and litle to induce For in my iudgement Luke signifieth that when the Iewes did coldly and foolishly handle the lawe Paule spake of the corrupt lost nature of maÌ„ of the necessitie of grace of the promised redeÌ„ption of the maner of obteyning saluation that he might awakeÌ„ them For this was a sit an apt preparatiue vnto Christ. Then when he ioyneth vnder it that he was straightly driuen in spirite to teach Iesus to be Christ the sense is that he was stirred vp with a greater vehemencie freely and openly to dispute of Christ. So that we see Paule brought not forth all at once nor at one time but tempered his doctrine according as occasion serued And because at this day that moderation is profitable it behooueth faithfull Doctors prudently to waighe from whence they should make their beginning least a preposterous and a confused manner doe hinder the course of the doctrine And was this done in him or may be done in any without application Or consisted it all in doctrine and nothing in exhortation where exhortation or perswasion is as expressely named as disputation Beza on this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that it signifieth such an ardeÌ„cie of Paule that altogether forgetting himselfe with an heroical force he was caried foorth to preach Christ. He watched saieth Gualter the Sabboth dayes the sacred assemblies that according to the maner in â—hose daies were gathered together And first he prudently did teÌ„per his doctrine applying himselfe vnto the capacitâ—e of the heâ—rers Which â—e in an other place confesseth while hee writeth that hee nourishetâ— them with milke Because as yet they coulde not brooke stronger meate That doth Luke expresse in the worde of perswading To declare that he insinuated himselfe aptly vnto the mindes of the hearers Leaste he should euen in the verie thresholde as they say offende any And truely it is credible that he proceeded in the same order that otherwise he was accustomed to doe c And afterwarde when the Iewes resisted and blasphemed he renounced a most dreadfull threat against them ver 6. and turned from them vnto the Gentiles there among whom he aboad teaching the worde of God a yeare and 6. monethes From whence he departed to Ephesus where in what fort and manner he taught is not here so largely set downe as afterward in the two next Chapters following perswading exhorting admonishing and applying So that Apollos succéeding Paule in this commission of teaching in these places it followeth that Apollos teaching was not without these thinges And no doubt he had with such eloquence and his perswasions so mooued the Corinthians and he was growen thereby into such estimation that sectes and contentions springing among them S. Paule 1. Cor. 1. 12. 1. Cor. 8. noteth howe one sayd I am of Paule and another I am of Apollo Whom he rebuketh saying Are ye not carnall who is Paule then and who is Apollo but the ministers by whom ye beleeued And as the Lord gâ—ue vnto euerie man I planted Apollo watered but God gaue the encrease And againe These thinges brethren haue I figuratiuely applyed to mine owne selfe to Apollo for your sakes c. By all which it is manifest that Apollo was of so great fame that he was comparable in many mens opinions to the chiefest Apostles And shall we thinke that all his eloquence and might and vehemencie was onely in teaching and planting the articles and principles of Christian religion without applying his teaching to anye particuler state of time of person or places Nay rather S. Paule in this comparison and as in time he was before him in those places takes that to him selfe And saith not Apollo plantes and Paule waters but Paule plantes and Apollo waters As though he had not figuratiuely but in plain wordes saide I am rather the Teacher and the Doctor of the Gentiles as he also calles himselfe 1. Tim. 2.7 But saieth he Apollo waters hee coÌ„meth with his flowing streames of eloquence and watereth that that Paule had planted to confirme and strengthen them by exhortation and perswasion as Paule there saith ver 10. I haue laide the foundation and another buildeth thereon Now if S. Paule liken himselfe for teaching to the Planter and layer of the foundation who notwithstanding spiceth all his teaching with so manifolde figures of surpassing eloquence full of exhortation admonition reprehension consolation and all kinde of perswasiue application to whoÌ„ all Orators may giue place shall we thinke of Apollo this eloquent waterer whom Paule so highly aduanced whom the Corinthians so greatly esteemed whose zeale and labours God so migâ—tily blessed and prospered to his glory his Churches benefite and his enemies confusion that he vsed no exhortation no admonition no reprehension no consolation no application to any particuler state of time of persons of places in his teaching But the Text in all these points is plaine contrary This therefore is a méere surmised kinde of Doctorship that is here pretended nor any one testimony of the Scripture as yet alleaged nor any one of these or any other examples in the Scripture doth enforce it And as this Doctorship can-not be prooued by these examples but rather that they were Presbyters or Priestes whome you call Pastors so the compilers of the Ecclesiasticall historie of Magdeburge Centuria 1. Lib. 2. cap. 7. fol. 508. Colum. 2 do say In the Church of Antioche for a time were Paule and Barnabas who are called Apostles and Prophetes and Doctors whome it is lawfull to call Priestes or Presbyters And so like wise the same writers speaking of all the Doctors of that age doo further say fol. 509. Prophetes Euangelistes Pastors and Doctors didde not make certaine degrees of persons in the Ecclesiasticall Regiment but they seeme to be numbred either among the Apostles their fellowes or else among the Priestes or Deacons So that there was no seuerall degrée or any ordinary appoynted office distinguished in persons by reason of these diuerse giftes at that time Which Centuriographers also in the same booke and chapter fol. 510. De ratione forma Gubernat do say These were the works in common of the Apostles and Prophetes Euangelistes Pastors Doctors Priestes Deacons they taught the Church purelie and sincerely concerning al the points of Christian doctrine c. They interpreted the Scriptures c. They deliuered the Catechisme c. They preached repentance c. towarde the obstinate they were more sharpe c they exhorted those that were iustified c. To conclude they had Schooles no doubt and teachers in many churches and while they taught they employed their diligence in teaching as S. Paule willed He that teacheth in teaching But that those Teachers might not exhorte nor applie and that if they so did they encroched vpoÌ„ the office of the Pastor this is not yet nor I thinke wil euer be prooued the foresaid Collectors of the Ecclesiasticall
Elders or Bishops in euerie towne in Creta Tit. 1. Hee prescribeth to Timothie what manner of Bishops and Deacons he should ordeine 1. Tim. 1. Paule sendeth for Elders out of Ephesus whome hee calleth Bishops to come to Miletum vnto him Act. 20. Thus doo they diligentlie search the Scriptures and examine the churches state and conster the word Bishop as you woulde haue it for Elder or Minister of the worde and saye that these were the Elders of the Churche of Ephesus that Paule sent for and yet all this will not helpe to finde out one place recorded in the Scripture while the Apostles liued where the gouernement Ecclesiasticall was directed by all these foure kinde of persons ioyned togither and one distinguished in office froÌ„ another as you by the examples of the Apostles would prescribe But since they cannot doo it I beséech you doo it and set downe the place where all these foure concurred And yet if ye so did and no rule prescribed for all to doo the like may not we pleade also to be the churche of Christe though we haue no such preests Elders Gouernours nor suche Doctors distinct from pastors as these Churches had not in all the Apostles times To conclude say these writers of the Centuries But howe manie persons exercised the ministerie in euerie churche is not noted in the histories nor is any where commaunded that they should in euerye place be a like many But as the fewnesse or the multitude of the assemblie required so were fewer or mo admitted to the Churches ministerie They appointed Prophets Euangelists Pastors and Doctors not to bee certeine degrees of persons in the Ecclesiasticall regiment but they seeme to be reckoned either among the Apostles and their fellowes or else among the Elders or the Deacons So that as still these your Gouernours are not mencioned so still your quadrible distinction of these persons and their offices is ouerthrowne and no number commaunded or prescribed Thus doo these setters foorth of this first Centurie or hundreth yeares of the Apostles time and of the Primitiue Churche euen where they make for you concerning the title of Bishops make cleane againste you for your Doctors for your Gouernours for your Deacons whome they make to be Teachers also saying of them Pag. 508. These mens office was to Minister to the table at Hierusalem while the communitie of the goods was there Act. 6. But notwithstanding that they taught also and wrought signes appeareth by Steuen Act. 6 and by Philip Act. 8.23 And in other Churches euery where it was the Deacons office to teache minister Mention is also made of womeÌ„ Deacons for Ro. â—6 Phoebe is called the minister of the Church of Cenchrea The author of the Epistle to the Hebrews calleth them by a generall name the Ministers of the Churche Heb. 13 Obeye your Rulers Thus write they of the office of Deacons so that they were Doctors or Teachers also of the worde and had the cure of soules for so it followeth in the foresaid text And submitte your selues for they watche for your soules all which is cleane contrarie to your prescription Kemnitius also in his second Tome aforesaid before hee come to the Treatise of the equalitie or superioritie of Bishops confuting the decrée of Trident councell for their seauen degrees of orders saithe at large on this wise as for the matter thus it standes bicause manye dutyes or offices doo apperteyne to the ministerie of the Churche which in a great assemblie of beleeuing people cannot all and euerie one of them conuenientlie be dispatched of one man or of a fewe that therefore all things should bee doone in order decentlie and to edification the assemblie of the Churche being multiplyed those duties or offices of the Ministerie began to be distributed into certeine degrees of Ministers the which they called after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances or orders that euerie man should haue as it were a cerieine station in the which he should serue the Churche in certeine offices of the Ministerie So the Apostles in the beginning attended on the Ministerie of the worde and Sacraments and also on the contribution and dispensation of the almes But afterwarde the number of the Disciples increasing they commended that parte of the ministerie which perteyned to almes vnto other whome they called Deacons And they allege the reason that they so doo to witte that they might trauell in the ministerie of the worde and praier more diligentlie without any withdrawings of them from the same Act. 6. And this firste beginning of degrees or of orders of the ministerie of the Apostlicall Churche declareth whaâ— ought to be the cause what the reason what the ende of suche either degrees or orders to witte that according to the consideration of the Ecclesiasticall assemblie all offices which apperteine to the Ministerie may be executed more commodiouslie rightlier more diligentlie and in order with some grauitie to edification And bicause the Apostles out of those Deacons did assume them which were tried afterwards into the Ministerie of teaching as Steuen and Philip it is gathered this also to be the vse of these either degrees or orders that they shâ—uld be prepared before and prooued in the lesser that afterward the more waightie offices of the Ministerie mighte the safelier and with profite be commended vnto them And this is that that Paule saith 1. Tim. 3. Let them firste bee tried and so let them minister Againe They that haue in the Deaconship ministred well shall get to themselues a good degree So in the Liturgie of the Church of Antiochia Act. 13. There were Prophets and Doctors of whom those did either foretell things to come or expound the more difficult places of the Scripture 1. Cor. 14. These did set foorth vnto the people the principles of Christian religion Heb. 5. Paule and Barnabas doo assume Marke to be a Minister Act. 13. Not onelie that hee should Minister corporall things vnto them but that they might commend to him certeine partes of the Ministerie of the worde as Paule expresselie saith Act. 15. How contrarie this is to your doctrine both for the generall considerations of making degrées in the ministerie on these aforesaid causes and namelie how flat against your assertions for Deacons Pag. 108 I referre to the conference of the Reader till we shall come to your Learned Discourse thereon Nowe to procéede on with Kemnitius In the Churche of Corinthe there were Apostles Prophets Doctors certeine that spake with languages certeine that interpreted some had Psalmes some praiers blessings and thankesgiuings not in priuate exercises but in the publike conuenticles of the Churche 1. Cor. 12. 14. Certeine degrees of the Ministerie Ephes. 4. are reckoned vp First Apostles which were not called to anye certeine Churche neither by men but immediatlie of Christe And had commaundement to teache euerie where And were adorned with the witnesse of
readie prepared to their office as I shall anon more at large declare And so Ierome when as he set downe 5. orders he reckoneth vp Bishops Priestes Deacons the faithfull and those that learne the Catechisme to the residue of the Clergie and to the Monkes he attributeth no proper place They therefore called all them Priests or Elders to whoÌ„ the office of teaching was enioyned They elected one out of the number in euery Citie to whom especially they gaue the title of Bishop least that by reason of equalitie as it is woont to come to passe discorde should spring vp How-beit the Bishop was not so superiour in Honour and dignitie that hee had dominion ouer his Colleagues but what parts the Consull hath in the Senate to propounde the businesses to demaunde the opinions to goe before or gouerne the other in Counseling admonishing exhorting to rule all the whole action by his authoritie and to put in execution that which by the common counsell shall be decreed that office did the Bishop sustaine in the assembly of the Priestes or Elders And that this for the necessitie of the times was with consent of men brought in the auncientes themselues confesse it So Hierome on the Epistle to Titus A Prieste or Elder sayth he was the same that a Bishop before that by the instinction of the Deuell factions beganne to be made in religion and that it was said among the people I hold of Paule I of Cephas the Churches were gouerned by the common Counsell of the Priests or Elders Afterwarde that the seedes of dissention might be pulled vp all the carefulnesse was surrendred vnto one man As therefore the Priestes or Elders knowe that of the custome of the Churche they are subiected to him that ruleth ouer them so let Bishops knowe that rather by custome than by the veritie of the Lordes disposing they are greater than the Priestes or Elders and they ought to rule the Church in common Howbeit he teacheth in another place howe auncient an Institution it was For he sayth at Alexandria from Marke the Euangelist vntill Heraclas and Dionisius Priestes or Elders they alwayes placed in a higher degree one that was chosen from amonge themselues whome they called the Bishop Euerie Citie therefore had their Colledge of Priestes or Elders which were Pastors and Doctors For all of them exercised also among the people the office of teaching exhorting and correcting which Paule enioyneth vnto Bishops and here by the way note that then which was yet in the Apostles times the Doctors as wel as the Pastors had the exercise of exhorting and correcting as well as of teaching And to the end they might leaue seede after them they trauelled in enstructing the younger sorte that had enrolled their names into the sacred soldage Vnto euery Citie was attributed a certaine Region which froÌ„ thence should take their Priests or Elders And it should be reckoned as it were vnto the bodie of that Ch. Euery one of the Colledges as I haue sayd only for because of policie and of conseruing peace was vnder one bishop Who so excelled the other in dignitie that he was subiected to the assemblie of the brethren But if the field or territorie which was vnder his bishoprike were more than that it might suffice for the bishop euery where to doe his office there were certaine Priests or Elders assigned in certain places through that fielde who in meaner affaires did serue his turnes Those they called Chorepiscopos Bishops deputies or as wee call them bishops suffraganes because they represented the bishop through out that prouince In which wordes Caluine plainely confesseth that although all these degrées of dignitie be not expressed in expresse wordes in the Scripture yet the Fathers had such a care to compose all their forme of gouernement by the onely rule of Gods woorde that almost nothing is different from Gods worde And that bishoppes were but one ordinarily in one Citie who had Regions and Prouinces and manie Priests or Elders yea Colleges of Elders of Priestes vnder them that some of their Prouinces were so large that they had deputies or suffraganes also to supply their tournes Which withall inferreth that this their dignitie ouer these persons could not be onely for the present time of this or that action or assemblie but was still standing and continuall euen as those Regions and Prouinces allotted to them and as were the numbers of Pastors and Colleges of Priestes or Elders in euerie Citie as are our Cathedrall Churches likewise abiding and continuing And this dignitie of one B. aboue the Priestes or Elders arose not of any ambitious aspiring but of verie necessitie to auoide it And that of the equalitie of Priests or Elders dissentions and sectes would spring And that this dignity is so auncient that it was vsed in Alexandria a most famous Church euen from Saint Markes time Who as Eusebius in his Chronicle noteth died foure or fiue yeares before either Peter or Paule and while manie of the Apostles and Disciples were yet liuing For to reiect that which Eusebius speaketh of Peter or rather which is manifestly foysted into his Chronicle that he was Christianorum Pontifex primus the first or chiefe Bishop of the Christians and that when he had founded the Church of Antioch he went to Rome where preaching the Gospell he continued 25. yeares Bishop of that Citie because this agréeth not with the holy Scripture no nor yet with that which Eusebius citeth concerning Peter out of Dionisius Bishop of Corinth Li. 2. Hist. Eccl. cap. 25. as is afore-saide is therefore worthie to be repulsed yet this which Eusebius hath both in his chronicle and in his Eccl. historie of Annianus orâ—â—yned the first Bishop of Alexandria after Marke the Euangelist and of Euodius ordeyned the first bishop of Antioche another more famous Church the 45. yeare of the L. that is the 12. yeare after the Lordes ascention and that Iames the brother of the Lorde was ordeined of the Apostles the first Bishop of Ierusalem the most famous Church of all in those dayes and that in the very yeare of Christes ascention how soeuer the Scripture expresse it not or that Ierome say it was done by coÌ„sent of meÌ„ or custome of the Church and not of the verity of the Lordes dispensation yet sithe this consent is of so manie and so holy men and this custome so auntient and of these so notable Churches in the Apostles dayes if this order had béene anye breach of the veritie of the Lordes dispensation or of any perpetuall order set downe and commanded by the Apostles or not good and necessarie but daungerous and hurtfull to the Churches of Christe by them both before and after planted or had béene anie direct occasion to the tyrannie of Antichriste no doubt they should haue knowen it and foreknowen the euent and would neuer haue permitted but impugned and expressely written against the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so aduance the sense therof that they become not coÌ„petible to mortal men especially being applied to the ordering gouerning of the churâ—h are not those names offiâ—es being simply taken without this composition seruing to builde the Ch. as S. Paule saith Ephes. 4. euen on the place that our Brethren do allege for pastors and Doctors that they are all giuen to the worke of the Ministery vnto the edifiing or building of the body of Christe c. So that indéed al these offices that Christe ordeyned are but builders of this mysticall temple vntill we all come to the vnity of faithe and of the knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ And who is the principall builder of this Temple but euen hee that saide of the Temple of his owne naturall bodie to the which his mysticall bodie is compared Destroy this Temple and in three dayes I will builde it vppe againe Io. 6.21 Wheruppon saith S. Paule Heb. 9.1 c. holie bretheren pertakers of the heauenly calling consider the Apostle and heade-Priest of our coâ—fession Iesus who is faithfull to him that hath preferred him euen as Moses also in all his house For he was counted worthye of greater glorye than Moses how much greater honor than the house he hath that made it For euerye house is builded of some man but he that created all thinges is God And verilie Moses was faithfull in all his house as a seruaunt in witnesse of those thinges that were to bee spoken But Christe is in his house as a Sonne which house are wee if wee keepe firme and sure the confidence and glorye of hope vnto the ending Héere are these honorable names attributed both vnto Christe vnto Moses that as Christe was the builder of the spirituall house or temple of God so was Moses Christe as the sonne and owner Moses but as a seruaunt in Gods house and yet commeth in S. Paule 1. Cor. 3. v. 9.10 Ye are the building of God according to the grace of God that is giuen to mee I as a wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arch-builder or chiefe builder which we commonly traÌ„slatea Maister builder haue laid the foundation another buildeth vpon it What durst S. Paule say of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tearme principally is proper vnto Christ For the worde signifieth such principallitie and chiefe degrée applied by S. Paule vnto himselfe and that in the cheefest worke of Gods Church the building of it the worke that conteyneth all Ecclesiasticall offices and whereto all do tende and that without any derogation to Iesus Christe Although Christe absolutelie simply and aboue all be the onely and proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all this mysticall building And is this honorable name Elder of such honorable Eldershippe and prerogatiue aboue builder or of any such peculiar application to God the Father or to Christe the sonne that it is onely and properlye applyed to him Indéede Christe is called the olde or auncient of dayes not the elder except with addition our Elder Brother otherwise this honorable name is not so proper onelie to Christe to bée called Presbyter as to be called Sacerdos And therefore is lesse iniurious yea no iniury at all to the peculiar or to any other honorable name of our sauiour Iesus Christ to bee called Archipresbyter And yet if Presbyter had beene any name of Christe seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacerdos Pontifex yet admitted a mortal maÌ„ to be so much his figure euen of his Sacrifice that one aboue all the other sacrificing priestes was called also fummus sacerdos or Pontifex Maximus the highest sacred Minister or sacrificing prieste and chiefest Bishop without anie derogation to Christes honor yea it rather serued to his honor how much more then in this title Presbyter and Archipresbyter being names not so proper to him may a mortall man without anie dishonour to his prerogatiue reuerently be called Archipresbyter If it bee saide the highe-prieste was so called because hee prefigured Christe True it is But sith our Brethren confesse that those offices callings were likewise also for good order of discipline among them although that priesthoode both in him and in all other of that order of Aaron and Leui bee accomplished in Christe and so abolished yet as the degrees of order and differences of Ministers among them by our Brethrens owne confession was the signe also of the differences among vs So why not withall of the differences of degrees and dignities in the same And sithe our brethren alleage héereunto the Synagogues among the Iewes and their order théerein and that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefe gouernours or princes of the Synagogues which order of dignitie was not abolished by Christe and some good christians were suche among the Iewes not dissalowed but commended by S. Luke euen by that name Act. 18. ver 8. And Crispus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch-gouernour of the Sinagogue beleeued with all his house And although Paule after warde 1. Cor. 1.14 mencioning this Crispus tearme him not there the Arch-gouernour of the Iewes sinagogue yet as it further appeareth Act. 18. ver 17. by Sosthenes who was long before a faithfull Christian and as diuers alleage out of Eusebius lib. 1. cap. 13. he was also one of the 72 Disciples chosen of Christe So S. Luke calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch ruler or principall of the sinagogue continuing well inough the name and office of his dignity with the sinceritie of Christs religion any order then to the contrarie notwithstanding But if our brethren aske vs what we say to the other honorable name Archiepiscopus indéede wee néede saye the lesse to this of Archipresbyter Arch-prieste or Arch elder retayning no such name among vs as wee haue of Arch-deacon and Arch-bishop but because the name of Deacon is a name much lesse proper vnto Christ Arch-deacon may bee afforded with our brethrens lesse suspition of touching Christes glory and prheminence Deacon signifiing but Minister Arch-deac can signifie but a chiefe or principall Minister and therefore may be suffered with lesse enuie and we haue heard Zanchius Bucers allowance of it As for the name of Bi. being a name of dignity and being wel vsed as S. Paule saith deseruing double honor it is not only a name pertayning to Christe which is called the Bish. of our soules but also communicated by his Apostles vnto mortall men And though the name of Archb. signifie a principall ouerseer in his dignity being simply and absolutely vnderstod of Christe aboue all other is in very déede only the true archbishop yet since the Scripture expresseth no where this name either peculiarly or at all vnto him since so many holy fathers of so great antiquity both
the whole Church but onely such prayers as he his owne selfe eyther hath before hande made and conned by roate or such as without any premeditation or committing to memorie he doth in his head conceaue euen as he vttereth them with his mouth and so at that instant make them this we vtterly deny And not to suspect here wtout good cause that our Breth vnderstand this terme of making publike prayers in this sense not only their wordes here following do plainely expounde their meaning when they saye It apperteyneth to the Pastor to conceaue publike prayers and it is a common phrase among our Brethren that such and such a one is an excellent conceauer meaning that he can make godly prayers but also that they can not away with formall reading as in contempt they call it and a prescribed forme of prayer But to confute this and to proue that a prescribed forme of the diuine seruice for the publike prayers besides the reading of the scriptures in appointed courses and orders is a thing lawefull and profitable First the Iewes had the same before and in and after Christes time not onely as perteyning to the ceremoniall but to the morall lawe for the obedience of the first table perteyning to the worshippe of God Numb 6.22 c. The Lorde spake to Moses saying speake vnto Aaron and to his sonnes saying thus shall ye blesse the children of Israell and say vnto them the Lorde blesse thee and keepe thee the Lorde make his face to shine vpon thee and be mercifull vnto thee the Lorde lift vp his countenance vpon thee and giue thee peace c. And although they had many of their publike prayers beeing mixt with hymnes thankesgiuings not onely sayde but song also yet were they such not only as their selues made or conceaued were they neuer so learned men but such as either Moses or Samuell or Dauid or Esdras or some other Prophete especially appointed thereunto by God had drawen out and prescribed vnto them As may appeare 1. Chron. 9. where after he had shewed ver 22. c. how Dauid and Samuell the feer had established the porters and other officers ver 33. he sayth And these are the singers the chiefe fathers in the Leuites which dâ—elt in the chambers and had none other charge For they had to doe in that businesse day and night And speaking of Dauid who made the most paâ—t of the Psalmes in the 16. Chapter ver 4. And he appointed certaine of the leuites to minister before the Arke of the Lorde and rehearse and thank and praise the Lorde God of Israell And vers 7. Then at that time Dauid did appoint at the beginning to giue thankes to the Lorde By the hande of Asaph and his brethren Whereon sayth the Geneua note Dauid gaue them this psalm to prayse the Lorde signifying that in all our enterprises the name of God ought to bee praysed and called vpon psalme 105. Thus doe our brethren apply these doinges of Dauid vnto our estate And in the 25 chapter ver 2. He mencioneth those that were vnder the hande of Asaph which sang prophesies by the commission of the king Thus did Asaph then set foorth the publike prayers endited prescribed by Dauid Although he as diuers think conceiued made many psalms and Prayers and prescribed then to others Likewise 2. chron 29. verse 27. And Ezekiah commaunded to offer the burnt offering vpon the Alter and when the burnt offering began the song of the Lorde beganne with the trumpets and the instruments of Dauid king of Israell and all the congregation worshipped singing a song c. All which orders and formes of publique prayer at the Diuine seruice though the Iewes afterward corrupted Esdras after the captiuitie recollected set againe in order Which though they were eftsoones corrupted and intermingled especially with the Pharisees traditions yet til and in the time of Christe they had at the diuine seruice the ordinary courses of reading the Lawe and Prophets as appeareth by S. Luke 4. vers 16.17 c. Where the booke of the Prophet Esay was deliuered to Christ. And by that saying in the person of Abraham to the rich glutton they haue Moses and the prophets let theÌ„ hear them Luke 16.29 Which Paule testifieth in his sermon to the Antiochians Acts. 13.27 For the inhabitants of Ierusalem and their rulers because they knewe him not nor yet the wordes of the prophets which are read euery saboth day c. And that this was the auntient order Iames the byshop of Ierusalem in the determination of that famous assembly holden by the Apostles Act. 15. ver 20. sayth For Moses of olde time hath in euery city them that preach him sithe that hee is reade in the synagogues euery sabboth day And heere also is the publique reading called a preaching With which exercises they especially adioyned the reading also of the Psalmes and other solemn publique prayers of the Scripture For which principal cause Christ saith of the Temple Math. 21.13 It is written mine house shall bee called the house of prayer c. And Act. 3. Peter and Iohn went vp together into the Temple at the ninth hower of prayer Which orders were of Christe so little improoued that not onelie as Luke declareth cap. 11.1 that one of the Disciples sayde vnto him Maister teach vs to pray as Iohn also taught his disciples desiring that they might haue some prescribed form of praier set downe vnto them but that also Iohn baptist had taught some forme to his Disciples Which request Christe did so little mislike that he himselfe also taught his Disciples among other preceptes a prescribed forme of prayer which the Euangelists wrotte and all Christians doe vse as the Lordes prescription Which is a strong warrant vnto vs that so long as all formes of prayers are according to that platforme of prayer they may most safely be prescribed For it serueth not only for priuate but for publike prayer Nowe although besides this onely forme of prayer prescribed by Christ we finde no form set out that the apostles or the primitiue church immediately after them did vse or prescribe to be vsed because they hauing that full measure of the spirite of God namely the Apostles Euangelistes Prophets Bishops Pastors and Elders yea the moste of all the faythfull people in these dayes so that they might well make conceiue their publique prayers before the Congregation euen as the spirite of God suggested in their heart gaue them vtterance in their mouths yet because that in the publike assemblies the Apostles prescribed the writteÌ„ scriptures to be read as Col. 4. ver 16. And wâ—en this epistle is read of you cause that it be read in the church of the Laodiceans also that ye likewise read the Epistle writâ—en from Laodicea and as they vsed that so no doubt did they vse to read in their publike assemblies the
than of whom it followeth And a witnesse of the suffringes of Christe and a communicatour of the glorie to come that shall be reuealed feede the flocke of God that is amonge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ouer-seeing it c. doth he speake here of any elders or fellowe elders that medled all with gouerning and not with teaching And euen so doth this Dionysius vse the name of Elder and of fellowe Elders in this place For not onely in the woordes before these are both of them called Bishops but what a teaching Elder Timothie was and was commaunded to be the scripture is plaine and we haue hearde at large out of S. Paule in both his Epistles written to him among other thinges namely for that purpose Therefore héere is nothing yet for any such Elders as our Brethren séeke for distinct from both Bishop and Pastor medling not with teaching but all with gouerning nay this name of Elder as it is here taken maketh cleane against them And the like stile he vseth in his ecclesiasticall Hierarchie or holy gouernment of the Church and in the stile of his booke of the diuine names Saue that there he calleth Timothie Bishop of Ephesus As also in the stile of his mysticall Theologie But when we come to the viewe of all the bookes and of all the Epistles that he wrote where shall wee finde these thrée reckoned vp Bishops Elders and Deacons He hath in some séeldome places the name of Bishop as for the name of Elder except it be in one onely place besides the title aforesayd which is the 8. Epistle we shall neuer finde it But once is as good as a 1000 times if it be to the purpose Let vs therefore sée what this Dionysius sayth in that place for profe that there were any such eccl officers as these gouerning and not teaching Elders And to speake plainely sayeth this Dionysius in all thinges that are they are distributed from the first to the second according to their dignitie concerning the god order most righteous prouidence of theÌ„ And that those which are appointed of God to gouerne others should giue to them that are their inferiors and their subiects the thinges that are according to their worthinesse As for Demophilus let him with reason cutte off wrath and concupiscence according to their woorthinesse And let him not violate his owne dignitie but let reason bearing the rule gouerne her subiectes For if in the market we see an housholde seruant reuiling his Maister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and a yong man reuiling an Elder eyther also the sonne râ—uiling the Father and with all rushing on him and laying on stripes we also should seeme to be godlesse if we should not running to them hasten to helpe them that are the better c. What can we gather on this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place but simplie by the name of Elder an Elder man in age and the other a younger man the relation of the one to the other the termes of Master and housholde seruant of father and sonne the one going before the other comming after and both vnderstoode in their literall naturall sense to conclude the whole drift and circumstance of the place considered who would fetch this so farre as to thinke that he spake here or so much as dreamed of either an eccl or a ciuill Elder If it be replyed that the whole argument of this Epistle arose vpon a Priest that was beaten and misused true it is indéede But by what name calleth he the Priest or any priest Presbyterum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotem he that giueth the sacred word and Sacramentes Which worde not onely hee vseth more than halfe a score of times in this Epistle and he hath once also euen here the name of Bishop but neither here nor any other where that I can finde he hath the name of Deacon Not that he acknowledgeth no Deacons but that he comprehendeth them as I take it in the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minister or worker of the publike seruices And as in all places where he treateth therof he maketh indéede most especiall mention of three eccl orders namely in his eccl Hierarchie cap. 2.3 and 5. resembling them to the proportion of his celestiall Hierarchie in these thrée pointes of perfecting illuminating purging of whome the Bishop is still called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priest or Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the thirde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so euen in this example within a fewe lines after he had named the Elder that is the old man afore-sayde hee sayth of all these thrée 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou thy selfe therefore distribute to thy concupiscence and to thine anger and to thy speech the thinges that are according to their worthinesse But to thy selfe let the diuine publike ministers distribute and vnto them the Priestes vnto the Priests the Byshoppes and vnto the Bishops the Apostles and the successors of the Apostles Where are here these Elders that meddle not with teaching If they be neyther conteyned in the Bishops nor in the Priests both which medle principally with teaching then eyther they haue no place at al or they must be included in the 3. number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he comprehendeth not only all the inferiour officers of the Church but Monkes also So that I thinkâ— these gouerning Elders would be loath to be thrust down into so base a companie Although the purging be giuen vnto them which is somewhat aunswerable to the correction of manners that they would meddle with all Saue that Dionisius also maketh these purgers but to pull off the clothes of those that should be baptized and to voyde the Churche at the communion of those that were possessed with foule spirites or were not throughly taught their Catechisme and to kéepe backe the laye people and such other seruile offices If nowe they disdayne to be of the number of these purgantes and will not become ministers of the worde and Sacramentes nor with the Bishops be perficientes nor with the Priestes be illuminantes then Dionisius cleane renounceth these Seniors that would be tantuÌ„ dominantes and will haue none such in his eccl Hierarchie And therefore if I might counsell such an excellent learned man as is Danaeus he should neuer bring in Dionysius for these Elders But eyther race his name out of his booke or else how so euer an other haue at his perill counterfeited the name of Dionysius the Areopagite mentioned Act. 17. let not vs cuunterfeite any thing in his name but alleage his wordes rightly as he vttered them For he is wrong inough of himselfe But right or wrong sithe we shall neuer wring any thing out of him that may make so much as a shadowe for these gouerning and not teaching Ecclesiasticall Elders let vs nowe go to be better resolued of that
than these alleaged Which if they shall finde and can clearely euict thereby that there were any such for my part I shall be moste ready to acknowledge it Howbeit when they shall haue prooued that such at any time in the Church of Christe there were yet woulde not that example inferre a necessity that there ought to bee such alwayes and euery where because there was such sometimes perhappes and in some places But sence as yet we neither heare of rule nor example of them we may I hope with safe conscience dissent from them Sith therefore it can not hetherto be prooued by any of these Fathers Let vs nowe sée these excellent learned mens allegations and examples for these Elders out of the holy Sciptures if yet in them we may finde better and inuincible proofe that at least in the Apostles times there were such Elders for then there is no remedy but wee must needes yeelde that such there were Sith we also as is our bounden duety do admit and reuerence the holy Scriptures with the same honor that our Brethren doe Albeit neither we nor they can make any perpetuall rule of euery particuler example in the scripture But let the rule thereof fall out as it shall let vs yet sée what examples in the scripture our Brethren auouche In the seuenth Chapter aforesayde 2. Parte Christ. Isag. Danaeus after his citations of Basil and Dionysius alleageth saint Paule as yee haue heard saying Therefore they may thus better be distinguished that of the perpetuall orders in the Church other shoulde bee occupied in the treatie of the Worde of God which Paule generally calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophecy Rom. 12. verse 6. Or else in the procuring of other thinges the which seemeth by a Generall name to bee of other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gouernaunce but of Paule it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. This Testimony is also alleaged of Beza in his Christian Confession Chapter 5. Artic 32. with the 1 Corinth 12. verse 28. prefixed thereunto The same Testimony likewise citeth Caluine in his Institutions Cap. 8. Sec. 42. saying But as for that that I called bishops elders and pastors Ministers indifferently those that gouerne the Church I did it out of the vse of the scripture which confundeth these tearmes For whosoeuer enioy the ministery of the worde it giueth to them the title of Bishops So with Paule where Titus was commaunded towne by towne to ordeine Elders streight-wayes is set vnder it for a Bishop must bee blamelesse c. So in an other place hee saluteth moe Bishops in one City And in the Acts is rehearsed that hee called the Ephesine Elders together whom hee his-selfe in his oration nameth Bishops Heere nowe wee must obserue that hetherto wee haue reckoned none but those offices that consist in the ministery of the Worde neyther of other doth Paule make remembraunce in that fourth Chapter to the Ephesians which we haue cited Howbeit in the Epistle to the Romaynes and in the former to the Corinthians he reckoneth vp other as powers the giftes of healing interpretation Gouernment tendance on the poore of the which I omit those that were temporary because it is no importance to stande long about them But there are two which abide perpetually gouernmâ—nt and the carâ— of the poore Gouernours I thinke were seniors chosen from among the common peoplâ— which shoulde together with the bishops rule the Censure or controlement of manners and the discipline that shoulde bee exercised For yee can-not otherwise interpret that which hee sayth hee that ruleâ—h let him do it in carefulnesse Therfore euery Church from the beginning had her senate enrolled of Godly graue and holy men Moreouer that that kinde of order was not of that onely age the experience it selfe doth declare Therefore this gift also of Gouernment is necessary for all ages Thus doe Caluine Beza and Danaeus for in these thrée as principall I comprehende any other of our Brethren that followe them gather this Senate of Gouerning and not teaching Elders on these two testimonies Romaynes 12. and 1 Corinthians 12. As for that which Caluine heere speaketh of the scriptures indifferent vse of the names of bishops and Elders We haue already séene sufficiently howe it was vsed and howe it was altered euen in the Apostles times And haue séene withall sufficient proofe of the superiority of one among the Elders yea among the Apostles themselues which was more peculiarly called bishop and that by Caluines and Bezaes owne confessions But for these two places in the Scripture héere cited Romans 12. 1. Corinthians 12. that al the gifts or offices there mencioned are either temporary or perpetuall the Apostle expresseth not the euent onely sheweth that point Not but that Gouernment shoulde be alwayes in the Church and care of the poore also As our Sauiour sayth Iohn 12. The poore yee shall haue alwayes with you and then charity inferreth a good consequence that wee shoulde alwayes haue a care of the poore and the Scripture is plentifull in that behalfe And so likewise for Gouernors and care of Gouernment But whether the like forme of Gouernment and of care for the poore and the like or rother the same kinde of officers for these thinges shoulde bée alwayes in the Church and perdetually abiding that is not héere declared Neither yet that the giftes or offices of Gouernment mentioned in these places were of any such officers and Elders Gouerning and not teaching as our Brethren do pretende they were Onely Caluine sayth Existimo c. I suppose or thinke that the Gouernors were Seniors chosen out of the common people which together with the Bishop shold rule the censure or controulement of manners and the Discipline that shoulde be exercised This is but Caluines thinking Who though hee were a most excellent man yet his supposing and thinking though it may mooue many to thinke as he did yet it bindeth none but that another man may thinke otherwise as Beza also in many thinges thinketh otherwise than Caluine doth But when Caluine addeth on his thinking that these wordes Hee that ruleth let him doe it in carefulnesse cannot be interpreted otherwise This is some-what further then needeth Can none that ruleth be carefull in his ruling but he must be a ruler chosen from among the common people that hee must be a controller of manners and of the Discipline that shoulde be exercised and that in this Gouernment he must ioyne together with the Bishop and that hée must not meddle with teaching what necessity is there in these Testimonies to interprete these Gouernours to bee such Gouernours and that it can-not bee interpreted otherwise is there any other heere alleaged than Caluines bare thinking and wee haue herad already howe excellent men haue thought and interpreted these words otherwise and alleaged their reasons for the same And I sée no reason to the contrary why they may not
and the Elders that are Doctors and Pastors medling only with such matters as are these not with the affaires and authoritie of Princes and we can be content to affoord the people no lesse being such modest and godlie people as these were But our question is now what were these Elders For here are but thrée sorts reckoned vp the Apostles the Elders and the whole Church or the brethren Forsooth still saith Caluine the Doctors and the Pastors And for other kind of Elders gouerning and not teaching among them we heare as yet of none But Danaeus citeth another testimonie out of the Scripture for proofe of these Elders saying For they ought to haue that admonition of Paule alwaies before their cies that if there be anie thing honest right and holie before GOD they should inculcate or often vrge the same vnto the faithfull Phi. 4. verse 8. and it ought to take place in Gods Church This testimonie is so little seruing for these gouerning and not teaching Elders that except they would haue vs thinke the Epistle was onelie or especiallie written vnto such Elders I cannot sée how it is more appliable vnto them than vnto anie others or howe it can bee proued heerevppon that there were anie such Elders in that Church First the Epistle it selfe is written to none such as appeareth by the first verse Paule and Timothie the seruants of Iesus Christe vnto all the Saintes in Christe Iesu which are at Philippus with the Bishoppos and the Deacons Héere is none of these Elders not medling with teaching named For although Beza and the Geneua Bible woulde include them in the name of Bishoppes which is verie harde notwithstanding sith wée haue heard howe Caluine euen where hée taketh all these names confusedlie doth saie in his Institutions Cap. 8. Sec. 42. But as concerning Bishoppes and Elders and Pastors and Ministers in that I haue called them without difference I did it by the vse of the Scripture which confoundeth these tearmes For whosoeuer inioy the ministerie of the worde vnto them it attributeth the title of Bishoppes And heereto he addeth this testimonie for proofe Phil. 1. a. 1. therefore howsoeuer they woulde include Elders heere in the name of Bishoppes yet can they vnderstand no such Elders as Danaeus and our Brethren pleade for but such onelie as inioye the ministerie of the worde But what is there in this testimonie Phil. 4.8 that shoulde bee properlie pertaining to an Elders office That which remaineth Brethren whatsoeuer things are true whatsoeuer are waightie whatsoeuer are righteous whatsoeuer are pure whatsoeuer are honest if there bee anie vertue if there bee anie praise thinke of these things which yee haue learned and haue receiued and haue heard and haue seene in mee Doo these things and the God of peace shall be with you Can anie thing bée gathered out of these wordes that is peculiar to an Ecclesiasticall Elders office Caluine sayth Generall exhortations followe which are stretched to the whole life And yet if they were peculiar to Elders and that they shoulde doe all that which they learned and receiued and heard and sawe in Saint Paule When Caluine sayth By this repetition of wordes he signifieth that hee was continuall in preaching these thinges as though hee shoulde saie this was my doctrine this was my tradition this was my speech among you And on these wordes Yee haue seene in mee but this is the first thing in a preacher that hee shoulde not onelie speake with his mouth but with his life and with his goodnesse of his life get credite to his doctrine Paule therefore worthilie getteth authoritie to his exhortation therevpon that hee was a guide and maister of vertues with his life no lesse than with his mouth And therefore if this bée spoken to Ecclesiasticall Elders and if they should doe the lyke action howe should they not be such Elders as taught not onelie with their liues but with their mouths also exhorting and preaching the doctrine But what neede better testimonie than Danaeus against himselfe When hee sayth These Elders should inculcate this saying of Saint Paule vnto the faithfull For what else is this inculcation but their often teaching of the people the things contained in that sentence But Danaeus belike not perceiuing how he confutes himselfe procéedeth saying But these Elders ought to watch both priâ—atlie by euerie house and publikelie in the assemblie of the Church Act. 20. verse 20. Augustine there fore in his fiftie Homilies Homilie the 5. anc 7. teacheth that that saying of Esaie Crie cease not pertaineth not onelie to the Bishoppes but also to the Elders For when many mischeifes may be done at home and they that corrupt the faithfull are wont also to enter into houses as Paul saith 2. Tim. 3. ve 6. It is the office of them that watch to looke also house by house least either the good doctrine or the holie manners bee corrupted But of those things that may be done amisse in houses there is example 1. Pet. 3. verse 3. But of those that edifie euill publiklie there is example 1. Cor. 14 verse 34. and 35. Not one of these places mencioneth anie such Elders as are Ecclesiasticall gouernours and not teachers neither can they bée haled but with violence to them The 20. of the Acts we haue seene and séene againe to the full how it is all of such Elders as were teachers of the worde The place in Augustine wée haue likewise séene And that of Esaie is so apparaunt for teachers and preachers of the word that I aâ— euen ashamed that so learned a man should of all places alleage that for not teaching Elders which speaketh of such crying out exalting the voice like a trumpet and telling the people of their sinnes As for this 2. Tim. 3. verse 6. wherein Saint Paule hauing described the wicked hypocrites of these later dayes that shoulde trouble the Church of God hée sayth For of these there are that craftilie enter into houses and leade women captiue loden with sinnes the which are lead with diuerse lusts alwayes learning c. Wherevpon saith Caluine You woulde saie that Paule heere of purpose painted out a liuelie pourtraiture of Monkerie But to omitte the name of Monkes the notes themselues with the which Paule setteth out the false and counterfaite Doctors or teachers are open inough Their insinuation or creepings into householdes theyr baites in taking women theyr vnhonest flatterie their leading them about by diuerse superstitions It behoueth vs to marke diligentlie these notes if we desire to discerne betweene the vnprofitable drones and the good ministers of Christ. Héere Caluine woulde haue vs diligentlie to marke the difference betwéene these false and counterfait teachers and the good Ministers of Christ not betwéene them and these Elders that woulde haue Ecclesiasticall gouernment and not meddle with teaching For mée thinkes they rather séeme to resemble those Monkes than anie Elders that
his wrath from vs. Now my sonnes be not deceaued for the Lord hath chosen you to stand before him to serue him and to be his ministers and to burne incense Then the Leuites arose Mahath c. and they gathered their brethren and sanctified themselues and came according to the commandement of the King and by the wordes of the Lord for to clense the house of the Lord and the priests went into the inner partes of the house of the Lorde to clense it c. Here indéede the King refuseth not the Leuites but calleth them vnto him and maketh vnto them this memorable oration and those that otherwise in their offices were his fathers hée calleth his sons in respect of his supreame authoritie ouer them himselfe being but a young man and they againe speake verse 18. And they went in to Ezechiah the king and sayd we haue clensed all the house of the Lord c. but here is nothing wherein they appoint or charge the King but all still of the Kinges commaundementes vnto them Verse 20. And Hezechias the king rose earlie and gathered the Princes of the citie and went vp to the house of the Lord and they brought seauen bullocks c. And he commanded the Preests the sonnes of Aaron to offer them on the altar of the Lord c. Then they brought the hee Goates for the sinne offering before the King c. For the king had commanded for all Israel the burnt offering and the sinne offering And he appointed also the Leuites in the house of the Lord with Cymbals with Violes with Harpes according to the commandement of Dauid and Gad the kings seer c. And Hezechiah commanded to offer the burnt offering vpon the altar c. verse 30. And Hezechias the king and the princes commanded the Leuites to praise the Lord with the words of Dauid and Asaph the seer so they prayed with ioye and they bowed themselues and worshipped And Hezechias spake and said Now yee haue consecrated your selues to the Lord come neere and bring the sacrifices and offerings of praise into the house of the Lord and the congregation brought sacrifices c. Héere the King still commandeth both the Priests and Leuites and the people and they all obeyed But the Leuites are commended vers 34. To be more vpright in hart to sanctifie themselues then were the Priests As for the 30 chapter which our brethren cite after the foresaid first verse wherein the King writeth to all Israel and Iudah It followeth in the second c. And the king and his princes and all the congregation had taken councell in Ierusalem to keepe the passeouer in the second moneth For they could not keepe it at this time bicause there were not priests enough sanctified neither was the people gathered to Ierusalem And the thing pleased the King and all the congregation and they decreed to make proclamation through-out all Israell c. So the Posts went out with letters by commission from the King and his Princes throughoâ—t all Israel with the commandement of the King saying Yee children of Israel turne againe vnto the Lord God of Abraham Isaac c. And at this sacrifice the King praied for the people saying verse 18 c. The good Lord be mercifull towards him that prepareth his whole heart to seeke the Lord God the God of his fathers though he be not clensed according to thepurification of the sanctuarie and the Lord heard Hezekiah and healed the people And verse 22. Hezechiah spakâ— comfortablie to the Leuites that had good knowledge to sing vnto the Lord c. And in the chapter following verse 2. Hezechiah appointed the courses of the Priests and Leuites for the burnt offerings and peace offerings to minister and giue thankes and to praise in the gates of the tentes of the Lord And verse 4. He commanded the people that dwelt in Ierusalem to giue part to the Priests and Leuites that they might be incouraged in the lawe of the Lord. And when the commandement was spred the children of Israell brought aboundance of fruites c. And when Hezekiah and the Princes came and sawe the heapes they blessed the Lord and his people Israel And Hezechiah questioned with the Preists concerning the heapes And Azariah the cheefe preest of the house of Sadoch answered him and said Since the people began to bring offerings we haue eaten and haue beene satisfied and there is left aboundance For the Lord hath blest his people and the aboundance that is left And Hezechiah commanded to prepare chambers in the house of the Lord c. And Iehiel c. were ouerseers by the appointment of Cononiâ—h and Shimer his brother and by the commandement of Hezechiah the king and of Azariah the cheefe of the house of God c. And thus did Hezechiah through-out all Iuda and did well and vprightlie and truelie before the Lord his God Thus haue we séene both in the chapter quoted by our brethren and the chapter going before and the chapter following how the King directed all those Ecclesiasticall matters commanded ordered and gouerned both the Leuites and the Priests But what is anye thing héere to our brethrens purpose Did the Leuites debate anye controuersies with the King and Princes or with the high Priest before the King And the king the princes or the high preest yeeld therein vnto the Leuites Or not rather they yeeld vnto the king and to the princes and to the high preest in those matters If now this be so memorable an example why doo not our brethren if they will be like the Leuites yeeld to hir Maiestie her counsell and hir Bishops Except they will be rather héerein like the king his princes and the high priest then like these Leuites As for the elders in the assemblie and conference Act. 15. They also yeelded vnto the Apostles not the Apostles vnto them Although the Apostles refused not the elders no more doe our Bishops refuse our brethren or anye other ecclesiasticall persons that are lawfullie appointed and called to the conuocations or to anie other ecclesiasticall assemblie or conference Neither do they denie the accepting euen of the people in some manner to be heard to speake But whereto doe our brethren mention héere the people in this debating This is againe cleane contrârie to their ownâ— rules as we shall sée in this learned discourse Would they haue the people also to be debaters or to be Iudges of these controuersies And to ouer-rule the Bishops and cleargie in the determination of them But they haue yet one example more At least saye they let â—â—eir owne opinion that in interpreting the scriptures and deliuerie of doctrine we are equall with them persuade them And héereto they quote this marginall note and Whitegifts booke pag. 389. If the Archbishop that now is dooth graunt this it is the greater signe of his reuerent modestie Neither do anâ—e of our Bishops or any of vs
denie the habilitie of many of our brethren to be able to interpret the scriptures in the deliuerie of the doctrine thereof to be equall either with the Bishops or with any other For it is not the accesse of the Bishops dignitie that maketh the person a better interpretor then he was before he was called to the dignitie it sufficeth if being in the dignitie he imploie himselfe in his former faithfulnesse And would God our brethren also would restraine their emulation to this comparison to be equall or better in interpreting and in the deliuerie of the scripture then the Bishops as Ierome contended with Augustine And though Augustine were a Bishop Ierome but a Prieste which Ierome confesseth and yet euer sharplie threatned the conflict with Augustine if he were prouoked thereunto Neuerthe-lesse Augustine reuerently aunswereth Quanquam c For although according to the tearmes of honour which the vse of the Church hath now obtained the office of a Bishop be greater then the office of a Priest or elder notwithstanding Augustin is in many things lesse then Ierome yea correction is not to be fled from or disdained though it come from any that is the lesser And in this behalfe of interpreting the scripture Cyprian honored Tertullian and diuerse Bishops specially Alexander Theoctistus reuerenced Origen And yet these men for all their giftes in interpreting the Scriptures and deliuery of doctrine being farre superiour to the most part of the Bishops did not therefore encroch further into any superiority or equallity of authority and dignity with the Bishops Let our brethren interprete the Scriptures and deliuer the doctrine sincerelie and therein excel the Bishops as they may easily do both by cause of the Bishops great age and great imploying in the gouernment and iurisdiction of the Church As Augustine modestly confesseth of himselfe vnto Ierome saying Nam neque in me c. For I neither see in my selfe so much knowledge of the diuine scriptures yea or that now there can be as I see there is in you And if I haue any facultie in this matter I imploy it as I may to the people of God But to apply my selfe more diligentlie to my studies then for the furniture of the thinges that the people heare I cannot by any meanes for the Ecclesiasticall businesse So that héerin the inferior as these our brethren may haue more opportunity in interpreting and deliuery of the Scripture And I warrant then the Bishops will not refuse them euer a whit for their so doing but helpe encourage and defend them Which although any Bishop fore-slowed or enuied to doe yet ought not any of our brethren hauing such equal giftes with the Bishops in the interpreting of the scriptures and deliuerye of doctrine and withal being lawfully called by the Bishops into the ministery to exauthorate and withdrawe themselues from the ministery for these controuersies of equall gouernment with the Bishops But sée how captiously our brethren deale in citing the testimony ofthe Arch. for where he saith It is not to be denied but that there is an equallity of al ministers of Gods word quoad ministeriuÌ„ touching the ministery for they haue all like power to preach the word to minister the sacraments that is to say the word preached or the sacraments ministred is as effectuall in one in respect of the ministery as it is in an other But quoad ordinem politiam towching order and gouernment there hath alwayes bene and must be degrees and superiority amongst them These words do our brethren drawe to this obiection that they are not comparable in learning to the Arch-bishops and Bishops at leaste say they let their owne opinion that in interpreting the Scriptures deliuery of doctrine we are equall with them perswade them But who seeth not that these words of the Arch-bishop do not inferre an equallity of the giftes in the ministers as hauing these giftes equally but an equalitie of their ministery in the hability to haue them and doo distinguishâ— onely betweene the power of order and of iurisdiction And therefore this is but haled to aunswere the obiection of this comparison betwéen the learning of the Arch-bishops and Bishops and the learning of our brethren in the interpreting the scriptures and deliuery of doctrine to be equall But our brethren saie Who if they could straine their consciences to subscribe to the Archbishops articles they would gladly receaue them to be the Embassadors of Iesus Christ. These words againe are somewhat intricate so that wee might misse our brethrens meaning while they neither plainly expresse who they are that would gladly receaue nor whome nor what neither yet to whome these wordes to be the Embassadors of Iesus Christ are referred whether to them selues or to the Arch-bishops and Bishops But I coniecture their meaning to be this that if these our brethren could straine their coÌ„sciences to subscribe to the Arch-bishops articles they would gladly receaue those articles that they might thereby haue liberty to preach and so to be the Embassadors of Iesus Christ. If our brethrâ—n héere meane by the Arch-bishops articles the articles where-upon it was by the Arch-bishops and bishops of both prouinces the whole Cleargie in the conuocation holden at London c. 1562. Put forth by the Queenes authority some of which articles our brethren afterwarde in this learned discourse pag. 135. do roughly challenge for diuerse grosse and palpable errors how truly or falslie and with what gâ—â—d conscience they burden them therewith I reserue to the examination of the proper place But bicause they séeme not so much to meane those articles for then they should straine their consciences apparantly to farre in calling those articles the Arch-bishops articles which were the articles not onely of Arch-bishops but also of the bishops and of the whole Cleargie and sett forth by her Maiesties authority therfore I rather take it that our brethren meane by the Arch-bishops articles The Articles where-unto all such as are admitted to preach reade cathechyse minister the sacrameÌ„ts or execute anie other Eccl. function do agree and consent testifie the same by the subscription of their hands viz. 1. That her Maiestie vnder God hath and ought to haue the soueraigntie and rule ouer all manner of persons within her realmes dominions and countries of what state either Ecclesiasticall or temporall soeuer they be and that none other forraine power prelate state or potentate hath or ought to hâ—ue any iurisdiction power superiority preeminence or authority Ecclesiasticall or spirituall within her Maiesties said realmes dominions or countries 2. That the booke of common prayer and of ordering Bish. Priests Deacons contayneth in it nothing contrary to the word of God that the same may lawfully be vsed And that I my self who do subscribe wil vse the forme of the said booke prescribed in publike prayer and administration of the Sacraments and none other 3.
proper to their Ecclesiasticall functions but to ouer-sée gouerne and direct all Ecclesiasticall persons to doo their duties in all Ecclesiasticall causes and to haue the highest authoritie in the Churche for the ordering disposing and authorizing any order or constitution Ecclesiasticall in indifferent matters notwithstanding any assertion reason or proofe in this Learned Discourse as yet alledged to the contrarie And as the Christian Prince hath immediatlie vnder Christe this supreame first and principall authoritie so ought the Christian Prince by as good reason in the treatise of the gouernment of the churches Ecclesiasticall matters to haue had that supreame place which is first and principall and not that supreame place which is last and least of all or rather which is none at all while all Ecclesiasticall matters must be firste distributed among these foure estates and be onelie directed by them But vntill these foure be all serued in their places and orders her Maiestie and all Christian Princes must hold themselues contented with this and in the ende they shall sée further if any more authoritie in Ecclesiasticall matters be left vnto them In the meane season let vs now returne whether our Bretheren leade vs to the producing of these foure Tetrarkes what their offices are how necessarie and important they be and what seuerall authoritie or in common is assigned vnto them The second Booke of the Doctor or Teacher The Argument of the second Booke THE second Booke is of their first Tetrarche called the Doctor or Teacher wherein after their resolutions of all the 4. Tetrarches with the effects necessitie thereof with chalenge of the Fathers alteration and the vnhappie successe of our disordered state after their Apologie for their methode of this Learned Discourse they come to their treaty of their Doctors That this D. is the cheefest office in the Church most necessarie and to be had in euery congregatioÌ„ And of their name institution office whether they be a seuerall office necessarilie distinguished from Pastors whether the Apostles words Rom. 12.1 Cor. 12. Eph. 4. do infer such distinction of office the interpretation of the ancient fathers and of the late writers on these places for this question especiallie whether the Doctors or Teachers must onelie teach true doctrine and confute false or may with their teaching ioine exhortation and application to their hearers Whether there were euer in the Olde Testament or in the New any suche Doctors as our Bretheren suppose with the examination of the examples they alleage What was the maner of the Doctors and Catechisers teaching in the Primitiue and auncient churches and what now in the churches reformed LET vs therfore returne to those offices of Ecclesiasticall Regiment which remaine to be exercised in the Churche of God being instituted and ordeined by Christe himselfe which before wee haue prooued out of the Scriptures to be onelie these Doctors Pastors Gouernors and Deacons whereof some apperteine to doctrine some to gouernement and discipline The dutie of Doctors and Pastors is cheefelie to teache and instruct the people of God in all things that God hath appointed them to learne The office of Elders and Deacons is to prouide that good order and discipline be obserued in the Churche IN this returne to these foure offices of Ecclesiasticall regiment these Learned Discoursers firste set downe as a cleare rase these resolutions That onelie thâ—se Doctors Pastors Gouernours and Deacons doo remaine to bee exercised in the Churche of God That these foure offices of Ecclesiasticall regiment be instituted and ordeined by Christe himselfe and that they haue prooued this out of the scriptures Softe a while Brethren let vs returne with you Where I pray you and when and how and out of what places in the scriptures haue yée prooued this It was saide so indéed but not prooued Ye alleaged onelie thrée places Rom. 12. ver 6.1 Cor. 12. ver 28. and Eph. 4. ver 11. But neither haue ye Prooued out of any or all of those testimonies all these foure offices of Ecclesiasticall Regiment neither can ye doo it What these Gouernours were whether the same that Bishops or Pastors and Teachers or your supposed Seniors or any Ecclesiasticall or ciuill officers is not there or in any other place that ye haue yet cited either in the Text of scripture expressed or by any argumeÌ„t that you haue made Prooued Neither haue yée prooued that all these foure Ecclesiasticall offices were instituted and ordeined by Christe himselfe as héere you affirme Neither haue ye prooued that all these foure offices now remaine to be exercised in the Churche of God None of all these things are yet prooued as maye appeare by that we haue séene in all this your Learned Discourse hetherto and by all the places them-selues in the Scriptures And therevpon I put me to the veredict of euerie indifferent Readers iudgement And yet sée how boldlie you dare avowe all this and flatlie say thereon which we haue prooued out of the scriptures where neither the Scriptures which ye haue cited haue it nor yée haue prooued it out of them yea neither with them nor with-out them ye haue prooued it at all Now concerning the distribution of this foure squared gouernement to the which these offices are seuerallie to bee assigned whereas these Learned Discourses saye Whereof some apperteine to doctrine some to gouernement What doo ye héere deuide these foure officers into thrée wardes or into two If ye say into two for the distribution is manifest some to doctrine and some to gouernment discipline and not some to doctrine and to gouernement and some to discipline but the latter two gouernement and discipline not deuiding the same by a seuerall some but by the copulatiue and conioyning them togither gouernement and Discipline we conteyne vnder one of these two seuerall somes Verye well sayde and canne you thus your selues deuide these thinges and conioyne and it must bee holden for a good deuiding and conioyning and can you not bee content with Saint Paules like distribution where he saith Ephes. 4. ver 11. Hee therefore gaue some Apostles and some Prophets and some Euangelists and some Pastors and Teachers The Apostle héere distributeth them by somes as you doo when he comes to this and some to be Pastors he addeth not as an other different office and some to be Teachers but as you doo héere saye some to gouernement and discipline including bothe togither without any further distribution vnder one some bothe apperteining to one office and yet you will solemnelie breake this order of Saint Paule contrarie to your owne order héere of distribution and where he makes but one office in two diuerse wordes you will deuide them into another some and make Pastors one office and Teachers another office by it selfe as that of the Euangelists distinct from the Apostles or from the Prophets But of your reasons why ye thus deuide these things
the interpretation of the holy scripture For saith Ambrose by Prophets he vnderstandeth the scriptures interpreters which you say are your Doctors for as a Prophet foretelleth things that are not knoweÌ„ so also he is said to prophecie while he openeth the sense of the scripture that to many is hidden c For the church hath nothing greater more profitable then Christian doctrine the interpretation of the scripture c. And again he that prophecieth studieth on euery part to profit his Church For he that prophecieth performeth that for which cause the assembly is gathered together For he speaketh vnto meÌ„ edification exhortation consolation To wit while he expoundeth the secrecies mysteries of the scripture and out of theÌ„ doth either exhort to the studie of godlines or else coÌ„forteth those whoÌ„ faint heart or terror or dispaire or impacience of trauaile hath almost broken And this it is to speake to edification That is to say by speaking to endeuour tende therto that thou mayst profit the hearers But of this place it is cleare that a Prophet is the same with Paul that vnto vs is a Doctor a Bishoppe a Preacher or an Euangelist To this agréeth Aretius and saith Hereupon it appeareth that most great are the profites of interpretation whose partes are so bright And saieth Gualter vppon the same place Heereupon Doctors in the scriptures are called Edifiers And for this cause the Apostle called himselfe a Maister builder It pertaineth to these men before all things to care that they lay a good foundation that is to wit euen Christ which otherwher is called the foundation of the Proph. Apost And theÌ„ that vpon that alone they build nor mingle any stubble hey wood or ought else straunge froÌ„ Christ. Moreouer that diligently they plie the work with all care least sathaÌ„ with his mynes secretly wrought do vndermine it nor that it be ouer-turned with the whirle-windes stormes of tempestes nor finally that any as sande without lime of their owne voluntarie slide and fal away Ministers also must remeÌ„ber that there is need of continuall perpetuall building Partly because the infirmitie of the beleeuers requireth dayly a-new renewing partly because new stones must often be layde vpon this holy edifice that more may dayly be gathered to Christ and his kingdome be enlarged perpetually But in this place is euident the craft of Sathan who that hee might make all men more remisse and slouthfull in this studie deuised certaine edifices of Temples Towers Colleges and Chappels that are called eternall and are builded with great charges the spirituall Temple of the Lorde being in the meane time neglected which lyeth there almost altogether in ruyne where this frantike lust of building raygneth For eyther there are no builders at all or they are trecherous Who as the scripture speaketh of the Priestes of the Iewes hauing reiected that precious stone of the foundation do declare that all their help of saluation is in things improfitable pernitious Let them take heed therfore of their exaÌ„ples that will speake edification The other head of the eccles ministerie is Exhortation There is need of this for those who do not straightway obey when they are taught those things that are necessary to attain saluation For by nature we be more slow to heaueÌ„ly things And that is more hurtful we are delighted with sinnes and errors Wherfore there is need of rebuking our sins errors need of reprouing exhorting Whereof we haue most graue examples in the Prophets whom God in old time commanded as watchmen to blowe the trumpet of his word that they might stirre vppe all men to doe their duetie The Apostles each where followed these to say as nowe nothing of Christe whose most graue exhortations are read in the Euangelistes Therefore they do very greatly erre that at this day will haue none of this to bee done but as though the naked and simple doctrine might suffice do take most greeuously all rebuking and exhorting But howe necessary these are the licentiousnesse of most cruell wickednesse daylie encreasing and the most corrupt manners of all men aboundantly beareth witnesse but because the Church hath many that are exercised with tentation and all kind of afflictions there is added a third head consolatioÌ„ To the which appertaine those things that in Ezechiel are spoken of the office of the good faithfull Pastor when as the Lord promiseth that he will be hee which will require the loste sheepe reduce the expulsed binde vp the wounded strengthen the weake And in consideration of these things the ministers of the Churches ought so to behaue themselues that they alwaies remember they shall then at length be faithfull to God if that being intentiue with all their minde on the peoples studies maners they set foorth all these things most diligentlie according to the consideration of the hearers and of the times To this ought to be referred those things that S. Paule to Timothie writeth of cutting aright the word of God And the things that Christe deliuered vnder the parable of the Steward 2. Tim. 2. Matth. 24. Zuinglius on the 24. verse of the same chapter bréefelie knits vp all the matter saying To prophesie is to teache to admonish to comfort to reprooue and to rebuke And Peter Martyr vpon 1. Sam. 10. ver 9. But in the Primitiue church when Prophecy flourished what difference was there between a Prophete and a Doctor I aunswere that although the office of them both were al one yet were Doctâ—rs instructed by Maisters but Prophets spake on the sudden beeing mooued by the inspiration of the holy Ghost without anie helpe of man Thus doo all these and manie moe late and notable learned writers agréeing with the old Fathers and almoste with all the interpreters of the Scriptures accord that by this Prophet héere mentioned he meaneth a Doctor or Teacher But withall that this Prophet Doctor or Teacher communicateth in his teaching and interpreting of the Scriptures in all the parts of a Pastors office without restraint anye more then the Pastor is restrained from any part that apperteineth to a Doctor Yea as Peter Martyr noteth on the same chapter verse 6 on these words What shall I profite you except I speake vnto you either by Reuelation or by knowledge or by Prophecie or by Doctrine Chrysostome thinketh reuelation prophesie science and doctrine to signifie the same thing And that Paule by a certeine circumlocutioÌ„ expressed a gentle diminution that might easilie be perceiued of the hearers Other beleeue that these are diuerse giftes by which the Churche might be edified and some do fit these wordes thus that reuelation should bee ioyned to prophesie for Prophets doo not treate or speake but that thing that is reuealed to them And likewise they will that knowledge should cleaue to doctrine For no man teacheth right but that which before he knew
what ye wit the Speculatiue and contemplatiue doctors They of all other vsed a kinde of teaching and confuting much like this manner for the moste part without applying their teaching to any particuler state of time of persons or places As for al other exāples of the practise of Doctors both before Christs time and in Christes time and in the time of the Apostles and in the time next after them and so continuing till these Schoole-men began and from them vntill God raysed vp better Doctors among vs and among vs of all these and other godly learned Doctors not so muche as one appeareth that thus preciselie was limited onelye to teache but had liberty to exhorte and applie and yet exceeded not his office But nowe hauing considered the institution and practise of this Doctor thus far forth let vs returne to our Learned discoursers collection héereupon Therefore if we purpose to haue the Church to flourish in true knowledge we must prouide that this office be restored both in the vniuersities and in as many other places as may bee aswell for the better instruction of all men which are desirous to learne as especially for the information of those which shoulde occupie the roomes of Pastors Of whiche sorte there ought to be a great number alwayes in good towardnesse to take charge of so many seuerall flockes as must of necessitie be in so great a Church as this is By this kinde of Doctors that is héere vrged the Church would sorily flourish restored that can-not be which neuer was Howbeit to haue Doctors or Teachers more especiallie though not onely to dedicate themselues to teach true doctrine and to confute all heresies and false opinions by the woorde of God concerning all articles of true Religion both in the Vniuersities and in as many other places as may be Is not thus farre said amisse But this farre differeth not in methode but in matter and that in one of the principall pointes thereof from that which before was vrged that hereunto God had prouided that certaine men shoulde bee appointed in euery congregation But héere yée are well fallen from euery congregation to the vniuersities and as many places as may be This draweth néere indéede to the Englishe forme at Geneua and to the Scottish But the néerer to any of them the further from yourselfe And as ye were too peremptorie in that pointe whiche héere yee mitigate so there where yee saide they shoulde employe themselues whollie or principallye to the studie of holye scriptures c. Whiche woorde principally beeing also a gentle lenitiue of the woorde whollie is cleane contrarye to it selfe and to your laste assertion that the office of Doctors is onelie to teache true Doctrine and to confute all heresies c. Which againe is an-other difference not from your brethren but from your selues nor yet so much in methode as in matter Neyther can I sée howe this also doeth hang together that the especiall ende of these Doctors is for the information of those that should occupie the roome of Pastors and the Pastors office is not onely teaching but exhortation is the principall parte of their office And shoulde the informers and Teachers of their offices not deale at all with exhorting and applying which principally pertayneth to Pastors but teache onelie So indéede they might make them Learned Doctors like them-selues but sory Pastors with whose office they haue not to meddle Mee thinkes it were better saide of the twaine these offices being thus distinguished if Pastors did informe Pastors and Doctors too since they may bothe Teache and exhorte and Doctors maye not exhorte but teache onely But of these thinges I wil- be gladde to bée my selfe a learner when I shall get a Doctor that can more learnedly discourse vppon them In the meane season let vs now leaue both these imagined and other Doctors not to euery congregation but rather to the Vniuersities and other fitte places for them as Cathedrall and Collegiat Churches c. Where I truste some good Teachers and Doctors bee And now let vs come to viewe the Pastors The Argument of the 3. booke concerning the 2. Tetrarke called the Pastor FIrste for the titles and names of Pastor Elder Priest Superintendent Ouerseer and of Bishop Of the indifferent vsage of the names of Pastor Elder and Bishop Of one or many Bishops in one Citie Of their equalitie in dignitie and authoritie Of those Bishops that S. Paule called together to Miletum Whether the name were not made peculier to one in the Apostles times Whether Timothie and Titus were not such Bishops How the Apostle calleth them Bishops at Philippos Of the Superioritie among the Apostles and whether Iames were Bishop of Ierusalem Of the name and office of Priestes and Bishops in the Primitiue Church and so continuing till Aërius moued the first question heere-of and of the Fathers opposing them-selues against him Of Ieromes reasons for the occasions and endes thereof Of the auncient Fathers interpretation of the former places and of the continuall practise heerof in all Churches That this order was no way to Anti-Christes pride and tiranny but the stop there-of And of the originall and state of the Church of Rome and of the schisme made therin by Nouatus a Bishoppe of a new making and of his Puritanisme BEsides Doctors there must bee Pastors ordayned in euery congregation which haue diuerse appellations in the Scripture As Ephes. 4. they are called by the name of Pastors bicause they ought to feede the seuerall flockes of Gods sheepe committed to their charge As it appeareth Act. 20.28 1. Pet. 5.2 They are called also Elders not alwayes in respect of their age but of their office and grauity For Timothie was but a young man yet had the office of an Elder This name was receaued of an aūciēt custome of the people of Israel who vsed so to cal those that were rulers or officers among thē as it appeareth by many places both of the olde and newe Testament but chieflie in Num. 11.16 Where god ordained seuentie Auncientes to assist Moses in his gouernement who were also indued at the same time with the spirit of Prophecy frō which time it became an ordinarye office and name of Gouernours in Israell Wherein we haue to note against the Papistes that the Ministers of the Churche are neuer called in the newe Testament by the name of sacrificing Priestes which were vnder the Law but often are called Elders of the similitude of those auncients that gouerned the people of GOD. Whereas if they had beene appointed of God to bee sacrificers the similitude and name of sacrificing Priests would a great deale better haue agreeed vnto them But wher-as both these names were vsuall amongst the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifying sacrificers and the other Elders the spirite of GOD dooth often call the Ministers Elders but euer-more verye preciselye
〈◊〉 〈◊〉 〈◊〉 and the Latines Sacerdos Wherefore saieth Kemnitius confuting the Councell of Trent about the Popishe sacrificing Priesthoode Neither doe we striue for names Paule by a generall name calleth the ministers Doctors Pastors In the Scripture of the newe testament the name Sacerdotum of Sacerdotall Priestes and Sacerdoty of Sacerdotall Priesthoode is no where ascribed to the ministerie of the newe Testament but by the vse of Ecclesiasticall writers it is growen in custome to call the ministerie priest-hoode and the Ministers Priestes So Chrysostome calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what-so-euer pertayneth to the Ministerie of the newe Testament August de Ciuitate Dei Lib. 20. saieth Bishoppes and Presbyters or Priestes are nowe properly in the Church called Sacerdotes Sacerdotall Priestes If therefore the Papistes minded onely this that there should be in the newe Testament an externall sacerdotall Priesthoode that is to wit an externall ministerie of the woorde and Sacramentes as wee haue alreadie declared there should be no controuersie nor troubles should be mooued for the name of Sacerdotall priesthoode so that the matters that be true and necessarie may bee safe And euen thus as Kemnitius saith hereon so say we But although our Bretheren and we agrée héerein against the aduersaries of the Gospell that the Sacrificing Priest-hoode vnderstanding it as Kemnitius héere sayde for the externall function and action of reall sacrificing be translated vnto Christe and resteth in him onely For other-wise spiritually hee so communicateth both his kingdome and priest-hoode to his whole mysticall bodie that all the whole is an holy priest-hoode as Peter sayth 1. Pet. 2. and all the partes thereof Kinges and Priests in him Apocal. 5. yet can not our Brethren here iustifie this to be the cause why the spirite of God auoydeth in the ministers of the newe Testament the name of sacrificers or Priestes because the sacrificing priest-hoode of Aaron is wholye translated vnto Christe in whome onely it resteth For as they heere confesse their selues the ministers of the newe Testament succeede the sacrificing priest-hoode of the olde Testament in one principall part of their office that is to saye in teachinge as it is written the lippes of the Prieste shoulde preserue knowledge and menne shall seeke the lawe at his mouthe If then the sacrificing priest-hoode resteth wholy in Christe wee should haue no externall publique teaching of Gods Lawe And therefore our Bretheren must correct their wordes in that point Neyther sufficeth it to saye they meane it onely in respecte of their sacrificing For the sacrificing priest-hoode consisted not onely in sacrificing i◠teaching were a principall parte thereof And was not prayer an-other principall parte thereof also And both distinguished from the reall externall sacrificing parte Yea if our Bretheren seperate exhorting from teaching as they sayde before page 17. exhorting is a principall parte of a Pastors office and those sacrificing Priestes were Pastors and are oftner so called in the olde Testament then in the Newe if then in so manie and all principal partes of that priest-hoode the ministers succeede them although not in the sacrificing parte then is neither this true that the sacrificing priest-hoode resteth wholely and onely in Christe neither is this anie cause that though the name of Sacrificer be auoyded in the ministerie of the Newe Testament the name also of Prieste signifying Elder shoulde bée or is auoyded Which indéede it is not For they are often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Priestes in the newe Testament As for the places here by our Bretheren cited because they are afterward recited vpon more materiall occasion of questions betwéene vs and be héere onely referred to the vse of the name I deferre them to their particular answeres of them An-other name they haue in the Scripture which is Superintendentes or Ouerseers because they ought to be vigilant and watchfull to ouer-see the flocke and euerie member thereof Which name is neuer vsed in the Scripture for such Bishops as claime and exercise dominion and authoritie ouer whole Regions all the Pastors of the same but onely for those that be Pastors of euerie seuerall congregation hauing no superioritie ouer their fellowe Pastors but be all of equall dignitie and authoritie So are they named Act. 20. where Saint Luke in the 17. verse calleth them Elders of the Church of Ephesus S. Paule in the 28. verse calleth the same Ouer-seers saying Take heede to your selues and to the whole flocke ouer which the holie-Ghost hath made you Ouerseers to feede or gouerne the Church of God which hee hath purchased with his owne bloude In this place all the three appellations concurre namelie of ouer-seers plainely and Pastors inclusiuely in the woorde flocke and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to feede or gouerne as a Pastor doth his sheepe We are nowe come to the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in our vulgar English we call Bishop which name likewise by our Brethren is almost as much shunned as the name of Priest and called rather by the names of Superintendent or Ouer-seer And although these termes where they are better knowen and properly vsed for this office are not to be misliked yet because the word Superintendent is not deriued of the word so often vsed by the spirite of God but is onely a signification or exposition of the same howbeit so darke and strange to the Learned that they are not so wel acquainted therewith as with the vsuall name of Bishop and the name of Ouerseer though it be English plaine inough yet being vsed for manie meane and worldly offices as the Ouerseers of workes the Ouerseers of willes c. I take it therefore not to be so proper and apt a name as the vsuall and peculier name of Bishoppe being the verie Etimologie of the Gréeke name that the spirite of God vseth in the scripture But say our Brethren this name is neuer vsed in the scripture for such Bishops as claime exercise dominion and authority ouer whole Regions and all the Pastors of the same but only for those that be Pastors of euerie seueral congregation hauing no superiority ouer their fellow Pastors but be all of equall dignitie and authoritie This is saide onely and not prooued either out of any place before or here alleaged As for this present Act. 20. ver 17. 28. neither nameth nor inferreth any such thing But argueth rather of twaine the cleane contrarie For what meaneth this confused collection thereupon That in this place the three appellations doe concurre namely of Ouerseers plainely and Pastors inclusiuely in the worde flocke and in the woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to feede or gouerne as a pastor doth his sheepe Where is here the concurrence of the three appellations Here are two appellations by you named Ouerseers plainely and Pastors inclusiuely Where is the thirde appellation that yée speake of If ye
other ministers of the Church fewe or manie were not onely of this one Citie of Ephesus but of diuerse besides there-aboutes Neither is this my coniecture onely although if it were I hope the indifferent marker not of men but matter shall finde it carieth probabilitie but Gualter also is herein of my opinion For saith he he calleth out euen vnto Miletum which is about thirtie or fourtie miles distant the Elders or Bishoppes of the Ephesians and of the Cities adiacent and taketh order with them for waightie matters in a generall Synode But nowe let vs presuppose that all these Pastors Priestes or Elders were onely of the Church at Ephesus doeth it followe necessarily therevpon that because Saint Paule calleth them all by the name of Bishoppes they might not heare be Metaphorically called or rather in some respect then as the name might afterwarde and euen in the Apostles times be more properly restrayned to some Pastors that had some superioritie ouer their fellowe Pastors So that all were not of equall dignitie and authorite though these at that time were For as this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came from the heathen so when it was first borowed of the sacred writers and beganne to be vsed in the Churche of God it might be vsed more indifferentlie As also the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which names are not alwaies vnderstood in the Scripture in like proper sense as since they haue vsuallie béene and be accepted And yet to this daye we doo not so restreine this name Bishop but in respect of that the nature of the worde implyeth we maye not onelie vse it still for euerie Pastor or Minister of the worde and sacraments but also as wee commonlie saye euerie man is a Bishop ouer his owne familie and families also are sometimes called Churches As Col. 4.15 and euery faithfull man is called euen a sacrificing Priest as you translate it and a King Apoc. 5. But all this debarreth not but that these wordes maye in other places be taken in other senses and maye more properlie bee applyed to some especiall offices And so is the name of Bishop bothe wayes taken And to shew this more manifestlie as we allowe not any of the errors or abuses of the Popish Bishops or other their ecclesiasticall orders or offices any more then any of our most zealous Bretheren do so if we peruse euen their owne assertions and the auncient Fathers bothe for this title of Bishops and other titles orders degrées dignities and differences of the state ecclesiasticall in the Primitiue Churche wee shall finde sufficient proofe and warrant héereof The writers of the Centuries Cent. 1. lib. 2. cap. 7. pag. 507. in their title of the policie or gouernement of the Churche doo saye Among the persons that gouerned the Churche in this age these differences doo occurre For some are called Apostles Eph. 4. 2. Cor. 12. And not onelie those twelue Disciples of Christe are noted by that name but Paule euery where in all his Epistles calleth himselfe the Apostle of Christe and Act. 14. Paule and Barnabas are called Apostles Epaphroditus is named the Apostle of the Philippians Philip. 2. Andronicus and Iunias are notable among the Apostles Rom. 16. Other Prophets Ephesians 4. 1. Cor. 12. By this name bothe they were called that were famous in the gifte of Prophesie and also they that interpreted the Prophets that is the Scriptures Act. 11. c. Act. 13. Other Euangelists Eph. 4. Hee gaue other to bee Euangelists By this name they not onelie appeare to be called who wrote the historie of the Gospell as were Matthew Marke Luke Iohn but they also which euerie where did teache the Gospell For Philip one of the seauen Deacons ordeined in the beginning at Ierusalem is called an Euangelist Act. 21. And Paule bids Timothie doo the worke throughlie of an Euangelist 2. Tim. 4. Other Pastors Ephes. 4. Other Doctors Ephe. 4. and 1. Corin. 12. Other Elders 1. Pet. 5. or Bishops for Bishops and Elders are taken for the same Act. 20. Paule saith to the Elders of Ephesus the holy Ghost hath placed you Bishoppes to gouerne the Church of God Tit. 1. I haue left thee in Creta that thou shouldest in euerie towne ordaine Elders c. For a Bishop must be blameles c. Iac. 5. Here euen as you would haue it these Centuriographers doe distinguish betwéene the persons that were Pastors and that were Doctors And also they made Elders and Bishops to bee all one But they make Elders or Bishops to be distinguished from Pastors And how agréeeth this with that you héere auouche that by the name of Elders the Pastors are called and that Bishops be Pastors and that the names of Pastors and Ouer-seers doo concurre Neither agréeeth this with you that they saye after they haue reckoned vp Deacons and waiting Ministers or attendants on the Apostles Meminerunt c. They remember onelye three degrees Apostles Presbyters or Bishops and Deacons All which three were founde in some Churches while as the Apostles were yet aliue For in the Churche of Ierusalem in the beginning there were twelue Apostles who exercised the ministerie of the Churche But the number of the Churche increasing and when necessitie required a more diligent care of the things that were common seauen Deacons are chosen and ordeined Act. 6. There are also in the same Churche Prophets Act. 11. There are Apostles and Elders Act. 15. They were receaued of the Churche and of the Apostles and Elders When Paule came last of all vnto Hierusalem hee founde there Iames and the Elders whoe are sayd to haue come togither Act. 21. In the Churche of Antiochia for a time were Paule and Barnabas who are called Apostles and Prophets Doctors whome it is lawfull to call Elders If nowe the sacred writers of the New Testament doo remember but onelie three degrees Apostles Elders or Bishops and Deacons which all thrée were founde in some Churches while the Apostles were yet liuing which is the time that you prescribe and which is the time whereof these men said in the beginning of this matter that in this parte no age is to be compared heerevnto where is then become the Ecclesiasticall gouernement of all these foure persons Doctors Pastors Gouernours and Deacons Where are héere your Gouernours if yée include them in the name Elders they expresse what kinde of Elders they were Elders or Bishops As you héere saye and ye call them Pastors and they say that those whome we may call Elders were Apostles Prophets and Doctors So that your other gouerning Elders that were neither Apostles Prophets nor Doctors are excluded and your distinction also betwéene Elders and Doctors is remooued Neither doo euen your owne examples which immediatlie followe any whitte helpe you In the Church of Phillippos are Bishops and Deacons Phil. 1. Paule and Barnabas are saide to create onelie Elders Act. 14. Paule biddeth Titus to make
these auncient Bishops in the Primitiue Church next the Apostles times The Deacons were the Gouernours of the Churches treasures that they mighte therevpon prouide for the maintenance of the poore and cheefelie of the ministers of the Churche The Deacons also afterwards began to be assigned to ease some parte of the Ministerie of the Bishop and of the Priests or Elders as also Hierom ad Rusticum dooth testifie as before to read something out of the Scripture to teache to exhorte c to admonish the people to be attentiue to haue their heartes to the Lorde to pronounce the peace to make readie those things that perteine to the administration of the Sacraments to distribute the Sacraments to the people to present those that are to be ordeined to the Bishop to warne the Bishop of those things that perteine to discipline c. But Hierome complaineth to Rusticus of Narbona that manie suche things especiallie in the Churche of Rome were imposted vpon the Deacons besides the Apostolic all tradition and besides the custome of other churches insomuche that the firste and true office of the Deacons was in Deacons almost blotted out For sithe that Deacons were occupied with those new offices Subdeacons were substituted vnto them which gathered the oblations of the faithfull that were giuen for the sustentation of the poore and of the Ministers Besides these there were readers which out of the Scripture especiallie out of the Old Testament red publikelie before the people For the reading of the New Testament was afterwarde giuen vnto the Deacons There were Psalmists or singers which did fore-sing or set the note to those things that all the people are woont to sing There were doore keepers or Porters which in the time of the mysteries after the denouncing of the Deacon thrust out of the Temple the Heathen the learners of the Catechisme the penitents the possessed with spirits the hereticks and those that were excommunicate For so dooth Dionysius describe this office The Bishops the Priests and the Deacons had their seruants ministers companions or followers of them whose labour as necessitie required they did vse As Paule vsed the labour of Onesimus Those they called Acolyths From whence afterwards ignorance made them taper-bearers There were besides Exorcists that had the gifte of casting out or repressing diuels This distribution of degrees in the more frequented Churches by reason of the offices that perteined to the ministerie was profitable for bicause of order to comlinesse and to edification But in smaller and seldomer frequented Churches suche destribution of degrees was not iudged necessarie And in the more frequented also was not euerye where the like and the same distribution of those degrees But by this reason to this vse and in the same libertie the moste parte of those degrees of the olde Churche are also kept of vs. These things haue I rehearsed that it might the more commodiouslie be shewed what in this chapter is put in controuersie of the degrees or orders Ecclesiasticall for neither doo we simplie reiect or condemne the distribution of those degrees as it was in the Apostolicall and in the old churche but according to the reason of necessitie and edification wee vse the same in our Churches after the same sorte as is declared Thus dâ—o we sée all the state of the Ecclesiasticall ministerie in the Apostles and in the auncient time in what forte and what varietie they were vsed and on what occasions and to what purposes they were ordeined and howe farre-foorth they or we are bound vnto them or at libertie from them All which in howe manie and howe forcible points it ouerthrowes all your platforme of Ecclesiasticall gouernement I referre to any indifferent readers iudgement But bicause my chéefe occasion to set this downe so far at large was héere especiallie to consider among these orders what he noteth concerning the office and degree of a Bishop I minde therefore yet further to procéede with him where of purpose and directlie he confuteth also the decrée of Trident counsell that Bishops and priests are not equall But as wee haue séene all this in him at large for all the orders and degrees of the Ecclesiasticall Ministerie so by the same aforesaid and in generall haue wee to leuel all that which in particuler hee setteth downe after concerning Bishops of whome and as before in speaking of these orders he alloweth none of the popish abuses in them neither any of vs I hope doo fauour or would goe about by any meanes to mainteyne anye errors vsurpation pride and tyrannie of the popish Bishops so dooth not Kemnitius any more then we condemne in true and godlie Bishops simplie all superioritie ouer priests or pastorall Elders neither would these our BrethreÌ„ on the better consideration of the prooues thereof both in the Apostles and in the auncient Fathers and by the graue and modest iudgement euen of the very best and moste learned late writers of their side And firste as we are not at least-wise should not be desirous of contention especiallie to contend about questions of names onelie and méere titles but rather to searche and followe the truthe of the matter so I gladlie graunt for the name Bishop and for the name prieste or pastorall Elder though they differre in sense as Hierome in his Epistle to Oceanus saithe the one being a name of dignitie the other of age yet in the olde time and namelie when these names were firste in the Newe Testament applyed to the Ministers of GODS worde and Sacraments they were I graunt indifferentlye vsed Priest for Bishop Bishop for priest and both for one The reason was bicause suche commonlie as were chosen and ordeyned héerevnto were in ripenesse of yeares auncient men Or if in yeares not so auncient which was the seldomer yet auncient in iudgement and grauitie of manners Wherevpon they had the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priest or Elder and with-all in their office hauing an ouersighte the name Episcopus that we call Bishop was likewise giuen vnto them But the question lyeth not in this whether at that time vntill these names were growne into more peculiar vses they were thus indifferentlie taken one from another or whether they might not be reduced to that indifferent acceptation againe but whether those that were so called then indifferentlie had likewise no kinde of difference in ouersight authoritie and gouernement among them but were meerelie in suche sorte all equall alike being equallie of like and of one order and degree of Ministerie that no one or other among them to whom the name and office of Bishop was competible had or might haue anye superior ouersight gouernement and authoritie ouer anye other in the same order of Priesthood or Eldership that himselfe was of wherevpon this name Bishop or some other name equiualent began to be more restrained vnto that Priest or Pastorall Elder than vnto the residue albeit they were still
indéed and so were called in the office of the Ministerie and Eldership his fellow Elders And how auncient the originall of this superior authoritie was For this I take to be the ground and principall substance of this controuersie Concerning the etimologie of the name of Bishop bicause I haue so largelie begoone with him I will onlie set downe Kemnitius tom 2. pag. 1181. But that those things which in this place coÌ„cerning Bishops may the rightlier be vnderstood certeine thinges before hande out of the Scriptures and out of the true testimonies of antiquities are in briefe to be repeated The names therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Bishop and Bishoplie office are in the Aposticall writing read to be vsed for the Ecclesiasticall ministerie Act. 1. 20. Phil. 1. Tit. 1.1 Tim. 5.1 Pet. 5. But those names are taken from the vse of the vulgar toong and are applied to the Ministerie of the Churche for the care of administration and of viewing Suidas saith that in the common-weale of Athens there were Bishops and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keepers or watchemen that were sent to the cities subiect vnto them not to gouerne them with an absolute gouernement as Lindanus dooth interprete it But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Budeus out of Liuie translateth it to viewe their fellowes matters Plutarch in the life of Pericles saithe Phidias was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of all the workes that is the viewer of them c. And so noting out of Homer Plutarche Tullie and the Pandects The Apostle saith hee did the more gladlye applye those names to the Ecclesiasticall Ministerye bicause they were knowne and common by reason of the Greeke translation of the Olde Testament For the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pakad Pekudah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pekudim which signifieth a visitation a viewing an office a care an administration committed a dutie giuen in charge The Graecians translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ouersee an ouersight and ouerseers or surueiors Num. 31. the ouerseers of the armie Iudic. 9. Abimelech hath Zebull his Bishop or ouerseer 4. Reg. 11. The Bishops or ouerseers that are ouer the armie Ibid. the custodies placed ouer the house of the Lord are thus expounded of the Graecians he hath placed Bishops ouer the house of the Lord 2. Par. 34. The viewers of the workers are called Bishops Num. 4. The office or dutie of Eleazar in the Tabernacle of the Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishoprike So Psal. 109. The function of Iudges is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishoprike I haue rehearsed these examples that I haue obserued that it might be considered from whence the Apostles tooke that name The force whereof also may be gathered and vnderstood of those places Hierome translateth it a super-attendent Ambrose a Super-inspector Thus farre Kemnitius on the name Nowe in this sense euerie one to whome an Ecclesiasticall charge was committed at the firste might well be called a Bishop In which sense the name Bishop stretcheth especiallie to the Apostles Act. 1. as likewise all the Apostles were Deacons Yea the name Deacons conteins all the Ecclesiasticall Ministerie But when these offices began more seperatlie to be deuided then the name of Deacon began to growe peculier vnto those that attended especiallie on the tables the name Bishop remaining as it did vnto the Apostles And when the Apostles planted the faithe of Christe in any Churches and ordeined in the same Pastorall elders in respect of this their ouerseeing the people and good orders among them they indifferentlie communicated this name of Bishop vnto them And so the name continued taken indifferentlie and was well vsed by S. Paule to these Pastors mentioned Acts. 20. admitting they were all of Ephesus onelie vntill factions rising among the people as they were affected to some Elders more then to other so the name of Bishop which was before indifferent became more appropriate vnto one who as haueing the ouerseeing not onelie of the people but also of his fellow Pastors began by their consentes more especiallie to bee called Bishops than the residue Which title of being the Ouer-seer of them as it could not but carrie with-all a iurisdiction and authoritie ouer them nor could be wrong from them with-out all their consents that were before inuested with this title and authoritie so who were the first that began the appropriating of this title Bishop vnto one aboue his fellowe Pastors and when and where it first began though it bee not purposelie expressed in the Scriptures yet that the occasion and introduction of it had his entrie euen in the Apostles times manie reasons and those I hope of substance may induce vs therevnto And that not onelie of the testimonies of the auncient Fathers and practise of the Churche of Christe in all the ages néerest succéeding the Apostles which should some what mooue vs but euen by the conference and examining the Scripture it selfe we shall finde more then probalitie of the same For if wee shoulde goe no further then this Churche of Ephesus of which ye make all these to be Pastors all these Pastors Bishops and all these Bishops equall hauing iointlie an ouer-sight ouer the people or parted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we call parishes yet notwithstanding for all these Bishops it dooth plainelie appeare they had afterwards in S. Paules time one Bishop that had an ouersight ouer all these Bishops ouerseers And what I praye you importeth that if it bee prooued but that either he was an Archbishop or cheefe Bishop ouer them if they were Bishops or if they were not and did but for the time portake the name of Bishop that was but late taken vp among them yet at the last he had a superior episcopall iurisdiction ouer them And first what meaneth in the end of the later Epistle of S. Paule to Timothie this subscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The second Epistle written from Rome vnto Timothie the first Bishop ordeined of the Churche of Ephesus True it is the former parte of this subscription is omitted in the common Latine translation But since it is in the Greeke and not omitted either by Erasmus or by our Geneua translation though Beza likewise translating the same do adde his censure-saying This member is not extant in some old bookes and indeed I thinke it is put in vnderhand yet since he shewes no reason at all wherefore he should so thinke it is frée for other not to thinke so lightlie of it Timothie being of so manie learned and auncient Fathers and interpreters so repâ—â—ted and called Bishop of Ephesus Now if Timothie were the first ordeined Bishop of Ephesus what Was he first in time and before all these or was he any of these whome S. Paule Act. 20. calleth Bishops the text is manifest to the contrarie For as Paule tooke him to goe with him
his sectaries did to the disturbance of the Churches quiet in those dayes For our Brethren do still alleage this sentence of Ierome against Bishops but they still passe ouer all those thinges that should open the grounds the causes the meaning and all the necessary obseruations thereof Now out of this sentence of Ierome first we may plainly sée that although he say Bishops and priestes were at the first all one yet they were not so all one that they had any lawe or institution of God so to remaine all one for then could they neuer haue beene changed And therefore being chaunged by these so holy and so auncient fathers it is apparant that they al iudged it not to be any whitte of the substance of the order and office that they were all one but a méere accessary and changeable thing to be made different as the Church should sée most expedient Secondly that this change was made not onely while the Apostles were aliue but that it drew faste vponthe time after that those factions mencioned by S. P. 1. Cor. 1 3. began to disturbe the Church of Corinth wher it is said Silas was the Bish. it may wel be for it is said of Silas Act. 15.22 that he was one of those that the Apostles appoynted to send to Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that were principall Rulers among the Brethren Whome being left at Beroea Act. 17 14. Paule being at AtheÌ„s sent for ver 15 Who came vnto him at Corinth where after these factions hapned it is little inough he was made Bishop being commended in the Scripture for such an able man to be a chiefe gouernour among his brethren Neyther is it vnlikelie that he or some such other was ordayned there where Ierome saith the occasion thereof did spring But whosoeuer was there or in other places the first Bishoppe so ordained this change was not very late ere it began in the Apostles times Thirdlye the occasion arising by reason of these factions that sprang in the time while the name Bishoppe was yet indifferent to euerye Priest or Pastorall Elder and while al among them were alike and equal in dignity if that such and so many factions arose so soone at that time while the Apostles liued what would it haue done if this equallity had continued longer What would it haue done if it had continued after the Apostles dayes If it had câ—ntinued in all the ages following especially in these our factious and licentious times When the very beginning to renue this equality by Aërius in the time of these so reuerend fathers did bréede such troubles in the Church of God as scarse Theodoret Epiphanius S. Augustine S. Ambrose Chrysostome Hierome and other holy and learned men could expresse And it is likelie if it were nowe admitted and that all were reduced to that first equallity of name and dignity that we should now be cumbred with no factions When as the very motion of it brings withall in question so many points of question and it is so eagerly vrged and so peremptorily cried vpon as though all discipline were loste all doctrine professed in vaine yea we are no true Church of Christ without it If the beginning to reduce it make vs thus to leaue the battaile of the Lord against the open enimie and fall to byting and defacing thus one an-other that are brethren verily I feare were it set vp againe we should finde farre more perilous factions in these dayes then euer those fathers either felt or feared when they firste made this ordinaunce And as of the occasion so of the ende wherefore I fowrthly note on these words of Ierome that the cause why they did it was good and necessary It was not directed to any tyrannie to any pride to any ambition or to any ill purpose but cleane contrary Especially to pull vp those factions that were bred and to preuent that other shoulde not so easilye spring and spread in the Church of Christ. To which good purposes nothing in very deede is better than to haue one in moderate order without oppression and vsurpation to be ouer and vnder another As wee sée how it was euen at that time in Ierusalem when factions and questions began to arise and that they could not decide them at Antioche and other places where this equallity yet remayned when they came or sent vnto Ierusalem to the Apostles those that were the pillers and chiefe among their fellowe Apostles did call them and all the Elders of the Church together Which they could not haue done had they had before no superiour authority ouer them Neither read we of any giuen them at any time after they were assembled And therefore it plainly argueth though it be not plainely set downe that their superiour authority was standing and continuing in them By the orderly direction and determination wherof all their controuersies and affaires were the spéedilier dispatched and the easilier composed and they afterward continued the fréeer from all suche factions But who did that among them and in what manner we shall sée afterwards Lastly I note vpon these words of Ierome that these considerations and causes didde so moue them that it was liked generally on all sides Neyther any Pastor did refuse in respect of the publike benefite offered to the Church to become an inferiour to leaue their equallity and surrender their title of Bishop vnto one that should be chosen among them and submit them-selues to his superior dignity Yea that it was so well liked that by little and little it was approoued and decreed in all the worlde Which if it were so as why should we not credite these learned fathers affirmation so many hundreth yéeres néerer to the doing of it then wee are then no doubt but as it was in the Apostles times which by many prooues I hope I haue clearely euicted it must néedes be done by the assent and approbation also of the Apostles and may safely be accounted among those things whereof S. Augustine saith Lib. 4. cap. 24. de Baptismo câ—ntra Donatistas That which the vniuersall Church doth holde neither is instituted in the Councels but hath beene holden alwayes is moste rightly beleeued not to haue bene deliuered but by the authority of the Apostles And more at large in his Epistle ad Ianuarium Epist. 118. Which Ianuarius had moued a question vnto Augustine concerning the obseruation of Customes Rites and Ceremonies To whome Augustine aunswereth saying to those things that thou hast demaunded of me c. First therefore I will that thou hold that which is the heade of this disputation that our Lord Iesus Christe euen as he speaketh in the Gospel hath sette vs vnder a gentle yoake and a light burthen Whereupon hee hath bounde together the society of the new people with Sacramentes in number moste few in obseruation most easie in signification moste excellent As is baptisme consecrated in the name of
the Trinity the cōmunicating of his body and bloud and if there bee anye other thing that is commended in the Canonical Scriptures Those things excepted which burdened the seruitude of the old people according to the congruence of their hart and of the prophetical time and which are redde in the fiue bookes of Moyses But those things that are not written but that being deliuered we keepe which are indeede obserued throughout the whole worlde are giuen to be vnderstoode that they are to bee retayned as either of the Apostles themselues or of plenary or general Counsels whose authority is moste hole-some in the Church they are commended or decreed vpon As that the passion of the Lord and the resurrection and the ascension into heauen and the comming of the holy Ghost from heauen are celebrated And if any suche other thing shall occurre which is kept of the vniuersall Church whither soeuer it spreade abroad it self As for other things which are varied by Coastes of Countries and by regions as is that that other fast on the Satterday and other not other euery day communicate the body and bloude of the Lord other doo receaue but certaine daies somewhere no daye is left of in which there is not an offering made somewhere on the Satterday onele and the Lordes daie somewhere onely on the Lordes day And if any such other like thinge may bee noted this whole kynde of things hath free obseruations Neither any discipline in these thinges is better to a graue and prudent Christian then to do after that sort after which he shall see the Church doe unto the which he shall happen to come For that which is enioyned neyther againste the Faythe nor yet againste good manners is to bee holden indifferentlye and to be kept according to the company of them among whom men liue So that according to this fatherly aduice and sounde iudgement of S. Augustine conferred with these and other circumstances for the vniting of this name Bishop vnto one more peculierly then to other his fellowe brethren it being neither against the faith nor against good manners though there had beene no mention at all thereof or of that whiche might inferre it in the Scripture and though diuerse Countries had one custom of Gouernement and we another yet were not ours to be disobeyed but straungers comming to vs are to conforme themselues as occasion requireth to ours and muche more our selues not to despise the same But nowe it beeing suche an vniuersall order that it hath al-waies continued euen from the Apostles times and all ouer the Churche in euerye place without alteration nor any age or people haue beene knowen or can bee named in al Christendome where this pretended equality since the Apostles times hath beene maintayned but that there haue bene Bishoppes good or bad that haue beene superiors thoughe not in the office of their Order yet in the office of their Dignitye albeit wee could not shewe in the expresse scripture the time the place the manner of the institution beginning thereof yet maye we safely with S. Augustine conclude that it was not nor could be done without the Apostles Especiallye when wee can shew as we haue showed euen in the plain words of the Scripture the verye matter it selfe not among Priestes in the old Lawe among whom they had an highe Priest ouer them and all the Leuites Princes and Rulers of the Leuites as our Bretheren reason from the Prophesie of Esay that God would take of the Gentiles to be Priestes and Leuites to fulfill this Prophesie by proportions of our Pastors and Doctors but wee stande for the originall practise of it on the manifest examples in the newe Testament The Apostles and that not in respect they were Apostles for so they were sent abroad and not resiant in a place but as they were resiant so Pastors had some higher then the residue some that were Pillers and chiefe among them And like-wise had the other brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were guides and Rulers among them And Timothie the Pastor of the Churche at Ephesus as Caluine saith was the chiefe Ruler saith Beza of all the Pastors there Yea the verye plaine subscription of the Epistle it selfe calleth him plat and plaine The firste Bishop of Ephesus Sithe therefore both the gift of this superior dignity and the application of the name had such auncient originall in the Apostles times when it began had such vrgent occasions where it sprang had such godly purposes where-to it tended had such plausible allowance and authority of all the worlds decreeing to confirme it among whome I hope at least were some good men And lastly sithe it hath had such vniuersall and continuall practise of it among whom also such a multitude of holy learned fathers haue taken them this peculier title and superiority shall we now yéeld to Beza his procéeding on this example Phil. 1. That this was the chiefe occasion of all the mischiefe following Here-upon saith Beza began the Diuel to lay the first foundation of his tirannie in Gods church as though all the administration of the Churche were together with the name trāslated vnto one All this and that which followeth in Beza hereupon be it spokē with al dutiful reuerēce to so worthy a man vnworthy affection with in these matters to be so caried away is vnnecessary collected on the sequele here-of howbeit directly indéed no sequel at all True it is that of any neuer so good a thing the Diuell indirectly may pick occasion to worke mischiefe But that can-not be properly avowed that it commeth from thence For as S. Iames saith doth a fountaine send out at one place sweete water and bitter and directly as Christ saith a good tree bringeth forth good fruits If therfore so good an actiō done for so good purposes haue not had so good a sequell it is not to be imputed to the matter but to other ill occasions afterwarde When the good housholder had sowed wheate the enuious man on occasion of the seruaunts sleeping sowed Darnel When God had sent Christe into the worlde to be the corner stone of the building by the occasion of mans malice he was called and was indéede to many the stone of offence and stumbling But what of that shall wée take offence also or conclude that Christe is not the God of peace and loue because warre and discorde followes while Sathan stirres occasions to make sects and diuisions where the Gospell is preached and receaued if that were proued to be the very necessary and proper occasion and those euils following to be the direct natural sequeles it were a good argumit ab effectis otherwise on euery accident you may condemne all thinges But all this runnes on this supposal that the whole administration of the Church together with the name is heereby translated vnto one If this sequele did consequently followe then indéed
one place or folde but that he trauelled abroade to enstruct and confirme other Churches Neuerthelesse both in other and in his owne though otherwise for learning he was one of greatest authoritie in his age yet liued he in all Ecclesiasticall obedience vnder his Bishop Demetrius who made him Priest or Elder in that Church and also Doctor or publique teacher in that schoole and before him the famous Pantaenus Clementes Master and after him Origene Clementes Scholler were all vnder Demetrius this Bishoppe of Alexandria And to prooue that this Clement flourished vnder Commodus within 80. yeares after the Apostle Saint Iohn not onely Eusebius testifieth Libr. 6. cap. 11 but Clement him-selfe inferreth it Strom. lib. 1. saying This booke is not for ostentation with scripture gathered together artificially but monumentes the helpe of forgetfulnesse are gathered vnto me for mine olde age Verely an image and shadowe of those manifest and liuely speeches which I was vouchsafed to heare of those blessed men that indeede were of highest price and estimation The one of them was in Greece an Ionian the other in Greece the great or Apulia The one was from Coelesyria the other from Aegypt And other there were from the Easte and one of those an Assyrian the other an Hebrue in Palestine of high pedegree But when I light vpon this last albeit in power he was the first I staied in Aegypt hunting after those thinges that were hidden from me euen as a verie Bee of Sycilia sucking the flowers of the Propheticall and Apostolicall meadowe He ingendreth a certaine syncere and incorrupt knowledge in the mindes of them that hearde him but hee was such an other as indeede kept the true deliuerie of the blessed doctrine euen streight from Peter and Iames and Iohn and Paule and the holy Apostles the sonne receauing them of the Father howbeit fewe sonnes are like their Fathers these haue by the will of God come also to vs who will lay vp those Apostolicall seedes that wee haue receaued ceaued of our ancestors Wherein as this auncient Father declareth his synceritie and diligence in following the Apostles so withall howe neare he was to the Apostles times and so notable a scholler picked out such notable Maisters but the Maister whom in the Doctorship hee succéeded was Pantaenus Of which Pantaenus Eusebius saith Lib. 5. cap. 10. to whome also accordeth Ierome when at that time Pantaenus the most Noble man in all learning had the rule of the Ecclesiasticall Schoole and of the office of a Doctor from whence the custome with them from the old time was deliuered as Ierome also sayth according to an auncient custome in Alexandria were Doctors alwayes from Marke the Euangelist it remayneth yet vntill this day that in the Ecclesiast Schoole there are to be had Doctors of diuine Scriptures or as we cal them Doctors of diuinitie most choise men in science and learning Of this office therefore the man of whom before wee spake was counted a certaine author and a chiefetaine verie famous as one that also among those Philosophers which are called the Stoikes had before that time noblie flourished Whose studie towardes God worde and great loue is reported to be so muche that of the feruencie of faith and deuotion he went to preach the Gospell to all the Nations that are hidden in the vttermost corners of the East that he came to the hether India preaching the woorde of God For there were yet in those dayes manie Euangelistes who according to the imitation of the holy Apostles traueling in diuerse partes of the worlde by the grace of God and the vertue of their minde brought the worde of God and the faith of Christe to euerie of those Nations that knewe it not Whereupon say the Centuriographers It hapned that the Indians moued with the renowne of the Church of Alexandria perhaps with the fame of the same Pantaenus did by certain their legates request of Demetrius the Bishop of that Church that he would sende a Doctor fitte and sounde which might more fully instruct them in the true doctrine of the Gospell and winne other vnto Christe that as yet were rude and ignorant of the Gospell What is doone Pantaenus the moderator of the holy schoole in his Church is before all chosen of Demetrius and appointed vnto that vocation Pantaenus heere dooth not drawe backe nor is terrified with the labours and perilles but foorth-with obeyeth this vocation as it were Gods vocation and fetteth on the iourney although it were long and sharp To become after the Apostles the Euangelist of the Indians Thus are these Doctors and Pastorall Elders chosen ordeyned and appointed by their Bishop which in authoritie of learning was farre inferiour to them but in authoritie and dignitie of place farre their superiour yea although they were Euangelistes yet were they subiect to the Bishops And as this Bishop Demetrios had this superiour gouernement ouer all the Doctors and Preachers in his time which was the 11. Bishop of Alexandria euen so had all before him Who are all sayde to rule and gouerne the Churche notwithstanding there were diuerse notable Doctors and Pastors besides the Bishops in Alexandria and had so continued euen from the very Apostles times yea from S. Marke himselfe which was the first planter of the faith of Christe among them both Paule and Peter being yet liuing Hierome calleth Marke the Doctor of Alexandria and saith that Philo Indaeus had friendship with Peter and for this cause did also set foorth with prayses the Church of Marke the disciple of Peter and his followers at Alexandria Among which prayses of Philo Eusebius saith thus He describeth diligently the degrees of them that exercised the ecclesiast functions which excelled the one the other also the ministers of the Deacons And finally the chiefe and principall honour of the Bishops office And as it was thus euen from the Apostles times in the Churche of Alexandria so likewise was it in manie other places Polycarpus saith Hierome in Catalogo scriptorum Eccl. the disciple of Iohn the Apostle being of him ordayned Bishop of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Princeps which is Ieromes owne woorde the Prince that is the chiefe Prelate or as wee more moderately call it the primate of all Asia For he had many of the Apostles and them that had seene the Lord to be his Maisters and had seene them Eusebius Lib. 3. cap. 36. sayth of Ignatius Moreouer Ignatius notorious in the renowne of fame euen to our times obtayned the Bishoprike of Antiochia by the seconde succession after Peter not that Peter was Bishop there but that Peter beeing there made Euodius the first Bishoppe of Antioche after whome succeeded this Ignatius that calleth him-selfe the Scholler or Disciple of Saint Iohn Which Ignatius going to his Martyrdome writeth thus in his Epistle to the Antiochians Remember the rightlye moste blessed Euodius your Pastor
Earth the former of man who brought on the world the generall floud who called Abraham who brought the people out of the lande of Egypt who spake vnto Moses who disposed the lawe and sente the Prophets who hath prepared fire for the diuell and his angels That this GOD should be declared of the Churches to be the Father of our Lord Iesus Christe they that lift maye learne euen out of the Scripture it selfe and vnderstand it to be the Apostolicall tradition of the Churche sithe that it is a more auncient Epistle then these are which nowe teach falselie and feigne that there is another God aboue the Demiurgus or speaker to the people the maker of all these things that are But to this Clement succeeded Euaristus to Euaristus Alexander and then Sixtus the sixte ordeined from the Apostles and from him Telesphorus who moste gloriouslie suffered martyrdome And then Higinus after him Pâ—us after whome Anicetus but when Soter had succeeded Anicetus nowe in the twelfe place from the Apostles Eleutherius hath the bishoprike By this ordeining and succession hath the tradition and publication of the truthe which is from the Apostles come vnto vs. Thus saith this auncient father Irenaeus of the Bishops of Rome from the Apostles times vntill his daies Which sentence howsoeuer the Papists snatche thereat to abuse the simple with the name of tradition of succession of agréement with the Churche of Rome of Peter and Paule as the first Bishops there and as the head and principall Church of all other as it maketh nothing for them in any of all these things so notwithstanding for this point that all Priests or pastorall Elders are not equall but that one more peculierlie then the residue called the B. of that church had a superior and especiall gouernment of the same though not absolute and tyrannicall yet in iurisdiction aboue the rest of his brethren fellow priests or pastorall elders there that this was so ordeined of the Apostles and so continued from them till Irenaeus time is by this testimony of Irenaeus as clere as any thing can be that it maketh no whit for any popish tradition either of doctrine or of discipline necessary to saluation besides the manifest published and written word of God if a man would wish he cannot finde a better place then this in all the fathers For all the papistes vrging and writhing of the same And therfore this argueth that this episcopall superiority was then accounted to be no such vnwritten and necessarie doctrine but a matter of wel ordered gouernment practised vsually in the Apostles times and ordeined by the Apostles in many places and sufficiently apparant in the scriptures And as for the succession that Irenaeus speaketh of true it is that hiâ— fetcheth it from the Apostles and in a playne line without interruption till his time but he neither maketh a general and perpetuall rule thereof nor stretcheth it any further then he did reckon it nor did nor could make promise of further continuance nor standes on that time neither for the time sake nor for the persons sake that did succeede but onely and altogether for the doctrine which is the tradition that he speaketh of and in respect that they succeeded one after another not so much in the place as in the doctrine without alteration or interruption of the same for which cause he mencioneth the succession of them But now wheras the Bishops of Rome proceede further then these here reckoned vp to thâ—se that afterward added any other doctrine besides that which the Apostles in the scripture did deliuer or any other tradition superstitious and hurtful or any other discipline as necessary to saluation this place of Irenaeus doth nothing in the world help them and they alleadging this place in such a generall sort do manifestly wrest it and abuse Irenaeus and all those that beleeue them on the credite of this auntient Father Yâ—â— this place of Irenaeus if it were to be measured no further then the personall succession of the B. doth not only ouerthrâ—w that succession which they pretende from Peter to Clement but also the workes that go in Clementâ— name to be méere counterfeit Yea this succession hath had iarring about the reckoning of it euen in Ieroms days who saith in his catalogue that Clemens was the fourth B. of Rome after Peter for the 2. was Linus the 3. Anacletus Although the moste of the latine writers thinke Clemens was the 2. after Peter and Hierome tooke this opinion from Eusebius and Eusebius as him self confesseth from Irenaeus But none of them reckoned Cletus in this number which Dammasus Pletina Onuphrius and others doe So intricate and doubtfull is also the verie personall succession of these Bishoppes and yet all these 3. later writers agréeing with these thrée auntiente Fathers that Clemens did not succéede Peter and all these thrée Fathers speaking also of Clemens workes and mentioning this his notable Epistle to the Corinthians which we haue not and not mentioning any such works as are now thrust vpoÌ„ vs in ClemeÌ„s name it is a manifest argumeÌ„t that the Bishops of Rome that now are and long haue bin haue altered the tradition that their predecessor Clement heere alleadged and haue thrust out the true Clement and brought in a false and conterfeit Clement and so though they could agrée vpon the persons to be successors yet haue they agayne broken the plea of this succession that is héere vrged by Irenaeus Neither doth Irenaeus in pleading on this succession of these 12. Bishops whome our aduersaries make 13. reckon Peter or Paul themselues to haue bin in the number of the Bishops as all our aduersaries doe and the Popes make their chéefest crake thereon that Peter and Paule were the first Byshops there but onely saith Irenaeus The Church of Rome was founded and constituted of them as in the end of the same chap. he saith the Church of Ephesus was founded by S. Paul And yet these words also cannot be simplie vnderstood For albeit Paul was more among them euen by the manifest tradition of the scripture which both Clement Irenaeus héere do pleade vpon then can stand with any trueth that Peter had such continuance there as Paul had yet was the church founded and constituted at Rome before not only Paul did come among them but before he wrote his Epistle to them Neuerthelesse it may in some sense be safelie sayde that when as S. Paul came to Rome and founde the Church there neither such in multitude neither such in ripenesse of knowledge as the same went of them and as he hoped of them when he wrot vntothem Rom. 1. ver 8. Your faith is published throughout all the world and yet at S. Paules first comming to them they were such a slender and especially so rawe a company as appeareth Act â—8 Yet sith the text testifieth ver 30 31. And
And verelye he beheaded Paule in the citie of Rome it selfe As for Peter he condemned him to the gybbet of the crosse I thinke it superfluous to seeke abroad other-where the testimonie of these things sithe that notable and most cleere monuments of them remaining euen vntill this daye doo testifie the thing to haue beene doone Notwithstanding a certeine auncient writer Caius writeth of these matters Who with Zephirinus Bishop of Rome disputing against one Proculus a Cataphrygian mencioneth these things of the places of the Apostles This Zephirinus succéeded Victor whome Irenaeus reproued as we shall sée afterwarde I saith he haue the tokens of the Apostles which I will shewe For if yee goe in the Kings high way that leadeth to Vaticanum or in the way that leadeth to Ostia you shall see the tokens pight which being sette on either part the Churche of Rome is established But that they suffered at one time Dyonisius Bishop of Corinthus when he was placed in the Citie and disputed of the Scripture or in writing saith thus But you also hauing had warning of Peter and Paule haue ioyned together the planting of the Romain of the Corinthian church for both of them comming together did teach also in our Churche of Corinthus throughout all Italy teaching together in this Church were together at one and the same time crowned with Martyrdome These thinges haue we rehearsed that the storie which is in the opinion of all men might be more confirmed This Dionisius héere mentioned liued also in the time of this Irenaeus and wrote saith Ierome an Epistle to the Romaines which he wrote to Soter Bishop there next before Eleutherius to whome Irenaeus being but Priest was sent and of whome he saith héere which now hath the Bishopricke in the 12. place from the Apostles Of this Caius also Ierome méncioneth and of his famous disputation And Eusebius also librâ— 6. cap. 16. although his woords héere shoulde rather make Caius to bee himselfe the Bishop of Rome next to Victor But I follow héere Ruffinus his translation bicause he was so neare to Eusebius owne time Of which Bishops of Rome Irenaeus himselfe that reckoneth vp the succession of them and flourished in the time of Eleutherius and had séene the race of some of them and had himselfe in his youth béene a scholler vnder Polycarpus the Disciple of S. Iohn as Eusebius lib 5. cap. 20. noteth out of Irenaeus owne wordes in an Epistle that he wrote to Florinus howe hee did freshly remember where Polycarâ—us satte his gesture his words that he spake of Iohn how he wrote them not in paper but in his hart and layed them vpp c. And how that if Polycarpus had liued till then to haue heard Valentinus haeresies hee woulde haue cryed out O good GOD vnto what times haste thou reserued mee that I should heare suche things Is it now likelie Irenaeus writing thus in a matter so notorious and reckoning vp twelue Bishops neither sparing Victor the 13. that succeeded Eleutherius when Victor abused his authority but reprooued him that if this superiority of one ouer his fellowes and this pecularitye of the name Bishop to that one had bene a new and straunge thing and not so ordeyned in the Apostles times and by the very Apostles them-selues that Policarpus woulde not also haue cryed out against it Or that Irenaeus would haue commended all these Bishoppes or durst haue fathered the ordayning of them on the Apostles Or coulde haue made anye argument at all thereof when in Rome so great a Churche in all these Bishoppes times there were other besides them that were Pastoral Elders as well as they And how then goeth the argument of the succession of one and none of all the rest mentioned if al of them were all one and equall with that one Bishop in the Episcopall dignitie and authority No he could not do this with any reason except this succession which he deriueth from the Apostles be of this peculier title and authoritie of Bishop vnto one and that in superiour dignity of the Churches Gouernment ouer and aboue the residue of his brethren Pastors in that Church I knowe that both Eusebius in his Chronicle and Ierome with others in not throughlie considering these wordes of Irenaeus gather further and vnnecessarily that Peter also him-selfe was Bishop there For so go Ieromes wordes that Clemens was the fowrth Bishop of Rome after Peter for the second was Linus and the third Anacletus But the very words of Irenaeus are otherwise The blessed Apostles therefore founding and instructing the Church deliuered to Linus the Bishopricke of the Church to be administred Of this Linus Paule mencioneth in these Epistles that are to Timothie But vnto him succeeded Anacletus Post eum tertio loâ—o ab Apostolis Episcopatum sortitur Clemens qui vidit ipsos Apostolos contulit cum eis c. After him in the thirde place from the Apostles Clement enioyeth the Bishop-ricke who also sawe the Apostles and conferred with them In which words he doth not include as Ierome gathereth Peter to haue beene the first Bishop but maketh the reckoning beginning firste with Linus and so to Anacletus and the thirde to be Clemens procéeding till he come to the Bishop in his owne time saying Nunc duodecimo loco Episcopatum ab Apostolis habet Eleutherius Nowe in the twelfth place Eleutherius hath the Bishopricke from the Apostles So that still hee excludeth the Apostles from beeing in the number of these Bishops them-selues but onely maketh them to be the Founders Constitutors and Instructors of that Church And this he saith was knowne to all men So that except we wil vtterly cast of Irenaeus for a notable lyar héerein or that notoriously he erred and all other Bishops And also his Maister Polycarpus I sée not but howe it manifestly falleth out that this name of Bishoppe to bee made peculiar and proper to one more then to all the residue of the pastors and the same one Bishop to haue a superior gouernement and authoritie in that Churche aboue all the other Pastors in the same is not onelie the practise of the Primitiue Churche nexte after the Apostles but the verie founding and ordeining of the Apostles themselues Neither is there any point of poperie or of the popes pretended claime from succéeding Peter héere established And many Churches had Bishops in them before Rome had any And although héere be mentioned that all Churches ought to agree with the Churche of Rome yet he noteth that this agreement must be in this doctrine that is héere set downe Let the Churche of Rome that now is agree in that and then let them call for our agreement with the Churche of Rome But sithe the Churche of Rome that nowe is differeth so notoriouslie and in so manie great points from that yea is cleane contrarie therevnto we must néeds differ from the Churche of
them being Priestes also any of them called Bishop of those Seas or in any one of those places sauing only Ierusalem that had then 2. Bishops together in one Citie Which fell out vpon a straunge occasion is noted as a rare accident And yet in euery of those famous places they had many at least moe than one that were Pastorall Elders that preached ministred the Sacraments in the Bishops absence which againe plainly conuinceth that there was a great difference in the ordinary Gouernement of the Churches besides the extraordinarie gouernment of the Councels betwéene a Bishop and a Prieste or Elder In the one the Bishop being alwaies the Superiour in his particuler Diocese In the other some Bishop being chosen the Superiour or Praesident ouer the other Bishoppes in that prouinciall assembly And to shew this yet more playne and not only this but to measure this matter being but a matter of gouernment if it had beene diuerslye vsed in diuerse Churches and not vniuersally alike in all to declare by this matter héere in question how far foorth we ought and no furder at the furdest to striue against it without making schisme or diuision of the Churches peace and vnity Let vs sée the collections of Eusebius and Ierome about the trouble and pacification of this question for it fitlye serueth to our purpose But the Bishops of the coastes of Asia saith Eusebius lib. 5. cap 24. did rather confirm the custom deliuered them from their auncientes Amongst whome Polycrates which seemed to beare the Primacie among them writing to Victor Bishop of the church of Rome noteth in these wordes the manner of the auncient tradition continued euen to his owne time We therefore saith hee do celebrate the inuiolable day of Easter neyther adding nor diminishing any thing For the great lightes in Asia the chiefe and choise men are fallen asleepe whome the Lorde in his comming shall raise when hee shall come from heauen in glory when he shal call for all his Saintes Among whome is Philip the Euangelist which fell a-sleepe at Hierapolis and also his 2. daughters which waxed olde beeing virgines and another daughter of his replenished with the holy Ghoste which fell a-fleepe at Ephesus And Iohn also which leaned on the Lords brest who was the chiefe Sacerdotall Prieste and wore the pontificall or golden plate he alludeth as I take it vnto the High-Priest among the Iewes signifiing the chiefe dignity and estimation he had in Asia which was a Martyr a Doctor of the Church who also is fallen a-sleep or died at Ephesus Polycarpus also at Smirna both Bishop and Martyr and likewise Thraseas Bishop at Eumenia but by martyrdome he died at Smirna What shall I name Sagaren beeing no lesse a Prieste and Martyr which resteth in peace at Laodicea More-ouer Papirius and Macarius or rather Papirius the blessed and Melito but an Eunuche for the kingdome of God and filled with the holye Ghoste who heth in the Citie of Sardensias expecting the comming of the Lorde from heauen to rayse againe the dead Al these therfore obserued the Easterday on the 14. day of the Moneth according to the Gospell Dooing nothing at all otherwise without it but by all thinges and in all thinges following the rule of faith Yea and I Polycrates also the leaste amongest you all doe obserue it according to the tradition of my Fathers these onely whome I haue followed euen from the beginning For seuen of my Parentes haue beene Bishoppes by order and I the eight who haue also thus obserued this daie that it mighte agree with that daye wherein the people of the Iewes remooued the leauen Wherefore most deere brethren I am now in the name of the Lorde three-score and fiue yeares olde hauing also most full vnderstanding of manie Bishops through-out the worlde and intentiuely marking the Scriptures I will not be mooued by those thinges which are set out to make men afrayde sithe that mine-elders haue also sayde wee must obey GOD more than men And after a fewe wordes he setteth these vnder it concerning those Bishops that were present with him But I could also make mention of those Bishops that your selues desired I shoulde call foorth as also I haue doone Whose names if I should write it is too great a multitude Who all knowing my businesse haue confirmed those thinges that we write with their consent being perswaded that we haue not carried graye hayres to no purpose but haue beene alwayes conuersant in Christes discipline Thus wrote this reuerende Bishop of Ephesus against saith Ierome the Bishop of Rome about this matter but I followe Eusebius as hée is translated by Ruffinus In the which Epistle we may againe perceaue that the Bishop of Rome had no such superioritie ouer these Bishops as he nowe pretendeth Onely he in the name of his Church or of those Bishops that were likewise at Rome assembled ouer whome Victor was the President had requested this Bishop of Ephesus it being so great and famous a Sea aboue all the Bishoprikes of those partes of Asia the lesse to assemble and call for the Bishops of that prouince to debate and giue their iudgementes on this question And yet this argueth that not onely this Polycrates called such a great multitude from seuerall places o◠such onely as were Bishops in the same but also that as these Bishops were called from their owne Cities for the decision of this controuersie not onely there appeareth a difference betwéene a Bishop and the Priests or Pastorall Elders left at home to minister the worde and Sacraments but also an ordinarie superioritie of this Bishop of Ephesus ouer the other Bishops of that Prouince to call and assemble them togeather to a certaine place and to propounde this petition of the Italian Bishops vnto them or else that he vsurped it and encroched vpon them or else that the Bishop of Rome had some authoritie ouer him and all them to will him so to doe But sithe it is apparant that the Bishop of Romes authoritie was neuer no not when it was greatest there acknowledged it followeth that not onely Bishops were then Superiors vnto the ordinarie sorte of Pastorall Elders but that euen at that time there was an ordinarie superioritie in that and such other principall places ouer the ordinarie sort of Bishops also And no doubt he being the eight Bishop there and by the count of his age hauing liued within 40. yeares after Iohn the Euangelist and in the time of Policarpus whom he also mentioneth and all of them beeing so precise that they would not go one iote neither in adding too nor taking from the scripture no not in so much as the alteration of a day nor would varie in anye thing from their forefathers nor anie of their forefathers from the Scripture howe is it likely but that they tooke this order both for one Pastorall Elder in a Citie to be superior in
that if we make our question for the forme of Eccl. gouernment to be a matter of necessitie either wee must of necessitie condemne it in them which were next vnto yea and in the Apostles daies or else they vsing such an ordinarie superioritie that so narrowly marked the Apostles and the Apostles againe as we may wel suppose no lesse narrowly marking them How can it be but that of necessitie we must needes allowe it that one among the pastorall Elders should haue a superior dignitie and gouernment to whom the name of Bishop should be more proper and peculier than to the residue as Anicetus Sixtus Telesphorus Higinus Pius Irenaeus Policrates Policarpus and other mentioned had If now on the other side this be not a matter of necessitie but such as may be varied being but a forme and manner of Ecclesiasticall gouernment as the obseruation of this Feast and these Fastes were of accustomed order not of necessity then so long as it is vsed in moderate sorte without tyrannie or pride nor any thing contrary to the proportion of Faithe and Godlinesse of lyfe necessarilye maintayned there-by for otherwise if those Fastes or this Feaste had ben vsed to be kept superstitiously it had béen so farre-foorth to be condemned there is no reason why we should breake the bonde of peace and make such trouble in the Church of God to reiect the Gouernment that in the nature thereof is as much indifferent as the solemnizing this or that day the memoriall of the Lordes resurrection And yet we celebrate the same on the Sunday onely as those Bishops of Rome at that time did Which I hope we doe without all offence though we haue no precept in Scripture for it And therefore as Polycarpus and Anicetus differing in that point notwithstanding did not violate the peace and vnitie of the Church so according to Irenaeus rule while no such excessiue superioritie is maintayned of vs as the Pope since that time hath vsurped but such as we finde practised in the primitiue Church and in the verie Apostles age wee ought neither to condemne or speake or thinke euill of other good Churches that vse an other Eccl gouernement than we doe neyther ought they to doe the like of ours Not that euerie person in one and the same Church should vse this libertie of difference without controlement and restraint of the superior in that Church wherein he liueth For though it were lawfull for one Church to differ from an-other being not so tyed to vniformitie as to vnitie yet is it not méete for one Church to differ from it selfe but to be both in vnitie and be ruled also by vniformitie Especially where Law bindes them to obedience Which argueth that the Bishop of Rome had not the Gouernment and direction of all other Churches for then he would haue brought then vnto his bent But he in his iurisdiction they likewise in theirs had such seuerall superiorities that those which would not obey their orders being thus disposed continued and established before their times might worthily be punished for their contempt should well deserue as sharpe if not sharper reprehension of euerie good Polycrates and Irenaeus than did Victor Now as this was the state of Bishops then euen from the Apostles times till Victor beganne to disturbe the same as we haue séene alreadie in Pantaenus and Clemens of Alexandria that were Doctors or Teachers in the schooles and withall Priestes or Elders pastorall in the Church and yet not Bishops so likewise in Origene Heraclas and Tertullian c. it is no lesse if not a great deale more apparant For when Origene for his singuler reading and preaching beganne to growe so famous that he was of many desired to come to their Churches and that a Prince of Arabia had sent to his Bishop Demetrius to haue him come and preach there of this briefly saith Eusebius lib. 6. cap. 15. being intreated he went thether he taught them they beleeued he returned Howbeit before he went he left Heraclas in his place of whom he him-selfe testifieth as Eusebius noteth Heraclas that now beautifieth the chayre of Preist-hood or Eldership at Alexandria and yet at that time Heraclas was not Bishop but chosen after Demetrius But after a small time ciuill warre arising at Alexandria while other went to other places he to wit Origen withdrew himselfe to the parts of Palestine and taried at Caesarea where the office of disputing in the Church and expounding the diuine Scriptures was enioyned vnto him of the Bishop euen while as yet the order of Priest or Elder was not bestowed vppon him as we fynde recorded in the epistle of Alexander writing againe vnto Demetrius reprouing these things long after But he writeth in this manner As for that yee added in your letters that it was neuer heard of or done at anie time that lay men should dispute where Bishops were present I know not why ye would auouche so manifest an vntrueth Since that the custome is this that if anie where such men bee founde in the Church that can enstructe the brethren and comfort the people they should alwaies be inuited or bidden thereunto of the holy Bishops as Euelpius was of our brother Neon at Larandos Paulinus of Celsus at Iconium Theodorus of Atticus at Synnada Neither also it is doubted but that very many likewise in other places if there be any that competently can fulfill the worke of God in the word and doctrine they shoulde bee inuited of the Bishops Nowe Origen thus trauelling in preaching before he was ordeyned a Priest or Elder and being requested saith Eusebius lib. 5. cap. 18. of the Churches that are at Achaia to come thether and conuince the heretikes that in those places were growne vp more at liberty while he was trauelling thither and of necessity must passe by Palestine hee was ordeyned a Prieste or Elder at Caesarea of the Bishops of that Prouince The Bishops that made him Priest were saith Ierome Theoctistus B. of Caesarea and Alexander B. of Ierusalem who had say the Centuriographers the cheefest authority in those parts Which dignity meaning of Priesthoode and Eldershippe when it brought great admiration vnto Origen and that he was euery where in great authority and reuerence with all men for his learning and wisdome Demetrius enuying his glory fame did grieuously and bitterly accuse those Bishops that had promoted Origene vnto priesthoode c. Being certified therfore in his absence of the enuie and euill will of Demetrius against him he aboad at Caesarea and there taught leauing Heraclas his successor at Alexandria At what time saith Eusebius lib. 6. cap. 19. among the bishops of the nation of Cappadocia Firmilianus of the city of Caesarea was bountiful he bore such reuerence for wisedome and Learning still towardes Origen that he was euer constrayning him to stay with him And he also forsaking his Church made
Elders as were Ministers of the word and Sacramentes whom our brethren cal Pastors was with one consent allowed and practised without any interruption reclayming or misliking of any person either of the Cleargie or of the people by a continuall succession from in the very Apostles dayes To the which purpose I haue not vrged such authors as are suspected to be forged in those holy and auncient Fathers names but such as euen our brethren theirselues do acknowledge to be the true authors of those bookes and stories whence I cite them As for the holy Fathers following Cyprian Athanasius Cyril Basil c. doe not onely all of them agrée héereto and for the most part were such bishops themselues but also vpon anie occasion offered in their times do defende and maintaine by the authoritie of the worde of God this superior dignity and authority that they had and exercised as shall yet furder God willing appeare in that which followeth But héere because our brethren may seeme already to haue aunswered al that can be alleaged out of the anciēt fathers I am now to craue licence of the reader to set a-syde for a while our brethrens Learned discourse that we may heare and marke for our furder satisfaction what our other Learned brethren aunswere heereunto And firste they aunswere to all this by distinction of the order of bishoppes in a little booke late come forth called The iudgement of a most reuerend and Learned man from beyonde the Seas concerning a threefold order of bishops c. Which aunswere beeing so briefly and plainely perused as may satisfie and conferred with the resolutions of our other brethren from beyonde the Seas also we shal the readier returne to this Learned discourse of these our brethren at home for the titles and equalitye of the Pastors The Argument of the 4. booke aunswering that parte of a Booke late come foorth called The iudgement of a moste reuerende and Learned man from beyonde the Seas c. that concerneth the superiour Authority of the Bishops THis Booke contayneth a diuision of three kindes of Bishops to wit of God of Man of the Deuill With Danaeus proues of this triple diuision Treating first of the lawfull vse honorablenes of the name B. Of Daneusand the moste reverend mans Definitions and their confuting the definition of the Bishop of man Of the power that the most Reuerend yeeldeth vnto Of the continuing Assemblye at Ierusalem vnder Iames Of their office that are called the Angelles of the Churches in the Reuelation and of the churches Moderators Of the greatnesse of Peter notwithstanding the rendring accoumpt of his doings and of one going before the other Pastors Of the impugnyng and defending the argumentes of Epiphanius against Aerius And of the Fathers report that Timothie was Bishop of Ephesus with the shifte for his beeing an Euangelist and what the word Eldershippe importeth Of the Order and authority of one laying on of handes and of the differences betweene ordayning electing with the prerogatiue of one euen in the elections Of one or moe Bishoppes in one Citie and of the schismes in the auncient Churches where moe haue bene and withall of the lamentable schisme by the Meletians Of Cyprians defence for Bishops to succeed the Apostles and Ieromes defence for the originall of B. superiority in the Apost times and of the Apostles remayning superior although they ioyne other with them in their actions as Paul Softhenes and that one was superiour in excommunicating and that all this superiority of Bishops was no priuy custome but the continuall and vniuersall practise of all Christendome This booke intituled The iudgement of a moste reuerende and learned man from beyonde the Seas c. beginneth vvith this prefixed distinction WE must needs make three kindes of Bish. of God of Man of the Diuell WHO this most reuerend and learned man should be sith his name for what purpose I knowe not is not dicouered by our Brethren I minde not to pull off his visour but with all due reuerence both to his person and learning I may take the aduauntage with lesse enuie in a namelesse person the better to consider the reasons of his iudgement Howbeit bicause the reuerende and learned Danaeus professing openly his name doth vse also this selfesame distinction from whence this namelesse moste reuerende man might séeme to haue barrowed it I would therefore a little higher beginne with him that began before with this distinction and so one aunswere serueth both Danaeus in his Christian introduction 3. parte cap. 8. after he hath brieflie referred vs for the dignity and office of Pastors to Bernards sermons on the Canticles 41. 77 saith on this wise Haec breuissime verum iam latius Episcopi c. These things briefly but now more at large bishops and Pastors are one in the holie Scripture 1. Pet. 2. v. 25.5.2 Wee at this daye name them Ministers of Gods worde because men haue now long since abused both the name and dignity of bishops And at this day the name Episcopatus of a bishoprike or bishops office is esteemed to be the name of honor onely and of gaine but not of burthen and of labour Albeit contrariwise Augustine in the 9. booke of the Citie of God chap. 19. saith The name of bishop is of worke not of honor For of the office of a Bishop or bishoprike which in Paules time was one and Euangelicall was afterwarde made a threefolde bishoprike that is to wit a Bishopricke Euangelicall Humaine and Sathanicall Euangelicall where is greatest equalitie among all the pastors of the Church of God Humaine when vnto some one of the Pastors a power and prelacie or preferment not indeede the greatest howbeit some power is giuen ouer the other men of the same order that is to say ouer other pastors and Elders Sathanicall when vnto one pastor is giuen vppon other Churches an Emperors or Dictators power as in popery are bishops Archbishops the Pope Be it spoken with protestation of all duetifull reuerence I wonder at so renowmed and learned a man How zeale against the corruptions of Popery maketh now and then such a notable man also and yet but a man Homines sumus labi possumus We are all but men and may ouerslippe to confounde and carrie things awaye in presupposals cleane from their right course and places euen where they woulde moste preciselye distinguishe and dispose them Howe bishops and Pastors are all one in the Scripture wee haue séene alreadye at large though not yet out of that place of S. Peter héere quoted which because our brethren Discoursers doo afterwards mention we shall God-willing in order come thereto For the name of Minister of Gods word vnderstood both for Pastor bishop it is a good name and a good reason But that we should so cal B. and Pastors ministers of Gods word that wee shoulde cleane exclude either the dignity or the name of bishop it
is no reason at all The Doctor both is and may as-well be called a minister of Gods worde And yet will you brethren distinguishe a Doctor from a Pastor whome yes call a Minister as we do Yea the Deacons name in the naturall signification thereof signifieth a Minister and yet wee commonlye call not the Deacon a Minister But that the name bishop should not be shunned and turned to Minister bicause the name and dignity hath beene long time abused If this reason were good we may take away the name and dignity of Doctor too and the name of pastor would not be farre behinde Yea the name both of Church and Gospell Yea the name of Iesus and the names of many things else haue beene both as long and as much abused as euer the name and dignity of bishop hath bene But since Danaeus hath héere graunted that their is a name and a dignity of it in the Scripture mée thinkes it were good reason that we should rather seeke to retayne both the dignity and the name in such order as is not contrary to the Scripture and so without the abuse growne since to vse both the dignity and the name of the Euangelicall bishop that is of God than thus cleane to cast off both dignity and name of bishop for the abuse of them But what now is this so long and great abuse A bishops office is counted at this daie for a name of honor onely of gaine but not of burden and of labour That it is of honor I aske no better witnesse then Danaeus himselfe vpon 1 Tim. 3. ver 1. Who after he hath saide that priestes or Elders bishops are all one he saith Deacons are heere distinguished and plainly seuered from bishops The name of priest is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it is a Greeke word But this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ as in Latine do vetus and senex For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a name of age and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also of dignity as may be gathered out of Plutarke in Nicea If now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee all one how is not the name of Bishop a name betokening an office of honour Yea. the very Etymologie of the name signifiing an Ouerseer who séeth not it conteyneth an honor and preferment Yea Hierome also whome Danaeus alleageth in his Epistle ad Euagrium saith A Priest and a bishop the name of the one is of age the name of the other is of dignity But to say as Danaeus heere doth that the office of a Bishop is counted at this day a name of honour onele and of gaine but not of burden of labour or paine I know no Papistes muchâ— lesse Protestants so caried away with honor and gaine that euer said it or mee thinkes can thinke it S. Augustine saith I graunt it is a name of worke not of honor yea God saith I will haue mercy not Sacrifice Such negatiues are not simple but comparatiue God requireth both howbeit the one more than the other As he saide of iustice and of tithing Haec oportet facere illa non omittere And if Elders bishops be al one doth not S. Paule say 1. Tim. 5. The Elders that rule wel are worthy of double honor chiâ—fly that labor in the word doctrine But what saith he saith Chrysost vpon 1 Tim. 3. If any saith hee desire a bishoprike I reproue it not I disallowe it not for it is a worke of gouernment If any therefore desire this not with the pompe of principalitye and lordlines but with the care of gouernment and affection of Charitie I improoue it not for hee desireth a good worke For Moses also coueted that matter how beit he sought not such power and ambition of gouerning but he sought the matter so that it was saide vnto him VVho made thee a Prince and a Iudge ouer vs If anie therefore desireth it so he desireth it well For thereupon is it named a bishoprike because hee looketh vpon all men and vieweth all thinges But of what bishop did S. Augustine speak when he said A bishops name is of worke not of honor spake he it not of such a bishâ—p as had a superior dignity and gouernment ouer pastorall Elders as all the holy bishops long before his time had and himselfe also Or did he condemne theÌ„ all and himselfe and his calling when he so said I maruell much bee it spoken still with meete reuerence of so Learned a man what Danaeus and our brethren meane so often to alleage the Fathers Ambrose Augustine Hierome Theodoret Cyprian Bernarde For all those Danaeus alleageth in this chapter and approoueth their sayings for the name and office of bishops And yet all such of these as were bish yea Archbishops vsed theirselues this superior dignity and authority ouer pastors This sentence of Augustine heere also alleaged Epistola ad Valerianum 143. There is nothing in this life especially at this time more comfortable and acceptable vnto man than is the office of a bishoppe of a prieste and of a Deacon if the matter bee handled sleightlye and flatteringly but then before God nothing is more miserable and also in this life and chieflie at this time nothing is more hard and daungerous than the office of a bishop But with God nothing is more blessed if we go to warre as our Emperour that is Christe would haue vs. Is not héere by the way a plaine distinction of al these 3. offices bishops priests and Deacons Again Ambrose saith Danaeus doth say that in a bishop is the power of all the Ordinations And as saith Cyprian a bishop is sette to bee a watchman ouer all Did they meane héereby that they had no more authoritie than all other Ministers of the worde had Or not rather that they had a greater then they all But now to come to our triple distinction that must aunswere al that is alleaged in all the fathers In the Gospell they are all one I denie that In the Gospell is mention of Bishop for Apostle and in that kinde of Bishoprick all the Apostles were Bishoppes But in the Gospell I meane in the recordes and state of the newe Testament some were Bishops that were not Apostles And therefore all were not all one And doth not Beza and the Geneua translation take the name of Bishoppe euen in the places cited by our Learned discoursing Brethren for those vnpreaching Prelates or Elders not teaching whome they call Gouernours And if it bee so then againe all the Euangelicall Bishops are not all one And if the difference laye onely in the pride and vitious life were all Bishops good that are mentioned in the Gospell and by S. Iohn in the Reuelation But the Euangelicall bishoppe is where there is moste greate aequallity among all the Pastors of Gods Church Neither can that be For if it
ouer-seer of Gods Church and many of them be such their selues If ye say it was not the diuels Bishop For he was not yet come but that as Beza and Danaeus saye hee made notwithstanding a way for the diuels Bishop to followe after The reuerence still reserued of so learned and reuerende men I dare not thinke so hardelie of them For what is that but to be the diuels Bishops gentle-men vshers preparers and fore-runners of his Antichriste And so all comes to one they were all the diuels Bishops saue that the lesse hurtfull diuels went before and the more perillous diuels came after But all of them diuels incarnate and no better then the diuels Bishops But God forbid that euer we should so say or thinke of them It is no charitable iudgement of any be he neuer so reuerende and learned man vpon so manie holie auncient as good and perhaps better Bishops of God then is himselfe But if to mollifie all this he will defende this part of his distinction they are of man but not of the diuell thē let him put out these words brought in by the alone wisedome of man yea then let him confesse for in the end he shall be driuen vnto it that this B. of man is euen the very B. of God also If he say it can not be the B. of God because it is besides the expresse worde of God that which is included can not well bee called besides but within And then who séeth not that if it were so besides yet that is no barre if it be not debarred by the expresse worde of God but be eyther of necessarie consequence included or a matter left at libertie and not expressed Neither is this any whit enclining to the errors of the Popish Bishops of the diuell that would bring in anie doctrines of diuels or diuelish traditions of man into the Church of God besides that is without and against the Scripture For if the Papists can prooue any of those thinges though not expressed yet of necessarie consequence included in the scripture we refuse them then had they matter indéede to be iustly offended with vs. But where their doctrines and traditions which we refuse are such as are neither expressed nor included in Gods word what are they but in effect against it Prooue this Bishop that ye call of man to be of that stampe and then indéede Out on him yea and out with him He is then of man I graunt but he is of the Diuell also and we will God willing with you renounce and defie him But as for those holie auncient Fathers they brought in no other Bishop but such as had good warrant both inclusiue and also expresse in Gods word And we haue none I hope nor defende anie but that accordeth with these holie Fathers and is not onely of man but of God also And as we say thus for the partie defined so for the definition that this Bishop of man is a certaine power giuen to one certaine Pastor aboue his other fellowes yet limited with certaine orders or rules prouided against tyrannie That the partie to whom power is giuen may be called figuratiuely the power it selfe is indéede in the expresse worde of God Rom. 13. Let euerie soule be subiect to the higher powers Now-beit for such a learned man in a definition to set down in the front of anie treatise to expresse the nature of a thing vpon the light and truth whereof all the treatise dependeth he should me thinkes auoide such figures speake plaine and not say a Bishop is a power giuen to a Pastor for this is rather a definition of the Bishops office then of the Bishop that enioyes it But because they be so néerely conioyned and haue relation one to the other let that goe And although this difference heere set downe that applyeth this definition to the partie defined bee so large that it stretcheth to other persons as well as to a Pastor and so conteyneth more than doth a Bishop yet let that goe too But doe ye thinke that a power limited with orders or rules prouided against tyrannie is not a good and lawefull power Or is such a power of the Diuell If all power that is indéede power be of God is not this much more of God and acceptable to him Yea but say you be it neuer so good yet the same to be giuen to one certaine Pastor aboue his fellowes that is the point this learned man denyeth Yea is that the matter And what if he himselfe or euer he turne the leafe in expresse wordes do say all thinges ought to be done orderly in the Lordes house and therefore that some one shoulde be president in euerie assemblie And can this bee doone with-out a certaine power bee giuen to one Pastor aboue his other fellowes Yea but that will hée saye is not giuen him to continue but for the continuaunce of the assemblie But this was lesse out of the definition and he was called simplie the Bishop of man that had a certaine power giuen to one certaine Pastor aboue his other fellowes yet limited with certaine orders or rules prouided against tyrannie So that hée that hath this power giuen him for a time of an assemblie is by this reckoning the Bishoppe of God And he that hath giuen him for longer time than an assemblie is the Bishop of man But I praye you haue me reuerentlie commended to this most reuerende and learned man and desire him to shewe mee this in the expresse worde of God For I feare not but that where-soeuer he shall finde the one I will hazarde to finde the consequence of the other And if this power may be giuen of man for a time it is not then I take it the difference of the power it selfe so much nor of the competencie of it to the persons as the difference of the time howe longer the person shall enioy this power that we contend for We agrée that such a power as is limited with certaine orders or rules prouided against tyranie is good and lawefull and of GOD. We agrée also that it may be giuen of man to a Pastor aboue his fellowe Pastors for a time and hee still remaine a Pastor and they still remayne therein his fellowes but in respect of this his limited power giuen him he is aboue them for the time Is nowe the limitation of time of the substance to make such difference and that before God But I doubt not if there bee no worse matter in the power it selfe wee shall easilie obtaine a little longer time than of a short assemblie that our Bishop of man being the man of God may be Bishop of GOD also and not so soone made a quondam and an-other placed in his Bishopricke Since be-it shorte or long there is no daunger at all of anie tyrannie in it But as hee limiteth him for the time so he addeth after this definition a limitation
the worde of God and that the rule is false which concerning this matter doeth attribute it to the Apostles which may be shewed by the ordeyning of Timothy by the Eldership It séemeth that this Learned man accounteth all the reasons which he hath already alleaged out of Epiphanius to be no reasons Else how saith he here Nowe the reasons of the same Epiphanius are these c. But howe then saide he before that Epiphanius doth bring foorth three reasons two as it were out of Gods worde c. and when he hath alleaged them in the order afore sayde the first place is 1. Tim. 5.1 c. another place is out of the same Epistle c. and traueiled as wee haue heard to confute them then as though all this while he had yet alleaged or confuted no reason he commeth in saying Nowe the reasons of the same Epiphanius are these c. What reason is in this dealing especially of such a most reuerend and learned man But if these following are his onely reasons good reason he should report them right and not make them other than they be Bishops sayth he beget the Fathers of the Church but Elders the sonnes in as much as Bishops and not Elders ordayned Bishops Doth Epiphanius reason thus Or to this purpose His wordes are these To say that a Bishop and a Priest or Elder are equall howe is it possible For the order of Bishops is the begetter of the Fathers for it begetteth the Fathers of the Church But the order of Priestes or Elders is not able to beget the Fathers it begetteth the sonnes of the Church by the regeneration of the washing but not the Fathers or the Doctors And howe was it possible for a Prieste or Elder to obtaine not hauing the laying on of handes to elect Or to say that he is equall with a Bishop The plaine meaning here of Epiphanius is this the Bishops beget that is ordayne Pastors and ministers of the worde and Sacramentes which Pastors or Ministers hee calleth Fathers or Doctors of the Church But these Pastors or Ministers whom he calleth Fathers or Doctors being no Bishops doe not againe beget that is ordaine or make other Fathers or Doctors but doe onely sayth he begette the sonnes of the Church that is the faithfull people by preaching the word and baptizing of them the Bishops therefore hauing a further authoritie to wit of making ministers then haue the ministers whom they make howe iâ— the Bishops and the ministers authoritie equall This is indéede the truâ— meaning of Epiphanius his reason He that can doe more hath more power than he which onely can doe lesse But the Bishop can do more than the Priest or Elder can doe for the Bishop can make Priests and Elders which the Priestes or Elders can not doe Therefore the bishop hath more power than the Priest oâ— Elder that is no Bishop This being in effect the argument of Epiphanius this Learned man tourned all to this that Epiphanius should say Bishops beget the Fathers of the Church but Elders the sonnes in as much as Bishops and not Elders ordayned Bishops As though he spake onely of ordayning Bishops or by Fathers ment onely bishops and by sonnes Priestes or Elders of the Churche Whereas Epiphanius confesseth bishops and Priestes or Elders both of them to be Fathers and Doctors of the Church But in this behalfe of ordayning anie of these Fathers eyther Bishops or Priestes the Bishops had a prerogatiue aboue the Priestes and so their authoritie is notequall This is the verie argument and reason that Epiphanius maketh Nowe what saith our most Reuerende and learned man to this argument But what is this else saith he then to aske to haue that which is in question And why so Epiphanius here asketh nothing The question heere iâ— this Whether Bishops and Priestes be in dignitie and authoritie equall and all one Epiphanius proueth they be not by this argument They that be equall and all one in dignitie and authoritie the one can doe in all thinges as much as the other and not one more than the other But the Bishops can make Bishops Priestes which the Priests theÌ„selues can not doe therefore Bishops Priests are not equall and all one That the B. can or the Priest can not do this which is héere auouched this is not the question but dependes vpon it or else he could make indéede no reason If nowe this assertion be vntrue improue it and neuer say what is this else than to aske to haue that which is in question But go to now What reason hath this Learned man to improue it For it may be and ought to be answered that the Bishops tooke that authoritie vpon them without warrant of the worde of God I thinke it may be indéede thus aunswered of a man that would vnreuerently sclaunder hee cares not whome and aunswere contrarie to all truthe and learning but that it ought to be aunswered so of any man and especially of a most Reuerende and Learned man be it spoken with reuerence I thinke the cleane contrarie Did not this most reuerend and learned man himselfe graunt before but euen on the other side the lease that Timothie had the authoritie of the laying on of hands And what here was that but ordeyning Bishops Pastors Except therefore all those prooues be improoued that inferre Timothie was B. of Ephesus and this of Timothy conferred with Iames and Simeon after him at Ierusalem and Titus in Creta it is apparant that Bishops tooke not that authoritie vpon them without warrant of the worde of God But thiâ— that he sayth it may be and ought to be aunswered stayeth not héere for he addeth And that the rule is false which concerning this matter doth attribute it to the Apostles Here is a rule indéede for this matter of ordeyning ministers Did not the Apostles take vpon them the authoritie to ordaine Bishops and Elders Doth not S. Paule confesse that he tooke that authoritie on him The most reuerendes far more vnreuerend deniâ—ng the manifest scripture And is Gods worde it selfe also become a false rule which is the rule of truth that attributeth this matter to the Apostles What could the open aduersaries of the word of God haue spoken worse against the word of God And how now shall this be shewed that the worde of God doth not attribute this to the Apostles Which may be shewed sayth hée by the ordeyning of Timothie by the Eldership And haue we not hearde euen by Caluine the matter clearely and at large shewed that not onely the ordeyning of Timothie was doone by Paule alone but also that it was the common vse to bee doone by Paule alone And that this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eldershippe signifieth in that place not the Colledge Consistorie or companie of Elders but the office of the Elders Yea Beza also yéeldeth so
Creta Paule mentioneth not that he should make Deacons but Priestes and Elders onelie vsing that name indifferently for Byshops So that where the name is not expressed might not Epiphanius well avouch that this maketh nothing against the state in generall of the office in that place not expressed For perhaps it was not yet established there as afterwarde it was And doth not Saint Ambrose confesse as muche and more than this euen vppon the place of Ephes. 4. so much vrged He gaue some to be Apostles and some Prophetes c. Applying them to the vse of the Church after the Apostles times saying the Apostles are the Bishops the Prophetes are the expounders of the scriptures Although among the verie beginninges there were Prophetes such as Agabus and the foure Virgines prophecying as it is conteyned in the Actes of the Apostles Howe-beit for to commende the principles of the Faythe the Interpreters are nowe called Prophetes The Euangelistes are the Deacons such as was Philip. Although they bee not Priestes yet may they preache the Gospell but with-out a chayre euen as Stephen and Philip mentioned The Pastors may be the Readers who with their reading fatten the people that heare them because man liueth not in breade onely but in euerie worde that proceedeth out of the mouth of God But the Maisters are the exorcistes because they appease correct the disturbers or else those that were wont to instruct and trayne vp with readinges those infantes that were to be instructed As is the manner of the Iewes whose tradition made a passage vnto vs which is by negligence worne out Among these after the Bishop he is vnderstoode to be more who for the hidden sense of the Scriptures opened is sayde to prophecie especially because he draweth out the wordes of the hope to come Which order may nowe be that that is of the Priest hoode or the Eldership For all the orders are in a bishop because first hee is a Priest that is to saye the Prince or chiefe of the Priestes and he is a Prophet and an Euangelist and the other offices of the Church are to be fulfilled in the ministerie of the faithful Notwithstanding after that in all places the Churches were constituted and offices ordeyned the matter was composed otherwise than it beganne For at the first all did teach and all did baptize what dayes or times soeuer there was occasion For neither Philip sought time or day wherein he should baptize the Eunuche nor interposed any fasting Neither Paul and Silas differred the time that they might baptize the chiefe man vnder the tribune or the keeper of the prison with al his Neither had Peter Deacons nor sought the day when he baptized Cornelius with all his house neither hee himselfe did it but he bad the brethren that went with him to Cornelius from Ioppe For as yet besides the seauen there was no Deacon ordeyned As therefore the people encreased multiplied it was graunted to them all at the beginning both to preach the Gospell and to baptize and to expounde the scriptures in the Church But when as the Church had compassed about all places conuenticles were appointed and rectors other offices were ordeyned in the Churches That none of the Clergy durst which was not ordeined to presume vpon him the office that he knew was not cōmitted or graunted vnto him And the Church began to be gouerned by another order prouidence because that if all might doe the same thinges it should be vnreasonable and it would be thought a common most vile thing From hence therefore it is whereupon neither Deacons nowe doe preache among the people neither the Clerkes or the Layitie doe baptise Neyther are the faithfull baptized whatsoeuer day they list except they be sicke The writings therfore of the Apostle in all points agree not with the ordinance that nowe is in the Churche For because that these thinges were written euen in the very beginnings for he calleth also Timothie that was of him created a Priest or Elder a B. because Priests or Elders were at the first called Bishops that the one giuing place the follower should succeede him To conclude in Aegypt the Priestes or Elders do ensigne them if the B. be not present But because the Priestes or Elders following beganne to be found vnworthie to holde primacies or chiefe gouernements the reason was altered the Councell prouiding therefore it was constituted by the iudgement of manie Priestes that not the order but the deserte should create the Bishop least that an vnwoorthie one should rashly vsurpe and be an offence to manie Thus doth this most Reuerend and learned Father S. Ambrose write also euen as much or more than Epiphanius doth on these wordes alleaged by the Apostle But nowe saith our most Reuerende and learned man whome yet can Epiphanius persuade that it was for want of fitte men onely that there were many Bishops in euerie Church Doth Epiphanius goe about to persuade anie héereunto Or had hée anie cause to persuade this vnto them Which if hee would haue gone about to persuade he should haue contraried his owne spéech that sayde there were some places where there was no Bishop This therefore is rather a deprauing of that which Epiphanius doth alleage against Aërius then that Epiphanius vsed anie deprauing of places alleaged by Aërius out of Paule Nowe to conclude with Epiphanius for he letteth slippe all his argument that by comparison he maketh from the examples of so manie thinges in the old Testament that at the first were not ordeined he saith for that which he calleth the 3. reason out of the historie of those times For that which not onely Hierome but Epiphanius against the Miletians also reporteth concerning them of Alexandria that is Alexandria neuer had two Bishops as the other Cities vpon what ground the men of Alexandria did it and followed not the examples of other Churches let them see to it Nay let this our most Reuerende and Learned man him-selfe see to it if it please him If not let vs see to it a little better For hee settes it heere downe in such sorte that the reader not perusing the histories for this matter would thinke that all other Churches had two Bishops at once faue onelie Alexandria Whereas except it were Ierusalem that so had by a rare occasion as is declared or that vppon the absence age or infirmitie of the Bishop an other helper to him were chosen which was called Coepiscopus not onelie Alexander but all other Churches in Christendome whereof any record maketh mention I speak within the boundes of my serch for it haue euen from the Apostles times if they were so auncient vsually continued vnder the ecclesiasticall gouernment of one Bishop as by their successions set downe by Irenaeus Eusebius Theodorete Socrates Sozomene Hierome and others doth appeare Yea by Epiphanius
Tit. De gubernatione ecclesiae Sect. 12. Hée descendeth further vnto the particular Titles and degrees which these our brethren especially doe forbidde saying Moreouer sithe that the Kingdome of Christe is gouerned by the worde and spirite of Christe the Monark there are therein two kindes of men that is to witte the setters forth of the worde and the hearers of them who no otherwise than the Fathers and the Sonnes reuerence and worship the one the other And although the spirituall iurisdiction of these setters foorth of the worde of which iurisdiction wee shall speake afterwarde bee all one notwithstandinge the Degrees of dignitie bee not equall and that partly by the Lawe of GOD and partly by the approbation of the Churche For as Christe ascendinge from on high gaue Gyftes to men Apostles Prophetes Euangelistes Doctours and Pastors So gaue hee vnto his Churche power to edification By this power the Church ordeyneth Ministers for her profite that all thinges might bee doone orderly to the encreasing of the bodie of Christ. Hereupon the pure Churche following the times of the Apostles did ordeyne some Patriarches some Bishops some Bishops Coadiutors whō Iustine the Martyr calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom we call Prepositors some Pastors and Catechisers The reformed Churches after the darkenesse driuen awaie which the Pope brought into the Churche are content with fewer degrees least by little little the matter might passe into a tyrannie They haue Bishops Doctors Pastors and Ministers inferiour vnto Pastors whom by a fonde terme they call Chapleyns Among these he that excelleth in the excellencie of giftes in the greatnesse of labours and in the degree of calling is preferred before other in dignitie Not indeed that he should exercise a dominion vpon other but that he should rule other in wisedome and Counsell so be that he shall shewe the reason of his Counsell drawen out of the word of God and out of the lawfull ordinance of the Churche For when Christe onely in his kingdome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from rendring anie account it is fitte that they which be subiectes to him should render a reckoning of their doings Thus reuerently writeth this Reuerende and learned man Hemingius on these titles and difference of dignities in the offices promotions of the pure and primitiue Church succéeding the time of the Apostles and of the reformed Churches in these dayes Vnto whom also accordeth Herbrandus a famous Protestant writer nowe liuing though differing frō vs in the controuersie of the sacrament who in Compendio Theologiae loco de ministerio Vpon this question whether there are or ought to be degrees among the Ministers of the Church Yea sayth he for God himselfe made and ordeined these degrees with different giftes Ephes. 4. Hee gaue some Apostles but some Prophets but some Euangelistes but some Pastors and Doctors to the filling vp of the Sayntes into the woorke of the Ministerie to the building of the body of Christe Also Paule nameth Bishops Priests or Elders and Deacons Moreouer by reason of order for good order or discipline sake and to preserue consent concorde and vnanimitie let some be superiour vnto other Least there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissolute state without gouernement in the Church orders were ordeyned among the ministers by a profitable Counsell As among vs meaning the Germaine reformed Churches are Subdeacons Deacons Pastors Super-intendentes speciall ouer whome doe rule Super-intendentes generall as we vse the names of Bishops and Arch-bishops after the olde and vsuall name Vnto these other chiefe and choise men as wel Ecclesiasticall as Polyticall adioyned do make the chiefe Senate of the Church But this primacie is not of power that for his higher degree a greater authoritie licence and power should be graunted to anie man of decreeing anye thing or of commaunding in the Church or of ordeyning at his pleasure or of determining in the controuersies of Religion for heere as much preuayleth and ought to preuaile the sentence of the lowest as of the highest which resteth on better and firmer testimonies of the holie Scripture and of argumentes brought from thence in what place or degree soeuer any man bee placed But it is a Primacie of order in the residue of the gouernement and polycie of the Church Thus sayth Herebrande of the Germaine Churches But if now for admitting a bishop and distinguishing him from Priest or Elder for allowing Sub-deacons which we do not for hauing Super-intendents speciall and generall and for making this distinction for primacie of power and order in this sense that this power of order is of a standing and continuing degree of dignitie superiour to Elder or Pastor if for these pointes Herebrande and all those reformed Churches in this matter be reiected let vs then come euen to Caluine himselfe who doth yet more reuerently write of these titles and dignities of order where they are not reteyned then these our Brethren do among vs be they neuer so godly vsed For Caluine in his Institutions cap. 8. de Fide sect 51. Hetherto sayth he we haue treated of the order of gouerning the Churche as out of the pure woorde of God it is deliuered vnto vs and of the ministeries as they are ordeyned of Christe Nowe to the ende that all thinges may bee made manifest more clearely and more familiarlye and may also be better fixed in our mindes it shall be profitable to recognize the forme of the auncient Churche in those thinges which shall represent vnto vs before our eyes a certaine Image of the equall diuine Institution For although the Bishops of those times haue sette foorth manie Canons wherein they might seeme to expresse more then were expressed in the holie-holie-scriptures they composed notwithstanding all their whole domesticall administration with such heedefulnesse to that onely leuell of the woorde of God that you may easily see they had in this parte almost nothing varying from Gods worde Yea if anie thing might be wished for in their ordinaunces not-with-standing because they endeuoured with a syncere studie to conserue the institution of the Lorde and swarued not much from the same it shall very much auayle here briefely to collecte what manner of obseruation they had According as we haue declared three kindes of Ministers to be commended vnto vs in the scripture so whatsoeuer Ministers the auncient Church of God had she distinguished thē into three orders For out of the orders of Priests or Elders partly were chosen Pastors Doctors the other part gouerned the censure or controlement of manners and corrections The care of the poore and dispensation of the Almes was cōmitted to the Deacons as for the readers and Acolytes were no names of offices that were certaine But those whō they called Clerkes they acquainted thē with certaine exercises to serue the Church whereby they might better vnderstande whereunto they were appointed and in time might come the more
that the Church is kept by order and lost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by lacke of order For which cause he hath instituted many also and diuerse orders of ministers not onely in times past in Israell but also after-wardes in the Church gathered together of the Iewes and of the Gentiles and also for the same cause hee hath left it free vnto the Churches that they might adde moe orders or not adde them so that the same may be done to aedification Whereas therefore when all the Ministers of the worde were called equally both Pastors and also Bishops also Priests or Elders and whereas they were of equall authoritie one afterwarde beganne to be preferred aboue all his Colleagues howbeit not as their Lorde but as the Rector in the vniuersitie aboue his other Colleagues to this man in principall the care of the whole Church was cōmitted whereupon and by a certaine kinde of Excellencie hee alone was accustomed to be called by the name of bishop and Pastor the residue of his fellow Ministers being contented with the name of Priests or Elders in so much that in euery City there began to be one onely Bishop and many Priestes or Elders This thing we iudge cannot be dissalowed Of which matter the declaration and the sentence of Ierome both otherwhere and also in the epistle to Euagrius and in the commentaries of the Epistle to Titus chap. 1. is of vs approued Who saith all this came rather of custome than of the verity of the Lordes disposing that the plants of dissensions of schismes might be taken away Verily by this reason those things also that were ordeyned concerning Arch-bishops yea and of the 4. Patriarkes euen before the Nicene Councell it selfe wee thinke may be excused and defended although that all thinges in successe of time afterwardes were drawen awaye vnto the greatest tyrannie and ambition which is the cause why that the neerer wee approche in those orders to the Apostolicall simplicitie so muche the more is it also of vs allowed And we iudge that euery where they should endeuour to approch thereto Nowe when Zanchius hath added certaine other Aphorismes concerning the Church and the lawfull Ministers thereof he setteth downe Aphorism 20. their authoritie saying We beleeue also that great authoritie is of Christe giuen vnto the lawfull Ministers to wit to performe those thinges whereunto also they are called to preach the Gospell to interprete the holy scriptures according to the analogie of the faith to catechise to teach the people what is the will of God to reprooue and rebuke as well the great as the small to remitte or reteyne sinnes ministerially to binde the impenitent and to loose the repentant to administer also the Sacraments which Christ instituted and according to his manner deliuered to exercise Discipline after the prescription of Christe and also by the expounding of the Apostles to conclude to all those things also which though they be not expressed in the holy scriptures notwithstanding do appertaine to order and to comlinesse and make to edification but not to destruction according to the generall rule deliuered of the Apostle That all thinges ought to be doone in order decently and to aedification For neither doe we beleeue that any authoritie is giuen to the ministers that ought to be stretched beyonde the boundes of Gods worde or vnto anie other ende than to the aedification of the Church And therefore we vtterly deny that any Bishop yea or that all of them together haue authoritie of ordeyning any thing contrarie to the scriptures of adding any thing vnto them or of takeing any thing from them of making newe articles of the faith of instituting new Sacramentes of bringing into the Church new worships of setting forth lawes that should bind the consciences and that should be made equall in authoritie to the lawe of God or of hauing dominion in the Church and consciences of the faithfull of forbidding those thinges that God hath graunted and would haue to bee free Or finally of commanding any thing that is without the worde of God as though it were necessarie to saluation sithe that it can not truely be sayde that indeede the whole Church hath not this authoritie Hauing thus in euery particuler set downe and limited the authoritie of the lawefull Ministers of the Church according to the worde of God he procéedeth Aphorisme 21. vnto this that the politike authoritie of Bishops which also are Princes is not to be denied for any thing before restrayned In the meane season we denie not that Bishops which with-all are also Princes besides the authoritie Ecclesiasticall should also haue their lawes politike and powers seculer yea euen as the rest of Princes haue the right of the commaunding seculer thinges the right of the sworde some of them the right of Electing and confirming kinges and Emperours and of ordeyning and administring other politike thinges and of compelling the people subiecte vnto them to yeelde them obedience and there-upon we confesse that vnto their politike commaundementes which with-out the transgression of Gods lawe may be kept their subiectes ought to obey not onely for feare but also for conscience For we knowe that all power is of God and who-so-euer resisteth resisteth the ordinance of God And that moreouer kinges are to be honored and we ought to be subiect to Princes and Lords in all feare not onely to those that are courteous and modest but also to the froward and wicked To conclude when he commeth to Ecclesiast Discipline which Aphorisme 36. he deuideth into popular and clericall in the 3. part of the clericall discipline Aphorisme 38. he saith The third is that they should promise peculiar obedience in things that are honest vnto their Bishop and to the Metropolitane of the Bishops Nowe although by all these Aphorismes of this excellent Learned man and great light of our age Zanchius it is most apparant what his Iudgement is of the superioritie of Bishops and with what reasons he prooueth and confirmeth the same to be in all pointes agréeable to Gods worde Yet for the further confirmation of these thinges and to satisfie all suche as shoulde or did mislike anie thing conteyned in them let vs also not thinke it tedious to peruse certaine other obseruations that he hath lastly adioyned to these Aphorismes in the foresaid confession of the faith with the preface of his reasons for the same The obseruations of the same Zanchius vpon his confession Neither fewe nor light are the causes with the which I was drawen that I had leauer adde these obseruations to my confession apart by thē selues than to alter any thing therein There are not a fewe vnto whom it is knowen on what occasion at what time by whose commaundement in whose name and to what ends I being indeede vnwilling and compelled wrote the summe of the Christian Religion But although ech man seeth that this
those matters whereof they doubt Moreouer hee propoundeth the thinges that hee hath taught to bee discussed in publike disputations that there might no doubt at all remayne Besides these thinges he maketh oftentimes exhortations to profit them well in the Doctrine proposed Héere again the Doctor not onely teacheth but also exhorteth And hee addeth dissuasions from those things whereby they might bee hindred and also admonitions and reprehentions and generall rebukinges Last of all such a master marketh diligently what may profite euery one of his schollers And if he shall marke any to be slack in learning he both correcteth him priuily and admonisheth him of his duety If hee perceiue any to goe lustily forward in learning hee often times calleth him commendeth him and enflameth him that hee might followe his studye more and more Christ the Lorde him selfe did also keepe all these seuen manners of teaching In the synagogue at Nazareth hee read the 61. Chapter of Esay and interpeted it Luc. 4. in the mount he expounded the commaundementes of God Math. 5. and taught euery where and exhorted and reprehended and rebuked out of the worde of God He answered also vnto all both good and bad that asked him questions and on the other side he demaunded Questions as Math 22. He often catechized the Disciples he himselfe was also present at the catechising Luke 2. Sith therfore the ministery of teaching requireth a work so manifold there are also many orders of Ministers deputed vnto this Ministery And first of all Readers whose office was in a pulpit a place somewhat higher to recite the diuine scriptures But this recitall of the diuine scriptures was ordeyned to this purpose that both the tongue the manner of speaking of the scripture and the whole scripture it self might be made more knowne and familiar to the people For within a year they recited all the holy bookes vnto the people When as those that opened the scriptures coulde not by expounding finish but some part of the scriptures and that no great part neither in one yeare While in the meane season by the onely reciting of the diuine bookes vnto the people the knowlege of all the pointes of our saluation was meruelously confirmed for they are oftentimes in euery one of the holy bookes repeated and are by diuers and other names expounded so that alwayes the people out of the lesson following shoulde learne manye thinges which they coulde not as yet playnely perceiue by the former lesson and by that worke was the peoples iudgement confirmed concerning all our Religion as also concerning the expositions of the scriptures and concerning all doctrine that was brought foorth before them eyther by the lawfull Curates and Doctors or else by others For these causes this office also of reciting simply the diuine scriptures vnto the people was in the auncient Churches highly esteemed Neyther were any chosen to this ministery but such as were commended for their singuler godlinesse the which both we may vnderstande by other monumentes of the auncientes and also is perceiued cheefely by one Epistle or twayne of Saint Cyprian as out of the fift Epistle in the seconde booke concerning Aurelius that was ordeyned a reader And Epistle 22. in the third booke concerning Saturus And in the fourth booke concerning Celerinus Celestine To these readers were afterward adioyned Psalterists who had the gouerning of the Psalmes and hymmes that were to be sung Concerning the Scriptures to bee reade the Lorde bee thanked it is well ordered in the Englishe Churches so that there might bee fitte readers which shoulde adde thereto a grauitie and religiousnesse worthy of the diuine mysteries that were recited in the holy Lessons Let it therefore bee pondered diligently whose mouth they represent them-selues to bee which in the sacred assembles reade the diuine bookes vnto the people that is to wit they represent the mouth of God almighty then of what moment of what dignity the matters are that are recited which are the wordes and preceptes of life eternall last of all to what manner of men and to what purpose the readers of the holy scriptures ought to serue For they ought to minister vnto the sonnes of God for whose saluation the first begotten sonne of God shedde his owne bloude by the which thinges the same saluation maye more and more bee made open and bee throughly perfourmed vnto them Which thinges if a man with a true fayth consider with him selfe what grauity decency religion can bee yeelded in any action that such a reader shoulde ouerslippe But they which exercise this function ought alwayes to haue that in the sight of their minde that those thinges which are reade before them ought effectually to serue to the edification of fayth in the hearers the which also shall then at the length bee brought to passe when as both those thinges are well vnderstoode and also are receiued as the wordes of God But vnto both of these a moste cleare well spoken religious pronunciation is required Whereupon is gathered that they are not the Ministers of Christe which doe so recite the diuine scriptures as though that were the onely thing which shoulde be required that the shortest leysure that can be may be spent in such kinde of recitall Now there is another office the interpretation of the Doctrine that is to be dispensed that this to wite a more simple explication of words and sentences This ministery did the bishoppes execute and the priests or Elders Notwithstanding sometimes they admitted vnto this function out of the order of Deacons and of Sub-deacons yea and sometime of the layty such as they founde to bee by the holy Ghoste made fitte profitable to exercise the same So Origene beeing also a lay man was called to this office in the Church of Cesarea of Palestine by Alexander byshop of Hilta and by Thertistus bishoppe of the same Church of Cesarea Euelpis also by Neonus bishoppe of the Larandians and Paulinus bishop by Celsus bishop of Iconium and Theodorus by Atticus bishoppe of the Sinadians These thinges are reade in Eusebius in the sixt booke the tenth Chapter of his Ecclesiasticall history And out of the Epistle of those two bishops Alexander of Ierusalem and Theoctistus of Cesarea bishops in Palestine to Demetrius bishop of Alexandria who reprehended the fact of these two bishops concerning Origene as though it were a thing neuer hearde off for a lay-man while bishoppes were present to speake in the Churche vnto the people But these B. manifestly affirme that this was not true but that the holy Bishops were accustomed to exhort them whome among the laytye they knew to be fitte that they would bring foorth some profite vnto the people of interpreting the scripture and in teaching and that they would exercise this ministery euen while they their-selues also were present And the seconde and so the thirde part of the Ministery to wit interpretation and Doctrine the bishops and the
priestes did administer it cheefely by them-selues Notwithstanding both out of the inferior orders and also out of the lay persons if they had noted any to be fit for this office they adioyned them to be ioint-laborers with thē After the same manner did the bishops and the preestes administer also the fourth part of deliuering the doctrine the which is out of the diuine bookes being expounded to exhort vnto the duties of Godlines to dissuade from sinnes and from all thinges that may on any part slacken or hinder the course of a godlie and holy life to reprehende and chide those that sinne to comfort the penitent although the bishops the priests or elders cheefly did perform this function because that it required so much the great authority 1. Tim. 5. The fift part the Catechismes they commended now to the priestes nowe to the Deacons nowe to the ministers of the inferior orders euen as euery one appeared more apt vnto this kinde of teaching And so was Origene the Catechizer at Alexandria The sixt booke of the Ecclesiasticall history of Eusebius of Caesarea Chap. 13. and 20. Also the sixt part the holy disputations they yeelded to euery one that was more apt thereto although for the most part the bishops their selues gouerned them The seuenth part priuate calling vpon admonition the byshops also studied to doe it by themselues Howbeit they alwayes exhort edeuery one of the preestes or elders and the greater of the inferiour orders to doe the same 1. Thes. 5. Therefore the readers ought to exercise the ministery of the Doctrine by reciting the diuine scriptures but the bishops by interpreting and by teaching by exhorting by disputing and by priuate calling vpon and moreouer both by reading and by catechising if that peculier readers and catechisers want Furthermore they committed the catechismes to certain Prieests and Deacons or else to those also that were chosen therunto out of the inferior orders As also they admitted out of those vnto the offices of interpreting and of teaching and of disputing whomesoeuer they found apt for these offices in what order soeuer they were of the holy ministery yet also as it is sayde out of the laity But in these offices that thing is diligentlie to bee marked that the holie ghoste did in-deede so disperse vnto them that were his men these giftes of teaching that vnto one he would giue the gift and singuler faculty of interpreting and making plain the scriptures vnto whom notwithstanding he giueth not with the like dexterity and with so happy successe to teach and confirme the points of our religion out of the diuine scriptures or also luckely to defende them in disputing But to another he giueth a peculier and notable faculty of exhorting the brethren out of the scriptures of admonishinge of reprehending and also of catechising and of priuate calling vpon vnto whom notwithstanding he giueth not to excell in other giftes of teaching This varietie of the gifts of the holy Ghost wee dayly find by triall in those that do publikely teach the people of Christ which are Christes true Churches and suffer themselues to be altogether ruled by the holy Ghoste These Churches doe religiously note what spirituall faculties are giuen to eche one in the Church and doe so much as lieth in them apply euery man to that point that appertayneth to his function Wherefore vnto the particuler parts of teaching they giue particuler ministers if so bee they finde among the men that appertaine vnto them those that are of the Lorde singularly made and furnished to the particuler office of teaching But because it is necessary for the saluation of Gods people that no part of the teaching which I haue reckoned to be 7 partes be vtterlie ouer-passed in any Church euery one of the Ministers yea and of the layty also in what place soeuer he bee placed in the Church ought to exercise so farre foorth as hee is able all these partes of teachinge both of reading and of interpreting and of teaching and of exhorting and of Catechizing and of disputing and of calling vpon See how far oure learned Brethren differ from this graue iudgement of Bucer and Zanchius for the exercise of these offices Yea euery one ought to take vpon him to him selfe so manie of these functions that are to bee administred and so much part of euery one of them as vnto howe many and to how much part of euery one hee shall perceyue himselfe to be furnished of the holy ghoste Let the example of an house orderly appointed and distributed bee considered wherein the Father of the householde about other businesses the Mother of the housholde about other the sonnes and the Daughters about other the Man-seruauntes and the Mayde-seruaunts about other Heere while all are present and in health euery one in-deede goeth about his owne office but if any of the Family bee absent or bee not in good health and there happen a necessity of some seruice eche one so runneth to helpe that necessity that often times the men goe about the womens offices and the Women the Offices of the men the Maysters the offices of the seruauntes and the seruaunts the offices of the Maysters Now as Zanchius alleageth this out of Bucer concerning the seueral and mutuall vse of the Ecclesiasticall offices in so many poynts different from these our Learned brethren and that in the allowance of the church of England so hee proceedeth Concerning also the Clericall Discipline The thirde part of the Clericall Discipline is a peculier subiection Wherein the Clearkes that are of inferior degree and Ministery doe submitte themselues to them which in order and Ministery are superior The Lorde hath taught vs this part of discipline both by his example who ordeyned his Disciples that should become the Doctours or Teachers of Gods elected throughout all the worlde by a peculier mastershippe vnto this office and by a certaine Domesticall Discipline whome the apostles imitating euery one of them also had his Disciples the which he woulde frame to exercise orderly the holy Ministery For euery more difficult function of life requireth also a peculiar perpetuall doctrine Institution and custody as we may see in the studies of phylosophy and in the military institution Which Lycurgus throughly weighing did so ordeyne the common weale of the Lacedemonians as Xenophon witnesseth that no order in the common weale shoulde be without his proper office of a master And Plato also in his Lawes and common weale requireth that nothing at all shoulde bee among the Citizens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnkept Heereupon also our Lorde when as he would haue those who are his to be so set together one with another and to cleaue together he verily putteth euery one of those that are his vnder others of whom as it were of members that are of more ample and larger spreadinge power and efficacye hee shoulde bee kept mooued and ruled The same thing hath the holye Ghoste
of our Brethren denying the authoritie of one Pastor aboue another For here is some authoritie plainely graunted yea and thought necessarie of one aboue another both among the Apostles and among the Pastors Howbeit by the way and once againe I maruell no lesse than before I did at this so reuerend godly learned Father M. Beza that he would not only as before affirme that from these beginninges of the order among the auncients as well for Bishops as Metropolitanes Patriarks that horrible tyranny which he after speaketh of did spring but that he appealeth also to the whole hystorie of those tymes Whereas he is not ignorant as he saith he is not or if he be he and all the world may most easily knowe by marking better the hystories of those times that those orders as he also confesseth them to haue béene ordeined euen of the best zeale and that also they were bounden with limites and with a certaine authoritie attributed vnto thē and so were not vniuersal nor of anie absolute and indefinite authoritie were the very stoppe and abbridging of that horrible tyrannie Which tyrannie could neuer take place so long as those auncient orders continued inuiolate And therefore this is a manifest iniurie to those orders were they good or were they bad to say that that horrible tyranny sprange of those beginninges by which it was repressed kept backe as may appeare both in Cyprians times and by that councell of Aphrike wherein S. Augustine himselfe was present And as for that which Beza citeth hereunto of Hierome on Titus is the thing that here I most doe woonder at that suche an excellent man so constantly auoucheth this auncient Father euen to the cleane contrarie both of that he euidently meaneth most plainely speaketh Doth Ierome say or meane that that horrible tyranny sprang of the auncient Fathers constitutions of Bishops Metropolitanes and Patriarkes Saith he not rather that the auncient Fathers constitutions of Bishops of whom only he there speaketh were made to stop scismes diuisions in the Church And if they stopped factions scismes then are they become almost the only stop or hindrance of renewing the Church now Surely then som◠other thing doth stop the right course of thē which stop being takē away they restored to their first institution ordeined by the best zeale of the auncients with their olde certaine authoritie attributed vnto them and their boundes limited as they were before that stop came what letteth but that as they were ordeined of the best zeale so they may be renewed and continue with the best effect And what is the greatest stop of them but euen that horrible tyranny of that Romane Antichrist here mentioned That brake these bounds and vsurped a cleane contrary authoritie that is to say vnbounded absolute vniuersall And thinking it was lawfull for him to do what he list without controlement vaunted the he must be iudged of none although he drewe all to hell hedlong Remoue this stop expel this horrible tyranny of that Romane Antichrist or if there be any other tyranny or abuses proued that remaine remoue them and then may these ordinances of the auncients remaine well inough Neither will they become any stoppe or hindraunce to the renewing of the Church but be one of the greatest furderances therunto Church of Geneua will not admitte all those orders of the auncientes for Bishops Metropolitanes and Patriarkes we also admitte not that Patriarke of the West because hee is become that Antichrist and deuourer of all his fellowes by that horrible tyrannie but allowe onely Bishoppes and Metropolitanes or Arch-bishoppes as of more auncient time before that horrible tyrannie did beginne As for the name of Bishops wee finde it expressely in the Scriptures and therefore we auoide it not for any Episcopall tyrannie or rather tyrannie not Episcopall wherewith the name hath béene abused No more than we should auoyde the names of Doctors Elders Gouernors Deacons which our Bretheren vse though none of them all but haue béene abused or of Kinges Princes Lordes Masters Fathers or of Gospell Church Sacramentes Praying Preaching Fasting Excommunicating c. All which names and a number moe haue béene no lesse Hypocritically at least shamefully abused yea the name of Iesus of Christe and of God that for the abuses of a name otherwise good and lawefull wee should cleane leaue all vse thereof and deuise for Bishop a newe or an vnusuall name of Superattendent Let newe lawes and offices haue newe names a Gods name but let olde names béeing renewed to their olde state stande as before they stoode And since both the matter of the name Metropolitane and also the name it selfe is founde as wee haue alreadie séene to haue béene extant without anie tyrannie or abuse yea the matter and name of Bishops from the very Apostles times we néede neuer change the names nor be ashamed of thē nor feare by reason of thē the stoppage of renewing the Churches state Nay we haue felt if we would as we shold dutifully acknowledg it that the renewing of the Church hath béen with vs God be praysed mightily furthered by them And although that worthy City Church of Geneua haue founde that the Bishop there being a Papist an open enemie of the Gospell deuoted to Antichrist hath bin a stop hindrance to the renuing of the Church among them insomuch that God hath there renewed his Church wtout him to God also be prayses for it yet what hindreth this but that if their B. had reformed himself to the rule of the Gospell he might haue kept his Bishopricke welinough And the Church of Geneua and al the Ministers and Pastors therein not onely might but ought to haue acknowledged him to bee their Bishop and Superiour euen by Calnines owne prescription to other Churches where the Bishops woulde receaue the Gospell as is alreadie declared And so should Caluine himselfe and Beza also and I beléeue would if they would haue béene Pastors there haue acknowledged the Bishop of Geneua their Superiour But God disposing it otherwise by the default and tyranny of the Bishop if they nowe acknowledge themselues to rest in any order and custome of the Apostles and can so doe it is well doone and againe God be praysed for it wee enuie not them nor disturbe their rest in the same order and custome of the Apostles whosoeuer neither can they nor do therein prescribe to vs. And yet if it were the order and custome of the Apostles that they rest in we haue plainely and at large séeme that the order and custome of the Apostles both among themselues and in other Churches permitted Bishops and the Superioritie of the same and that not so temporarie as standing for an only present assemble which perhaps might not hold out an hower or two nor for a day a wéeke a moneth or a yeare but as standerds and continuers in the same Yea
they be yet this maner that they vse is nught and a daungerous president If they pretende the example of the Prophets and Apostles did they cast foorth their writinges in this manner And yet should our Brethren offer a manifest iniurie to those holy extraordinarie examples Except they could either proue themselues to be such Prophetes and Apostles as they were or to vrge no other thinges than they commaunded to be perpetually kept and so being deformed or loste to be reformed or restored Otherwise me thinks this dealing considering their persons and the matters and their manner of them is plus satis pro imperio euen while they speake against imperious dealing and may better be called a prescript commaundement of their discipline reformation then a Learned discourse vpon it But to come to these rules The Pastor must be limited to one only congregation of such competent number as he if he be but one or if they be two may be sufficient to the instruction of all and euery member of the same Church And first he may no more lawefully haue charge of two or 3. Churches then he can be possibly in diuerse places No more then a shepheard of whoÌ„ he taketh his name may haue the leading of sundrie flockes in diuerse places neither may he be absent froÌ„ his charge with better reason then a shephearde from his flocke As for substitutes or hyrelinges will not bee allowed in this case for Pastors are substitutes of God and haue an office of credite committed vnto them therefore by no good reason may they make any substitutes in their place or coÌ„mit their charge vnto another The law of man grounded vpoÌ„ good reason alloweth not substitutes of substituts nor committing ouer of an office of credite in temporall matters How shall God almighty then take it in good part when the flocke of Christ which he hath purchased with his own bloud shal be so greatly neglected to the endangering of their euerlasting saluation Therefore the ordinance of God is that the Pastor should attende vnto his peculier flock That Elders should bee ordeyned in euery City Towne or other places Titus 1.5 and Actes 14.23 The Apostles ordeyned Elders in euery church of Derbe Lystra Iconium and Tichia and all the congregations about Our Brethren héere setting downe their principles for the Bishops and the Pastors office which they make all one vnderhand thereby to ouerthrowe the most of all the liuings and iurisdictions of the Bishops first set downe this rule The Pastor must be limited to one onely congregation I would faine knowe especally vnderstanding the name of Pastors as all one with Bishops where this rule is made such a necessarie and perpetuall principle in all the scripture We finde the manifest contrarie both in Timothie and in Titus who were Bishoppes as wee haue proued and so by Caluines and others plaine confessions and by our Brethrens owne consequence they were Pastors But moe congregations than one onely were committed to their charges how therefore is this a true principle that a Pastor must be limited to one onely congregation If our Brethren to auoyde the force of this argument thinke to escape in saying that here they meane not such Proëstotes and higher Pastors which had superiour authoritie ouer other Pastors as Timothie and Titus had doe they not here then confesse withal the principall point in question and that which is with might and maine stood most vpon that no pastor hath superiour authority ouer an other but all are equall Graunt this that they being Pastors had a superior authoritie charge ouer mo congregations at once then one only and then this rule of our Brethren heere being vnderstood of Pastors hauing lesse charge and authoritie being not Bishops Proëstotes or other Prelats of higher calling may more easily be graunted to haue but one only congregation limited to them If our Brethren saye that charge ouer moe congregations was not committed to Timothie and Titus in respect of their pastorship although that shift be already sufficiently preuented yet what helpes it here to vphold this rule Sith Titus was Bishop of all Creta where many congregations were that had seuerall Pastors And Bishop they say pastor are all one or were they not all one were he as a B. or as they say an Euangelist or what they will yet still withall he was a pastor as Caluine confesseth of all those seuerall congregations And this being graunted at least proued for these pastors that haue any other superiour authoritie annexed to their pastorship that they be not subiect to this rule then followeth it not of any necessity on this broken rule that al other pastors are simply so tied thereto that they must alwaies be limited to one only congregation For as it is here of our Breth said that two may be admitted to one congregation according to the competency of the nuÌ„ber so if the nuÌ„ber be lesse why may not 2. smal congregatioÌ„s being néerer together be limited likewise to one pastor in want of such sufficient learned pastors as our Brethren afterwarde crie vpon complaine of the rarenes of them Or if 2. Pastors be limited to one or to moe congregations as occasion and necessitie may require why may they not be one ouer vnder another according to the more or lesse worthines of the pastors So that betwéene them both or moe or fewer sufficient instruction ouersight of al euery nuÌ„ber of the same Church be prouided for And if our Brethren may haue authoritie without authority to vnite 2. or 3. lesser and néerer congregations into one which they also appoint to be done for the greater confluence of the people the better maintenance of the Pastors comes it not in effect all to one reckoning and hath not one stil moe congregations than one although all are made but one congregation being thus vnited but that now his coÌ„gregations are more distant a sunder which he had rather if he could conueniently both â—or his peoples profit and his owne ease were néerer combinded or vnited Albeit as we sée some conueniences that might make such vnions in the smaller congregations to be wished so as many and as great inconueniences on the other side both in the countrey Villages that might more often and with more daunger be left all desolate and euen in the néerer more frequent congregations in Townes and Cities make these vnions againe to be so feared especially in contagious times that it were better one learned pastor had 2. or 3. congregations with his ministers to ouer-sée them vnder him seuerally then two or three congregations to bee vnited into one and haue one or two or three pastors ioyntly equally but in one place and assembly for to guide them But to leaue the scanning of these things to those that haue better experience and more skil than I professe or our Brethren
Scripture Which is not ascribed so much to any other starres although they bée bigger farre than the moone is These vaine and friuolous arguments hath this French Bishop which yet both in this point and in all the French antiquities is one of the moste industrious of them all and straineth all his wits to recommend and set out this Salike Lawe wresting and writhing of the scriptures How much better in my opinion and with farre more modesty though otherwise he be also a great fauourer of the French estate aboue England doth Iacobus Meyer the Chronicler of Flaunders write of this matter Lib. 12. fol. 136 saying In the yeare of our Lorde 1335. Easter day being the 16. of Aprill the English warre began which of all other continued longest and was moste cruell And which helde out with truces betweene whiles aboue 100. yeares Which might rather be called a Domesticall sedition than a Warre The Christian common-weale is one kingdome and one house Whatsoeuer warres are made therein are made with great blemish Neither if we shoulde say the trueth they are Warres but most reprochfull seditions King Edward opposed to the Salike Law of the French the diuine Bibles which call the woman to inheritance in defect of the issue male Certaine there were in Fraunce that misliked not those argumentes of Edward Which men being put to death Edward determined to pursue his right although with long and hard warre and with most mightie force of armes to extinguish that Heathenish custome of the French The Salij are sayde while they yet liued among the Scithians to haue ordrined and kept that lawe These Salikes in the time of the decay of the Romane Empire got to themselues the surname of Frankes and began to be called Salij Francici Salike Frankons As also the Frisian Frankes the Saxon Frankes that is to saie the free Frisons the free Saxons to wit those that could bee no longer compelled to paie tributes These Salik Frāks after that they pierced first vnto the riuer of the Rhen and after that euen to the riuer of Sequana or Seine albeit that they also became Christian yet renued they and tooth and naile euen to this daie they haue held that lawe But that this is not so wee haue alreadie shewed euen by Caenalis the chiefest vrger of it Howbeit not without great detrimēt of Christian piety as me thinks And here he noteth in the margine The Lawe Salike hurtfull to the Christian common weale For if these laying aside their hatred and the superstition of that Lawe had nowe ioyned to themselues the riches of Englande thē had the French the English the Scots the Flemmish and the Burgundians growen together into one kingdome and with so mightie a power had easilie destroied that barbarousnesse of Mahomet which continued in Spaine euen almost vntill our times But after that I knowe not by what euill spirit of the French the French haue alwaies attempted to beare rule among other men all things haue bene troubled all things haue beene full of discomfort all things lamentable all thinges seditious Wee haue since that time seene peace no where no where quietnesse England was seene to offer the occasion that was most to be wished for but that Frēch blockishnesse and infelicitie could not take hold thereon being sotted by that Salike lawe And againe Fol. 148. lamenting the greate slaughter at the battaile of Chertsey where hee telleth how the French King called King Edward a Marchant of wooll and King Edward called him the Marchant and author of the Salike Lawe hee sayth The Frenth men alleadge certaine fonde causes of so great a slaughter But I thinke there ought none other to bee alleadged than wee haue before mencioned that is to witte the frinolous right of the French men which is full of controuersie vncertaine and that I may not saie false verilie most farre vnworthie of so great bloudshed I suppresse herein his vnreuerent tearmes of Queene Isabel by whom the right of this title came Onelie I note his iudgement of this pretended Salike Lawe Which sith that all the French writers so earnestlie vrge to stoppe there with the title of the Kings and Queenes of England not one-onelie then in the time of ignoraunce and superstition raigning but that also in this cléere light of the Gospell and manifestation of Gods Lawe euen these notable and excellent learned professours of the Gospell in the French refourmed Churches Caluine and Danaeus sauour yet so much of this French faction that vpon the occasion of womens publike speaking in the congregation they cannot refraine themselues from this humour of their Countrie but must also most vnnecessarilie cast forth these intemperate spéeches and disputations against the right and title of womens publike regiment and that some also among our selues snatching at their arguments with more gréedie newfanglednesse than with aduised confideration haue likewise to disturbe and indaunger our state attempted the like inuectiues I therefore thought it not amisse both for the playner manifestation of the right of that title which I haue heard many desire to bee discussed further than any yet hath done although I meddle not here with titles anie farther than defensiuely for womens right of gouernment to iustifie against all slanders the right of our Princes title for euery mans fuller satisfaction in these questiōs upon these foresaid occasions to be somwhat the larger though withal crauing pardon I confesse to be som what also the more tedious in this long processe herevpō But tedious or not the more pains was mine and they that haue lust and leasure to reade it may or may not at their owne liking I regarding chieflie the satisfying of the curious in these daies at least the staying of the simple from this curiousnesse am driuen my selfe to be rather ouer curious than ouer negligent in slubbering ouer a slight slender answere To returne nowe therefore to Danaeus further argument Of which matter also saith Danaeus procéeding on the proues of his foresayd question in his treatie on 1. Tim. 2 verse 12. folio 84. the examples are extant in Semiramis the Queene of the Assyrians Candace of the Aethiopians Act. 8. verse 27. Cleopatra of the Aegyptians vnder Augustus and Zenobia a most valyant woman vnder Adrian the Emperour To the Empire of which Zenobia many Christian Churches also did obey This argument séemeth to tende to the confirmation of that hée spake before that in Spaine England Scotland and diuerse other regions it was a right and honest matter for a woman to haue the chiefe gouernment ouer men But Danaeus dooth it so coldlie and brings out onelie héere these foure examples of Heathen women and those not of the choisest neither which among the Heathen women hee might haue founde that hée rather séemeth in so slender defending it to oppugne it But let vs take the view of these his examples that hee alleadgeth And first for Semiramis
the sight of so great witnesses God the Father Christ and the elect Angels he calleth these elect for the difference of the reprobate he should doo anie of those things that pertaine to the office of a Bishoppe of priuate affections But that he should doo all things lawfully and orderlie to the glorie of God and to the edification of the Church according to the praescribed Canons preferring none to any thing for priuate causes And speaking of the diuerse readings of this sentence he saith al these readings although they differ in wordes yet they offer the same sentence that is to wit a Bishop according to the Canons praescribed of Paule shoulde doo and iudge al things esteeming more the verity of the cause than the condition of the person Which thing verilie is in common commended to all Iudges Exod. 18. Wherein saith Beza he is sayd of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to giue preiudicate iudgement that accounteth anie man as excel-cellent and choise But a Iudge ought in iudging to laie downe all these opinions as he that sitteth not to iudge of the persons but of the cause c. For a Iudge ought to weigh the rights of the pleaders as it were in a ballance so that he should incline to neither parte Otherwise it will not be a right iudgement But a Iudges authoritie in all such iudgements iâ— the chiefest on the bench whosoeuer sit with him as assistant neither doth he howsoeuer he communicate with other in councell deliberation ioyne anie with him in the authoritie of iudgement the Bishop therefore béeing such a Iudge in these matters pertaining to the Ecclesiastical regimeÌ„t and gouernance of the Church we finde by searching of the Scripture that a Bishop hath authoritie by himselfe separate from other cleane contrarie to our Brethrens saying Neither hath the Bishoppe this authoritie onely concerning their liues and conuersation But for their verie entrie and admittance also into the ministerie al the authoritie of being ordained was to passe by whom so euer they were elected by his onelie ordeining of them as appeareth further verse 23. Laie handes lightlie on no man And although Beza heere doe abridge this his authoritie in ordaining Ministers and saie Laie handes c. that is admit not euerie one lightlie to haue anie Ecclesiasticall function to wit so much as in thee is For neither all the authoritie laie in Timothie alone but by election made of the suffâ—agies or voices or the whole Church as we haue sayd Act. 14. d. 23. and appeareth by the elelection of Matthias and of the Deacons And then afterward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishoppe in the name of the Presbiterie did by the imposition of handes consecrate vnto the Lorde the elected partie as is abouesayde 4. d 14. But al this ouer nice mincing serueth not the turne for in the elections which Beza héere citeth for example of like manner there is great difference In the example of Matthias Act. 1. his election was by lot and not by voices nor anie laying on of hands is there mencioned In the Deacons Act. 6. the multitude chose them and the Apostles not anie of the other Elders laide their handes on them And as for the example Act. 14. whereof although we haue seene som what alreadie yet so often as our brethren leade vs to this place which is one of their principall sanctuaries to which they runne it shall not be amisse so often to shew that they claime a wrong priuiledge And first that it was done by the peoples voices holding vp their handes as a testification of their consentes vnto them which the wordes of the text doe not inforce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but ordeining by the hande vnto them Priests or Elders by euerie Church although Erasmus interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum creassent per suffragia and when they had created by voices Elders vnto them whom Caluine followeth saying The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to discerne by holding vp the handes as is wont to be done in solemnities or assemblies of the people And Beza followeth him saying This word sprang of the custome of the Grecians which gaue their voices with their hands held out Wherevpon sprang that decree noted of Cicero for Lucius Flaccus they stretched out their hands And diuerse others most excellent learned among our Brethren and vs followe that translation and albeit our Geneua translation saith And when they had ordeined them Elders by election but adding this note in the margine The word signifieth to elect by putting vp of hands which declareth that Ministers were not made without the consent of the people yet with the good leaue and reuerence of all these singular learned men bee it spoken not onelie no necessitie driueth them to this interpretation but I sée not though I woulde bée right gladde to learne howe it can stande with the sense and reason of the Lert For first the text maketh there no mencion at all of their election wherof we doubt not but that they were not made without the consent of the people But the question is who did make create or ordaine them Whether the people together with Paul and Barnabas or Paul and Barnabas onelie But it is most euident that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred onely to Paule and Barnabas and therefore whatsoeuer the people did in voicâ— or hands in the election the handes onely of Paule and Barnabas were in the creating and ordaining of them And although that the Heathen Grecians had such an vse that when a lawe or decree was to bee approued of the people they gaue their consent therunto in their great assemblies by holding vp their hands yet to take the word here in such a prophane sense me thinkes Caluine aunsweres himselfe sufficientlie Notwithstanding the Ecclesiasticall writers vse the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another sense that is to wit in a solemne custome of ordaining which in the Scriptures is called the laying on of hands Moreouer by this forme of speaking is excellentlie expressed the lawfull manner in creating Pastors Paule and Barnabas are sayd to choose the Elders Doe they this alone by their priuate office Yea tather they permit the matter to the voices of them all Therefore in the Pastors that were to bee created there was a free election of the people But that nothing should be done tumultuouslie Paule and Barnabas as it were moderators had the gouernment Thus ought the decree of the Councell of Laodecia to bee vnderstoode which forbiddeth the election to be permitted to the people Thus writeth Caluine Wherein he driueth all to the election But the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth by his owne interpretation and by the Ecclesicall custome in the Scripture the ordination by laying on of handes Aâ— for the election was another matter which then in parte pertayned to the people
because they doo not by and by admit those that vaunt themselues by anie manner of commendation Of which thing at this daie wee haue too much experience Paule therefore exhorteth Timothie not to goe from his grauitie nor suffer himselfe to bee ouercome with preposterous studies Not that Timothie had so much neede of such admonition as that by his authoritie hee might represse those which otherwise might bee troublesome vnto Timothie First the imposition of hands signifieth the ordination that is the signe is taken for the thing it selfe For hee forbiddeth that he shoulde of too much facilitie admit anie which as yet is not so tried a man For some there are which for the studie of noueltie would haueeuerie man though most vnknowen to bee promoted so soone as euer he hath set forth anie one shew or other that liketh them It behoueth a graue prudent Bishop to resist this importunate desire euen as Paul heere commendeth Timothie to do In which wordes Caluine draweth this especiall rule to Timothie to a generall rule to all Bishoppes to doe the like As likewise heerevpon doth Hemingius He addeth saith he another Counsell or an other Canon concerning those that are to bee ordained to Ecclesiasticall offices that he shoulde not laie handes vpon anie that is not fit or proued inough that is that hee shoulde ordaine none to an Ecclesiasticall functioÌ„ For by the Figure called Metonimia the signe is put for the thing signified Hee requireth heere a stoute Bishop which shoulde not admit euery one by and by vnto an Ecclesiasticall office but onely tryed euen according to the former Canons Aretius likewise draweth this precept to an ordinarie and general rule for Bishops A Bishop saith he must doo his diligence to be heedfull and wary in Ministers that are to bee chosen For heerein also is a fault euen in celerity and rashnesse of iudgement that a man shuld iudge him to bee fit which is nothing so Thus doe all these and a number moe of excellent Protestantes agree that not onelie Saint Paule giueth this power of gouernement in the Church as a peculiar authoritie to Timothie to ordaine Ministers and to repell those that hee thought vnméete but also that heerein and in the pointes aforesayde Timothy is a pattâ—râ—e for all other Bishops to follow Sith therefore Saint Paule maketh a rule heereof and this rule stretcheth to the duetie and so to the authoritie of all Bishoppes I meruaile how our Brethren can iustifie that which heere they affirme That while wee search the Scripture the onely rule whereby the Church of God ought to be gouerned we finde that in the regiment and gouernance of the Church the Pastor Bishop or Elder hath no authoritie by himselfe separated from other As for the reason which our Brethren render for in the Church there ought to be no monarchie or sole absolute gouernment but that is referred peculiarly to our sauiour Christ onelie 2. Tim. 6.7 Iudae 4. If their meaning all this while bee onelie of such gouernment wee gladlie graunt the same that none other than our Sauiour Christ hath such a monarchie or sole absolute gouernment neither by himselfe separated from other nor yet ioyned with other in the Church Nor anie except the Pope onely that I heare of takes it vpon him But this debarreth not but that there may well be and is some monarchie as in Christian Princes and also of Bishoppes some absolute gouernment of our Sauiour Christ also And therefore these two quotations 1. Tim. 6 15. and Iudae 4. are cited in vaine And that regiment which he hath left vnto his Church is a consent of his householde seruauntes to doo all things according to his prescription as hee witnesseth Matth. 18.19 If two of you consent vpon earth vpon anie matter whatsoeuer yee shall aske it shall bee graunted to you of my Father which is in heauen For wheresoeuer two or three bee gathered together in my name there am I in the middest of them Seeing therefore that our sauiour Christ hath neither authorized nor promised to blesse anie other forme of regiment than that which consisteth of the consent and gathering together of his seruaunts in his name wee hold vs content with this simplicitie and therefore wee are bolde to saie that the authority of the pastor in publik regimeÌ„t or discipline separate from others is nothing at all These wordes that regiment which he meaning Christ hath left vnto his Church is a consent of his householde seruants c. are spoken too generally If they had sayd that Ecclesiasticall regiment it had yet ben the more tollerable For Christ hath left other politicall and ciuill regiment vnto his Church besides the Ecclesiasticall regiment of it True it is that in that also there is a consent of his householde but neither so that it debarreth the ciuill Princes monarchie in the Church and his gouernment in many things by himselfe neither hath Christ praescribed al orders and lawes in particular for the Princes and Magistrates to doe all things according to his praescription of them And this sentence Matth. 18. if it shoulde be thus opposed to the regiment of Princes is manifestlie wreasted and daungerouslie concluded That our Sauiour Christ hath neither authorized nor promised to blesse any other forme of regiment than that which consisteth of the consent and gathering together of his seruants in his name Neither yet helpeth it the matter to vnderstande all this for the onely Ecclesiasticall regiment For although we denie not but that those causes which appertaine either to the ciuill or ecclesiasticall regiment of the Church should not be ordained nor imposed vpon the Church without any fully spoken and much more that which our Brethren adde it is a consent of his householde seruants to doo all things according to his praescription For by this rule the Ecclesiasticall regiment of the Church is in no other thing than Christ hath prescribed But our Brethren haue graunted page 76. euen in their last point of ceremoniall matters that the Church had lawfull authoritie to conclude a publike ordinance of them for order and comelinesse sake and for edification and it is euident that many things are of their owne nature indifferent which may be so ordered and authorized by the Church as our Brethren alreadie haue confessed But the Church coulde haue no such authoritie of them or of anie thing if it be alreadie by Christ praescribed and therefore the Churches regiment is not onely a consent as our Brethren saie to doo all things according to his praescription For hée hath made no praescription of these thinges whether they shoulde bée done or no. Except they vnderstand this to be his prescriptioÌ„ that they shal be done for order and comlinesse sake and for edification But those pointes concerne the endes wherefore and the manner how they should be done not the things and matters that are done or
the manner of the Nouatians that are at Constantinople In like manner at Caesarea of Cappadocia and in Cyprus the Elders and the Bishops expound the Scriptures euermore on Saterday and on Sonday at euening by candle light The Nouatians that are at Hellespont keepe not in all pointes the like manner as doo the Nouatians that are at Constantinople but for the more parte they followe the order of the chiefe Church among them To conclude in all the formes of religions sects you shall neuer finde two that in the maner of their praiers agree among themselues Furthermore at Alexandria an Elder preacheth not which custome hath had his beginning since the time that Arius disturbed the Church And here at length is noted where onely and vppon what occasion the Elders preached not Howbeit he saith not that heerevpon they were prohibited vtterlie the ministerie of the word and Sacramentes For as hee shewed before lib. 2. cap. 8. the verie Deacons out of whole order the Elders were made did saie the publike praiers before the people But this the Elders ceasing of preaching how long tiâ—e after Arius troubles it began at Alexandria how long time it continued he declareth not But in noting the same as such a strange and diuerse order different from al other Churches it declareth that it directly belonged to their office and that in al other Churches the Elders were such as were not prohibited to preach that they preached there also before that occasion did fall out And whereas as a little after hee citeth for not troubling the Church about indifferent things the decree made by the Apostles the Elders and the brethren Act 15.23 it appeareth that Socrates tooke also those Elders that are therâ— mencioned to be no other kinde of Elders than such as medled with teaching And so doth the verie text insinuate that those Elders were when it saith Act. 15.6 The Apostles and Elders came together to looke to this matter Which matter was a great controuersie in doctrine And Caluine himself saith tâ—ereon Luke saith not that the whole Church was gathered together but those that excelled in doctrine and iudgement they that by reason of their office were lawfull Iudges of this cause it may be that the disputation was holden before the people but least anie shoulde thinke that the people wer admitted indifferentlie to meddle in the cause Luke expresly nameth the Apostles and the Elders as those that were more fit to take notice therof And to shew further who these Elders were he saith on these words When there was great disputing when as the graue men and publike Doctors of the Church were chosen neither yet could they agree among themselues c. And to shew that these Elders in all other Churches werâ— still of thiâ—â—orte Socrates procéeding to his 6. booke chap. 2. telleth that when the Bishoprick of Constantinople was vacant by Nectarius decease which tooke awaie the penitenciarie Elder aforesayde and that they laboured much about the choosing of a Bishoppe and some sought one and some another for that office that they had consulted often thervpon at length it was thought good to call from Antioche for Iohn an Elder of Antioche For the fame of him was great that he was meete to teach them very skifull in the gift of vtterance And in the seuenth booke which Danaeus citeth cap. 2. speaking of Atticus which was afterward likewise made Bishoppe of Constantinople he saith When he first obtained the degree of the Presbyterie Priesthood or Eldership the Sermons which he recited in the Church he made them with great studie and conned word by word afterward by often vse and diligence getting more audacitie he beganne to preach ex tempore on the sodaine occasion and attained to a more popular manner of teaching And in the 5. Chapter he â—eâ—â—eth of Sabatius an Elder among the Nouatians preaching in his Sermon this false doctrine Cursed bee he who soeuer celebrateth the feast of Easter without vnleauened bread In the sixth Chapter be telleth of two Arian Elders preachers and interpreters of the Scriptures Besides that Chap. 16. hee telleth of three Elders Philip Proclus and Sisinius that â—tooâ—â—or the Bishoprike of Constantinople of which Sifinius by the desire of the people hee beeing an Elder not ordained in anie Church within the Citie but of Elea a suburbe of the Citie obtained the Bishoprike Wherby it appeareth also that these Elders had seueral Congregations and Churches in and about the Citie and were Ministers of the worde and Sacraments in them And although Proclus was afterward made Bishop of Cizicum whom the Citie would not receiue but chose onâ— Dalmatius a Monke and so Proclus went not thether but continued in preaching at Constantinople and afterward was made Bishoppe of that Citie after Maximianus which did leade a monasticall life yet by degree of dignitie he was an Elder So that these Presbyters Priestes or Elders were not as Danaeus supposeth a Senate or a Consistorie chosen from among the people assistant to the Bishop and much lesse to euerie Pastor as our Brethr. affirme gouerning onelie the discipline of the Church but not medling with teaching Socrates neuer speaketh of such kinde of Elders but simplie and plainely of such as we call Priests and our brethren call Pastors To conclude this no lesse appeareth in the last Capter saue two of all Socrates Historie euen in Paulus the Bishoppe of the Nouatians Who before his death calling together all the sacred Priestes of the Churches that were vnder him sayde vnto them Prouide yee while I am yet aliue that a Bishoppe may bee appointed vnto you When they aunswered The power of choosing the Bishoppe is not to bee permitted vnto vs. For saie they while one of vs thinketh this another that we shal neuer name one and the same man But wee desire that you woulde designe whome you would haue vs choose Deliuer me then sayd hee this your promise in writing that yee will choose him whom I will name vnto you Which writing beeing made and subscribed with their hande raising vp himselfe a little in his bedde he secretlie they that were present not priuie thereto wrote therein the name of Martian which was one that had obtained to the order of the Elders and therein had learned a rigorous kinde of life and at that time by chance was absent And when hee had sealed vp the writing and had brought the chiefe of the Elders to confirme the same also with their seales he deliuered it to c. I note this onelie that these Nouatians also which were a kinde of Praecisians in that antiquitie hauing for their precise austeritie of life cut off and diuided theÌ„selues from all other Churches albeit in substance and groundes of faith and doctrine not dissenting but in profession of more seuere discipline not onely had their Bishops in the chiefe Cities and many Elders vnder them but
â—et in Timothies person he gaue those precepts to all Bishops and Pastors wherein no other kinde of Elders ordinarily nor the congregation doâ— ioyne with the Bishops or Pastors in the authority of teaching though in obedience and consent of hearing And so in these matters concerning the hearing and determining of Ecclesiasticall Discipline and iudicial causes he giueth Timothy and in Timothies person other Bishops and such superior pastors as he was the charge and authority of a righteous Iudge But the Iudges authority is singuler to the Iudge and not communicated with other no though they sit on the Bench with him as his assistantes but such onely as are of his function Iudges as hee is and ioyned in the same commission with him How this authoritie was was not singular therefore S. Paule giueth to Timothy and in his person to Bishops and such Pastors a singular authority in hearing and determining of such matters Not singular I graunt as though none might heare them but hee alone or that hee might aske no counsell or consent of any other for such singularity were rather a deharre than a graunt of authority or were an insolent abuse thereof Neither so doth any Iudge if any assistants be on the bench with him But the Iudge onely hath the cheefe authority and that is his singuler authority though not absolute As for the Eldership whereof Saint Paul maketh mention a little before We haue heard also Caluines opinion thereon that it may be aswel vnderstoode in that place for the office of the Eldership as for any consistorie or company of the Elders And therfore vpon the vncertainty of that Worde they can builde little certaintie for their consistoriall Elders The conclusion which heere they make depending all vpon the premisses is no further to be graunted than the premisses do inferre The learned disc Pag. 98. 99. In steede of which Antichriste hath set vp a tyrannicall Iurisdiction of one Bishop to bee iudge of Excommunication which is practized neither for causes sufficient nor by sufficient authority insomuch as it hath bene already testified by the Scripture that the power of Excommunication is in no one man no not in an Apostle but is common to the whole Church and ought to be executed by lawfull delegats of the Church also The tyrannicall iurisdiction that Antichriste hath set vp we no more acknowledge Bridges than our Brethren But that all Iurisdiction of one B. to be Iudge of Excommunication which is practized for causes sufficient not onely to want sufficient authority but to be called tyrannical and set vp by Antichriste Is not truely spoken nor Christian like Except they will make S. Paul Antichriste As for that which they haue already testified by the Scripture doth manifestly confirme that one man as the Apostle and Timothy and in his person Slaunderous speeches Bishops and pastors in like manner may execute the power of excommunication For although this ecclesiasticall power be giuen to the Church as likewise the ciuil power is giuen to the assemblies and congregations of men How the power of Excommunication is giuen to the Church yet is neither of them common to the whole Church as our Brethren heere say but is proper to those persons in or of the Church and of the assemblies of men which persons are of God or man lawfully called therunto Neither are the persons that haue the practise and executing of the power of excommunication to be so properly calleâ— the Churches delegates as Gods delegates or Ministers in the same and represent God therein not the Church But admitting it be common to the whole church and yet ought onely to be executed by lawfull delegates of the church if that whole perticular church The Excommunicator is more properly Gods delegate than the Churches do make him that is their onely Lawfull Bishop to be also their onely Lawfull delegate in executing the power of Excommunication and doe not delegate a number of more with him then by their own confession some one man and that the Bishop may alone execute the authority and power of excommunication But so much that vsurped authoritie presumeth that the Bishoppe as an absolute owner thereof The learned discourse Pag 99. committeth it ouer to his Chauncellor or Archdeacon and the Archdeacon to his Officiall and he to his register and hee agayne to his substitute and his substitute to his seruaunts man or boy as it hapneth in so much that a learned Preacher may be excommunicated by a foolish boy If this matter seeme not to require speedy reformation God hath blinded our eyes that wee can not see the cleare light of the Sonne shining in our faces These terms of vsurpation presumption and to be as an owner and as an absolute owner of this authority Bridges are speeches considering the vntrueths and reprochfulnesse of them little beséâ—ming learned preachers And much lesse the other of committing this authorty to Registers and to substitutes and to the Substitutes seruantes man or boy I verily beleeue thad our Brethren if they were well apposed coulde not prooue any such Excommunication to bee made Which in-déede if it were done is no Excommunication at all Slanderous speeches if it bee not rather their bare surmise But perchance at the fourth or fift hand they heard of such a thing and they by and by for the good liking and opinion they haue of Bishops their chauncellers Archdeacons and Officials Charitas non est suspicax did beléeue it For the tale caried greate credit Some boy tolde them that some seruaunt tolde him that some Substitute tolde him that he had heard it tolde of some Register But who the Register Substitute Seruaunt man or boy was or is that we must go looke as the boy sayth to his dog séeke out It is proofe ynough for our Brethren that some boy tolde them that he heard say so And therefore as a matter nowe out of all doubt it must in all hast to the presse and be confirmed in print with this exclamation Insomuch that a learned preacher may be excommunicated by a foolish boy If a foolish boy had written this it had béene the more tollerable But should such Learned Preachers in the name of all the faythful Ministers Our Br. vnequall dealing in this slaunder that haue and doe seeke for the reformation of the Church of England in this their Learned Discourse of Ecclesiasticall Gouernment thus solemnly alleage such boyish slaunders or if there shoulde by corruption haue hapned any such like thing shoulde they thus heighnously burthen or chalenge the state and authority of the Bishops for such an abuse or odde escape stollen out which our Bishops doe no lesse detest than do our Brethren their-selues No likelihood in this slaunder and would punish and reform if they can name the parties and proue the offence but that I thinke before hand they can not do Nay there is
not in Stephen and besides all the most cléere testimonies before cited yet bicause our Brethren stand more perhaps on the testimonie of Beza let vs sée also what Beza saith héereto who vpon 1. Tim. 3. verse 8. 9. sayth thus Deacons these are they that haue the care of the poore of whome we haue spoken Philip. 1. and oftentimes in other places holding the mysterie of the faith that is the Euangelicall doctrine which truly is indeede called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mystery or secret bycause flesh and bloud reuealeth it not For some of the Deacons partes were also in teaching so often as it was necessarie as appeareth out of Stephen and Philip. If this be true that Beza heere with the like asseueration truly that our Brethren vse doth thus expressely auouch that there consisted or were nonnullae etiam partes diaconâ—rum in docendo some parts also of the Deacons in teaching and that such teaching as these examples of Stephen and Philip do inferre which is playne preaching then is it not truly heere said by these our learned discoursing Brethren that the Deacons office consisteth only in the ministration vnto the poore Neyther doth it any whit auaile to come in with this cautele saying in that they be Deacons as though they might do it in some other respect but not in respect that they were Deacons for Beza cutteth off that quirke also and flatly saith that some of the Deacons parts consisted or were in teaching And although Caluine vpon this place ver 9. say that they haue not the office of teaching which we denie not vnderstanding it for the ordinary office of teaching as is the Pastors neuerthelesse saith he it were too absurd that they should susteyne a publike person in the Church and be rude in the Christian faith especially wheÌ„ as there hapneth oftentimes a necessity of giuing warning of comforting nisi pantibus suis deesse velint except they will fayle to do theyr partes so that by Caluine also although they be not ordinary teachers by their office of Deaconship yet it perteineth to the parts of their office to giue theÌ„selus also to the study of teching knowledge of the mystery of the faith in doctrine of publike admonishing coÌ„forting which are principal points parts in â—uery preacher that as often as there is neede and that he saith hapneth oftentimes so oftentimes may the Deacons teach or preach yea if they should not or coulâ— not do it they should faile of their parts and how then is not this a part also of the Deacons office Aretius likewise writing on this place saith He giueth precepts of Deacons in whome he requireth those vertues which he attributeth to a Bishop and therein certaine vertues specially Moreouer I vnderstand Deacons after the Bishop that is a chief inferior minister of the Church which is put to the Bishop in teaching and administring the Sacraments in writing also and in caring for other things as to visit the sicke to attend on the almes for the poore c. Heere if he should meane a Pastor then he maketh a Pastor not to be equall but to be inferior to a Bishop if he meane not a Pastor but simply as he saith a Deacon then he attributeth three other parts and that principall parts teaching ministring the Sacraments and writing to the office of a Deacon besides visiting the sicke and attendance on the almes for the poore And on the 12. verse he saith In the fift place he speaketh of another kind of Deacons that is to wit which administred the Church goodes these were first ordeyned of the Apostles Actes 6. Heereupon it seemeth that euery where in other Churches it was obserued that certaine Deacons chosen out of the Elders should attend on the Ministers vnto whome the treasurie of the Church was committed these had the care of the poore of the straungers of the widdowes of the fatherlesse of the sicke and distributed vnto them according to the proportion of the goodes and the counsell of the Elders Heereupon Ambrose thinketh that in euery City there ought to be one Bishop two Deacons of the first kinde which withall should sometimes teach and 7. of the second order which should procure or haue the care of the Church goodes We haue Ministers and two also of the first kind of Deacons but of the second kind none bycause that part is made ciuill administred of the politike magistrate thus saith Aretius Bullinger also vpon the same place 1. Tim. 3.13 writeth thus Deacons which also Ambrose thinketh are the Ministers of the Bishops and as it were a member and spring of the Bishops these verely are found in the Scripture to be two kyndes or functions for some beeing gouernors of the Churches treasurie beare the care of the poore as is to see Actes Chap. 6. of whome also this place in all points may be expounded But other studie learning honest disciplines and the holy Scripture and therefore are continually exercised in holy thinges So that sometimes beeing preferred to the Ecclesiasticall Offices of the Churche of God they do verie much profitte for of these some are chosen the Bishoppes or the Priestes Ministers of the Churches It was also receiued in the time of the Prophetes to nourish vp yong men vnto the holy mysteries The historie of Samuel is knowne It is deliuered also that there were schooles both in Ierico which Helizaeus gouerned and also in Ramoth Galaad The Schollers of these Schooles were called both Nazarei and the Sonnes of the Prophets Euery where in the Prophets there come to hand notable shewes of these thinges And verily we shoulde not well prouide for Religion and studie of Godlines without discipline and such kind of Schooles Foorth with therefore from the infancy of the Christian faith the Apostles being the Masters and the authors excellent wittes began to be nourished and men to be brought vp of whome there was hope that being planted of our auncestors they would in time with doctrine and life adorne the Church vnto a ripe fruite To the same effect though somwhat differing and more at large writeth Hyperius alleaging likewise S. Ambrose for these two kindes of Deacons as we haue already seene But bee it spoken in all due reuerence of so notable men they somewhat me thinkes mistake S. Ambrose in this matter whose wordes are these Hee that commaundeth Deacons to be chosen with so great care whome it is apparant to bee the Ministers of the sacred Preestes what woulde he haue the Bishops to be but as he saith himselfe vnreprouable not hauing publike traffike filthie or vile gaines For he knoweth that men do therefore traffike that they might get gains But he saith that these gaines are filthy if vnder the Godly profession they studie for gaines For when he maketh shewe of him-selfe to be pure he is founde out to be filthy But
denouncing the finall determination of it But to stoppe this they say to whome that prerogatiue was graunted not of singular authoritie but for order sake Ergo he had héerein a prerogatiue and if a prerogatiue then it was aboue all the residue and if aboue all the residue then was it singular in him But not say they of singular authoritie If of any authoritie at all as they confessed before the Pastor hath authoritie then of singular authoritie else no prerogatiue Yea but say they that prerogatiue was graunted to him And I graunt that also for had it not beene graunted him it had not beene authoritie but vsurpation and therefore the graunt confirmes the authoritie Yea but say they it was graunted but for orders sake All the better say I that it is for orders sake and euen therefore and go no further for all the Pastors to be equall in authoritie is to bring all Synodes and Counselles and all cases and controuersies arising in them or to be determined by them both in matter of Doctrine and in the regiment of the Church into all disorder and confusion which our Brethren beginning now a little better to perceyue and to yeeld yet somewhat at least heereunto they are driuen at length to confesse and say And this place doth admonish vs to intreate somewhat of the preeminence of one Elder or Pastor aboue the rest We confesse that in euery assemblie or companie some one of necessitie must haue this prerogatiue to order and dispose the same with reason or else great confusion is like to follow But this gouernment is onely of order and not of authoritie as to propound matters to be decided to gather the reasons and consent of the rest and so to conclude c. as we see in this place Iames did of whome also we reade that he had this preeminence Actes 21.18 c. and we may gather the same Galath 2.9.12 not that Iames had greater authority in his Apostleship than Peter or Paule or Iohn or any other of the Apostles but bycause hee was chosen of the rest to haue prerogatiue of order which some one must haue in euery assemblie and such was the prerogatiue at the fyrst which was graunted sometime to the Byshop of Rome and sometime to some other Byshops to be President or Prolocutor in the generall Counselles beeing chosen thereto for the tyme by consent of the rest as the Prolocutor is chosen in our Conuocations that are called with Parliaments Therefore as it were an absurd thing for our Prolocutor in our Conuocation to take vpon him to be a controller of the whole Synode and to challenge that office to him and to his heyres for euer so vnreasonable is the authoritie that the Pope claymeth ouer generall Counselles One therefore is to be chosen by consent to be as it were the Prolocutor or moderator of order but not authoritie in euerie assemblie whose prerogatiue must so be tempered that in all things tyrannie be auoyded which we see by experience easily creepeth in vppon prowde natures to whome if you graunt an inch they will be readie to take an ell according to the prouerbe Concerning the preeminence of one Elder or Pastor aboue the rest we haue sufficiently séene alreadie at large the proofe thereof against the prooues that our Bréethren haue before alleaged for Pastors to haue no superioritie ouer theyr fellow Pastors but be all of equall dignitienitie and authoritie Pag. 23. c. Yet héeâ—e now at length in theyr treatise of the Synode they say this place meaning Actes 15. doth admonish them to intreate somewhat of one Elder or Pastor aboue the rest Thanks bée to God that they will yet acknowledge be it but this place onely to admonish them of it And yet if they search the Scripture somewhat further they shall fynde moe places than this to admonish them of this preeminence if they wyll take admonishment by them as not onely that which theyr selues haue héere noted in Peter and Iohn besydes Iames Galath 2. but also in the authoritie aboue other Pastors that Sainct Paule giueth to Timothy and to Titus and Sainct Iohn to the Angells of the seauen Asian Churches But to leaue these and other places béeing before touched since now they are content to take admonition onely of this place Actes 15. to intreate as they tearme it somewhat of the preeminence of one Elder or Pastor aboue the rest let vs heare what this somewhat amounteth vnto We confesse say they that in euerie assemblie or companie some one of necessitie must haue thys prerogatiue to order and dispose the same with reason or else great confusion is lyke to follow This is a good confession and a prettie somewhat to begin withall fyrst that among all the other assembled a prerogatiue aboue the rest belongeth not to some many or to some few but allonely to some one Secondly that this prerogatiue of some one aboue the rest is not to be in some assemblyes as in the assemblies of Synodes and Counsels onely but in euery assemblie or companie Thirdly that it is not voluntarie in euerie assemblie or companie neyther yet of decencie or conueniencie onely but it must be so and that of playne necessitie Fourthly that this preeminence and prerogatiue of some one in euery assemblie or companie stretcheth not onely to declare to moue to persuade to examine to discusse and to determine but also to order and dispose the assemblie or companie that is not only to set them in their places but to direct and appoynt vnto them how to demeane themselues in all their actions Yea but say they to order and dispose the same with reason God forbid else say I for it were vnreasonable to ouerrule in any thing against reason which were with more reason to be called disordering and dissoluing then ordering and disposing if without reason Well then say they all this must néedes be confessed or else great confusion is like to follow And is this then our Brethrens frée confession though in very good reason if they will confesse the truth they muâ—t of necessitie confesse no lesse though they will confesse no more and how then did they say before speaking of the name of Byshops that it is neuer vsed in the Scriptures for such Byshops as clayme and exercise dominion ouer whole regions and all the Pastors of the same but onely for those that be Pastors of euery seuerall Congregation hauing no superioritie ouer theyr fellow Pastors but bee all of equall dignitie and authoritie pag. 22 23. for to remitte the defence of theyr superioritie ouer whole regions to the prooues before alleaged how haue not our Brethren abused so many places in the Scripture as they cite héereto in this theyr Learned Discourse from the foresayde 23. page till the 29. concluding thus these testimonies of Scripture directlie condemne the authoritie of one Pastor aboue another
hearing and determining such matters as without horrible confusion they cannot perfourme themselues and hereto also may bee referred that which is sayde of election of Pastors that the Apostles Paule and Barnabas did ordeyne by election of the congregation Elders vnto many Churches Acts. 14.23 because the name of Elders is common to both to Pastors and Gouernours If then they thinke that the people may passe ouer this authoritie of election from themselues to a fewe other might they not aswell passe it ouer to the Prince and repose as great a confidence in his vpright doing of the same But what if vpon any Conquest made the Prince and the Nobles haue reserued among other things this honor and priuiledge ouer the people conquered or in the partitions of Cities Townes and Parishes to bee kept to themselues or distributed among the chiefest of the Conquerors Or what if for some notable defence and maintenaunce of the people or some benefite done vnto them they haue graunted all such right title and interest vnto the Prince to the Nobles and Gouernours of them Or what if any Prince or other of noble or gentle stemme by erecting founding or giuing some proportion of house land or reuenue to mainteyne the Pastors liuelode the right of presenting the Pastor to that Towne or Village is deuolued to him and to his lawfull heyres and so the Parson descending of that ligne doe claime and hold by that right to be euer after called and to bee indéede the patrone of that Pastorship that is to be not onely the doner of his liuing but the defender of him both in the exercise of his office and in the liberties rights and priuiledges of his Church To which ends and purposes these patrones haue onely and no further the interest of choosing a meete man and then to present that man of whoÌ„ he hath made choyce vnto the Bishoppe as to the superiour pastor in that Dioceâ—e that vpon his further triall and examination by the Bishop whether he be meete or no he may be admitted or repelled from that pastorship And if this patrone doe not in sufficient tyme inquire after and prouide a fitter Pastor then the Bishop himselfe is to prouide one Which matters and the reasons of them with all other râ—â—hts and orders perteyning therto are now shewed and sufficiently prouided for in the lawe both for the Pastor and the congregation both for the Patrone and the Bishop or from him to the Archbishop or from him to the Prince And should now all these positiue lawes and lawdable customes growne to the auncient title of any nay of so many and so great persons rights and interests of this presentation be thus defaced as prophane and extorted from them as preiudiciall to the people I defend not nor excuse the corrupt dealings of any patrones but rather hartely lament and vtterly mislike the manifolde abuses of them But they may be remedied by farre better meanes than for the wrongs done by some to ouerthrowe the right due to all and neither to spare Gentlemen Noblemen Bishops Archbishops Prince nor anye but turne all loose to the peoples election And yet to giue them the bobbe also to take it runningly away from the people too and to giue the patronage or right of choosing and presenting the Pastor to an assemblie of a few in the name of the whole And whereto would this come but to reuiue these old broyles in euery Parish for euery Pastor that had wont to be in Cities about the elections of the Bishops And that which is more to summon Synodes and assemble the Pastors and Elders of euery Parish at least in the Shire to intermeddle themselues in this matter which are all or the most of them as much straungers if not more vnto that Parish as perhaps is the Patrone to that Benefice If our presentation of Patrones be prophane and preiudiciall verely this election and ordeyning by their Elders and Synods is farre more daungerous vnto all the state and manifest iniurious vnto many But their conclusion runneth not onely against our presentation of Patrones but also that our giuing of orders by Bishops is presumptuous and full of absurdities Whether our Bretheren presume not ouer much in these presumptuous speeches I referre to other least I should also be counted too presumptuous And yet though I dare not presume to wage anye thing with our Bretheren on this poynt neuerthelesse I dare resume this vpon me that so many absurdities as we haue seene alreadie in the elections and ordeynings of Pastors by the assemblies of their gouerning Elders and Synodes they shall neuer be able to shewe in our giuing of orders by the Bishops But here whether they bee all or they haue more in store they charge ours with fower absurdities and presumptions First say they because they take vpon them to doe that which none of the Apostles durst do that is without election of the Churches to ordeyne Elders Our Bretheren here doe not simply denye but that our Bishops may ordeyne Elders but saye they not without the election of the Churches But this is the poynt we stood on before So that if our Bishoppes may ordeyne Elders then it may suffice for their giuing orders For what is the giuing of orders els but the ordeyning And if they may ordeyne them to be pastorall Elders which is the office it selfe of the Ministerie and so farre more principall than is the electing of the partie to be ordeyned a Minister or Pastor or thaÌ„ is the electing of him being a Minister to a place or liuing where he may employe and exercise himself in his Ministerie why then may not the Bishops elect also hauing more discretion and skill then most commonly other haue to choose a meete man either to the office or to the liuing But they say none of the Apostles durst so doe And where finde they this in all the Scripture that they durst not or that they had any commandemeÌ„t not to do it Doth it suffice if they could alleadge any example where the Apostles did ordeyne Pastors with the election of the Churches I thinke that were no sufficient proofe that they durst not doe it otherwise or that alwaies they did so or that they had commaundement so to doe or that their so doing were a rule and prescription for al elections But in very déede they cannot shewe or at least they haue not as yet shewed so much as any one example where they did so All those that they haue shewed the oftner they alleadge them the more they make against them There is not one worde in them that inferreth either the peoples or in their name any consistorie Elders election of the Pastors that the Apostles vsed or prescribed in the ordeyning of Pastors Yea rather both the examples and the preceptes of Saint Paule to Timothie are either playne or seeme to encline to the cleane
is decreed amongst themselues that must be called the determination of the whole Synode I meruell that our Bretheren shamed nor feared not to stuffe their learned discourse with so many manifest vntrueths It is most euident that nothing is or can bee decreed in the name of the whole Synodes determination without the whole Synode comprehending at least the greatest number for the whole haue decreed and determined the same So that say they no man must bee suffered to speake any thing agaynst it bee it neuer so reasonable or agreable to the worde of God This is another most great and manifest vntrueth sclaunderous to the Bishoppes and reproachfull to the whole Conuocation There is none of the house but that may in any matter that is propounded to bee debated vppon yea any other though not of the house being knowne to be a reuerent godly wise and learned person either of the Ministerie yea in some cases though he were not any Ecclesiasticall person yet might he also bee freely admitted according to the auncient Canons to speake before the house in such sorte and manner as the order of the house requireth for those that bee or should bee learned men to speake their minde in the Latine tongue for feare some young Sir Iohn lacke latine would bee ouer busie and so to reason freely pro contra obseruing alwaies that modestie and reuerence which beseemeth the assemblie of graue and learned men And in this maner many haue propounded and reasoned vpon diuers matters as those that are auncients in the Conuocations heretofore can witnesse Yea saye they whosoeuer will not subscribe to all such thinges as they decree must bee excluded out of the Conuocation as was practised and threatned in the Conuocation at the foresayde Parliament vnto diuers godly and learned Preachers that offered to speake agaynst diuers grosse and palpable errors that had escaped the Bishops Our Bretheren hauing so often broken the squire of trueth in these matters doe here waxe bold to rappe out vntrueths now by huddles What one Preacher hath bene excluded out of the Conuocation for this that he would not subscribe to all such thinges as the Bishoppes among themselues haue decreed Or can they bring any instance but of such one threat made vnto them And albeit a threat differeth from the putting it in practise yet this also is a notorious sclaunder There was no such thing either practised or threatned at any tyme in our Conuocations namely at that tyme they mention which I remember well and so doe many others when some speaking in English began to bee ouer busie and to vse disordered behauiour with vnreuerent termes they were by the Prolocutor as moderator commaunded to silence or els to departe and not to disturbe the house nor alter the lawdable orders thereof except they would and that in seemely modestie speake in Latine which these godly and learned Preachers that our Bretheren commende liked not to doe Neuerthelesse other being indeede godly and learned Preachers did very reuerently and with great learning discusse those matters And so with generall consent either of all or which sufficed of the most and best parte those Articles were condescended vpon and approoued for good and sound doctrine And so I hope will stand for any thing that our Bretheren or any other shall euer bee able to say agaynst them As for any and much lesse diuers grosse and palpable errours that escaped the Bishops I remember none nor can learne of any The Decrees conteyned in the articles aforesayd are published to the open viewe of of euery man if our Bretheren as yet can burthen them with any grosse or palpable errour or with any errour at all though not grosse nor palpable or but with apparance or suspition of errour it were worth the hearing But if there bee no such errour in them who are then worthie the punishing or at least worthie to acknowledge with repentaunce and reuoking this so great a sclaunder For it toucheth not our Bishoppes and the Conuocation onely but béeing established also as is aforesayde by act of Parliament and so the professed doctrine of all the Realme and Church of England how are wee not all hereby defaced to maynteyne grosse and palpable errours and that in no small poynts of doctrine If Papistes had sayd this it had bene lesse meruell which hate our doctrine and count it stuffe full of errours and heresies too But they neuer were nor are nor euer shall bée God willing able to prooue that we mainteyne any one errour in any one article of doctrine but agree in all the substance of Religion with the true and syncere worde of God Yea our Bretheren their selues bearing vs witnesse who in the Preface of this learned discourse confesse that for the substance of Religion it is resolued and now publikly maynteyned for our true and holy faith How could this bee true if those articles namely these which here they note being matter of faith and publikely maynteyned and resolued by all the Church of England to bee true and holie were grosse and palpable errours But to shewe both vnto them and to all the worlde least the Papistes should take holde hereon when they heare of this our owne Bretherens accusation which will bee euen meate and drinke to them béeing glad to feede vppon such sclaunders that as wee are sounde GOD bée blessed for it in all other articles of doctrine so in these wee maynteyne no errour at all but a most sure and syncere trueth let vs come to the viewe of these two Articles that here they mention for example As for the distinction saye they of Canonicall and Apocryphall bookes Although this bee a matter wherein good and godly Fathers haue had some difference yet for our Bishoppes and Conuocations decree thereon I see not how our Bretheren shall bee able to finde that wee holde any error in that matter It is the sixth Article the wordes whereof are these Holy Scripture conteyneth all things necessarie to saluation so that whatsoeuer is not read therein nor may bee proued thereby is not to be required of any man that it should bee beleeued as an article of the faith or bee thought requisite or necessarie to saluation In the name of the holy Scripture wee doe vnderstand those canonicall bookes of the old and newe Testament of whose authoritie was neuer any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leuiticus Numeri Deuteronomie Iosue Iudges Ruth The first booke of Samuell The 2. booke of Samuell The first booke of Kings The 2. book of Kings The 1. booke of Chroni The 2. booke of Chroni The 1. booke of Esdras The 2. booke of Esdras The booke of Hester The booke of Iob. The Psalmes The Prouerbes Ecclesiast or preacher Cantica or songs of Sal. 4. Prophets the greater 12. Prophets the lesse And the other bookes as Ierome
giltlesse And of these I trust we haue sufficiently acquit our selues as for other we are to aunswere in our defence when we shall haue heard their accusation But and they be such as these bicause they tel vs before hand such like I hope in God we shall do well enough and had those matters that they suppresse bin worse than these I suppose they would not haue opened these and folded vp those on this fashion But if they be foorth comming wée neede not long to héere of them we shall haue them I warrant you with a recumbentibus all in tyme in the meane time welcome be the grace of God But let vs now sée how our brethren conclude and rattle vp our Bishops for these articles and for all the other matters that they haue charged them with If this say thâ—y be not to practise Lordship ouer Faith to set downe decrees of religion which must be accepted of all men without eyther reason or testimonie of the scripture to prooue them and no man permitted to shewe any reason or scripture that enforceth his conscience to the contrarie but onely to hang vpon the authority of bishops let some other declare what Paule meaneth 2. cor 4. where he denieth that he woulde exercise anye Lordship ouer the Fayth of the Corinthians Our bretheren shewe heere a manifest proofe howe true that Article is which they saye was set dowâ—e by the Bishops and the conuocation that the elect maye departe from grace For I account of our bretheren as of the number of Gods elected Yet if they had not in this their learned discourse departed or fallen to much from grace woulde they or coulde they haue so fallen from the truth heerein by such vntrue and notorious sclaunders thus to seeke the vtter disgracing and defacing of the Bishops haue they prooued or can they prooue anye one article or decree of Fayth and Religion wherein the bishops haue taken vpon them any such Lordeship or anye Lordeship at all ouer our Fayth doth not euen the very former article of these two last cyted by our bretheren themselues against the Bishops for the distinction of the Canonicall bookes fully discharge the Bishops of this sclaunder that holy Scripture conteyneth all thinges necessary to saluation so that whatsoeuer is not read therein nor may be proued therby is not to be required of any maÌ„ that it should be beleued as an Article of Fayth or be thought requisite or necessary to saluation Doe they which with their bretheren in the conuocation doe set downe this decree for faith and Religion practise Lordeship ouer our fayth or set downe decrees of religion which must bee accepted of all men without eyther reason or testimonie of the Scripture to prooue them and no man permitted to shewe anye reason or Scripture that inforceth his conscience to the contrarie but onely to hang vpon the authoritie of Bishops When the Bishops in most plaine woordes renounce all such authoritie and referre it onely to the canonicall Scripture who may not see if he will not wilfully of too too much affection blindfold himselfe the apparance of this sclaunder But our Bretheren say they haue set downe the decrees without eyther reason or testimony of the scripture to proue theÌ„ I graunt it that for some they haue so done neyther is it the nature of briefe suÌ„marie Articles which in Synodes are agreed vppon after that they haue bin by reason and Scripture cléerely proued and are apparant to haue them set out with their proues annexed to them which is another point beside the Articles In the ordinances Ecclesiasticall of the Church of Genena and the orders of the schole of the said Citie set out in french An. 1578. of the which many are of faith and religion and in their summarie of the Christian Doctrine annexed do they still adioyne their prooues by reasons testimonies of the Scripture And haue not all the most auncient councels which are greater than our conuocations in all their articles and decrees kept the selfe same order most briefely and plainely to set downe the naked article by it selfe so thus haue they set downe also the articles of their créedes And so is the summary of our Faith commonly called the Apostles Creede set downe in most short plaine and simple wordes and sentences without annexing the reasons or testimonies of Scripture that confirme them For when these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principles gathered as capitall conclusions and resolutions of the scripture are thus set downe if they bee not such nor haue the cléere proofe and grounde of Scripture for them they will quickelye appeare in this their nakednesse and quickelye shewe their shame to all the worlde as doe the Papistes decrees whiche they set foorth so soone as euer they come to the touchstone to bée examined and prooued by the Scripture they molter away and resolue to vanitie Let our bretheren nowe a Gods name take this our booke of articles and whette all their wittes and with all their learned discourses set vppon it examine and trye it peecemeale thorowe and through euerye sentence woorde syllable and tytle in it if they finde anye thing contrarye to good and sounde reason yea contrarye too our dissonant from the Canonicall Scriptures then saye our Bishops practise Lordeship ouer our Fayth and set downe orders of Religion which must bee accepted of all men without eyther reason or testimonie of Scripture to proue them and no man permitted to shewe any reason or Scripture that inforceth his conscience to the contrary but onely to hang vppon the authority of Bishops But if they cannot finde anye thing in these decrees orders and Articles nor anye coulde finde it then nor coulde euer since nor euer shal be able and there was then in the conuocation libertye enough and hath euer bin since and still is being vsed in that lawefull and reuerent manner that is requisite for the treaty of such matters which yet coulde neuer nor I hope shall euer be conuinced of errour then let our bretheren for verye shame or rather for loue of truthe yeilde and reuoke these soule sclaunders on the Bishops and indeede on all the conuocation and on all the realme and Churche of Englande that hath established the allowance of these articles or rather on the Articles themselues which they sclaunder to bée decrees of Religion without eyther reason or testimonie of the Scripture to prooue them and that they onely hang vppon the authoritye of Bishops and so are méere doctrines of men and that they are Errors grosse and palpable Thus through the sides of the Bishops are these Articles and our Faith and Religion wounded by these our Bretheren as though not onelye our Bishops but all the Cleargie the realme the doctrine and all were as ill or woorse than the Papistes so farre hath this immoderate beate of their inconsiderate zeale inflamed their passions and patience
they not here make their Ecclesiasticall Gouernours and Elders to be no teachers and yet principall parts whereof the Synod consisteth and necessary regents yet when it commeth to the regencie indeede to be cleane excluded from all regencie and determining of these matters except they should determine that they knowe not What shall we say then whatsoeuer is decreed amongst them that is to say among these Bishops that must be called the determination of the whole Synode So that no man must be suffred to speake any thing agaynst it be it neuer so reasonable or agreeable to the word of God pag. 135. Tush what reason you any longer of reason or of agreeablenesse to the word of God Haue ye not your aunswere alreadie Who should bee able to knowe what order comelinesse and edification requireth according to Gods worde but they that be teachers and preachers of the same vnto all others What and will you take vpon you to bee teachers and preachers because ye are Ecclesiasticall gouernours and because ye are parts whereof the Synode consisteth or are ye so cranke that ye be necessarie regents What of all this we tell you agayne that since ye bee not teachers and preachers and so no Pastors nor Bishoppes It is absurd that they should bee taught by you which ought to learne the trueth of vs the Pastorall Bishops in all matters And therefore whosoeuer of you all will not subscribe to all such things as we the Bishops decree must bee excluded out of the Conuocation If this bee not to practise Lordship though not ouer the faith yet ouer al the Synode and ouer all the Churches in these matters no man being permitted to shewe any reason or scripture that inforceth his conscience to the contrary no not their Gouernors themselues to quitch for feare they should heere be snatched vp for halting but onely to hang vpon the authoritie of these newe vpstart Pastorall Bishops let some other declare what this meaneth and how farre this differeth from tyrannicall dominion from ordering all things at their pleasures as though the Gospell sprang from them or had come to them onely It sauoureth of nothing so much as of Popish tyrannie except of somewhat worse whereas otherwise it is well knowne that they are not all of the best learned but many of them very simple schollers nor all of longest studie but méere children or no students in Diuinity euen the other â—ay nor all of soundest iudgement nor able to iudge of many controuersies nor to iudge of or sound to the depth of these nor al of them sound nor soundly agreeing together in iudgement of them Nor all of the greatest zeale though it bee the greatest thing in them but according to knowledge not so great as testie Nor all of the best example but some good some bad and one with another as all other men and what followeth And therfore not meete how fayne soeuer they would and take it heâ—evpon them to bee the onely determiners in Eccl. matters to the preiudice of the whole Synod and of all the gouerning Elders that are parts of the whole Synode with them So playnly in all these thinges doe our Brethren euen in their owne words with a very little windlasse turning theÌ„ home agayne while they would powre out all these reproches on our Bishops reaching short of them spill them by the way and all to defile and beray them selues therewith As for our bishops as they neither take any such authoritie in the Synod vpon them ouer the Pastors as these Episcopall Pastors take vpon them ouer their gouerning Elders and so our Bishops preiudice not the whole Synod nor any part thereof as they do theirs nor our Synodes finde themselues preiudiced or agreeued with the authoritie of our Bishops but both our Bishops and our whole Synodes finde themselues sclaundered iniured defaced and so much preiudiced by these speeches and deuises of our Bretheren As among other this conclusion following is a great sclaunder of them Wherefore it is greatly say they to be desired that our Synodes also which are so farre out of order may bee reformed according to the Scripture and the example of the Primitiue Church That our Synodes are so farre out of order as our Bretheren pretend except they haue some fresh proues to come they haue not yet proued it This is but an apparant vntrueth and infamie of them The refourming of Synodes according to the Scripture and the example of the Primitiue Church so farre as the Scripture giueth either rule or example of them is alreadie in practise if our Bretheren would bee thankfull to God for it As for the particuler abuses they may much more easily be refourmed than by such Synodes and Councels as are heere deuised That all things say they may bee done with such modestie grauitie and iudgement as they were by the Apostles and Elders Act. 15. Yea forsooth this at length is a good finall conclusion and determination of this matter I am glad our Bretheren yet after all these ruffling stormes end thus caulmelie with this wholesome aduice of modestie grauitie and iudgement Which three poynts if they had all this while set before them at least wise if they had followed them they would neuer thus lauishly haue defaced all our Synodes and Conuocations with all the Bishops the Pastors and other officers in them albeit there had bene some defects or abuses of them which might with modestie grauitie and iudgement bée well reformed the lawes and orders of them already established with the Bishops Pastors and officers authorities reserued remayning intier and still continuing The argument of the 16. Booke IN this last Booke after their profession that they haue now set forth the whole Ecclesiasticall Ministerie with all the dueties and authorities perteyning to these fower tetrarches they here graunt that the place requireth to treate of the Ciuill Magistrates authoritie in Ecclesiasticall matters First of the right vnderstanding the title of the Princes supremacie and how farre forth they will moue no controuersies thereof Of their graunt to the Princes supremacie ouer the Ecclesiasticall persons with their cautions of the Popes supremacie and of Princes casting off the Popes yoke Of the Princes supremacie also in the matters Ecclesiasticall and of the Pastors supremacie therein aboue the Prince and of the Popes presumption in these matters Of the Princes authoritie in making lawes of Ecclesiasticall matters and of their exception for not confounding the Princes and the Pastors offices and of the Pastors consent VVhether the Princes authoritie reach no further than to make ciuill lawes for Ecclesiasticall matters And how farre the Pope also allowed Princes to make such lawes VVhether the Princes authoritie stretch not to their dealing in the making of Ecclesiasticall lawes but onely for the charge to obserue them that by the Clergie are alreadie made and for the bodily punishment of those that violate them whether this bee
those thinges do appertaine onely to him and the generall Councell And here we beséech our Brethren confessing thus much against the pope as it becommeth good subiectes to their prince to aduise theÌ„selues withall of their former vnaduised spéeches pag. 9 10.84.85.117.1â—8.119 in which places besides their hard termes of Christian princes doe they not giue vnder the name of the Church her authoritie the knowing the hearing the examining the determining the iudging and the punishing of all matters and causes pertayning to discipline gouernment of the Church either to their pastors and teachers or to the Seignories of their gouernors And what differeth this from forbidding princes to meddle with reformation of Eccl. matters or to make lawes pertayning to causes of religion aunswering them that those thinges do appertayne only to them and to their consistories and to their particulaâ— Synodes or generall Councell But when he say they meaning the pope coÌ„meth to debate any thing with his Clergie theÌ„ all lawes and knowledge are inclosed in the closet of his breast And is this any more than to say not onely to the Prince but also to their owne consistorie gouernors of whom their Synodes consist as well as of themselues pag. 117. who should be able to knowe what order comlines aedification requireth according to Gods word but they that be teachers preachers of the same vnto all others For it is absurde that they should be taught by such in these small thinges as ought to learne the truth of in all matters This authoritie therfore can not be graunted vnto any ciuill Christian Magistrate that without consent of the learned Pastors and Elders yea against their consent of whom as in some respect he is a feeling member he may lawfully make ceremoniall constitutions whereby the Church must bee gouerned in meere Eccl. matters Sith therfore they turne al this against the Prince is not this as much as when they come to debate any thing with their Clergie Gouernors that theÌ„ all lawes knowledge is inclosed in the closet of their breasts both from the Prince and from their owne Clergie and Eccl. Gouernors Is not this as much as when they holde their generall Counsels or Prouinciall that all the authoritie must come from them For except they doe allow it it is nothing And how farre differs this froÌ„ the Popes conceit that they also are growen so wise that neither with counsell nor without the Councel they can erre or think amisse in Eccl matters Had they a generall Councell of all those that they call the faithfull ministers that composed this Learned discourse of Eccl. gouernment Well yet there is here some good hope that when our Brethr. shall haue better bethought theÌ„ of these things which they mislike in the Pope debarring the right interest of Christian Princes the verie vggly sight thereof will be as a glasse vnto theÌ„ to sée mislike their owne spéeches and doings in taking vpon them though not the verie same yet so like presumption and vsurpation especially so many and so little states as they are farre inferiour to the Pope and at the verie first péeping out of them yea before they are come to that they would haue thus to insult not onely on the Bishops and to come and set out lawes before themselues are called vnto such authoritie but also thus to blemish and deface the Christian Princes authoritie to abase and debarre it to examine and determine yea to encroch vpon the right and interest in these matters of all Christian Princes and of their owne most godly and gracious Soueraigne But since the sight of their own description of the Popes presumptioÌ„ vsurpation doth begin here to make them stoupe somwhat to the Princes supremacy let them now in good time likewise remember their own sayings pag. 77. 78. where speaking also of the Pope whose intollerable presumption say they as we haue long since banished out of this land so wee wish that no steppe of such pride and arrogancie might bee left behinde him namely that no Elder or Minister of the Churche marke these your owne wordes well good Brethren and turne them not so off against our Bishops that ye forget your selues should chalenge vnto himselfe or accept it if it were offered vnto him any other authoritie than that is allowed by the spirit of God but chiefely to beware that he vsurpe no authoritie which is forbidden by the word of God For wherefore do we detest the Pope and his vsurped supremacie but bycause he arrogateth the same vnto himselfe not onely without the warrant of Gods word but also cleane contrarie to the same Now if the same reasons and authorities that haue banished the Pope do serue to condemne all other vsurped authoritie that is practised in the Church why should not all such vsurped authoritie be banished as well as the Pope we can alleage against the Pope and rightly that which S. Iohn Baptist did aunswere to his disciples No man can take vnto himselfe any thing except it be giuen him from heauen Ioh. 3.27 and that saying of the Apostle to the Hebrewes No man can take vpon him any honor in the Church of God but he that is called of God as was Aaron in somuch that Christ himselfe did not giue himselfe to be an high Priest but he that sayd vnto him Thou art my Sonne this day haue I begotten thee He sayth in another place Thou art a Priest for euer after the order of Melchizedech Now seeing these rules are so generall that the Sonne of God himselfe was not exempted from them but shewed foorth the decree wherin he was authorized by what rule can any man reteyne that authoritie in the Church of God that is not called therunto by the word of God All these words haue our Brethren alleaged triumphantly against the Bishops whose authoritie we haue séene to be throughly grounded on the word of God But for their Consistorie Gouernors to whome they giue such great authoritie we haue as yet after all this shuffling coniecturing pulling and haling of the Scripture of the auncient Fathers and of the old Churches practise to found it vpon we could not yet finde vpon better view therof so much as one good and substantiall proofe or authoritie for it or the example but of one such man And as for their Pastors if none be Pastors but such as are ordeyned after the forme by themselues set downe Pag. 125. saying this is the right election and ordeyning of Pastors grounded vpon the word of God when we come to search better in the word of God we finde not one Pastor so elected and ordeyned And as for their selues these faithfull Ministers none of them neyther that I can learne of were so elected and ordeyned and so they haue eyther no right calling nor authoritie at all but are méere intruders yea méere lay men or else that authoritie that they
vpon the most sure foundation of the canonicall Scriptures That saye I is a most sure foundation indeede and yet withall they must build well and surely and with good matter not with stubble sticks and combustible stuffe vpon it But that they haue neither built the forme set forth in this learned discourse onely vpon this most sure foundation nor where they haue taken any plot of ground out of scripture as their foundation to build vpon any peece of this litigious frame they haue done otherwise than to enforce that platforme on that ground with no right nor proprietie thereunto nor yet haue builded thereon as good and skilfull builders should haue done nor with such firme stuffe and mettall as will abyde the tryall of the fire I referre it to the Surueyers of the woorke and to all such as are expert in this kind of Architecture to giue their iudgements both of the whole modill of this plotforme and of euery parcell thereof and of all their stuffe workmanship and maner of their building But our Bretheren put vs in better comfort that if all this learned discourse will not serue they are not mynded to leaue off so But intending say they more at large if occasion shall serue hereafter to set foorth the practise and consent of the godly fathers in their acts Councels and writings following the same rule and interpretation of the Scripture that we haue done Verely neither this learned discourse nor any other of our Bretherens as yet set forth no nor any thing in Caluin Beza or Danaeus for I take it that our Bretheren haue most followed these three or any other treatise that is extant at least that I could euer see or reade doth nor can proue the forme of reformation that our Bretheren haue here in this learned discourse prescribed So that they do well to be intending of some other peece of worke for I see no other remedie to perswade vs so throughly as they say they are but that we must intend also on their further intending when and whatsoeuer they shall more at large hereafter set foorth as occasion shall serue Which what occasion they intend it shall be I remit to God And if they shall truely set foorth this that here they solemnly promise of the practise and consent of the godly fathers in their acts Councels and writings I dare by preuention say thus much before hand let me prooue it as I shall be able that they shall neuer be able to prooue that those godlie fathers followed the same rule and interpretation of the scripture that our Bretheren haue followed in the fourme of this their learned discourse of Ecclesiasticall gouernment or that herein either Caluin or Beza or Danaeus and other our Bretheren haue so done Not that I burthen them as falsaries whom I honor as godly fathers also and deere bretheren with all due reuerence but as mistakers of those auncient godly fathers as we haue partly seene alreadie and shal see further by Gods grace when the performance of this promise shall come foorth to examine throughly how they interpreted or practised the office of Doctors not exhorting nor applying the Scriptures to search more narrowly how they interpreted the rules and practised the office of Bishops and Pastors and whether one among the Pastorall Elders were not in dignitie and iurisdiction a continuing superiour to whom the residue yéelded a proprietie of the name of Bishoppe yea whether it were practised otherwise among those godly fathers in any Church in all Christendome from the Apostles tymes vntill Constantines yea whether other of our Bretheren themselues both Caluin Beza Danaeus and diuers others doe not confesse as much in playne words And therefore if they shall hereafter when occasion shall serue them alleadge those godly fathers to the contrary that is to wit to proue all Pastorall Elders to haue bene all in dignitie and iurisdiction equall and Bishops all alike one as much as another except onely for a prerogatiue to some one Pastor in some Synodall assembly let them also intend to this whether they should not manifestly hale thâ—se godly fathers interpretations and practise cleane contrary to their meaning and doing yea cleane contrary to their owne consciences and open assertions that should so alleadge them To peruse likewise the writings acts and counsels of those godly fathers how they vsed their Consistories of Elders where they had any as in great Cities they had whether they were of such Presbyters Priestes or Elders as being Ecclesiasticall persons they had not to meddle in publike teaching but were gouernours onely and not how many of those godly fathers but whether any of them interprete those words of Christ Math. 18. Tell the Church as Caluin and our Bretheren do interpret them And further to consider the interpretations writings acts and Councels of those godly fathers for the vse and practise of the Deacons whether besides the collections and distributions for the poore they might not also be imployed to the publike teaching of the word of God as occasion serued nor to the ministring of the Sacraments nor to the attendance in the diuine seruice on the Bishops and Pastors whose proper office consisted therein If our Bretheren shall proue all these things to haue bene so vsed to haue bene so interpreted and so practised in the practise and consent of the godly fathers in their acts CouÌ„cels and writings following the same rule and interpretation of the Scripture that our Bretheren in the forme of reformation prescribed in this learned discourse of Ecclesiasticall gouernment haue done when they shall haue performed all this and shall as they intend more at large as occasion shall serue hereafter set it forth that we may also be throughly perswaded by it then will I say also for these our Bretheren that they shal haue better acquit themselues than as yet they haue done yea than any hetherto haue done If not rather in attempting this they shall not doe yet worse than they haue done and worse than any other haue done if they shal be manifestly found to wrest the interpretations writings practise consents acts and Councels of those godly Fathers What wee haue heard alreadie in those godly Fathers cited the more at large and the greater number of them euen to the tedious tyring both my selfe and the reader but chiefly to auoyd all suspition of wresting or abusing them and to shewe the greater consent of them and the more continuall and vniuersall practise of them and how in all these things those godly Fathers doe hetherto appeare at least wise in my simple iudgement cleane contrarie to this forme of our Bretheren set forth in this learned discourse for all these matters of this their quadripartite gouernment in Ecclesiasticall causes being the greatest poynts or next the greatest here in controuersie I referre all past on both parts to God and the reader praying the reader till this
after it S. Paules praecepts of teaching Teaching of doctrine is to be referred to godly life Doctrine is to be applyed Caluine on Rom. 12.7 D. Apollos The Epistle to the Heb. takeÌ„ of som to be written by Barnabas The danger and absurditie of our Br. doctrin Counteâ—poyson The right cutting of Cods word Hebr. 4. The learned Dis. Pag. 18. Actes 18.28 Bridges Apollos no such D. as they vrge Apollos eloquence Apollo ministred the Sacrament of baptisme Apollo Apollos mighty teaching Beza Gualterus 〈◊〉 Act. 18. Feruens Doctors Gualier Caluine Apollo was Paules successors to the Corinthianâ— Caluine Prudent Doctors Beza Apollos insinuation to the hearers mindes Paule planted Appollo watered If Paule the Doctor and planter be so eloquent was Apollo the D. and watererwith out perswasion Doctors No testimony of Scripture for this furmised Doctor Zenas a Doctor Manahen a Doctor Doctor Gamaliel his exhortation and application Act. 5. Esdras a Doctor The Catechists Doct. and their order of teaching in the Priâ—itiue Church Hyperius de Catechesi cap. 2. fol. 445. The Teachers applying his doctrine to all sorts of learners Examples of the auncient Teachers The teachers animating vnto constancie ExhortatioÌ„ to newnesse of life conteyned in doctrine Doctrine stretcheth not only to Faith but also to charity good workes The teachers Exhortations The Rhetorical manner of the doctors teaching All the later Doctors in the â—eformed Churches manner of â—eaching The new vrged Doct. are likest to the schoolemen The learned Dis. Pag. 18. Bridges Doctors in the Vniuersities and in as many places as maye be Pastors The learned Dis. Pag. 19.20.21 22. Pastors and their titles Act 20.28 1. Pet. 5.2 Numb 21.16 Mal. 2.7 Heb. 7.12.24 Act. 14.23 Act. 20.17 1. Tim. 5 17. Tit. 1.5 Iam. 5.14 1. Pet. 5.2 Bridges The name of Pastor seeldome vsed in the new Testa The name of Doctor or Teacher more proper and significanâ— theÌ„ the name of Pastor Elder The minist of the newe Test. haue neither name nor office from the Elders Numb 11 16 Caluine on Numb 11. Priest Prieste and Elder al one Priestes and sacrificers not all one Reformers of names should mark not so much how thinges are used as how they should be vsed Pastors Why the name of Elder though the more natural English is not so fitte a tearme as Priest for the minister of the worde Kemnitius contra Trid. conc tom 2. pag. 1140. Aug. deciuit Dei lib. 20. Aarons priâ—sthoode not wholy resting in Christ only The learned Dis. Pag. 22. 23. Act. 20.17 Bridges The name of Superintendent or Ouer-seer nothing so fit a name as Bishoppe Superintendents and Ouerseers The vse of the name Bishop Our Breth confused collection of these names out of Act. 20.17.28 Bishop The L. D Pag. 23. Bridges Whether there were many that properly were called Bishops in one Citie Suffragane Coadiutor Bishops The question is of the equalitie of all Pastors Our Breth wresting the wordes of the Text. Acts. 20.17 What likelihoode of many Pastorall Elders in Ephesus whâ—n S. Paul came to Miletum Caluine on Act. 14.23 S. Paule includeth other Churches besides Ephesus Gualter on Act. 20. The diuers senses of the name of Bishop Ecclesiasticall titles and offices The name of King and of Priest in some sense generall Historiae Magd Centur. 1. li. 2. cap. 7. Pag. 507. The titles of the Eccl. offices in the scriptures Our Breth Tetrarchie dissolued The Tetrarchie againe ouerthrown Deacons taught Women Deacons Kemnitius 2. tom contra Tridenâ— con Doctors exhorting applyâ—ng The principall question between vs how manie Ecclesiasticall ordâ—rs are coÌ„maunded Not all places alike for Eccl. orders nor al times in the Primitiue Church One man executed diuers Eccl. offices in the Apostles times The vnfruitfull termes of our Bretherens Fruitefull Sermon on 1. Cor. 12. The Primitiue Churches libertie in thâ—se things after the Apostles times Our libertie heerein after the Primitiue Church The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacerdotall Priest Three orders Bishop Seauen orders not catholike The Canonists make nine orders Clearkes Difference betweene the Bishops and Priâ—sts The DeacoÌ„s exercise Inferior orders Where and how these distributioÌ„s of degrees were obserued How farre they are reiected The nâ—me Bishop and Priâ—st at the stâ—st accepting of â—â—eÌ„ vâ—ed indâ—â—fâ—â—â—ntlie Timothie Bishop The state of the question for Bishops superioritie Kemnitius tom 2. exam cap. 4. de sacr ord The originall of the name Bish. Bishop The generall sense of the name Bishops The appropriating of the name B. vnto some one among the Pastors Timothie Bishop This appropriating of the name B. began in the Apostles times The subscripcion of the later Epistle â—o Timoth. How Tim. was called the first Bi. of Ephesus Timothie Bishop of Ephesus Timoth not first Bishop there in time but iâ— dignitie 〈…〉 Timothie Bishop Caluine on â— Tim. 1. Caluine Timothie a Pastorall elder in Ephesus Timothies authoritie aboue other Pastorâ— there Beza in 1. Tim. 5.16 The learned Dis. Pag. 23. 24. Phil. 1.1 Bridges Whether there were mo Bishops at Philippos Our Breth argument Paules salutations Beza in Phil. 1.1 Our Bretheren ouerthrowe all their owne deuises Beza The name of Deacon Our Breth contâ—arie to Beza and to the Geneua Testament herein Our Breth and we with Caluine and Daneus c. against Bezaes opinioÌ„ and the Geneua note herein Danaeus in Christ. Isag. 3. Part. c. 10. Caluinus in Phil. 1. The weakenesse of our Breth argument How B. and Pastor differ and yet are all one Superiority of Pastors If superioritie among Pastors bâ— simplie nought it can admitte no shortnes of time If it can be admitted for a time it is not simplie euill Superioritie of dignitie in the equalitie of the Apostleship Gal. 2. Superiority of dignitie among the Apostles Caluine on Gal. 2. v. 9. The superiour dignitie of Iames in Ierusalem among his breâ—hren fellow Apostles c. Iames hiâ— superior dignitie standing continuing in Ierusalem Iames B. of Ierusalem Caluines citing Eusebius that Iames was B. of Ierus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bezaes confession of appropriating the name of Bi. vnto one The matter being yeelded vnto why striue wee for the name The modest name of B. The continuing of the nâ—me office The Primitiue Churches pollicy Oâ—e among the Pastors was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apost â—ime Beza his owne confession that Timot. was B. of Ephes. S. Paules words â— Tim. 5.17 seeme rather to inferre Bish. then not teaching Elders The resemblance of an house the Churches gouernement The good chaunge of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the iniquity thereof Golliuâ— Snecanus de discipl Eccl. pag. 440. The Ecclesiasticall orders and degrees in the Primitiue Church Ecclesiasticall orders The obseruations of the Magdeburgenses The PrimChurches obseruatioÌ„â— One Bishop in one Church How Irenaeus vseth the name Bish. and Prieste indiffereÌ„tly Bishops Gods ordinaunce The appropriating the name