seeing by honour in that place the Apostle vnderstandeth honourable maintenance which by their owne confession is not due to Lay-Elders it is therefore certaine that this place acknowledgeth none such Thus therfore I argue To all those Elders who are mentioned or meant in this place the honour of maintenance is due for their worke sake To the Lay-Elders the honour of maintenance is not due for their worke sake Therefore the Lay-Elders are not mentioned nor meant in this place c to pag. 13. THe refuter hauing neither learning enough to beare the weight of this argumeÌ„t nor wit enough to forbeare it in answearing therto he vttereth more gall then would well become an honest man The virus and poison of his libelling speeches I leaue to himselfe The virâ—s and force of his arguments and answeres I will take vpon me plainely to confute and both here and euery where else by the helpe of God to put him to silence First as his manner is though he dares not deny the proposition of my syllogisme to be most true and vndoubted yet he must needs cauill with it And because hee hath nothing to say against it hee hopeth with it to wound some of our side who among other interpretatioÌ„s of this place haue thought the former part of this Text might more probably be vnderstood of not preaching Ministers or Deacons c then of Lay-Elders And although I would bee loth to become a Proctor for vnlearned Ministers especially when learned may be had yet thus much I will say that if the Disciplinarians doe rightly ground vpon this place a distinction of Presbyters into two sorts that there be some preaching Presbyters some not then this text doth without coÌ„parison fauour the not preaching ministers more theÌ„ the Lay-elders Because it is a most certaine truth which I haue manifestly proued and which the refuter will neuer be able to disproue that by Presbyters ministers only are meant As for DeacoÌ„s I meane not your Lay Deacons D. B. hath better reasons to comprise them vnder Presbyters then your W. T. had vnder the name of Deacons to vnderstand your Lay-Elders though T.C. himselfe did subscribe to his opinion And wheras you challenge those reuerend men for seeking by warraÌ„t of this place to surcharge the Church with maintenance of vnpreaching Ministers and Deacons I answere they do not hold that in euery parish such ought to be maintained as you would haue your Presbyterie erected in euery parish but where better more sufficient Ministers cannot be had which was the case of many parishes in England at the beginning of Q. Elizabeths raigne c. But all his spite is against the assumption though hee spend his spite neither in disproouing it with force of argument nor in answering my proofes with any substaÌ„ce of reason but in sophistical cauilling odious wrangling For wheÌ„ he hath said what he was able I cannot tell whether he doth denie the assumption or graunt it onely hee cauilleth with my proofes of it My assumption was this To Lay-Elders the honour of maintenance is not due for their worke sake Hereunto I require a direct answere If hee say that the honour of maintenance yea double honor that is as not only Theodoreâ— but T. C. also expound 〈◊〉 plentifull maintenance is due vnto them he should haue brought sufficient proofes both to confute the iudgement of those learned Diuines who reformed as directors other Churches and condemne the practise of all reformed Churches which hauing those Presbyters doe not
great consequence indeed But if you remember their own positions that the Word of God doth perfectly describe all the lawfull offices of the Church and that no office or calling in the Church is lawfull but that which is directly warranted out of the Word yet it was the sinne for which Coreh Dathan and Abiram were punished in that they presumed though they were Leuites to take in haÌ„d that for which they had no warrant then can you not but expect most manifest pregnant proofes out of the Scripture directly warranting this whole office and all the branches thereof Or if you faile of your expectation you cannot but wonder at the extreme boldnes of them who holding these positions impose vpon the Church an office of such authority not as an humane pollicie but as the holie ordinance of Christ hauing no warrant in the Scriptures But what one pregnant testimonie of Scripture can they produce pursuing any one part of their Lay-Elders office Vpon my credite not one For first a peculiar office either of spirituall watch-men the scriptures acknowledge none Besides Prophets and Priests or Ministers or of Censors of mens manners besides ministers and Magistrates and much lesse doe the scriptures appoint a peculiar officer to be the accuser of the bretheren Indeed it is the dutie of all good Christians mutuallie to exercise the duties of the Communion of Saints by instructing exhorting admonishing rebuking comforting one another And as the Apostle sâ—ith to consider or obserue onâ— another to prouoke vnto loue and to good workes We may not be of Cains minde who said Am I my brothers keeper We are so farre to be keepers and obseruers of our brethren as by all good meanes to further and aduance the saluation one of another The Lord hath charged thee in the Law freely to rebuke thy brother and not suffer sinne to rest upon him And likewise in the Gospell If thy brother sinne against thee either committing an iniurie against thee or giuing thee offence by some sinne committed in thy knowledge laying by his euill example a scandall or stumbling blocke in thy way goe and reprous him privately betweene thee him alone If he heare thee thou hast wonne thy brother But if he heare thee not take yet with thee one or two if he will not heare them tell the assemblie c. But a speciall Church-officer to prye into other mens faults such as S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the scriptures do not appoynt and much lesse to informe against or to accuse priuate offenders such as we call Promâ—ters and the Grecians Sycophants As for their diuiding of Parishes into Wardes and awarding them to seuerall Elders as also all the rest of the offices and duties assigned to their Elders of acquainting the ministers who is to bee Baptized what new parishioners are come of helping at the Communion and repelling some there from they must and doe confesse they haue no scripture for them and yet all these duties must bee thought to be prescribed in Gods word To which purpose the arguments which some of their chiefe writers do vse are these First that although all these things be not specially expressed in scripture yet forasmuch as offences must bee auoided and those duties of Charitie and Communion of Saintes must bee performed as also those things which appertaine to good order prouided for and forasmuch as there are no other officers or Elders to whom the charge of these things should belong therefore satis vt opinor apparet haec ad Presbyterorum officium ex verbo Dei referenda esse I thinke it sufficieÌ„tly appeareth that these things by the word of God are to be referred to the office of Elders Their argument standeth thus All necessary duties which the Scripture hath not assigned to other officers or Elders it hath appointed to these Elders But the duties before spoken of are necessarie duties which the scripture hath not assigned to any other officers or Elders Therefore the duties before spoken of the scripture hath assigned to these Elders It seemeth by the proposition that the Lay-Elders haue begged a book of concealmeÌ„ts that they may be authorized to deale in all these causes for which other men haue not expresse coÌ„mission But first I denie that the Scipture hath graunted them any such concealements Nay I most confidently auow that they themselues are concealed in the Scriptures which doe not once mention them in anie place And therefore if there bee cases omitted that the Scripture hath not assigned to other Elders or officers We may thinke it hath referred them to the wisedome of the Church and authoritie of the Soueraigne râ—â—â—er then to them whom it neuer mentioneth Secondly I answere that there are many necessarie duties the performance whereof the holy Ghost hath not assigned to any publike Officers at all as though there should bee speciall offices appointed for them but are to be performed by euery Christian as the aforesaid duties which concerne the auoyding of scandales the duties of Charitie and Communion of Saints Likewise there are duties respecting outward order and decencie which the Scripture doth not prescribe in particular and much lesse assigne to any peculiar office But the determination of these particulars and the nomination of the functions or persons wherevnto they shal be assigned is left to the discretion of the Church and authoritie of the Soueraigne And to such purposes other Churches may appoint Lay-Elders as well as ours doth Churchwardens so they doe not vrge them as the ordinance of Christ nor giue them commission to intermeddle with things aboue their reach as being peculiar either to the Ministers of the Word or the Ciuil Magistrate Their second Argument As for that part of their office of taking heede to offences who can doubt but that charge properly appertaineth vnto the Elders seeing they are said in the Scriptures to ouersee and to gouerne For this ouersight can haue but two parts onely wherof the first partaineth to doctrine religion the other to life and manners Seeing then that two sorts of Elders are expresly named by Saint Paule wherof the first sort are occupied in Preaching and Doctrine It is necessary that the other should haue charge of manners and conuersation for that onely remaineth This discourse containeth 2. Syllogismes the First All Presbyters who in the Scriptures are said to ouersee and gouerne hauing not that ouersight which respecteth doctrine and religion haue the ouersight of manners and care of auoyding offences for these are the two parts of ouersight The Lay-Elders are such Presbyters as in the Scriptures are said to ouersee gouerne hauing not that ouersight which respecteth doctrine and religion Therefore the Lay-Elders haue the ouersight of manners and care of auoyding offences The 2. If the Apostle expressely name 2. sorts of Elders distinguished according to the 2. parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ouersight viz
The third testimonie I find not vrged any where but in the counterpoison Where it is said that Iames willing them when they be weake to send for the Elders of the Church thereby plainely declareth that the Church ought not onely to haue a pastor and a doctor whose chiefe attendance must be on reading exhortation and doctrine but also many who ought alwaies to be readie at an instant calling of diuerse and many at once that none in that necessarie worke be neglected It followeth thereby that besides them there ought to be such other Elders as may admonish the vnruly comfort the weake minded and be patient towards all If all this were granted as it is propounded it would not follow thereupon that therefore there should be any lay-Lay-Elders but many Ministers in euery Church for such were those in the place cited and it is the duetie of those whom Iames would haue sent for to attend vnto reading doctrine and exhortation But his meaning no doubt was this There ought to be many Elders in euery Church therefore some Lay-Elders The consequence he taketh for granted the antecedent he proueth thus There were many Elders in euery Church in S. Iames time therefore there ought to be many now For answere to his antecedent and proofe thereof we are to distinguish of the word Church For if thereby he meane the Church of a whole citie and countrey adioyning there were and are many Presbyters in euery Church but if thereby he meane euery seuerall congregation meeting or assembly of Christians there neither are nor were many Presbyters appointed to euery such Church In S. Iames time though in each Church there were diuerse assemblies of Christians meeting as they could yet were not parishes distinguished nor Presbyters seuerally and certainely allotted to them but to the Church of a whole citie and countrey adioyning there was one Bishop and many Presbyters prouided But when parishes were distinguished to each of them seuerally a Presbyter was assigned out of the Clergy or Presbyterie of the citie the residue of the Presbyters remaining with the Bishop who as before the diuision of parishes retained still the charge of the whole Diocesse as I will God willing shew in the next booke Wherefore though in S. Iames time before the diuision of parishes there were in euery Church that is Diocesse many Presbyters yet it doth not follow that therefore in euery parish there should be diuerse Presbyters But his consequence is especially to be insisted vpon for though there were in each Church many Presbyters as at Ephesus Act. 20. and at Ierusalem where Iames himselfe was Bishop Act. 15. 21. of which number Iames would haue the weake to send for some yet in that number there was not one who was not a Minister Neither can any sound reason be alleaged why we should conceiue these Presbyters of whom Iames speaketh to haue beene any other then Ministers First the title which is giuen them viz Presbyters of the Church as Act. 20.17 is peculiar to Ministers not one instance to be giuen to the contrarie Secondly the function for the performance wherof they were to visit the sicke chiefely if not onely pertaining to Ministers and that was not onely to pray ouer the partie and that as it seemeth by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with imposition of hands but also to annoint him with the oile in the name of the Lord that by the oile as an outward though temporarie Sacrament annexed to the temporarie gift of healing granted for a time not onely to the Apostles but also to their successors in the ministerie of the word the sicke might be restored to health and by prayer ioyned with imposition of hands the sinnes of the partie might be remitted and so the cause of the sicknes be remoued Wherefore I make no question but the speach of Saint Iames is to be vnderstoode according to the perpetuall vse of the word the generall interpretation of all writers both old and new excepting not all that be parties in the cause and the generall and continuall practise of the Church expounding him as if he had said let him call for the Ministers c. The fourth testimonie is thus vrged If the Apostle setting downe the ordinary members of Christ his Church which differ in their proper action doe set downe the Elder to be ouer the people with diligence and not to be occupied in the ministerie of the word either by exhortation or doctrine but to admonish them and rule them then the onely-gouerning Elders were ordained by the Apostles but the first say they is manifest Rom. 12.6.7.8 therefore the second But the first say I is so farre from being manifest that it cannot so much as obscurely be gathered out of the text It is true the Apostle speaketh of the members of the body of Christ and of the diuerse gifts bestowed vpon them which the Apostle exhorteth euery one knowing his proportion or measure in all humilitie and modestie to imploy to the common good of the whole body But you must vnderstand First that the members of Christ are not onely officers in the state Ecclesiasticall but all Christians whatsoeuer as well in the body politicke as Ecclesiasticke whether publicke or priuate Secondly that the Apostle doth not speake of distinct offices which are not coincident to the same persons but of the diuerse gifts and graces of Gods spirit for so he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c hauing diuerse gifts according to the grace which is giuen vnto vs of which all or most may concurre in the same subiect As for example a good and faithfull Minister hath as a Minister First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of expounding the scriptures and of prayer Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a function to Minister and serue God in the edification of the church Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of Teaching 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of Exhortation 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of gouernment and as a good Christian. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace to distribute and to communicate to to the necessities of his bretheren in simplicitie and cheerefulnes 3. That these gifts are not proper to Ecclesiasticall persons but common to others But if the Apostle had here propounded distinct offices then might 7. be distinguished and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in-compatible in the same person But neither are there according to these branches 7. distinct offices And besides they are or may be all or diuers of them coincident to the same person As for Lay-Elders they are neither particular lie expressed nor in the generall implyed The speech is generall hee that gouerneth in diligence appartaining to all that haue authoritie not onely in the church but also in the family or common-wealth Indeed if it were presupposed which will neuer be proued by them
offices and to the Councell of Carthage Ambrose therefore saith that the Bishop must not be offended if either a Presbyter or Deacon or any other of the Clergie doe by mercy fasting integritie learning or reading obtaine great estimation Gratia enim ecclesiae laus Doctoris est for the grace of the Church is the Doctors that is the Bishops praise But if any doe not obey the Bishop and desiring to aduance himselfe seeketh aâ— counterfeit affectation of learning humilitie or mercy he is lifted vp with pride going astray from the truth In the Councell of Carthage it was decreed that the people which neuer had a Bishop of their owne should not haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctor or Teacher of their owne that is a Bishop for so is the title of that chapter that the parts of the Diocesse without the consent of the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not receiue another Bishop But hereupon we may not inferre with T. C. that therefore the Presbyteri mentioned in the Councells Fathers and histories of the Church were no Ministers or that by the word of God they had nothing to doe with the word and Sacraments Farre be it from vs so to thinke for nothing is more euident then that they were Ministers The Fathers knew no Lay-Presbyters nor Lay-Deacons no more then Lay-Bishops but reckoned these three for sacred or consecrated persons calling them three degrees of the Clergie the Bishop answering to the high Priest the Presbyters to the Priests and the Deacons to the Leuites For proofe whereof there are almost as many euidences in the Canons of the councells as there be leaues But that it may most clearely appeare that the Presbyters were Ministers I will proue it first by their name SecoÌ„dly by their office thirdly by some lawes that peculiarly concerned them For their name as they are most vsually called Presbyters so oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacerdotes and these names confounded with Presbyteri that is Priests In the Councell of Carthage continencie is committed to Bishops Presbyters Deacons as it becommeth holy Bishops Priests and Leuits Tertullian reprouing the disorder of Hereticks saith among them hodie Presbyter qui cras laicus nam laicis Sacerdotalia munera iniungunt he is to day a Presbyter who to morrow is a lay-man for euen to lay-men doe they inioyne priestly functions Cyprian speaking of Numidiuns to be chosen a Presbyter saith he was reserâ—ed that God might adde him to our Clergy and that he might adorne the decayed store of certaine Presbyters with glorious Priests And more plainely in another place he saith that the Presbyters are ioyned with the Bishops in priestly honour Dionysius termed the Areopagite insteed of Bishop Presbyter and Deacon into which three he distinguisheth the Clergie vseth the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Presbyters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Deacons Sozomen also calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Priests Isidorus those who in the old Testament were called Sacerdotes are they who who are called Presbyteri And then hee setteth downe their office That to them is committed the dispensation of diuine mysteries they rule the Church and in the consecration of the body and blood of Christ are partners with the Bishops as also in teaching the people and office of preaching The Ancient Councell of Ancyra permitting the Presbyters who hauing once sacrificed did after refuse to retaine their place notwithstanding suspendeth them from the exercise of their function in these respects forbidding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer the communion to preach or to minister in any part diuine seruice The learned Author of the vnfinished worke which goeth vnder the name of Chrysostome by the seruant which receiued fiue talents and gained other fiue vnderstandeth a Presbyter sent of God whome he calleth sometimes Teacher and sometimes Priest and sheweth how by his fiue talents he gaineth other fiue that is by the knowledge of Christ as a talent committed to him a godly life by the office of a Presbyter the careful gouernement of the Church by the word the sincere preaching of the word of truth by baptisme the begetting of worthy children to the Church by the sacrifice the offering of an holy and immaculate sacrifice for the people and making intercession for their sinnes More particularly for the ministerie of the Sacraments the Councell of Laodicâ—a determined that those which returned from the heresie of the Cataphrygians though of the Clergie among them though supposed great men must with all diligence be instructed and baptized either of the Bishops or Presbyters of the Church Tertullian saith the chiefe Priest which is the Bishop hath right to giue baptisme then Presbyters Deacons c. In the Canons called the Apostles in diuerse Councells it is presupposed that to Presbyters it belongeth to administer the coÌ„munion In the Councell of Nice the Deacons who are there said to haue no power to celebrate the Communion are forbidden to deliuer it to the Presbyter who hath power but must receiue it either at the Bishops or Presbyters hands To omit other of the Fathers doth not Ierome expressely testifie that the Presbyters prayers the body and blood of Christ are consecrated For the Leiturgie or saying of diuine seruice it is reckoned among the functions both of Presbyters and Deacons and such Presbyters or Deacons as without the consent of their Bishop doe remoue to other Churches and refuse to returne when they are called by their B. are forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister or serue any more As for the ministery of the word though Presbyters were for a time by reason of Arrius his fall restrained from preaching yet both before and after they were allowed to preach Among their functions as you heard the Councell of Ancyra reckoneth preaching The 58. Canon of the Apostles so called requireth them to instruct not onely the laitie but the Clergie also Ignatius requireth them to feede the flocke Origen testifieth that all BB. and all Presbyters or Ministers erudiunt nos do instruct vs c. Basil saith that to them and to Deacons in committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preaching of the Gospel Caluin speaking of the primitiue Church saith it was the dutie in those times of the Bishop as wel as of the Presbyters to apply themselues to the ministerie of the word and Sacraments Chrysost. hauing affirmed that there is no great differeÌ„ce betweene a Bishop and a Presbyter rendreth this reason for they also haue receiued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritie to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gouernement of the Church and what things the Apostle hath said concerning Bishops doe agreâ— also to Presbyters In them therefore it is required that they should be 〈◊〉
answere that the reason which I vsed concludeth most strongly against the refuters exposition who by Doctorum will needs vnderstand parish Bishops Who if they should take the whole burden vpon them of Church-gouernement and deciding causes Ecclesiasticall without the aide or assistance of the Elders could not therefore be accused of idlenes for I hope the refuter will not say that they also had Chancellers or Comissaries vnder them to whom they might put off those cumbersome imployments It remaineth now that I should proceed to the causes which I rendred why the Councell of the Seniors in Ambrose his time was so much neglected by Bishops But that my aduersary after his accustomed maner will needs take occasion to shew his owne ignorance by taking vp a speech which as he saith I let drop by the way concerning Deanes and Chapters of our Cathedrall Churches as being a resemblance or remainder of the Presbyteries which were in the Primitiue Church For such is his reading that he doubteth not to deny that in Ambrose his times there were any Cathedrall Churches or that our Deanes and Chapters are so much as resemblances of the Presbyteries of those times For Cathedrall Churches you are to vnderstand that although in euery Diocesse there were many parish churches both in country and citie yet there was one chiefe church in the citie which was the Bishops Cathedra or seat wherein the Bishop most vsually performed the duties of the Episcopall and pastorall function whereunto a peculiar Clergie belonged consisting of Presbyters Deacons and other inferiour orders and whereto Episcopium the Bishops house was neare adioyning This church in those times was called sometimes Cathedra sc. Episcopi as Concil Carthag where it was decreed that no Bishop relicta cathedra leauing his Cathedrall Church should remoue his seate or See to any church in his Diocesse the Greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And likewise BB are forbidden to neglect any of those places which beloÌ„g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Matrix Matrix Cathedra as Conc. Carth. 3. c. 46. Episcopus qui matricom tenet Conc. Carth. graec c. 24 siue Affric c. 90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If in the mother Churches that is to say the Cathedrall the Bishop shal be negligent c sometimes Ciuitatensis ecclesia sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Councell of Neocaessaria Such a Church was that in Millaine whereunto Ambrose his house adioyned for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that house of salutation where Ambrose sate when Theodosius came to him to be absolued was not as T. C. imagined Ambrose his owne house before he was Bishop for it was intra septa Ecclesiae within the bounds of the Church Paulinus testifieth that Ambrose gaue away all when he was made Bishop and left himselfe nothing which here he might call his owne In that Church Ambrose vsually preached to that Church the Emperour himselfe resorted In the chancell whereof when Theodosius the Emperour would haue remained to receiue the communion Ambrose sent him word by his Archdeacon that that place was peculiar to the clergie which belonged to this Church consisting of the Arch-Presbyter and the other Presbyters of the Archdeacon and other Deacons and other inferior orders of the Clergie For albeit the name Decanus was not perhaps as yet in vse yet the office was and the Deane signified by other names For sometimes he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe or ruler of the Presbyters euen as Ambrose his Archdeacon in the place euen now cited is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one was Chrysostome in Antioch a long time Eulogius at Edessa sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Peter was the Protopresbyter in the Church at Alexandria And Arsacius who succeeded Chrysostome in the Bishopricke of Constantinople the Protopresbyter there In latine most vsually Archipresbyter as histor tripat lib. 10. c. 10. and in the fourth Councell of Carthage where it was decreed that the Bishop should take care of widowes Orphans strangers not by himselfe but by his Archpresbyter or by his Archdeacon Ierome shewing that in each societie there is some one ruler saith singuli Ecclesiarum Episcopi singuli Archipresbyteri singuli Archdiaconi the Churches haue each of them one Bishop one Archpresbyter on Archdeacon In processe of time they were called decani Archipresbyteri a pluribus decani nuncupantur Archpresbyters of the most are called Deanes Neither were there onely Archpresbyters and Deanes of Cathedrall Churches which were called Archipresbyteri vrbani ciuitatenses of whom all these former testimonies are to be vnderstood but also rurall Deanes called sometimes Archipresbyteri decani as in the Councell of Towers and sometimes decani firsti Archipresbyteri parochiarum in the Councell of Agatha The chapter was wont to be called Presbyterium Placuit Presbyterium contrahi we thought good the Presbyterie should be gathered together saith Cornelius to Cyprian And Syricius the Bishop of Râ—me in an Epistle to Ambrose facto Presbyterio the Presbyterie being assembled somtimes seâ—atus caetus Presbyterorum the senate or assembly of Presbyters The Presbyters or Seniors themselues were called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ciuitatenses Presbyteri the Presbyters of the citie seniores by Tertullian and Ambrose in the place alleaged The ancient Councell of Ancyra hauing pronounced it vnlawfull for the Chorepiscopi or countrey Bishops to ordaine Presbyters or Deacons addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither yet is it lawfull for the Presbyters of the citie whereby it may in part appeare what was the estimation of the Presbyters of the citie in comparison of the countrie Bishops But as the Archipresbyteri in latter times were called decani so these Presbyters of the citie were in processe of time called Canonici prebendarij and the company of them which had beene called Presbyterium was termed capitulum in english Chapter Caluin saith Presbyteri vrbani versi sunt in canonicos the Presbyters of the citie are turned into Canons or prebendaries And it is to be noted saith Duarenus that in euery citie there was a certaine College of these Presbyters which the Bishop gouerned such as is at this day canonicorum collegium the college of Canons who seeme to haue succeeded into their place and this companie of Presbyters Ierome calleth the senate of the church By all which it is more then euident that as in the ancient times they had Cathedrall churches as well as we and those endowed with great reuenewes as it is easie to proue so the Deanes and chapters of our Cathedrall Churches are the remainder of their Presbyteries our Deanes being those who were called Archpresbyters our Prebendaries those which were called Presbyteri vrbani our chapters those which they called Presbyteries Neither doth that hinder which our
the best proofes as they are vrged by T. C. M. Caluin Beza and Dudley Fenner First therefore concerning Mat. 18.17 T. C. argueth thus By Church is meant either all the people or the Pastor alone or the Pastor with the ancients and Elders but neither the people nor Pastor alone therefore the Pastor with the ancients and Elders The disiunction is grounded vpon a supposition of the newfound parish discipline that there were no other Ecclesiasticall gouernours but parishionall which I shall hereafter by Gods helpe proue to be absurd In the meane time for the confutation of this disiunction it shall suffice to note that which all disciplinarians confesse that our Sauiour Christ speaketh according to the manner of those times either bidding them tell the assembly that is the Synedrion of the Iewes or at least that the partie offending is to be delated to the like assembly authorized for hearing of causes in the Church of Christ. Wherefore T. C. and our new disciplinarians must first proue these two things first that there was an Ecclesiasticall Presbyterie in euery Synagogue and secondly that what they had in euery Synagogue we ought to haue in euery parish before they may vrge the like in imitation of them to be erected in euery parish among vs. But they are so farre from prouing the latter of these assertions that they faile in the former T. C. professeth he cannot proue it out of the old testament but that it may be concluded out of the new he hopeth the Reader will iudge considering that the policie of the Church now was in this point taken from the Iewes Church As if he should say forasmuch as the Church which imitated the Iewes had in euery parish a Presbyterie which indeed is most notoriously false it is to be supposed that the Church of the Iewes had in euery Synagogue the like Where by a circular disputation the question which we denie is brought to proue his argument whereby notwithstanding he would seeme to proue the question For aide therefore he bringeth the custome of the moderne Iewes who if they had any such custome were no fit presedents for vs to follow But indeed they though they haue their Rabbi in euery Snagogue yet an Ecclesiasticall Presbyterie they neuer had for ought that I can find And whereas he and after him the author of the Counterpoison alleage Ierome to proue that they had their Elders in Euery Synagogue which should aswell admonish the polluted to abstaine from the assemblies as to reproue the Sabbath-breakers I cannot sufficiently wonder at the allegation for Ierome mentioneth that custome of the Iewes which he speaketh of as one of the worst of the Pharisaicall traditions which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one saith he I will mētion to the shame of the whole nation and which I will not mention for modestie sake therfore we may be sure neither Christ transmitted nor Ierome commended it to the Church Secondly the gouernours of their Synogogues which Ierome speaketh of were such as were to iudge of cleane and vncleane a dutie peculiar to the Priests Neither doth he speake of admonishing the polluted from comming to the assemblie but onely of iudging betweene cleane and vncleane And thirdly that which T. C. addeth concerning the Sabbath is by Ierome mentioned as another tradition of the Pharisies hauing no affinitie with the former Yea but the new testament speaketh of them in diuerse places calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe of the Synagogues The archisynagogi were such as now they call their Rabbies as being the Scribes and Pharisies who were their Teachers sitting in the chaire of Moses as Sigonius witnesseth Bertram likewise saith those who at the first were called Prophets and afterwards Scribes and Doctors of the law at the last in the Synagogues were called Archisynagogi for those who were in the Temple were called scribae templi and of these in the greater Synagogues there were more then one Beza also seemeth to haue beene of the same minde Howbeit both he and Bertram who dedicateth his booke vnto him doe thinke that in the Synagogue of the cities these Rulers had Elders ioyned with them But it may be you expect their proofes Heare therefore the very foundation of the Presbyterie to wit that what was the order of the Church of the Iewes Christ translated and recommended to his Church But in the Church of the Iewes there were Elders ioyned to the Teachers to make vp an Ecclesiasticall Senate How the proposition will be made good I know not The assumption is proued thus There were Leuites in the Synagogues saith Beza in whose hands the spirituall administration was there being ioyned to them vt probabile est as it is probable some Citizens of note Hence is mention of the Archisynagogi who ruled the assemblies Those saith Bertram who had beene called Prophets and after Scribes as the last in the Synagogues were called Archisynagogi vnde verisimile est whence it is likely that those Archisynagogi did moderate the order of Seniors who were to enquire into mēs māners for the Synagogues also had their Ministers Luc. 4.20 So that belike the Minister or attendant to whom Christ gaue the book was one of these Seniors or ex illustrib ciuibus as Beza speaketh Well what was their office Horum proculdubio partes fuerunt their office no doubt was not to admit to the Synagogue them whom the Synedrion of Ierusalem had excluded from the Synagogues And what their office hath bene since in the Church you heard it proued before by Satis opinor constat I thinke it is euident enough So that the very foundation whereon the presbyterie of Lay-Elders which with such vehemencie and violence hath bene vrged as the vndoubted ordinance of Christ is grounded is no better then the probable conjectures of some new writers who are parties in the cause probable I say in their owne conceipts For else there is not so much as probabilitie in their Assertions And so much of M. Cartwrights collection out of Matth 18.17 and what else is said of others in fauour of the presbyters in the Synagogues of the cities Now let vs see what Caluin Beza and others collect out of that place of Mathew When Christ biddeth them tell the Church Forasmuch as there was no Christian church established wherevnto they might repaire it were absurde to vnderstand Christ as propounding the iudgement of the Church which yet was not Therefore dubium non est it is not to be doubted but that Christ spake of such an assembly as was then in vse alluding to the order of the olde Church wherein after their returne from Babylon a select Councell was established which they called Sinhedrim in Greek Synedrion whervnto the censure of Doctrine and manners was committed Which Synedrion besides some Priests and Leuites consisted of the Elders of the people And although the
neither was the iurisdiction ouer the parishes in the Countrey by vsurpation of the latter Bishops but a right from the beginning belonging to the very first Bishoppes of the Citie For euidence whereof call to mind what before was prooued that dioceses were not wont to be enlarged or the number of Bishoppes lessened but contrariwise those parts of the Country which euer had a Bishop were still to retaine him and those which neuer had if they were so populous as that they seemed to deserue a Bishopricke a Bishop was with the consent of the ancient Bishoppe of the Citie and the authority of the prouinciall synod and the Metropolitane set ouer them This is sure that all Countries were vnder their seuerall Cities and whosoeuer were from the beginning Bishopps of the Cities were Bishops also of the Countries belonging vnto them Neither might the Bishop of one Citie encroach vpon the Country or parishes subiect to another Citie but they were to bee gouerned by them to whom they had belonged from the beginning Jn the generall Councell of Ephesus when complaint was made that the Bishop of Antioch had encroached vpon them of Cyprus for the ordination of their Metropolitan who euer from the Apostles times were in that and other matters of greatest moment ordered by their owne prouinciciall synods his attempt was censured as an innouation contrary to the ecclesiasticall lawes and Canons of the holy Apostles And therefore this generall decree was made by the Councell for all dioceses and prouinces that no Bishop shall take vpon him any other prouince or countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for the time past and from the beginning hath not been vnder him or his Predecessors And againe that to euery prouince or countrey their right should be kept pure and vnuiâ—lable which had belonged to them for the time past and from the beginning according to the custome antiently receiued Likewise in the Councell of Carthage that the people in the Country which neuer had a Bishop of their owne should not receiue a Bishop but by the consent of the Bishop by whom and his antecestors they haue bin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the begâ—nning possessed And where some had schismatically seized vpon some part of a diocesse and being guilty of their wrong would sequester themselues from the meetings and synods of the Bishops it was decreed that the lawfull Bishop should inioy not only his See but also such dioceses And againe it was demanded what course should be taken if a Bishopricke being erected in a part of the diocesse by the consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Bishop who hath held the dioceses from the beginning the new Bishop should encroach vpon other parts of the diocesse which were not intended to him Answer was made that as that part which he had was taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the company of parishes ioyntly possessed and as a member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the body of many by the consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Bishop who had authority or power so the new Bishop should not encroach vpon any other The great councel of Chalcedon determined that countrey parishes should vnremoueably remaine to the Bishops which held them Which Canon was renewed in the councell of Constantinople with this addition if the said Bishops held them quietly and without contradiction for the space of thirty yeeres But nothing doth more euidently proue that in the primitiue Church dioceses were subiect to Bishops then the antient institution of country Bishops called châ—repiscopi Who where the country seemed larger then that the Bishop by himselfe could performe all episcopall offices were for the more ease of the Bishops and commodity of the country Churches appointed in certaine places as their suffragans or vicegerents and to performe vnder them and for them some episcopall duties of lesse moment but yet so as the chorepiscopâ—â— might doe nothing of weight without the appointment of the Bishop neither might he ordaine without the Bishop of the citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto which both himselfe and his Country is subiect Fourthly this truth is also demonstrated partly by the perpetuall successions of Bishoppes in all the Apostolicall Churches singularly succeeding from the Apostles times to the latter ages plainly euincing that euen in the greatest Cities and Churches where there hath alwaies been a great multitude of Presbyters there hath been but one only lawfull Bishoppe at once successiuely and partly by the vniuersall consent of all Churches not onely in former ages both catholike and hereticall for euen the Nouatians the Donatists the Arians c. retained the gouernment of the true Church by Bishops but also of all almost at this day being established in peace retaining for the most part the antient distinction of Churches according to dioceses and prouinces which hath continued euer from the first conuersion of them not any one example being to be produced in the whole world neither in nor since the Apostles times vntill our age of any Church gouerned according to the new-found parish discipline Yea the Church of Geneua it selfe which hath been a paterne to others though it hath abolished the episcopall gouernment notwithstanding it remaineth a diocesse vnder their one onely Presbytery as well as it was wont vnder their one onely Bishoppe the authoritie and iurisdiction of their Presbyterie beeing not confined to any one parish nor any one parish allowed a Presbytery but is extended to all the parishes both in the citie and territory thereto belonging hauing the same circuit that the Bishop was wont to haue Finally it may be alleaged that as with vs Bathe and Wels Couentry and Lichfield London and Coâ—chester so in the primitiue Church more cities then one with the countries thereto belonging haue sometimes made but one diocesse For when to the general Councell of Ephesus petiton was made by certaine Bishops that whereas it had bin an antient custome in the prouinces of Europe that diuers Bishops should haue each of them two cities vnder them as the Bishop of Heraclea had both Heraclea and Panion the Bishop of â—yze had also Arcadiopolis the Bishop of Câ—â—la Callipolis the Bishop of Sabsadia A phrodiâ—ias and the latter of these Cities neuer had a proper Bishop of their owne but euer from the beginning were subiect to the aforesaid Bishops and whereas now they feared some innouation they referred the cause to the Councell The Councell therefore determined that there should not then nor afterwards bee any innouation but the aforesaid Bishops should according to the antient custome which hath the force of a law retaine the said Cities And likewise it may be added that some whole nations in the primitiue Church were subiect to one Bishop not as the primate or Patriarch for that was ordinary so was Ignatius Bishop of Syria Liberius of Italy Cyprius of Africke Diodorus
order and iurisdiction yet doth he both here and there bewray himself not to vnderstand it For though euery Minister as hee is a Presbyter hath potestatem ordinis yet it doth not follow that hee may at his owne pleasure exercise that power We must therfore take knowledge of two distinctions the one of the power of order and of iurisdiction for euery minister hath the power of order as hee is a Presbyter simply but the power of iurisdiction as he is praelatus or pastor The former he hath giuen him in his ordination the latter in his institution By the former hee is qualified and authorized to preach and administer the sacraments and to doe other â—spirituall actions peculiar to his order which another man who is not of that order neither can doe nor may haue leaue to doe But hee may not performe these duties which belong to the power of his order to any congregation as the Pastor therof vnlesse that flocke be assigned and committed to him by the Bishop who hath the charge of the whole diocesse A presbyter therefore though he haue potestatem ordinis may not perform pastoral duties to any congregation which are part of the Bishops charge vnlesse hee be authorized therto by the Bishop from whom hee receiueth potestatem iurisdictionis curamque animarum et regimen ecclesia parochialis in his institution Againe we must distinguish betweene the power it selfe and the exercise execution of it For although euery minister hath thesame power of order which is common to them with Bishops in respect of preaching the worde and administring Baptisme and the Lords Supper yet the exercise of their power is and alwaies hath been subiected to the authority of the Bishop to be permitted directed restrained and suspended by him This subordination and subiection of the presbyters to the Bishop for the exercise of their power which euer hath beene practised in the Church doth not make either their function to be a mockery of the ministery as the refuter malepertly speaketh nor themselues to be no ministers But plainly proueth the contrary as I haue shewed For whereas he obiecteth out of Tertullian that any lay man might baptize by the Bishops 〈◊〉 he falsifies his testimony His words be these Dandi baptismum ius â—abâ—t summus sacerdos qui est episcopus c. The cheif Preist which is the Bishop hath the right to giue baptisme Then the presbyters and deacons but not without the authority of the Bishop for the honor of the Church which being safe peace is safe Otherwise euen laymen haue right Where Tertullian sheweth that the ordinary right of baptizing appertaineth to Bishops Presbyters deacons as belonging to the power of their order though for the honour and peace of the Church the Bishop bee superiour in the exercise of that power which the Presbyters and Deacons are not to exercise without his authority otherwise that is extraordinarily and in case of necessity the lay man euen without the Bishops leaue hath right in Tertullians iudgement to baptize Where he saith That in Tertullians time who was himselfe a Presbyter Presbyters and Deacons were not ministers and much lesse in Ignatius time I hope he wil râ—call this foule error proceeding from extreme ignorance when he hath read what before hath been alledged to the contrary And whereas the last testimony which I alledged out of Ignatius for these three degrees of the ministery plainely excludeth their lay Presbyters and lay Deacons reckening Presbyters and Deacons as degrees of the clergy he answereth two things the first That the Epistle strongly sauoureth of corrupter times then those Ignatius loued in by that very word clergy apprâ—priated therein to the ministers which is of a far latter breed He should haue done well to haue shewed how late the breed is For I am well assured that Cyprian vseth the word clerus for the clergy ordinarily who was little more then a hundred yeares after Ignatius And Origen before him mentioneth this distinction of the clergy and laity Tertullian who liued in the same century with Ignatius distinguisheth each company of Christians as sometimes into gregem duces the flocke and the guides ecclesiâ— ordinem laicos the order of the Church meaning those which were in orders and the lay people so sometimes in ecclesiaÌ„ cleruÌ„ the assembly and the clergy The clergy also or guides he distinguisheth into these three degrees Deacons Presbyters Bishops The antient Canons called the Apostles often mention those of the clergy as opposed to the laity But if I should say that S. Peter vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense when writing to Bishops whom he calleth Presbyters himself their Compresbyter he willeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not exercise lordship ouer the clergy I should deliuer that which is agreeable to the interpretation of the antient Writers and as I am perswaded to the truth Neither doe I doubt but the vse of the word clerus was first taken from that place of Peter who therein followed the phrase of the old Testament wherein it is oft said that the Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the portion or the inheritance of the Priests and Leuites For therefore are they called Clerici saith Ierome vel quia de sorte sunt Domini vel quia ipse Dominus sors i. pars clericoruÌ„ est Either because they are the Lords portion which notatioÌ„ some late writers do mislike not without cause the people also being Gods inheritance or because the Lord is their portion which is agreeable with the scriptures His other answer is that though the Presbyters and Deacons were of the clergy yet they were not Ministers for there were many of the clergy which were not Ministers Let him therefore tell me whether there were any Ministers in the clergy adioined to the Bishop or not if he say no hee is worthy to be hissed at if yea who were these Ministers if the Presbyters and Deacons were not Besides it is plaine that the Clergy of the antient Churches consisted wholly of schollers which were trained vp in learning the Clergie belonging to each Bishoppe being the seminary of the whole diocesse out of which not only euery parish both in the Citie and Country was to be furnished with Ministers but also the Bishop himselfe in the vacancie of the See was to be chosen Moreouer ordinarily those of the clergy ascended by degrees from the lower to the higher the Bishop being chosen out of the Presbyters Deacons for euen Ignatius his successor was his deacon Herâ— the Presbyters deacons out of the inferior orders as of sub deacons or readers c. Wherby it is most euideÌ„t that presbyters deacoÌ„s were not such as the lay-elders and lay-deacons which are now adaies in some reformed Churches but men brought vp in learning and seruice of the Church hauing attained degrees
May not a man say as much of the Duke of Venice or of the King of Polonia yet are neither of these soueraignes no more had the B. for all these words any supreme and sole authority Do I any where say that the BB. haue or ought to haue supreme and sole authority which here againe he obiecteth to make the BB. according to my iudgement forsooth absolute Popelings will these odious slanders wilfully deuised to disgrace the truth which I taught neuer bee left and yet that is vntrue which he saith of the Duke of Venice and that is more then we desire that the B. in his diocese should be like the King of Polonia in his kingdome For though the Duke of Venice bee aboue any other in Venice yet hee hath not the whole power and authority aboue al neither doe we make the B. to haue supreme power in his diocese as the King of Poland hath in his realme though in respect of the election of him to his kingdome and of BB. to their sees there be somelikenes In the third place I alleage another testimony of Ignatius where hee exhorteth the Presbyters of Antioch where himselfe was Bishop to feed the flocke which was among them vsing the words which Peter doth 1. Epist. 5. Vntill God should declare who should bee their Gouernour meaning the Bishop Where the B. in plaine termes is called the gouernor of the Presbyters There can be no question but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a maiority of rule And yet he saith this testimony doth not proue any such maiority of rule and that for foure worthy reasons First because this is one of those places which the disciplinarians absurdly alledge for the proofe of onely-gouerning elders which neuer were the duty inioined them being pastorall Secondly because the Church whereof he was B. was but one congregation at that time And yet he expressely calleth himselfe the Bishop of Syria which plainely proueth that he was not onely a diocesan but a Metropolitan B. Yea but in his epistle to Ierome he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wil not vrge the error in the name Ierome for Heron perhaps it was not our Ieremies but his Barucks fault The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hee absurdly translateth Synagogue and parish signifieth congregation and is the same with ecclesia or Church For Ignatius hauing signified to him that he should be his successour in the Bishopricke he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the congregation of the Lord shall not be as sheepe without a pastor But hereof I haue spoken heretofore Howbeit both this and the former answere here are meere euasions For suppose that which I haue proued to be most false that there were onely-gouerning elders in Antioch and that the Church had been but one parish can he be so absurde asto say that none of the Presbyters in Antioch were ministers If any were as indeed they were all as I haue abundantly proued before is not the B. here plainely noted to be their gouernour and if he were their gouernour was he not aboue them in the power of iurisdiction or gouernment Or what is this to the present question whether the Church of Antioch contained one congregation or more if it cannot be denied that the B. was superiour in the power of iurisdiction to the Presbyters of that Church how great or how little soeuer it was His third reason of all others is most impertinent For what is this to the purpose if it were true that the duty which Ignatius inioineth them of feeding that is of instructing and guiding the people was not perpetually belonging to their office but onely in the time of the vacancie till they had another gouernour seeing he noteth that himselfe had been and his successour should bee their gouernour But it is vntrue which he saith concerning the perpetuity of the duty For Ignatius his meaning was that as they were at all times to feed the people so especially in the absence or want of the Bishop the care and attendance of the flocke in the defect of a B. being deuolued to them Fourthly If M. D. doe vrge saith he that Ignatius was and so also his successor their gouernour which was indeed the onely thing for which the place was alleaged and to which point alone hee ought to haue directed his speech the answere is easie that he might be so and yet the Church but a parish and those Presbyters gouerning Elders An easie answere indeed as who should say though the allegation doe proue that for which you bring it yet it doth not disprooue some other of our absurdities for the disproofe whereof you do not bring it as that the Church was a parish and the Presbyters onely gouerning elders Was the disproofe of those points to be expected from this place and at this time do you not say it is one of the places which is ordinarily brought out of Ignatius for proofe of onely-gouerning Elders And must this be your shift to auoid my argument proouing out of this place the superiority of Bishops in the power of iurisdiction that for any thing can hence be alleaged the Presbyters might be onely gouerning Elders Js not the Refuter neere driuen thinke you when he would beare his Reader in hand that his lay Presbyters be sufficiently proued if the place which themselues bring for them doth not disproue them but especially when he is driuen to alleage this as a poore shift to auoid another thing in question Yea but if the Church were a parish and they onely gouerning Elders then was Ignatius but as a Parson of a parish and Parsons though they be called rectores ecclesiarum gouernours of the parish Churches are farre enough from the maiority of rule in question Whereto J answere that if he would need◠make Ignatius but the Parson of a parish assisted with a Presbytery of lay Elders hee should haue conceiued him to be such a one as themselues fancie and not as ours are For he should not haue been subordinate and subiect as ours are and as all Presbyters of parishes euer were to the Bishops but as they fancy indued with a power vnsubordinate and independent and therefore had a supremacy rather then superiority as being the supreme ecclesiasticall officer in all that Church But how I beseech you is it proued that Ignatius was but a parish Bishop Because forsooth the Church of Antioch might be a parish and the Presbyters thereof onely-gouerning Elders for any thing that I haue here said to the contrary which indeed I intended not in this place But now I discerne a worthy stratageme of this Refuter in chusing rather to answere the places out of Ignatius being brought for superiority of Bishops then himselfe to vrge them for the lay-elders hoping to perswade some kind of Readers both that their Elders are sufficiently proued if they be not disprooued out of the places
dissolued the former standing thus If in the Epistles to Timothie and Titus it be presupposed that Paul had ordayned Timothie and Titus Bishops of Ephesus and Creet then is it true that they vvere by him ordayned BB. of those Churches But the antecedent is true Therefore the consequent That the antecedent is true I proue by this reason because it is presupposed in the Epistles that the Apostle had committed to them Episcopall authority both in respect of Ordination and Iurisdiction to be exercised in those Churches Against which consequence this onely thing can be obiected that the Episcopall authority might be committed to them not as ordinarie Bishops or Pastors of those Churches but as extraordinarie gouernours or Euangelists which afterwards is answered To this argument the Refuter answereth not The second he frameth thus If the Epistles written to Timothie and Titus be the very patternes and precedents of the Episcopall function whereby the Apostle enformeth them and in them all Bishops how to exercise their function then Timothie and Titus were Bishops But the antecedent is true Therefore the consequent First he taketh exception against the proposition saying though it make a goodly shew yet was it confuted long agoe by M. Cartwright Whose confutation either he thinketh to be insufficient or else he doth but kill a dead man in seeking with a new on-set to disproue the consequence First for the consequence it selfe I auouch thus much that from that antecedent I might not onely haue inferred that particular that therefore these two to whom the Epistles were written were Bishops but in generall that the function of Bishops whose authority and office is described and the manner of the execution thereof prescribed in the directions giuen to Timothie and Titus in these Epistles hath warrant in the word of God and when they can make as good an argument for their lay-elders out of the Scriptures I will subscribe to their Presbyterian discipline Of T. C. answere to that consequence I haue taken speciall notice heretofore and did greatly wonder that hee could satisfie himselfe with such a friuolous answer And I do no lesse wonder at the Refuters either lacke of iudgement who tooke that answere for good payment or want of consideration and care of T. C. credit in referring vs to so sleight and friuolous an euasion For whereas D. Whitgift argueth thus That Timothie was Bishop the whole course of the Epistles written vnto him declareth wherein is contayned the office and dutie of a Bishop and diuers precepts peculiarly pertayning to that function T. C. answereth that by this reason he might as well proue that Timothie was a deacon or a widdowe an olde man or an olde woman seeing in those Epistles the Apostle wrote of their duties Yea rather that hee was a Deacon considering that there is nothing in the description of a Deacon which agreeth not to him but in the description of a Bishop that which he requireth of not being giuen to wine and not being a young Christian could haue no place in Timothies instruction Not to argue with T. C. but to let him rest in peace can the Refuter be so ignorant or without iudgement as to thinke that D. Whitgift when hee spoke of the whole course and tenure of the Epistles did meane onely the description of a B. or Minister set downe in the beginning of the third chapter of the former Epistle if that had beene his argument hee had argued thus Paul directeth Timothie what manner of men to ordayne Bishops or Ministers and likewise Deacons Therefore Timothie himselfe was a B. or Minister or likewise a Deacon Is it not plaine that by the whole course hee vnderstandeth all those directions which are giuen to Timothie throughout the Epistles for the discharge of his office either in respect of the Ministerie common to all Ministers or of his Episcopall function chiefly in regard either of Ordination or Iurisdiction vnto which heads the precepts directions in those Epistles are to be referred for when he speaketh of the duties of men and women olde and young hee directeth Timothie and in like manner Titus what to preach When hee describeth the qualities of Ministers and Deacons and Widowes he directeth him what manner of Ministers and Deacons to ordayne and Widowes to admit And whereas D. Whitgift hauing said that in those Epistles diuers precepts pertaine peculiarly to the Episcopall function T.C. chalengeth him to shew him any one precept in those Epistles which is proper to a B It is not hard to shew him more then one as lay thy hands hastily on no man Against a Presbyter or Minister receiue not an accusation but vnder two or three witnesses c. These are perpetuall directions which were not common eyther to other Christians or other Ministers therefore peculiar to BB. And this was T. C. confutation of the Proposition Now let vs heare what the Refuter can say The Proposition saith hee is grounded vpon a false supposition and what is that that the Apostle by describing in these Epistles the rules to be obserued in ordination and iurisdiction intended to informe Timothie and Titus as BB. and in them all other BB. how to carry themselues in those matters Is this the Supposition whereon the Proposition is grounded Alas good man you know not what the Hypothesis or Supposition of an Hipotheticall Proposition is this which you suppose to be the Supposition of the Proposition is plainly the Assumption of the Syllogisme which your selfe framed But because the Refuter hath confounded himselfe with his owne hypotheticall or connexiue Proposition I will propound my Argument in another forme Whosoeuer describing vnto Timothie and Titus their office and authoritie as they were Gouernours of the Churches of Ephesus and Creet and prescribing their dutie in the execution thereof and that as afterwards I shew to be performed by them and their Successours till the comming of Christ doth plainely describe the office and authoritie and prescribe the dutie of BB hee doth presuppose them to be BB the one of Ephesus the other of Creet But Paul in his Epistles to Timothie and Titus describing vnto them their office and authoritie as they were Gouernours of the Churches of Ephesus and Creet and prescribing their dutie in the execution thereof to be performed by them and their successours vntill the comming of Christ doth plainly describe the office and authority and prescribe the duty of BB. Therefore Paul in his Epistles to Timothie and Titus presupposeth them to be Bishops the one of Ephesus the other of Creet This Proposition because I know not what can be obiected against it T. C. and the Refuter hauing assailed it in vaine I will once againe take for granted The assumption I proue by those particulars wherein the Episcopall authoritie doth chiefly consist both in respect of Ordination Tit. 1.5 1 Tim. 5.22 and also of Iurisdiction they being the censurers of other Ministers
against Gods commandement We doe here protest and we would haue it so recorded that we would willingly preserue the Ecclesiasticall and Canonicall policy if the Bishops would cease to tyrannize ouer our Churches This our minde or desire shall excuse vs with all posterity both before God and all Nations that it may not be imputed vnto vs that the authority of Bishops is ouerthrowne by vs. I would to God it lay to me saith Melancthon to restore the gouernment of Bishops c. By what right or law may we dissolue the Ecclesiasticall policy if the Bishops will grant vs that which in reason they ought to grant and though it were lawfull yet surely it were not expedient Luther was euer of this opinion whom many for no other cause I see doe loue but for that they thinke they haue cast off their Bishops by meanes of him and haue obtayned a liberty which will not be profitable for our posterity Would to God saith George Prince Anhall that those which carry the names titles of Bishops would shew themselues to be Bishops indeed I wish they would teach nothing that is disagreeable to the Gospell but rule their Churches thereby Oh how willingly and with what ioy of heart would we receiue them for our Bishops reuerence them obey them and yeeld vnto them their Iurisdiction and Ordination Which we alwaies and M. Luther both in words and in his writings very often professed If they would bring vnto vs such an Hierarchy saith Caluin wherein the Bishops shall so rule as that they refuse not to submit themselues to Christ that they so depend vpon him as their onely head c. Then surely if there be any that shall not submit themselues to that Hierarchy reuerently and with the greatest obedience that may be I confesse there is no Anathema whereof they are not worthy In the articles agreed vpon by Melancthon Bucer Caluin and other learned men it is said for the auoyding of Schismes there was a profitable ordination that a B. should be chosen out of many Priests who should rule the Church by teaching the Gospell and by retayning the discipline and who should gouerne the Priests themselues Afterwards also there were degrees made of Archbishops aboue them of Patriarches c. These Ordinations if those that gouerne doe their duety as preach ouersee the doctrine and manners of their Churches correct errours and vice practise Ecclesiasticall censures c. are profitable to preserue the vnity of the Church And in their additions to the said articles As concerning ordination we especially approue the ancient custome of the Church c. This difficult and necessary charge for the Church it is to be wished reformation being made that the Bishops would take vpon them And we heare that our learned men haue expresly so yeelded ordination to those Bishops if first there may be a reformation In a Treatise made by Bucer with the aduise of the said learned men and offered to the Emperour it is thus written we must endeuour that that forme and distribution of Ecclesiasticall gouernment which the Canons doe prescribe to Bishops and Metropolitanes be restored and kept The same Bucer speaking of Bishops and Metropolitanes and of their authority ouer the Churches and Ministers within their Dioceses and Prouinces he saith this was agreeable to the law of Christ c. And in another place Now by the perpetuall obseruation of all Churches euen from the Apostles times we doe see it seemed good to the holy Ghost that among Priests to whom the procuration of Churches was chiefly committed there should be one that should haue the care charge of diuers Churches and the whole Ministery committed to him and by reason of that charge he was aboue the rest and therefore the name of Bishop was attributed peculiarly vnto these cheife rulers of Churches And againe In the Apostles times one of the Priests or Pastors was chosen and ordayned to be the Captaine and Prelate ouer the rest who went before the rest and had the care of soules and the administration of the Episcopall office especially and in the highest degree And this he proueth by the example of Iames Act. 1. and after concludeth in this sort The like ordination hath beene perpetually obserued in other Churches likewise as we may learne out of the Ecclesiasticall Histories and the most ancient Fathers as Tertullian Cyprian Irenaeus Eusebius and others It were a most profitable order for the welfare of the Church saith Iacob Heerbrandus a very learned man if euery particular Prouince had her Bishops and the Bishops their Archbishops These few testimonies among many doe sufficiently discouer with what minde the Refuter desired me to lay them and all the rest aâ—ide and to giue eare to his allegations as more worthy to be heard Let vs therefore heare them and let the Reader iudge with what conscience hee either reiected the former or alledged these And first though he saith hee will passe by an Epistle of one Oram written vnder the name of Lucifer to the Pope and his Prelates yet because he entreateth the Reader to turne to it in the booke of Martyrs as fitting belike our Bishops hee is worthy not to passe vnpunished when hee comes to light For that letter being a meere inuectiue against the horrible enormities of the Popish Prelates speaking nothing at all of their office but that they were the successours of the Apostles in referring the Reader vnto it what was his intent but that he should apply the things spoken of their greiuous enormities to our Bishops then which hee could not offer a greater villany to them I desire the Reader that hath any moderation in him to read that Epistle and by his intended application thereof to our Bishops to iudge of our refuters spirit though he professeth in the last page how greatly he reuerenceth the Bishops persons In the next place to let you thinke hee hath great store euen whiles hee quoteth either not Protestants or such as were not of our age of whom alone the question is hee saith he will passe by also that which is written by defensor pacis part 2. c. 15. and well might hee passe by him for though he hold that the Priestly Character is the same in Priests and Bishops yea in the Pope himselfe and that they haue the same essentiall authority which is the power of order and likewise in imitation of Ierome holdeth that Episcopus and Presbyter at the first were one c. Notwithstanding he no more disalloweth the superiority of Bishops then either some other Papists who haue contended that for as much as order in that it is a Sacrament hath reference to the Sacrament of the Altar which the Priest doth offer and make his maker as well as the Pope himselfe that therefore Bishops and Presbyters be of one order or then Ierome who though he saith Episcopus
exposition fauouring Lay-Elders hath the coÌ„sent of new writers His propositioÌ„ examined and whether the authority of old writers or new is to be preferred Rheti l. 1. c. 15. § Sect. â— His assumption answeâ—ed 〈◊〉 the 〈◊〉 of 〈◊〉 writers § Sect. 5. Not all those whom he citeth doe expound this texâ— of Lay-Elders Aduers falso nomiâ— Episc. 331. Dec. 5. Serm. 3. § Sect. 6. Ad pag. 21. His third reason because my exposition is not made by any of the Fathers Primas in 1. Tim. 5.17 〈◊〉 1. Tim. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is to rise well to spare or forbare nothing for the care of the sheepe § Sect. 7. In Cant. 8 1â— The 2 reason that Lay-Elders 〈…〉 Tim. 5.17 1. Thess. â— 12.13 Ad pag. 22. § Sect. 2. His answere to the 2. reason and first to the proposition By applâ—â—o him â—â—6 16 § Sect. 〈…〉 but a 〈◊〉 shift Ad pag. 2. â—4 2. King 22. § Sect. 4. His 1. Reason that my exposition is a bare shift § Sect. 5. His 2. Reason § Sect. 6. Ad Pag. 25. His third reason coÌ„taining 3. Syllogisme◠§ Sect. 7. Answere to his first syllogisme To the 2. 1. Tim. 4.3 Attend to reading and doctrine Pag. 7. 8. § Sect. 8. His 3. Syllogisme answered § Sect. 9. The reasons 〈…〉 exposition examined The first reason Aâ— pag. 26. Caluin in Act. c. D. Whiâ—ak de ponâ— Rom. pag. 1 § Sect. 11. Inst. li 4. c. 3. § 8. Caluin in Tit. 1.5 Pag. 101. In Act. 2 § Sect. 12. Pag. 14.15 Tit. 3.8.14 Ad pag. 28. Iohn 21.1 Act. 20.28 1. Pet. 5. â— Iohn 21 1â— 16.17 To feede 〈◊〉 flocke saith Raynolds to performâ— the dutie of Pastor vnto Conf. with â— 461. Cal. in 1. Peâ— 5.2 Epist. 59. ad Paulinum Apoca. 1.6 In Act. 14.23 In Act. 20.28 Cons. wâ— Haâ—â— p◠§ Secâ— Ad. pag. 29. His cauâ—â— the prop His spite against the assumption Their 〈◊〉 thâ— tenancâ— due to 〈…〉 Bez. in vit An. 1536. 〈◊〉 1541. See the lawes of Geneua summ capit diâ—câ—ph Eccl. Genâ—a inter eâ—ist Caluiâ—j Bez. de grad Mâ—â—â—â— c. 11. pag. â—◠〈◊〉 ibid. 〈◊〉 before the Helâ—et confess Lib. 1. 179. § Sect 4. His obiection denying their confession refuted D. Bilâ—on pag. 130. pag. 7. pag. 129.130 Ad pag 30. D. 〈◊〉 Pag. 90. 1. Tim. 5. 1. Pet 5. Lib. 1.17 179. Chap. 14. Pag. 74. Chap. 4.5.6.7.9.11.12.14.16.17.18.19.31.34 His 2 Obiection Gal. 6.7 Lib. 1.178 1. Cor. 9.11 Obiect 3. Obiect 4. § Sect. The excâ—tion that Elders if need are haue alloâ—â—ance ansâ—â—red T.C. In 1. Tim. 5.17 § Sect. 7 His exceptiâ—â— that allowaÌ„â— occasioned by the Eldeâ— need is yeelded for theâ— worke answâ—red Ad pag. 3◠§ Sect. 8. No honour of maintenance appointed to Lay-Elders in Gods booke See the suruey of discipli Pag. 440.441 DemoÌ„st Prefac demonsâ— Ibid. Luk. 19. 27. Table oâ— cipl § Sect. 9 The office Lay-Elders nâ—t prescribâ— in the scriptures Eccl. dis fo 5 T.C. l. pag 16 Demonsâ— pag 1 â— The parts the Elders â—ice not pâ—â—scribed in Scripture Heb 1 Leu. 19. Matt 18 15 16 17 Eccl. discipl 122 T.C. Beza Arguments prouing the office of Elders out of the Scripture answered § Sect. â—â— Their 2. argument 1. Thess. 5.12 Act. 20.28 Heb. 13.17 1. Pet. 5.1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § Sect. 12. The qualitie of Elders not described in Gods word 〈…〉 Pag 44 § Sect. 13. His 3. cauâ—â—les against pag. 10. answered a Vid â— confess â— s. 30. Synâ— Rom. sub syluest c. 12. q. 2. â— 27.28.2.30 § Sect. 1â— Ad pag. 3â— His 2. caâ—â—â— His 3. cauill The testimonie of Ambrose discussed Li. 2. part â— Pag. 44. Chap. 3. § 9 10. Ad pag. 33 T 〈◊〉 1. pag. 183. Ioh. 2. 〈◊〉 2. pag. 44. § Sect. 2. Concerning the maâ—â—ation of the 〈◊〉 Doâ—â—â—rum § Sect. 3. 〈◊〉 discussing 〈◊〉 testimonie â— Ambâ—â—se 17. pages 〈◊〉 T. C. h. 2. part 1. pag. â— 14. 〈◊〉 528. Luk. 1. pag. 41. 〈◊〉 1. Tim. 3.16 § Sect. Three â—â— noted in handling this tesâ—â—â—â—nie of Ambrose i) My reâ—â— their caption as â—â—ging Ambrose â—â—â—â—red as â—â—â—dest Ad pag. 3 35. In prefat § Sect 5. The reason why their exposition was to be reiected Ad Pag. 36. § Sect. 9. His answere to the Reason The â— Conâ—â—â—â—â—â—ce Pag 62â— Apolog c. 3 De offic li. c. 20. § Sect. 7. The second consequence Ad pag. 37. 1. Sam. 12.12 Deut. 33.5 Iud. 17.6 19.1 21.21 1. Sam. 8.7 1. Sam. 8 11.12.13.14.15.16.17.18 The .3 consequence § Sect. 9. The â— branch of the assumption 〈◊〉 Ambrose 〈◊〉 a Diocesan B. (a) Geograph lib. 5. Insubres hac aetate sunt qui Mediolanum Metropolin habuere (b) Epist. ad solita (c) De grad Min. c. 24. (d) Centur. 4 c. 10 11â—7 Ruffin hist. li. 2 c. 11. Paulin. in vit Ambr. (e) Theod. lib. 4. c. 5. (f) Balsam in Conc. cost in c. 2. olim omnes pro. â—iÌ„ciarum metropolitani a proprijs synodis eligebantur Conc C. haelc act 11. osteÌ„dat Bassianus si per synodum ReMetropolis (n) Cap. 3. (o) Theodor li 5. c. 18. (p) Ibid. (q) Epist. 32. ad valentin imp (r) Orat. in Auxent l. 5. Epist. inter Epist. 32. 33. Epist. 33. Cap. 11.157 § Sect. 13. The 3. branche of the assumption Cons. Aquil. Epist. 32. Ad Pag. 39. (a) Matt. 18. (b) Act 14.23 (c) Iam 5. (d) Rom. 12.8 (f) Ad Trallian (g) Apolo 39 (h) In Esa. 3 (i) Quintil. li 5. c 10. (k) Topic 2.2 (l) Ier. 19.1 Ps. 37.2 § Sect. 2. Their argument vrged refuted Ad pag. 40. Pag 67. Pag 26.29.31 § Sect. 3. Foure things declared First that BB. were called Doctores (a) li. 2. part 2. pag. 42. 43. (b) Socr. lib. 5. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Sozom. li 7. c. 19. (d) Possidon in vita Augustini (e) De offic li. 2. c. 24. (f) Conc. Carth. graec c. 54. Carthag 3. c. 42. Mat. 23.8.10 § Sect. 4. The 2. that Presbyters though not called doctores yet were Ministers (g) Conc. Aneyr. c. 1. 2. Can. Apost 8.14.16.17.50 Conc. Nic. c. 3. Con. Carth. graec c. 3. 4. Carth. 2. c. 2. Antioch c. 3. Chalced. c. 2. Sard. c. 10. c. (h) Con. Carth. 2. c. 2. grae c. 3. (i) De prescript aduers herstico (k) Lib. 4. Epist. 10. (l) Sacerdotibus (m) Cum. Episcopo Presbyteri Sacerdotali honore coniuncti lib. 3. epist. 1. (n) Ecclesiast hierarch c. 5. (o) Soz. li. 7. c. 19. (p) Isid. de eccles offic lib. 2. c. 7. q) Conc. Ancyr c. 1. r) In Mat. 25. homil 53. (s) Conc. Laod. c. 8. (t) Tertull. de baptism Hier. adu Lucifer (u) Can. Apost 3. 31. Conc. Neocaesar 13. C. Carth. graec 4. Conâ— Elib c. 32. C. Const. in Trullo c. 26. (x) Conc. Nic. c. 18. (y) Cypr. li. 3. epist. 14. 15. (z) Hier. ad Euagr. (a) Conc.
Ierome denies it as well as he For that which he addeth of diuers others consenting in iudgement is a vaine flourish let him name but one other in the first six hundred yeeres I thinke I might say 1000. and I wil yeeld the cause And those latter Writers which consent with him vse his words build vpon his authority so that the whole weight of this cause lieth on Ieroms shoulders whoÌ„ if I can disburdeÌ„ thereof there can nothing at all be produced out of antiquitie against the superioritie of Bishops First then I say that they abuse Ierome who match him with Aërius for besides that Aërius was a damned hereticke being a most perfect Arian as Epiphanius saith who liued at the same time liuing in a Church of Arians standing in election for the Bishopricke against Eustathius who also was an Arrian out of a discontented humor the common sourse of Schisme and heresie broached this heresie as Epiphanius Augustine censure it Presbyterum ab Episcope nulla differentia debere discerni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denying the Superiority of Bishops both de Iure as Augustine reporteth his opinion and de facto as Epiphanius alledging that there is no difference between a Bishop and a Presbyter For there is one order saith he of both one honor and one dignitie The Bishop imposeth hands so doth the Presbyter the B. giueth the lauer of Baptisme so doth the Presbyter the B. doth administer Gods worship so doth the Presbyter the B. sitteth on the throne so also doth the Presbyter But Ierome was not so mad to vse the refuters words of Aërius who indeed as Epiphanius saith was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a franticke fellow as to deny the Superioritie of BB. de facto which oftentimes he doth auouch neither doth he deny it de Iure And therfore the refuter here hath deliuered two vntruthes the one that he saith Aërius did not deny the Superioritie of BB. de facto which most manifestly he did and did it no doubt with this mind that though he missed of the Bishopricke which ambitiously he had desired yet he would be thought as good a man as a Bishop The other that he saith Ierome denied the Superiority of BB. de Iure For it is most euident by many testimonies alledged in the Sermon that Ierome held the Superiority of Bishops to be lawfull and necessary For though somewheres he saith that Bishops are greater then Presbyters rather by the custome of the Church then by the truth of Diuine disposition yet he acknowledgeth that custome to be an Apostolicall tradition and therefore either he may be vnderstood as holding the superioritie of BB. to be not Diuini but Apostolici iuris or he may be interpreted as speaking of the names prouing by diuers testimonies of the Scripture that Presbyters are called Bishops But heereof wee may not conclude that therefore Presbyters and Bishops are all one for not onely Bishops but also Apostles are called Presbyters and the Apostleship is called Bishopricke For howsoeuer all Presbyters are in the Scriptures called Angels and Bishops yet that one among many who had singular preheminence aboue the rest is by the warrant of the holy Ghost called the Angell of the Church and by the same warrant may be called the Bishop Now whereas Aërius for denying the superiority of Bishops was by Epiphanius and Augustine iudged and heretike hereby it appeareth that this alleagation not onely proueth the superiority de facto but de iure for seeing there is no heresie which is not repugnant to Gods word it is euident that they who iudged this opinion of Aerius to be an heresie did also iudge it contrarie to Gods word Neither did Epiphanius and Augustine alone condemne Aërius for an heretike but as Epiphanius reporteth all Churches both in City and Countrey did so detest him and his followers that being abandoned of all they were forced to liue in the open fields and in wods And whereas some obiect against Epiphanius and Augustine in defence of Aerius that his opinion is not heresie because Epiphanius did not sufficiently answer one of Aërius his allegations out of Scripture where Presbyters seeme to be called Bishops and that Augustine followed Epiphanius himselfe not vnderstanding how farre the name of an heretike is to be extended these are very slender exceptions to be taken by so learned a man For be it that Epiphanius did not sufficiently answere some one of Aërius his allegations is that sufficient to excuse Aërius from being an heretike seeing that testimony may be sufficiently answered as J haue shewed and seeing euery testimony alleaged by each heretike hath not alwaies beene sufficiently answered by euery one that hath written against them The Allegation which Aërius bringeth out of Phil. 1.1 doth onely proue that the Presbyters were called Bishops at what time he which was the Bishop of Philippi namely Epaphroditus was called their Apostle And it is confessed by many of the Fathers that howsoeuer there were many in Philippi which in a generall signification were called Bishops yet there was but one nay that there could be but one which properly was called the Bishop of Philippi And as touching Augustine I maruell that learned men could derogate so much from him as that he at that time especially would write vpon the authoritie of others what himselfe vnderstood not For Augustine was no youngling or nouice at that time but hee wrote that booke in his elder age euen after hee had written his bookes of Retractations at what time hee had written 230. bookes besides his Epistles and Homilies Neither doth Augustine write any thing in his preface of that booke whereby it might bee gathered that hee was in doubt whether any of those particulars which he noteth were to be judged heresies onely he saith that what maketh an Heretike can in his judgement hardly if at all be set downe in an accurate definition Notwithstanding he distributeth his intended Treaâ—ise into two parts The first of the heresies which after Christs ascension had been contrarie to his doctrine and which he could come to the knowledge of among which the heresies of Aërius haue the 53. place in the latter hee promiseth to dispute what maketh an Heretike But though he came not to that or if he did what he wrote of that point is not come to our hands yet in the conclusion of his Treatise which is extant he saith thus What the Catholike Church holdeth against these meaning all the 88. heresies which before he had recited it is but a superfluous question seeing it is sufficient in this behalfe to know Eam contra istâ— sentire nec aliquid horum in fidem quenquam dâ—bere recipere that the iudgement of the Church is contrary to these and that no man ought to receiue any of these into his beleefe And again Omnis itaque Christianus Catholicus istâ— non debet credere
c. wherefore it is the duty of euery Catholicke Christian to beleeue none of these But it will be said doe you then hold euery one to be an heretique who is of Aërius iudgement in this point Whereunto I answeare first that although I hold them to be in an error yet I doe not judge them to be heretiques who do not with pertinacy defend their error And secondly I make great difference betweene errors in the articles of faith and fundamentall points of Religion such as was the error of Aërius as he was an Arrian and such as is the error of those who deny our iustification by Christs righteousnes and in matters of Discipline for these though they be dangerous yet they are not damnable errors and it is no great disparagement to men otherwise learned and orthodoxall to haue been ouerseene in matters of Church gouernment so that they doe not for the same leaue the Church and make separation for such also be counted heretikes by the Councels 1. Constant. ca. 6. As for the refuter it is at his choice whether he will be accounted an heretike or not In my iudgement he were best to say Errare possum I may erre as in this controuersie hitherto to hath done sed hâ—reticus esse nolo but I will â—e no heretike by obstinate defending of that wherein his conscience is conuicted Now to helpe the Refuter because I desire to giue the Reader satisfaction I will not conceale that somewheres I finde besides Ierome the testimonies of Chrysostome Augustine and Ambrose obiected as fauouring the opinion of Aërius but vnworthily Chrysostome is alleadged as if he should say There is in a manner no difference betweene a Bishop and a Presbyter Indeed Chrysostome vnderstanding by Episcapus 1. Tim. 3. him that is properly called a Bishop asketh why Paul speaking of Bishops and Deacons maketh no mention there of Presbyters Whereunto he maketh answeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is no great difference for they also haue receiued doctrine and gouernment of the Church and those things which Paul said concerning Bishops agree to them But doth it hence follow that in Chrysostomes judgement there was no difference betwixt a Bishop and a Presbyter doth not Chrysostome in the next words acknowledge that the Bishops are superiour to Presbyters in respect of ordination And as touching singularitie of preheminence doth not he teach that in one Citie or Church where are many Preâ—byters there ought to be one Bishop and so he â—old Sisiâ—â—ius the Nouatian Bishop at Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though he ascribe gouernment of the Church to the Presbyters vnder the Bishop doth he not acknowledge the Bishop to be the gouernor of the Presbyters and when he was Bishop himselfe did he not exercise great authority ouer them But what saith Augustine Quid est Episcopus nisi primus Presbyter what is a Bishop but the first Presbyter doth he not expound himselfe primus Presbyter h. e. 〈◊〉 Sacerdos the first Presbyter that is the high Priest such a one therefore in Augustines judgement is the Bishop to Presbyters as the high priest was to the other priests for in the same place also he compareth the Deacons to the Leuits and the Presbyters to the Priests Yea but Ambrose saith Of a Bishop and a Presbyter there is one order for either of 〈◊〉 a Priest but the Bishop is the first The words are not in his booke de dignitate Sacerdotali as it is quoted for there I find the contrarie for Ambrose saith There is one thing which God requireth of a Bishop another of a Presbyter another of a Deacon And againe he signifieth that as Bishops do ordaine Presbyters and consecrate Deacons so the Archbishop ordaineth the Bishop But they are found in his commentarie on the first to Timothe cap. 3. Where asking the same question with Chrysostome why after the mention of the Bishop he presently addeth the ordination or order of Deacon because saith he of a Bishop and Presbyter there is one ordination or order for either of them is a Priest but the Bishop is the first so that euery Bishop is a Presbyter but not euery Presbyter a Bishop for among the Presbyters the Bishop is the first Now what he meaneth by the first Presbyter may else where be shewed in his writings In the Bishop saith he are all orders because he is primus Sacerâ—â—â—s hoc est Princeps est Sacerdâ—tum the first Priest that is the Prince of the Priests and in the place alleaged he signifieth that Timothe the Bishop was the first Presbyter at Ephesus And such presbyters I doe confesse our BB. to be So much of Aërâ—us concerning whom I haue often maruelled what some learned men doe mean to go about to salue the credit of such a frantique fellow as Epiphanius describeth him being also an absolute Arian and schismaticke or Separatist from the true Churches Now saith the refuter let vs take a view of his great army of antiquity the whole number of them is but fiue and 4. of them almost 200. yeares vnder age Marke here either the skill or conscience of this great Analyser The first argument which indeed is vnanswerable that he swalloweth And in stead of analysing and answearing the rest he cauils at the number and at their age I will therefore propound my arguments and withall answere his cauils And first for their number besides the fiue he speaketh of I produced the testimonies of Epiphanius and Augustine deliuering not only their own opinions but the iudgement of the Church Epiphanius reporting that all Churches did reject and condemne Aërius and Augustine testifying that the Catholike Church did hold the contrary to Aërius his assertion that as I said was my first argument My second argument is this Antiquity did distinguish the ministers of the Church into 3. degrees viz Bishops Presbyters Deacons answerable to the high Priest the Priests and Lâ—â—ites vnder the Law Therefore it giueth testimony to the superiority of BB. ouer other ministers in degree The antecedent I proue by the the testimony of the Councill of Sardica of Optatus of Ignatius and generally by the testimony of Fathers in Councils in which as I said nothing is more vsuall then the distinction of Ministers into these 3. degrees That clause if it had pleased the refuter to haue taken notice of it might haue preuented his cauill concerning either the number or the age of my witnesses But he such is his conscience passing by it bâ—aggeth wiâ—h what face I know not that I haue no antiquitie which distinguisheth the ministrie into 3. degrees Here therefore 3. things are to be shewen which are so many arguments 1. That antiquity distinguisheth the Clergy into 3. degrees 2. That it termeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 degrees 3. That they compare them to the high Priest Priests and Leuits As touching the first