whom Master Beza with others doe principally relie vpon Nam cui notior For who saith Beza was better acquainted with the Historie of the age succeeding the Apostles then Hierom Yes surely a dozen more in print of as great note and truth as hee who all concord the Succession and Superioritie of Bishops to bee Apostolicall But what sayth Hierom First hee will haue this same Excelsiorem gradum of Bishops ouer the Clergie to beginne in Alexandria à Marco Euangelista Aster S. Marke the Euangelist for they would make the preposition to bee exclusiue as if in Saint Markes time neither that Prelacie was heard of nor then els-where but in the Church of Alexandria onely Well could Bishops goe no higher for their Superioritie they need not bee ashamed of their Progenie for Saint Marke dyed and Anniâ—nus presently succeeded him sixe yeeres before the death of either Saint Peter or Saint Paul thirtie fiue yeeres before the death of Saint Iames the Apostle fortie fiue yeeres before Simon Cleophas who was one of our Lordes disciples of whom we reade Luke 24. Who was Bishop of Ierusalem after Saint Iames and therefore made Bishop because hee was our Lordes kinsman as Eusebius witnesseth So that this Superioritie though it began as they say in the next Successor to Saint Marke was extant in the Church these Apostles viventibus videntibus approbantibus liuing seeing approouing it for silence argues if not an approbation yet no dislike But Hierom confesseth that Saint Marke himselfe the inâ—erpreter of Saint Peter for the Gospel which beareth Saint Markes name hee receiued from Saint Peters owne mouth as some write was the first Bishop of Alexandria And were there Bishoppes onely in Alexandria No for Hierom also witnesseth that Iames the iust our Lordes brother was the first Bishop of Ierusalem and so ordayned by the Apostles presently after our Lordes passion yea Bishops doubtlesse but not Superiors ouer their brethren before that time which was after Saint Marke Ignatius who as Hierom himselfe recordeth conuerâ—ed with the Apostles and saw Christ in the flesh by good likely-hood as some thinke one of those fiue hundred brethren of whom Saint Paul 1. Cor. 15. 6. speaketh Or rather as Ignatius of himselfe witnesseth euen then when Christ sayde to his Disciples Handle mee and see for a spirit hath not flesh bones c Luke 24. â—9 The second Bishop of Antioch after Saint Peter writeth to the Anâ—iochians for amongst them hee was a Presbyter to remember Euodius their Bishop who first receiued from the Apostels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praelacie and Superioritie aboue vs for Episcopus est sacerdotum Princeps saith the same Father els-where And afterwardes when himselfe came to bee Bishop of the same Church beeing caâ—yed to Rome to bee martyred for his profession hee writeth vnto the Pastors and Clergie of Antioch that they would be diligent in feeding the Flocke committed vnto them vntill God did shewe vnto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that should rule ouer them after his death But in his Epistles ad Sarsenses inioyning in particular each order his subiection Presbyters be obedient to your Bishop Deacons be subiect to your Presbyters and Lay-men to all His conclusion is very patheticall My soule for theirs who obserue this order the Lord will be alwayes with theÌ„ This was blessed Ignatius to whom our Sauiour appeared and spake in the flesh And Clemens of Alexandria in a Storie that hee rehearseth of S. Iohn reporteth that the said Apostle after his returne from Pathmos in some places where he came made Bishops and chose into the Clergie such as the Holy-Ghost thought fit and vpon occasion of a yong man of whom he tooke especial liking turned vnto a Bishop who was as the story speketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superior or set ouer them all committed the youth to his Custodie which Bishop after his returne he called Caput illius Ecclesiae the head of that Church Yea Hierom himself acknowledgeth that vnles to the Bishop there be giuen Exors quaedâ—m ab omnibus emiâ—â—ns potest as an extraordinary peâ—reles preheminence aboue the rest tot essent schismata quot sacerdotes there would be as many schismes as there are Preestes And this shall serue foâ— the first obiectioÌ„ out of Hierom. But the second is that which they vrge most for that seemeth to strike home namely that this Maioritie of Bishops came rather ex consueâ—udine Ecclesiae by the Churches custome quam dominicae dispositionis veritate then by the truth of the Lordes ordinance Some I know both Papists and Protestants are so angry with Hierom for this that they ranke him with Aerius in the number of rank Heretikes as maintaining by this speech the Parity of ministers A wrong to that Father doubtles For what Church meant he to whose custome he ascribed it the church in the Apostles times or after if in the Apostles times shall wee thinke S. Hierom wold fasten vpon them such a crime as that they would erect such an office contrarie or not consonant vnto their Maisters prescript And yet it is certaine hee meant of that Church for in the same place shewing what occasioned this Preheminence of one aboue the rest he saith it began when the Divell made that faction in the church that one wold say I am of Paul and another I am of Apollos a thirde I am of Cephas and an other I am of Christ and this was as appeareth 1. Cor. 1. in the time and prime of the Apostles Yea indeede Hierom is direct that the suppressing of schismes occasioned the first sourse and erection of Bishops as the best remedy against them And when were schismes more rise then in the Apostles times There is no Church to whom Saint Paul writeth an epistle but he complains of them Where by the way two thinges wee may obserue here-hence by this occasion of Saint Hieroms speech First that of Saint Cyprian that this maligning the superiority of Bishops is an infallible note of Schismatikes For as you might know that Demetrius and his fellow Goldsmiths by raising a tumult against Paule were Dianaes tradesmen because they foresaw if Christ were preached downe must Diana and withal their gaine so may wee descrie who are inclined to Faction by their spurning against this superiority because if Bishops bee raised their Schismes must bee scattered Secondly if aduancing of Bishops bee the suppressing of Schismes as their owne author affirmeth and Saint Paul prophesieth 1. Cor. 11. Oportet haereses esse that there must and will be heresies and Schismes while the world standeth then surely it behoueth your Maiestie to whome the care of Church and kingdome is committed if you will haue Schismes abandoned to maintaine and continue this government Episcopall vnlesse as it pleased you to write to your most noble sonne you wil retaine
Leuiticall seruice a weekely monethly or annuall course but posuit setled in their persons during life Thirdly their Diocesan Iurisdiction In quo vniuerso for a Parochian assemblie a petty parish came not within S. Pauls cognisance for a Bishop Fourthly the author of these all spiritus sanctus this calling beeing no humane inuention for euery plant which my heauenly Father hath nat 〈◊〉 shall bee rooted out Fifthly the manner thereof that is also in the word posuit First posuit actu he acted it by the hands of the Apostles and so the Episcopall function is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinaÌ„ce Apostolical SecoÌ„dly posuit iure he hath enacted it for succeeding posteritie and so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Canon or coÌ„stitutioÌ„ of the whole Trinity These are the partes many in number easy for proofe and yet hard in the taske onely in this respect because of whatsoeuer shal be vttered by me in this discourse that of Solomon is verified Non valet quisquam dicere ecce hoc recens est so many treatises there haue bene compiled conferences had bookes stuffed with proofes in this argument to which nothing can bee added and lesse hath beene answered for an answere worse then silence is lesse then nothing Notwithstanding though QuintiliaÌ„ Seneca do both of them repute it to be tardi ingenii to set a mans wit working no further then his reading I had rather in such a case which stands vpoÌ„ authority Sapere excoÌ„mentario to be wise by other mens labors then sapere prae commentario as some in this very point do who like vnto him Ezec. 28. 3. taking themselues to be wiser then Daniel for he grounded his wisdom vpon books reading prefer their owne fancie before al antiquity My humble request vnto you is it might please you to cast off all preiudice either to the question in hand or the party that handles it and before I enter it to ioyne with mee in humble and hearty praiers vnto almighty God that what shal be vttered by me his vnworthy minister may turne to his glory and to your instruction in Christ Iesu. In which praier c. The first thing I am to handle is the prioritie and superioritie of Bishops ouer their cleargie in this word Episcopos IT is Saint Pauls rule that all things be done decently and in order for where there is no order there can bee no decency the best means for order is when S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commandement with authoritie is followed with S. Peters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a subordinate obedience No place doth order become better then the Church of Christ which himselfe in the Canticles calleth Aciem ordinatam an armie well marshalled wherein euery company hath a Captaine both Captaines and companies are vnder one General For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equalitie in government is the entertainer of confusion saith the Philosopher that is so fit guest for the Churches of the saints saith the Apostle Wherefore as the great shepheard of Israel professed of himself that he led his people gouernd his flock with two staues which Zachary the eleuenth he called the one bandes and the other beautie so the great clauiger of heauen which hath the key of Dauid that shutteth and no man openeth openeth and no man shutteth for his Church gouernment hath left two keyes in the 16. of Matth. the one clauem scientiae the key of knowledge the preaching of the gospell which as the more essentiall part are the bandes of our function for that necessitie is laid vpon vs and wo vnto vs saith Saint Paul if we preach not the Gospel if wee turne not that key The other of power and iurisdiction which by distinguishing of functions causeth as Saint Paul describes it 1. Cor. 12. a singular decency in the Church of Christ the one imposeth a duty haec oportet fâ—cere there is Zach. his first staffe Bâ—ndes the other maketh for the comlines of the regiment hac decet fieri there is Zach. his second staffe Beauti And as the Father and the Sonne so the holy Ghost also would make it knowne that as in his dedit Ephes. 4. the guifts which he hath conferred vpon Church-men there is an imparitie and some better then other couet after the best guiftes 1. Cor. 12. so in this posuit the functions and offices of the Church hee hath appointed an inequalitie and some to be higher then others not onely that there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 12. 28. some to gouerne some to obay but that among the gouernours there should be a disparitie of honour in the 1. Tim. 5. some to bee aduanced with double honour in respect of others This is the proiect of the whole Trinitie for Church gouernement and their practise was semblable For God himselfe in the olde Testament in the paritie of priesthood allotteth an imparitie of gouernement one Leuit aboue an other Priestes aboue them and the high-priest chiefe of them all So Christ while he liued on earth of 84. whom hee appointed for the generall seruice which Saint Luke Actâ— 6. 4. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of the word he selected 12. to be the principall and superior to the other which appeareth manifestly Act. 1. For as an Apostles room became void one of the 72. was chosen into his place yea euen of those 12. there were as S. Paule intitles them Summi Apostoâ—â— the chiefe Apostles by good coniecture those 3. Peter Iames and Iohn whom in the 2. to the Gal. he calleth Columnas Pillers For those 3. alone did our Sauiour make pertakers of his transfiguratioÌ„ on the mount Mat. 17. and of his agony in Gethsâ—many Mat. 26. Which Selection did not so much expresse his loue to them more then the rest as which Nazian well obserueth argue their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prerogatiue preheminence aboue the rest An euident argument or probable at the least Epip maketh therof in that our Sauiour dignified them and not the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with names stiles of Honour calling Simon Peter Iames and Iohn Boanâ—rges the sonnes of thunder So the holy ghost after Christes ascention first Symbâ—lically 1. Cor. â—â— distinguisheth persons ecclesiastical placing some as the head others as the eyes others as the feete all together like members of the body with equal concord but vnequal dignitie conspiring together for the safety of the whole Secondly directly in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 3. 13. which the Geneua hath not well translated They which haue ministred well For the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those which haue discharged the office of a Deacon 〈◊〉 prepare vnto themselâ—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 to ascend to a higher degree as first
to be Preâ—byter and then Bishop Which taketh away that distinction of Priority in order not of degree as if the calling Episcopall were a Numeral not a Mâ—nerall function a Priority in order and not a Superiority in degree For the word properly signifieth a staire or step as Act. 21. 35 Paule stoode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon the staires Which interpretation of mine both Councils and Fathers do coâ—firme Concilâ—uâ— African calleth the three functions ecclesiasticall of Bishops Priests and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three degrees of the Church Conc. Sardicen No man may be called to be a Bishop which hath not risen by euery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad culmen Episcopatus Conc. CalcedoÌ„ To reduce a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 backe to the degree of a Priest is sacriledge So NaziaÌ„ speaking of Athanasius saith that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much preheminence honor for his virtue as by his dignity degrees Of Saint Basill also he saith that he rose to his Bishoprik 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the order and law of the spirituall Ascent which metaphor Saint Hierom himselfe vseth to Nepotian if thou desire the office of a Bishop gaudeo de ascensu I reioyce at thy Climing and of the same Nepotian fit Clericus per solitos gradus Presbyter In the infancy of the Church these degree were not distinct for they were not extant The first that were made were Deacons Act. 6. Presbyters there were none solemnly ordeined that we read of till Act. 14. 23. Ibid. 14. 23. The highest degree which was the function Episcopal the Apostles reserued vnto themselues a long time and that for 3. maine reasons First there was no Church established and but a few at the first conuerted wherefore all their whole labor they bent in turning the first key to open that dore of faith Act. 14. 27. namely the conuersion of the Gentiles which the Apostle 1. Cor. 16. calleth a great dore effectual al the help they could make either by Prophets Euangelists Coadiutors Pastors Doctors Planters Waterers or whatsoeuer was litle enough for that worke Secondly after the conuersioÌ„ of many people euen in setled Churches they hasted not to place a Bishop for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No great thing is suddenlâ—e brought to passe saith Nazian and a Presbyter fit to make a Bishop is hardly found saide a Carthaginian Bishop in an open Synod NaÌ„ ad haec idoneus quis saith Saint Paule though our Church here for a long time doubled the Echo with a quisquis The rule therfore of the Apostle being vnto Timothie that in no case he should take him that was Neophytus a new conuert and make him a Bishop of them the Church was at that time full euen for that cause also they absteined Thirdly few being found fit for that high calling the Apostles left some Churches to be gouerned by Presbyters reseruing stil the highest command to them selues but when they founde that humour whereof Saint Iames speaketh that euery man would bee a maister like Plinie his Amphisbaena a Serpent which hath a head at each end of her body both striuing which shold be the maister-head in the mean time toiles the body most miserably in the end reÌ„ts tears it self most lothsoÌ„ly finding I say those 2. effects which vse to follow Parity Plurality viz. dissention confusion it was generally decreed as Hierom confesseth Vt vnus caeteris superponeretur that one should be placed aboue the rest to gouerne both Presbyters and Flocke and that the whole care of the Church ad vnuÌ„ pertineret should belong to one he should be stiled by the name of Bishop particularly ouer this Clergy here assembled Timothie who is subscribed in the end of that second Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Bishop of the Church of Ephesus by impositioÌ„ of hands 〈◊〉 so was Titus also stiled Bishop of Creta as in the subscriptioÌ„ of that epistle appeareth Yea but these were S. Paules Bishâ—p say some and betweene them and ours a great 〈◊〉 True 1. For varietie of giftes and graces of the spirit A maine difference as 〈◊〉 as betwen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 8. their knowledge for the most part 〈…〉 Reuelation ours acquired with much study and ndustry 2. In respect of the honour and reuerence which their Clergy and flocke performed to them A great difference ye see Saint Paul describes it 1. Thes. 5. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then a superaboundant aw and loue For maintenance they and we somewhat semblable theirs impeached by persecution ours exhausted by Sacriledge It is a prety obseruation though a sharp one which a Romish writer of the Church story long since made that the word Conscientia hath had very ill lucke in the Church of Christ it could neuer yet be at once in full Syllables in the Apostles timeâ— when there was Con and Sci a 〈◊〉 and a 〈◊〉 Clergy then entia was defectiue they had the 〈◊〉 of the Spirit but no indowment of possessions Afterwards when there was Con and Entia a religious yea a superstitious and a very 〈◊〉 Clergy then Sci was 〈◊〉 they were not then the 〈…〉 And in my time saith he Con and Sci are both gon and like Philâ—poemenes armie in Plutarch which had neither head nor feete but whole bellie they be all Entia they haue all the Honours all the Mannors and all the â—at of the land But with vs againe it is come round for now that we haue Con and Sci a learned God be thanked and a religious Clergy the Entia are gone our maâ—ntenance is imbâ—aseled our honors enuied yea euen that poore Ens Vrum which by Gods and the Kinges fauour we enioy was of late cast whole into the Kings mercy as if they would haue made vâ— non 〈◊〉 But the authoritie and preheminence ouer the Cleargie is all 〈◊〉 in them and vâ— they receiuing it from the Apostles and wee deriuing it from them which is manifest in two principall things wherein the Bishops then and we now are Superior vnto the other Clergy which for your better memorie may be reduced to two words each very like to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First Collation of Rewardes which Saint Paul calleth Ordination Tit. 1. 5. the highest honor that a Bishop can reward a Scholler of desert withall to make him a Priest of the High God Secondly Iuâ—iciall Censure iâ— their Consistorie and Visitation not of the Flocke onely but of the Pastors also both which Iurisdictions Distributiue and Correctiue the Apostles kept vnto themselues till they appointed Bishops either Substitutes in their absence or Successors after their death In the Church of theâ—â—alonica where there were many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
both Preachers Gouernours yet saith Saint Paul If any man obey 〈…〉 note him by a letter and shall I come vnto you with a Rod saith he to the Corinthians which Church had many Presâ—yters there is the Censure reserued For the other Philip though full of the holy Ghost and of power hauing preached and conuerted many in Samaria yet had no authoritie to lay-hands vpon any but the Apostles were faine to send from Hierusalem Peter and Iohn to doe that office there is Imposition of hands reserued both these they conueyed vnto Bishops First for Ordination by laying on of hands in this Church of Ephesus there were many Presbyters long before Timothie was appointed their Bishop yet Saint Paul sent him of purpose to Impâ—se handes 1. Tim. 5. 22. and for that intent also he left Titus in Creta Neither would the Church of Christ succeeding admit any other but Bishops to that businesse as not iustifiable for the Presbyters either by Reason example or Scripture First for Reason it is a rule which admits no contradiction saith the Apostle that he which blesseth should bee greater then he which is blessed taking it for the benediction which is ex authoritate not deuotione for the subiect may blesse the Prince man blesseth God in heartie deuotion but the blessing of authoritie comes from the greater as honour is in him that confers it not in him that takes it And this is Saint Ambrose his reason Secondly for example not one to bee shewed through the whole storie Ecclesiasticall that any besides a Bishop did it If some one of the inferior ranke presumed to doe it his Act was reuersed by the Church for vnlawfull as in the case of Collâ—thus a Presbyter of Alexandria whereof Athanasius and Epiphanius do both make mention who took vpon him to giue orders for which both himselfe was censured and what hee did was reuoked and they receiued as meere Lay-men and no otherwise vnto the communioÌ„ whom he had ordered Thirdly For scripture there is none either of Holie men or of the Holy-Ghost not holymen for all the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one consent do contradict it Chrysostome vpon the 1. Tim. 3. and 4. Theodoret vpon the same places Oecumenius vpon 1. Tim. 5. Ambrose is peremptory that it is neither Fas nor Ius consonant neither with Gods nor mans law that any besides a Bishop should do it Yea Hierom himselfe who setteth a Presbyter like him in Sophocle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aduanceth him as high as he can to make him go aequis ceruicibus with a Bishop yet takes him this one peg downe Excepta Ordinatione what is it saith he that a bishop doth which a Presbyter may not do sauing Ordination No scripture of the Holy-ghost either analogically by consequent or directly by precept For analogie none but the Apostles did it or might do it as before you heard not directly for to what Presbyter was the authority committed as a Presbyter vnto Timothy a Bishop of Ephesus it was said lay hands hastily on no man And to Titus a Bishop of Creta I have left thee here to ordaine presbyters But to each of these there is an obiection First for example that of Ananias Act 9. who being neither Apostle not Bishop onely a disciple laide his handes vpon Paul and had a commission for it True but they were Manus curatoriae not confirmatoriae as appeareth verse 12. to restore his sight not to giue him his function Els should he haue beene first actually consecrated an Apostle of Christ before hee had beene baptised into Christ which was Psal 18. Secondly for scripture Saint Pauls precept seemes to imply a practise of consecration by the Presbyteri in those wordes neglect not the grace which is in thee and was given thee cum impositione manuum presbyterii faire colours in show but they will not hold Shall the Fathers bâ—e iudges They al with one consent interpret the Presbytery by the Praelacy that is by the Bishops for they onely say the Fathers may doe it Shall moderne writers and the best of them Maister Caluin presbyterii nor the Colledge saith hee is here meant for the Bishops had then and after a colledge of priestes to assist them in their sacred businesse which Saint Hierom calleth Senatum ecclesiae but the office as if Paul shoulde haue said neglect not the grace which was giuen thee when by imposition of handes thou wert made presbyter which interpretation he borrowes from Saint Chrysost. Shal Saint Paul himselfe determine it In the second Tim 1. 6. Stirre vp saith he the grace which is in thee by the laying on of My hands So that either Saint Paul was himselfe that whole Presbyter 〈◊〉 as hauing in him being an Apostle which Bishops also haue all the fuÌ„ctions Ecclâ—siastical as the Philosopher speaks of anima rationalis that it hath in it all the inferior faculties both sensitiue and vegetatiue Or at least he was principal in the action without him it might not be done Which were it so yet Master Caluin stands resolute that S. Paul alone did it it preuentes a third obiection taken out of the 4. Carthaginian Councell where there is a Canon that when a Bishop laies handes to giue Orders all the priestes present do withall lay their handes iuxta manum Episcopi True First iuxta manum so that the Bishops hand must necessarily and 〈◊〉 bâ— on Secondly there is 〈◊〉 scripture a twofould 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or stretching forth of the hand the first extended to coÌ„secrate and bâ—esse So did the â—aâ—riaâ—chs and priestes in the ould testament our Sauiour and his Apostles in the new The other stretched out ad testimoâ—um for a witnesse and assent The Bishops hand is the first for that blesseth and consecrateth the preâ—byters assisting do with their handes 〈◊〉 and approue what hee doth How will that appeare demonstratiuely because if there were an error in the ordination as that a man either insufficient for learning or scandalous for life or otherwise Canonically impeached were admitted into Orders the Bishop only was censured the assisting presbyters neuer called in question whereof the examples are infinite and therefore the diuines haue very well obserued out of that place 1. Tim. 5. 22. lay handes hastily on no man that the Bishop as hee hath manuÌ„ porrigendaÌ„ he only hath authority to impose haÌ„ds so he hath also manuÌ„ corrigendam if as S. Basil speaketh he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hands too hasty and easy for admittance into orders without triall and testimony his hand onely is to bee corrected For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is thou Timothy not the Presbyters that communicatest with their sinne whom thou so admittest So then since neither the error was imputed vnto the Clergie assistant nor the Censure inflicted vpon them the