that wee haue shewed before to bee the duetye of a Pastor may also bee called his authority as to preach and teach wherein is included his authoritye to forgiue and retaine sinnes also his authoritye to minister the Sacramentes and to doe other thinges in the Churche which none may doe but hee But in this place wee vnderstande authority for power of gouernment in the Church Whereof the Apostle speaketh that it is one of the graces and giftes of GOD necessarye for the building of his Church This authority of regiment we haue declared that it ought not to be a Lordly ruling neither ouer their flocke nor yet ouer their fellowe seruauntes and brethren and leaste of all that they ought to haue dominion or Lordship ouer the faith of the Church In all these the man of sinne hath exalted him selfe contrary to the worde of God So that he would be head of all the Church Byshop of all Byshops and haue authoritye to make nevve Articles of Faythe Whose vntollerable presumption as we haue long since banished out of this Lande so we wish that no steppes of such pride and arrogancy might be left behind him namely that no elder or minister of the Church shoulde challendge vnto himselfe or accept it if it were offred vnto him any other authority then that is allowed by the spirit of God but cheefly to beware that hee vsurp no authority which is forbidden by the word of God For wherefore do wee deâ—est the Pope and his vsurped supremacy but bicau â—se he arrogateth the same vnto himself not only with out the warrant of Gods worde but also cleane contrarye to the same Now if the same reasons authorities that haue banished the Pope do serue to condemn all other vsurped authoritye that is practised in the Church Why shoulde not all such vsurped authority be banished as well as the Pope We can alledge against the Pope and rightly that which S. Ioh. Baptist did answere to his disciples No man can take vnto himself any thing except it be giuen him from Heauen Ioh. 3. 27. And that saying of the Apostle to the Hebrewes No man may take vpoÌ„ him any honor in the church of God but he that is called of God as was Aaron Insomuch that Christe himselfe did not giue himselfe to be an high Priest but he that saide vnto him Thou art my Sonne this day I haue begotten thee Hee sayth in another place Thou art a priest for euer after the order of Melchisedec Now seeing these rules are so generall that the Sonne of God him selfe was not exempted from them but shewed foorth the decree wherein he was authorized By what rule caÌ„ any man reteine that authority in the church of god which is not called thereto by the worde of God Likewise we can alledge again against the supremacie of the Pope to proue that Peter was not superiour to the other Apostles that which our sauiour Christ sayeth to his Apostles Luk. 22. 26. and Mat. 20. 25. Mark 10. 42. It shall not be so among you but he that is greatest amongst you shall be as the yongest and he that ruleth as he that serueth And Mat. 23. 8. You haue but one master which is Christ and all you are brethren If these places prooue that the Pope ought not to bee aboue other ministers of the church Why doe they not likewise proue that the Ministers are equal among themselues And for the most part all those arguments and authorities of Scripture that are vsed to confute the vsurped authoritie of the pope are of as great force aganst all other vsurped authorities of one pastor ouer an other Therfore while we intreate of the authoritie of the pastors we must take heede that we open not a window to popish tyrannie in steede of pastorall authoritye that we enlarge not the bounds of authoritye without the boundes of the Scripture Wherefore while wee search the Scripture the onelye rule whereby the Church of God oughte to be gouerned we finde that in regiment gouernaÌ„ce of the church the pastor bishop or elder hath none authority by himself seperated from other For in the Church ther ought to be no monarchy or sole absolute gouernment but that is referred peculiarly to our sauiour Christe only 2. Tim. 6. 7. Iude. 4. And that regimente which hee hath left vnto his Church is a consent of his houshold seruaunts to do all things according to his prescription as he witnesseth Math. 18. 19. If two of you consent vpon earth vppon any matter what soeuer ye 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 Christe hath neither authorized nor promised to blesse anye other forme of regiment then that which consisteth of the consent and gathering together of his Seruauntes in his name wee holde vs content with this simplicity and therefore we are bolde to say that the authoritye of a Pastour in publique Regiment or Discipline seperate from others is nothing at all Let vs then see what is his authority ioined with others and first who are so ioyned in Commission with him that without their consent hee can do nothing We say therefore that the authority of Christ is left vnto his whole Church and so to euery church that none may challeÌ„ge Episcopall or Metropoliticall authority as it is with vs at this day ouer other without greate tyrannye and manifest iniury For seeing our Sauiour Christe promised his presence and authority to euery Churche indifferentlye Math. 18. 19. 20 None may challenge any such prerogatiue aâ—ore other but as the Churches are limitted out for order conueniency so is euery one of them of like authority in it self but because they make al but one church one body of Christ therefore there is but one authority in them to determine of matters concerning them all By which ther appeareth to be a double authority of the Pastor one with the seuerall congregation in which he is Pastour the other with the whole Synode or assembly whereof hee is a member and both these authorities wee finde sufficientlye authorized in the Scripture as shall playnâ—lye appeare in the seuerall Discourses of them First therefore wee will speake of his authoritye in his seuerall Churche in which hee maye doe nothing without the consente of the Churche And first let vs examine whether this authority bee so diffused ouer the whole Churche that the hearing trying and determyning of all matters pertayneth to the vvhole multitude or to some speciall chosen persons amongest them meete for that purpose The authoritye is the power of our Lorde Iesus Christe graunted vnto the Church But because the iudgement of the multitude is confuse whereas God is not the authoure of Confusion but of order and that
the consent of the church in that place 1. Tim. 2. 20. So likewise where he speaketh to Timothie in the singular nuÌ„ber concerning the hearing determining of matters pertaining to Discipline we ought to acknowlege that he teacheth in Timothie his person the duty of elders neuer ment to giue Timothy an absolute or singular authority to be iudge in these matters without consent of the Eldership whereof he maketh mention but a little before To conclude therfore the Pastor with aduise consent of the Elders hath authoritie to heare examine matters pertaining to Ecclesiasticall Discipline and as the cause requireth to excommunicate offenders and vpon their repentance and amendment to receiue them againe into the bosom of the church approued by the word of God Insteede of which Antichrist hath set vp a tyrannicall iurisdiction of one Bishop to be iudge of excommunication which is practized neyther for causes sufficient nor by sufficient authoritie in so much as it hath beene alreadye 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 ought to be executed by lawful delegats of the church also But so much that vsurped authoritie presumeth that the bishop as an absolute owner therof commiteth it ouer to his chancelor or ArchdeacoÌ„ the Archdeacon to his Official he to his register he again to his substitute and his substitute to his seruants man or boy as it happeneth in so much that a learned preacher may be excommunicated by a folish boy If this matter seeme not to requyre speedy reformatioÌ„ god hath blinded our eies that we can not see the clere light of the sun shining in our faces For if we loke to banish the tyrannye of the Pope out of all mens harts we must vtterly remoue al his detestable enormities out of the Realme as it was wont to be sayd in the common prayers of the Church in the time of K. Henry and Edward whereas now by reteining stil all the detestable enormities of his prerogatiue and faculties whole course of his Canon law the papacie is not so much banished in name as translated in deede from the Sea of Rome to the Sea of Caunterbury vnder the shadowe of the Princes supremacie with as heynous iniurie and contumely of the lawful authoritie godly supremacie of the Prince as ioyned with the great dishonour of God and the miserable disorder of the Church But we meane not in this place to prosecute our iust complaintes nor to inueigh againste the abuse of these thinges with such vehemencie of wordes as the worthines of the matters deserueth but onelye in setting foorth the plaine trueth to giue a glimpst by the waye of the contrarye falshoode We must therefore returne to the authoritie of the Pastour which he hath ioyned with the Elders of the Church whereof he is pastour The Church hath alwayes had great care for prouision of the poore by which compassion they shewed that they were liuely members of the body of Christ and auoyded great reproch of them that were without For what shame is it for them that professe to be all sonnes of one father and therfore all brethren yea that be members all of one body to suffer their brethren fellow members to lacke necessaries to sustayne their temporal life as though they that communicate in all spiritual graces and blessinges were not worthye to take part of these worldlye benefites at leastwyse so farre forth as to supply their necessities Therefore our Sauiour Christe alwayes commendeth brotherly loue among his Disciples to teach vs how ready we ought to be to distribute vnto the necessities of our brethren which is a true testimonie of our loue declared by his owne example For although hee were so poore that he liued of the almesse and liberalitie of other men yet of that which was more then serued his owne necessitie he vsed to bestowe vppon the poore as Iohn 13. 29. to teache them whome hee hath blessed with Temporall riches which hee refused to enrich vs with heauenlye treasures that they of their superfluitie woulde be content to giue to the reliefe of their poore bretheren which he did not neglect in his extreame pouerty To teach also them that haue but mean substaunce that they ought not to bee excused but somewhat to contribute vnto the necessitie of their poore bretheren when he that had nothing at all but that which was giuen euen of that bestowed part Therefore the Apostles in the primitiue Church thought it to be expedient for the better prouiding for the poore that certaine men shoulde be appoynted of approoued Godlinesse and diligence which shoulde take the speciall charge of the distribution vnto the poore Act. 6. These men were called Deacons or ministers because they did minister and serue the poore in their necessities and because the occasion of the ordinaunce continueth alwayes as our Sauiour Christ hath sayde we should alwayes haue the poore amongest vs Iohn 12. 8. vvhereby GOD woulde exercise our charitie The office of Deacons also is perpetuall Therefore the Apostle Saint Paule prescribeth what kinde of men are meete for that office 1. Timothie 3. 8. And in euery well constituted Church they were ordayned accordingly as Phillip 1. 1. Also after the ordeyning of the seuen Deacons this office was deuided into diuers partes as necessitie shewed diuers occasions For some were appoynted for the collection and distribution of alâ—esse as Romans 12. 8. and some for attending vppon the sicke and impotent among the poore as in the same place Let him that distributeth doe it with simplicitie and let him that sheweth mercie doe it with cheerefulnesse Which kinde of Deacons 1. Cor. 12. 28. are called helpers and for the seruice of this office were appointed diuers olde poore widowes who as they were mainteined by the church so they serued the church attending vppon the other poore who beeing sicke and impotent had neede not onely of things necessary but also of seruice and attending 1. Timoth. 5. 5. These offices being instituted by the spirit of God for the necessary vse of the Church which vse still continueth ought also to be reteined among vs. For we see for want of these offices what great inconueniences are among vs concerning the poore For although ther be very good politike laws made for prouision of the pore yet smal reliefe commeth thereby to the poore indeed at least wise manie abuse the reliefe which they receiue which commeth of this that there be not in euery church or congregatioÌ„ such Deacons as the holy ghost hath appointed which should take a speciall care employ a great diligence for the prouision of the poore not only some to gather and distribute but also to see it well imployed on the poore and to imploy the poore that liue of the almes of the church to the releefe of their
fellow poore which are more impoteÌ„t theÌ„ they as it was vsed in the Primatiue Church And aboue all thinges to beware of them that walke disorderlye and labour not if they be able Of which kinde of people when there is so greate multitudes in this land that they doe euen ouerflowe the Countryes and haue beene knowne to bee practizers of greate matters agaynste the state It is maruayle that neither by politique nor by ecclesiasticall Lawe they are broughte into order and sette to laboure or else as Saynt Paule prescribeth so that they shoulde not eate vntill they bee willing to labour 2. Thes. 3. 10. But now to return to the Election of Deacons Concerning the form of chusing of Deacons we may reade at large Actes 6. that they were chosen by consente of the vvhole Churche and hadde the approbation of the Apostles And because wee maye not thinke there was anye confusion in that blessed companye wee muste needes confesse that vvhich hath beene before declared that there were euen in that assemblie and firste Churche at Hierusalem certayne elders appoynted which in the name and by the consente of the rest had the disposition of suche matters as appeareth by manie places of the Actes of the Apostles where the Elders are named with the Apostles As Actes 15. 4. 12. c. but especiallye concerning this matter of the distribution vnto the poore we reade that when the Church of Antiochia was so wel disposed as to make a collection to bee sente vnto the poore Brethren that dwelt in Iury they sent vnto the Elders by the handes of Barnabas and Saule Actes 11. 30. By vvhich it appearethe that the Elders had the disposition and appoynting of suche as shoulde destribute it vnto the Congregation which were the Deacons For it is agreeable to reason that hee that should doe any seruice in the name of all should be chosen and approued by the consent of all For the Regiment of the church as it ought to bee furthest of from all Tirannye so ought it to be as farre from Confusion and disorder Tyranny is auoyded when no one man contrarie to the ordinaunce of Christe shall presume to doe anye thing in the Church without the aduise and consent of others that bee Godlye and vvise and authorized by the consent of the Church Confusion is preuented by the graue counsayle and orderlye assemblye of Elders vnto vvhome the Churche hathe committed her authority By this it maye easily appeare vvhat great defaulte there is in our Church where those that are sayde to be ordeined Deacons neuer purpose in their life to execute any part of a Deacons office neither are chosen for that end but only that within a short time after they may bee made Priestes or ministers nothing in the worlde differing from the superstition of Popery where the office of Deacon was conferred onely as a step vnto priesthood As though it were necessarye that euerye one which is ordayned an Elder shoulde first be a Deacon and yet when he is made a Deacon hee is but an Idoll yea scarse an Idoll of a Deacon hauing no resemblaunce at all vnto a Deacon indeed but that he is a man This prophaning of Gods institution God will not alwayes suffer vnpunished especially when it is not maintained of ignoraunce or infirmity but defended against knowledge and vpon wilfulnesse Therefore the Collectors are more like to deacons a great deal then those that the Byshops make Deacons For first they haue after a sort election of the Church whereas the other haue but the approbation of one man And secondly they gather and distribute the common almes vnto the poore which the other neuer think of But yet we may not allow them for lawfull Deacons indeede because they are not alwayes endued with suche qualities as the Apostle requireth 1. Tim. 2. For they ought to bee men of good estimation in the Churche full of the holy Ghost and of wisedome that should be chosen Acts. 6. For as it is an office of good credit so ought the person to bee of good reputation Therefore saith S. Paule that Those Deacons that Minister well doe get them selues a good degree and great liberty in the faith which is in Christ Iesus Insomuch that S. Paule him self doth salute in speciall wordes the Deacons next to the Byshops or ouerseers in the Churche of Philipi Wee reade also what worthye men were chosen to be the first Deacons as Stephen the first Martyr and Philip which afterwarde was an Euangelist when the Churche was dispersed thoroughe the persecution raysed aboute Stephen So that euery ignoraunte contemptible personne is not to bee allowed vnto this office but as Godly wise and vvorshipfull as maye conuenientlye bee founde in the Congregation maye not thinke them selues too good to minister vnto Christe in his members and in the name of the Churche The Election also of oure Collectours is too Prophane for so holye an Office Wee maye reade in the Historye of the Actes Actes 6. with vvhat grauitye reuerence and religiousnesse the Apostles ordayned Deacons vvith Prayer and Imposition of handes For these and suche like causes althoughe the ordinarye Collectors haue some resemblance with the Deaconship of the church yet wee cannot in all poyntes allowe them for Deacons whose office truely consisteth onelye in ministration vnto the poore as wee haue shewed in that they bee Deacons Wee haue declared before that there is a double authority of the Pastour the one ioyned vvith the Elders of the Churche vvhereof hee is Pastour the other vvith the Synode or holy assembly whereof he is a member Of the former wee haue intreated hitherto Nowe it followeth that wee speake of the latter There aryseth oftentimes in the Church diuerse Controuersyes which cannot bee othervvise expressed pertayning to the state of the vvhole Churche then by a generall assemblye of all the Pastoures of that Churche vvhich is called a Synode or generall Counsayle Also there bee diuerse cases vvherein the seuerall Churches are driuen to pray the ayde of the Synode vvhere matters can not bee determined among them selues For this cause the Holye Ghoste hathe ordayned these Holy assembles with promise that they being gathered together in the name of Christe he him selfe will bee among them With the Synode the Pastour hath authority to determine concerning regiment of the Church Wherefore we haue to enquire of what persons a Synode doth consist For which intent wee finde in the history of Act. 15. 6. that when a contâ—ouersie arose concerning the Ceremonies of the Lawe whether they were to bee vsed by those Christians that were conuerted of the Gentiles The Apostles Elders came together to consider of this matter and that the people was not excluded appeareth by the 12. verse the whol multitude being perswaded by the argumentes alleaged by Peter helde their peace and quietly hearde Paule and Barnabas declare what signes wonders God had wrought by them amongest the
together with the whole multitude Actes 15. And as they are seuered in place so will they bee higher in authoritie So that whatsoeuer is decreed amongest them that must bee called the determynation of the whole Synode So that no manne muste bee suffered to speake anye thinge agaynste it bee it neuer so reasonable or agreeable to the vvorde of GOD yea vvhosoeuer vvill not subscribe to all suche thinges as they decree muste bee excluded out of the Conuocation as vvas practized and threatened in the Conuocation at the foresayde Parliamente vnto diuerse Godlye and learned Preachers that offered to speake agaynste dyuerse grosse and palpable erroures that had escaped the Byshoppes decrees As for the distinction of Canonicall and Apocriphall bookes for explication of the clause in the article of Predestination where it is sayde that the elect may fall from Grace and such like matters If this bee not to practise Lordshippe ouer our faith to set downe decrees of Religion which must bee accepted of all men without eyther reason or testimony of the Scripture to prooue them and no man permitted to shew anye reason or Scripture that inforceth his Conscience to the contrarye but onely to hang vppon the authority of bishops Let some other declare what Paul meaneth 2. Cor. 1. 4. where he denieth that he woulde excercise any Lordship ouer the faith of the Corinthians For although their decrees were neuer so perfect yet it were an example of tyrannicall Dominion neither to giue reasons to satisfie the ignoraunt them selues nor to hear or cōfute that which might be alleaged against them by others but for a few lordbishops in comparison of all the conuocation to sit by them selues order all thinges at their pleasures as though the Gospell sprang firste from them or had come vnto them only it sauoreth of nothing so much as of popish tyranny Whereas otherwise it is well knowne they are not al of the best learned nor all of longest study nor all of soundest iudgement nor all of greatest zeale nor all of best example and therfore not meetest to be the onely determiners in Ecclesiasticall matters to the preiudice of the whole synode Wherefore it is greatly to be desired that our synodes also which are so farre out of order maye be refourmed according to the scripture and the example of the primitiue Church that all thinges may be done with such modesty grauitie iudgement as they were by the Apostles and Elders Act. 15. And now that we haue set forth the whole Ecclesiasticall ministerye according to the word of God with all the duties authoritie that pertayneth vnto it the place requyreth that we should also intreat of the authority of the ciuil Magistrate in matters ecclesiastical Of the title of the princes supremacie if it be truly vnderstood we moue no contronersie but that it doth properly apperteine to the ciuil magistrat to be the highest gouernor of al persons within his dominion so that the soueraign Empyre of God be kept whol But herein resteth all the doubt howe this is truely to be vnderstoode that shal we best vnderstand by the contrarie namely by the vsurped tiranny of antichrist For antichrist did challenge vnto himselfe al authority both that which is proper to god that which is cōmon to men Therefore that the pope claimed to be that only head of the church frō which the whol body receiued direction was kept in vnity of faith This was blasphemous against Christ therfore may not be vsurped by any Ciuill magistrate no more thē by the pope Likewise wher hee challengeth authoritye to alter change dispence with the cōmandement of god to make new articles of faith to ordain new sacramēts c. this is also blasphemous and ought not to be vsurped of any ciuil prince On the other side where he challengeth authority ouer all princes so ouer al the clergy that he did exempt them from the ciuil iurisdiction this is contumelious iniurious against al christian kings And therfore euery prince in his own dominiō ought to cast off the yoke of his subiection and to bring al ecclesiastical persons vnto his obedience and iurisdiction Here haue we the first part of the title of supreame gouernment ouer al persons In matter or causes ecclesiastical likewise the pope doth not only presume against god as we said before but also against the lawfull authority giuen by God vnto men For he forbiddeth princes to medle with reformation of Ecclesiasticall matters or to make anye lawes pertayning to causes of religion answering them that those things do appertain onlye to him the general counsel But when he cōmeth to debate anye thing with his clergy then al laws knowledge are enclosed in the closet of his brest When any generall counsel must be holden all that they doe receiueth authoritie from him For except he doe allowe it is nothing And he is so wyse that neyther with the councell nor without the counsell he can erre or thinke amisse in matters Ecclesiasticall wheras it is not onely lawful but also necessary for Princesse if they will doe their dutie to looke to the reformation of religion and to make lawes of matters Ecclesiasticall but so that we confounde not the offices of the Prince and the Pastour Eor as it is not lawfull for the Prince to preach nor administer the Sacramentes no more is it lawfull for him to make lawes in Ecclesiastical causes contrarie to the knowledge of his learned Pastors For as these three partes of a pastors dutie are graunted to him by God preaching ministring of sacraments and Ecclesiasticall gouernment he maye no more take from a Pastor the third then he may the two first By this it appeareth how farre it is lawful for Princes to intermedle with causes Ecclesiasticall namelye that it is the chiefest poynt of their dutie to haue especiall regarde that God may be glorified in their dominion and therefore they ought to make ciuill lawes to binde the people vnto the confession of true faith and the right administring and receiuing of the sacramentes and to all ecclesiastical orders that they beeing instructed by the worde of God thorow the ministerie of the preaching of the same shall vnderstande to bee profitable for edifying of the church of Christe and the aduauncement of the glory of God If any shall offende against the laws whether he be preacher or hearer beside the ecclesiasticall censure which he shoulde not escape he is also to be punished in bodye by the ciuill magistrate This we see that all christian Emperours obserued that when anye controuersie arose either of doctrine or of order and ceremonies they commaunded the Cleargie to consult determine thereof according to the scripture who assembling togeather incounsel obeyed their commandement Their conclusion then by authoritie of the Emperour was commaunded euerye where to be obserued and those that impugned it to be punished the same order we
Archipresbyter Archiepiscopus Archiepoimen and suche like do properly agree For as the Apostle calleth our Sauiour Christe in this place the chiefe Pastor So in the second Chapiter the 25. vers he calleth him both the Pastor and Byshop of our soules Wherefore as he onelye is oure chiefe Pastour or Archiepoimen so is hee also our onelye Archbyshoppe And that the name of Archipresbyter or chiefe of Elders pertayneth tono mortall man may bee seene by this place where Saint Peter that excellent and high Apostle who if anye man coulde might as well as anye haue challenged that name durste not call him selfe other then Sunpresbyteros a fellowe Elder no not when hee sought authoritie to him selfe by that name to be bold to exhort the Elders of the Church But least any man shoulde thinke wee staye onely in names and tearmes which are not so greatlye materiall let him consider that Sainte Peter expresly forbiddeth the Elders to exercise Lordship ouer their seuerall congregations how much more ouer their fellowe Elders Which thing also our Sauiour Christ precisely forbiddeth when there was a contention among his Apostles about the prymacie The kings of the nations haue dominion ouer them and they that beare rule ouer them are called gratious Lordes or beneficiall but you shall not be so Also Math. 20. 25. and Mark 10. 41. vpon the ambitious request of the sonnes of Zebedy and the disdaine of the other against them The Princes of the Gentiles exercise Lordship ouer them and they that be great exercise authoritie ouer them but it shall not be so amongst you but who so will be great amongst you let him be your Minister and he that will be first among you let him be your seruaunt The same thing he taught by his example when hee washed his Apostles feet and commanded them to shew the like humilitie one towarde an other which were all brethren which he their Lord and maister shewed towards them Also Math. 23. 8. c. he forbiddeth all ambitious Titles of Rabbi Maister Father c. the reason hee addeth for you are all Brethren For these names agree properly to God Christ. For the greatest dignitie of an Ecclesiasticall person is a ministery and not a lordship S. Ioh. also in his third epistle sharply reprooueth Diotrephes because he was Philoproteuon one that desired the primacie in the Church Howbeit in this case we must take heede that we spoyle not the ministers of the church of al their lawfull authoritie For although these testimonies of scripture directly condemne the authoritie of one Pastour aboue an other yet neither do they set euery pastour at libertie by him selfe to do what they list without controlment nor yet doe take away the lawful authoritie he hath ouer his flocke but that imperious and pompeous dominion which is meet for ciuill magistrates and great Potentates to exercise in worldly affayres otherwise in respect of their lawfull authoritie they are called by the Apostle in his Epistle to the Hebrewes Guides such as are appoynted to ouersee the flocke with authority and vnto them submission and obedience is commaunded in the same Chapiter verse 17. Other names are applied to them in the Scripture but they bee for the moste parte more generall pertaining to all kinde of Teachers in the Church of GOD both in the time of the Lawe and of the Gospell as Seers Prophets VVatchmen Angelles Labourers Builders Stewardes and such like all which with many other serue to expresse some parte of their office as their knowledge their diligence their authority their faithfullnesse their discretion also the necessity of them the commoditie that commeth by them c. But concerning the names of Pastours as they are a speciall office in the Church this maye suffise But for as muche as we haue vndertaken so to describe a Pastour and and his office as all other offices of the Church may be described therewith wee must not staye onelye in the name but set foorth also the whole substaunce of the person For which intent it shall bee necessarye for vs to consider a Pastour or Bishop these two wayes in the proper function of his Ministerye and in gouernement with his Elders By which we shall vnderstande how this Ministerye ought to bee refourmed and restored amongest vs. As touching his office something hath beene sayde before generallye vnder the description of his seuerall names But now more particularlye wee must examine what belongeth to his charge The Pastor must be limitted to one onelye congregation of such competent number as he if hee be but one or if they be two may be sufficient to the instruction of all and euerye member of the same Church And first he may no more lawfully haue charge of two or three churches then he can be possibly in diuerse places No more then a sheephearde of whome he taketh his name may haue the leading of sundrie flockes in diuers places neither maye he be absent from his charge with better reason then a shepheard from his flocke As for substitutes orâ— 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 commit their charge vnto an other The law of a man grounded vppon good reason alloweth not substitutes of substitutes 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 Christe which he hath purchased with his own bloud shal be so greatly neglected to the endaungering of their euerlasting saluation Therfore the ordinaunce of God is that the Pastor should attend vnto his peculiar flocke That Elders should be ordayned in euery Citie Towne and other places Tit. 1. 5. and Act 14. 23. The Apostles ordeined Elders in â—uery Church of Derbe Lystra Iconiâ—m and Tichia and all the Congregaâ—â—ons about Secondly the office of Pastors is â—ot onely to teach the same truth in â—heir seuerall flockes but also to apâ—ye it to the time and persons of â—home they haue charge with exâ—ortation and reprehension with â—onsolation of the afflicted threat â—ing of the obstinate c. This in â—we wordes is set foorth by S. Paule â—â—eaking of the diuerse Gifts of God 〈◊〉 his Church hee saith Whether it â—â—e hee that teacheth in his Doctrine 〈◊〉 hee that exhorteth in his exhortatiâ—â— The Doctour therefore teacheth â—ithout exhortation The Pastor teaâ—heth and exhorteth withall More 〈◊〉 larg he setteth forth the same offiâ—â— in his exhortation vnto the Pastâ—rs of Ephesus willing them to folow â—â—s example whoe supplied that ofâ—â—ce vntill they were able to succeed 〈◊〉 his Place Also very breifly and yet fully hee describeth the same vnto Timothy shewing first that al his foundation must be out of the scriptures which were sufficient for all parts oâ— his charge
intemperate person and therfore feared the iudgment of God for his sinne which he purposed not to forsake Such is the maiestie of Gods word when it is preached that either it boweth or breaketh the wicked in pieces God grant therefore that in steede of ordinarie formes of praiers we may haue preaching in all places The seconde thing that we haue to obserue is this that although we make it the dutie of the Pastour to pray in the name of the whole congregation yet we doe not so meane but that the whole congregatioÌ„ with one heart and with one voyce maye praise God with singing of Psalmes all at once For this custome hath continued in the church from the beginning that the congregation haue praised God with Psalmes singing altogeather And these three partes of a pastors dutie to preach to minister the sacramentes and to praye are so necessarilye requyred of him in the word of God as no man may rightly execute the office of a Pastor but he that performeth al these each one in their due time And to this part of prayer maye be referred the blessing of marriages not of necessitie but of an auncient vse of the Church Furthermore in those thinges that are necessarie partes of the Pastours office the Church hath authoritie to dispose them as touching the circumstaunces for order and comelynesse sake but cheefely for edification As the dayes and times of preaching and administring the Sacramentes the places meet for the same for publique praiers also the form and maner of vsing those thinges so that all things be don comely and agreeably to order but especially that in all things principall regarde be had to edification which S. Paule so often and so precisely vrgeth in the 14. chapiter of the 1. Cor. For therfore ought our assemblies and comminges together to serue that therefore we maye be better that we may be taught that we may be edified 1. Cor. 11. 17. 1. Cor. 14. 23. 24. 25. 26. 31. And therefore we haue great maruell that some are so precise in vrging ceremonies as many thinke much hindering edification but as moste men confesse nothing profiting to edifycation hauing alwayes in their mouth that sentence of Saint Paule 1. Corinth 14. 40. Let all thinges bee done decently and according to an order And doe so little remember that the Apostle in that long Chapiter laboureth altogether to driue al things to edificatioÌ„ or els to driue theÌ„ out of the church As he saith of him that hath the gift of tongues being of it selfe an excellente and comely gifte of the holye ghost and being vsed orderly of one or two by course with an interpreter mighte doe muche good in the Church But if there be none interpreter saith he Let him holde his peace in the congregation 1. Cor. 14. 28. The vncomlinesse that Saint Paule reproueth was that women shold preach in the Church as ver 30. 35. The disorder that those giftes which serued leaste for edifying were preferred before them that serued moste for edifying as tongs before prophecie By which it is euident that S. Paules words are wrested of some clean contrary to his meaning to make him a Patron of idle if not hurtful ceremonies maintained more vpon wil then reason or graunted of Gods worde vnder the colour of order and decency not onely with neglect but also with great hinderance of Gods building by spoyling the Churche of so many learned pastoures There are besides these thinges certaine other matters as confirmation Churching of women buriall of the deade thoughte to belonge to the office of a Byshoppe or Pastour Whereof the firste two are meere deuises of men and ought to haue no place in the Churche of Christe The other albeit it bee to bee retayned with a certayne honestye yet it is not to bee tied to the proper office of a Pastour And as for Confirmation it oughte therefore to be shut oute and haue no place in the church of God as wel because it displaced Catechising and broughte in steede thereof vayne toyes and Childishe ceremonies to the greate hurte of the Churche as for that also it derogateth muche from the dignitye of Baptisme the sacrament of the Lorde and is extolled aboue it being a deuise of man and is pretended to bee a signe to certify the Children of the fauoure and gratious goodnesse of GOD towardes them falsely grounded vpon the example of the Apostles Whereas the ministration of baptisme is permitted to euery hedge-priest minister and Deacon And as for Churching of Women because it sauoureth of the Iewish purification and of Popish institution it ought altogether to bee omitted for it breedeth and nourisheth many superstitious opinions in the simple peoples hearts as that the woman which hath born a child is vncleane or vnholy whereas the Apostle pronounceth that Godlye women are sanctified and saued by bearing of Children 1. Timoth. 2. 15. that it is vnlawfull for her for any necessity to go out of her doores before she bee Churched that this churching is a necessarye part of the Pastors office that shee must weare a white raile ouer her head when she goeth to Churche by the Midwife waighted Home with the Parishe Clearke with diuers suche like Bables vvhiche in a vvell refourmed Churche are not to bee suffered As for the buriall of the deade because Sathan tooke occasion vppon Ceremonies appointed therunto to sowe the seede of manye Herisies in the Church as prayers for the dead oblations for the deade Purgatory c. Also many superstitions as hallowing of Churcbyardes distinction of Burialls as some in the Chauncel some in the Churche and some in the Church-yardes some with more pompe as singing ringing c. some with lesse burying towards the East lightes and holy water bestowed vpon the dead c. It is thought good to the best and right reformed churches to burye their deade reuerently without any ceremonies of praying or preaching at them because experience hath taught them what inconuenience may grow therof by exaÌ„ple of that which hath bin before And as they are not to be excused if any for small triâ—â—es only raise vp hâ—t contentions so they haue much to aunswere before God that suffer the people of God to lacke the onelye foode of their souls for such humain constitutions But to conclude it is the duty of euery true Pastor to obserue those thinges that are concluded by the lawfull authoritye of the church concerning ceremonial matters for order and comlinesse sake and for edification and not to controll publique order by his priuate iudgement but vpon great waighty causes Wee haue hitherto intreated of the proper dutye of a Pastour himselfe nowe it followeth that we likewise set foorth his authoritye in common gouernment with the Elders But least any man shoulde mistake that which wee purpose to say of his authority wee haue neede to expresse what wee meane by this worde authoritye For euen those thinges
and 2. Cor. 2. where he purposely intreateth of ecclesiasticall Discipline be weighed A little leauen sowreth a whole lumpe of dowe For infection yee are puffed vp where yee should be sad and ashamed For ignominie We deliuer him to Sathan to the destruction of his fleshe that his spirite may be saued in the day of the Lorde For repentance publique reprehension of manye which beeing Godly refuse to eat with such one is profitable both to driue him selfe to repentaunce and to keepe other in order for feare of like punishment Where this Discipline is not no maruell if all wickednesse ouerflowe to the dishonour of God and of his Gospel to the destruction of many corrupting of more to the griefe of the Godly offence of the weake incouragement of the wicked and reioycing of the aduersary Let vs therefore proceede in setting foorth the authoritie of the Pastour with the Elders which is first to punishe offendours and bring them to repentance or else to cut them cleane frō the church as rotten and infected members But heere we haue to enquire for what offences the Church may proceede to so sharpe a punishment For God forbidde that the swoorde of excommunication shold be drawne out to cut off the members of our bodie for euery small disease that is in them but onely when the disease is deadlye and the member rotted thereby For we ought as hardly to be brought to excommunicate anye of our brethren as we woulde haue a legge or an arme cut off from our body Therfore the popish tyrannie is detestable which thundereth out their pretended excommunication for euery trifle yea suche as are no sinnes as non payment of a little mony where it is not deteyned of fraude non apparance where men otherwyse haue necessary impediments as though it were but a smal matter to put men out of the protection of Christ and to deliuer them vnto the tyrannie of Sathan to depriue them of eternall saluation and to cast them into euerlasting damnation Least therefore we should vse such vnreasonable rigour the spirite of God teacheth vs what maner of sinnes deserue excommunication 1. Cor. 5. 11. If any that is called a brother be an whooremonger or a couetous person or an idolater or a slaunderer or a drunckard or an extorcioner with such a one see that yee eat not These offences therefore and such like are to be punnished by excommunication Also an obstinate Heretique that wil not repent by admonition is worthy of this punishment Tit. 3. 10. 2. Tim. 2. 16. 1. Tim. 1. 20. 2. Ioh. 10. 11. And not onely these great and notorious sinnes deserue this correction but also lesser crimes increased with contumacie and contempt of the Churches admonition become worthie of the same castigation Therefore sayth our sauiour Christ of priuate offences Math. 18. 15. 16. c. If thy brother sinne against thee goe and reprooue him betweene him and thee alone if he heare thee thou hast won thy brother but if he heare thee not take with thee one or two that in the mouth of two or three witnesses euerye worde may stande if he disobey them then tell the Church if he disobey the Church then let him be to thee as an heathen or Publicane The Apostle Saint Paule likewise 2. Thes. 3. 6. c. concerning those that were idle and walked disorderlye will haue all-gentle meanes vsed to bring them to labour and good order but if they woulde not be refourmed for anye admonition he commaundeth them to be seperated by excommunication But it may be obiected that hitherto appeareth not so great vse of this Consistorye why it shoulde bee thought necessarye for excommunication Neyther doth Saint Paule make mention of it in all places where he speaketh of excommunication We aunswere that although the simple institution of Christ and approbation of the holy Ghost shoulde suffice vs to thinke it necessarye yet there are many necessary vses thereof to be alleadged For wheras our Sauiour Christ commandeth in priuate offences the matter to be brought before the congregation except you vnderstande thereby the congregation or assemblye of Elders there shall follow horrible confusion and disorder thereby For admit a man might accuse his brother vnto the whole multitude yet how should the whole multitude admonish him and exhort him to repentance Againe of these notorious offences that are worthye of excommunication some are openly knowen so that they neede no tryall as the adultery of that Corinthian 1. Cor. 5. some are in controuersie and are to be examined concerning which Saint Paule warneth Timothie that he admit not any accusation against an Elder but vnder two or three witnesses and chargeth him before GOD and before the Lorde Iesus Christe and his elect Aungelles that he doe nothing thorow rashe or ouer hastie iudgement and that hee doe all thinges without partialitie or affection vnto parties 1. Timothie 5. cap. 19. and twentie one verse We see heere manyfestly a necessarye vse of the Eldership For howe is it possible for the whole Churche to examine and discusse such difficult controuersies Therefore it behooueth the Church to haue such ordinary Delegates as may and ought to applye their diligence vuto such matters Moreouer to ouersee the Church for matters pertaining to order and Discipline How can the multitude ouersee thēselues or the Pastours onelye which haue a principall care of Doctrine to attēd vpon And to the secōd part of the obiection that S. Paul doth make mention of the Eldership or Consistory of Elders in all places where he speaketh of Excommunication wee aunswere that it is not necessary hee should so do For wheras our sauiour Christ hath prescribed a form thereof that hee which obeyeth not the Congregation should be excommunicated and that in other places hee maketh sufficient mention both of the Elders and of the assemblie wee oughte to vnderstande that his purpose is to obserue that forme to the vttermost And although he doe not always make expresse mētion therof yet must we not imagine that he mēt to alter or chaunge the same In the first to the Corinthians the fift verse It is manifest that albeit he◠desired nothing more then that the incestuous Adulterer should bee excommunicated and therefore determined of him for his owne part as absent in body but present in spirite yet hee acknowledgeth that hee could not be excommunicated without the consent of the Congregation being gathered together in the name of our Lorde Iesus Christe 1. Cor. 5. 4. Likewise when he shoulde be receiued againe he was to be pardoned not onelie by him but by them also 2. Cor. 1. 10. And therefore if so high an Apostle could not by his priuate authority excommunicate that Corinthian we must not thinke that by his priuate authority but by consent of the Churche of Ephesus he excommunicated Himmineus Alexander although he do not make expresse mentiō of
Gentiles And least ye should vnderstand the multitude in that place for the multitude of the Apostles It followeth in the 22. verse Then it pleased the Apostles and Elders with the whole Church to chuse certaine men c. By which scripture we learn that the Synode consisteth principally of Pastours Elders Teachers and men of wisdome iudgement and grauitie as it were of necessary regents For although the whole multitude came togeather yet the Apostles and Elders came togeather to enquire and consider of the matter in controuersie the multitude heard and for their better instruction and modestye submitted their consent vnto the determination of the Apostles and Elders All mens reasons were hearde For there was great disputation but the authoritie of Gods worde preuailed good order was obserued So after the matter was throughly discussed by the godly arguments alledged by Peter and Barnabas Paul the controuersie was concluded by the sentence of Iames to whom that prerogatiue was graunted not of singular authoritie but for orders sake And this place doth admonishe vs to intreate some what of the preeminence of one Elder or pastor aboue the rest We confesse that in euery assemblye or company some one of necessitie must haue this prerogatiue to order and dispose the same with reason or els great confusion is like to follow But this preeminence 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 whom also we reade that he had this preeminence Act. 21. 18 c. And we maye gather the same Gal. 2. 9. 12. Not that Iames had greater authority in his Apostleship then Peter or Paule or Iohn or anye other of the Apostles But because he was chosen of the rest to haue prerogatiue of order which some one must haue in euerye assembly and such was the prerogatiue at the first which was graunted sometime to the bishop of Rome sometime to some other bishops to be president or prolocutor in the generall counsels being chosen therto for the time by consent of the rest as the prolocutor is chosen in our conuocatioÌ„s that are called with parliaments Therfore as it were an absurd thing for our prolocutor in our conuocation to take vppon him to be a controller of the whole synode to challenge that office to him and to his heires for euer so vnreasonable is the authority that the Pope claimeth ouer generall counsels One therfore is to be chosen by consent to be as it were the prolocutor or moderator of order but not of authoritie in euery assembly whose prerogatiue must so be tempered that in al thinges tirannie be auoyded Which we see by experience easely crepeth in vpoÌ„ proud natures to whome if you graunt an inch they wil be ready to take an ell according to the Prouerbe But let vs return to the authority of the sinode which coÌ„sisteth in deciding determining such maters as caÌ„not otherwise in perticular churches be coÌ„cluded either because they coÌ„cerne the coÌ„moÌ„ state of al churches or because they lacke sufficient authoritie in some one church First therefore the lawfull Synode hath to consider if anie controuersie of doctrine do arise that it be determined by the word of God for in the controuersie of binding the Gentiles to the obseruations of the ceremoniall lawe was a matter of faith and doctrine Secondly it hath to determine of the vse of the ceremonies not of will without reason or grounde of scripture but vpon necessary causes of auoiding offence and similitude of superstition of bearing with the weak of order and comelinesse and edification So did the Synode of the Apostles and Elders command for a time abstinencie from meate offered to Idols otherwise lawfull in it selfe for offences sake and for auoyding of all pollution of Idolatrie Act. 6. 20. 29. and forbearing the weaknesse of the Iewes in abstinencie from eating of bloud of strangled which was forbidden by God before Moses time to teach that Childishe age of Gods people to abstaine from cruelty as in Gen. 9. 4. Such ceremoniall constitutions are but temporall and so long are to be reteined as the cause continueth for which they were made So that if weaknes cease or be turned to obstinacie they are no longer to be reteined Also for order and comelinesse and best edification the Synode hath to determine what shall be obserued in particular charges as of the time place and forme of preaching and praying and administring of the sacraments For who shoulde be able to know what order comelines and edification requireth according to Gods worde but they that be Teachers and preachers of the same vnto al others For it is absurde that they shoulde bee taught by such in these small thinges as ought to learne the truth of them in all matters This authoritie therefore cannot be graunted vnto any Ciuill Christian Magistrate that without consent of the learned Pastours and Elders yea against their consent of whom as in some respect hee is a feeling member he maye lawfully make ceremoniall Constitutions whereby the Church muste be gouerned in meere Ecclesiasticall matters It is ouâ—e of all controuersye that before there vvere anye Christian Magistrates for wee will not speake of SERGIVS PAVLVS proconsull of Cyprus because hee was but a Lieuetenaunt of the Romane Emperour this authoritie was proper vnto the Synode Which authoritye vvee knovve to bee graunted to the Church by oure Sauioure CHRISTE practized by his Apostles continued by their successours three hundred yeares before there was anye Christian Emperours for wee receiue not Phillip for a Christian Emperour and long time after there were Christian Emperours euen as long as anye puritie continued in religion vntill both Emperours and Synodes were thrust out of all lawfull authoritie which they ought to haue in the Church by the tyrannie of Antichrist But wee finde not in the Scripture this authoritye graunted by Christe to Ciuill Magistrates which in his and his Apostles tyme were not nor anye promise that when they were the Synode shoulde resigne it vnto them Therefore it remayneth that it bee shewed by them that defende that this absolute authoritie is in the Ciuill Magistrate by what spirite or reuelation or Scripture if there be anye that wee know not For we woulde bee gladde to learne howe this authoritie was translated from the Church in which it was once lawfullye vested vnto the Ciuill Christian Magistrate Therefore vntill this maye bee shewed by sufficient warraunt of GODS holye worde vve holde that the Synode of euerye Prouince hath authority to decree concerning ceremoniall orders of the Church Whereof some may be generall to al congregations some particular to certaine Churches For as it were to be wished that all places might bee brought to one perfection So it is not alwayes necessarye that they be like in all thinges The
finde in euery place So that Ieroboam neuer made worse Priestes of the refuse of the people to serue his Golden Calues then they haue ordayned Ministers to feede the Flocke of Christe which hee hathe purchased with his owne bloude This complaint we confesse is greeuous but the indignity of the matter inforceth it We know that vaine excuses shall not be wanting of necessity c. But if necessity compelled thē to take such at the first what necessity compelleth them to suffer them to bee such still For if they woulde needes admit ignoraunt persons to that charge yet should they haue enforced them to study as wel as to other thinges they haue inforced them vnto that in time they might haue growne to be meete for their calling Which if they had done in 10. 12. or 13. yeeres space a great many might haue proued excellētly well learned and able to serue in the Church with great fruit and profit and the rest according to proportion of their time might haue come to some mediocrity in knowledg wheras nowe as ignoraunt and as vnfit as they were the first day so are they still for the moste parte and will so continue to theire liues ende if they may be suffered in idlenesse as they haue beene hitherto Then it is a torment to thinke what ambitious suing what enuious labouring what vnseemelie flattering what prodigall bribing is vsed to attayne to greate dignities in the Church to farre vnmeete for the modesty and grauitye that shoulde be in Christian preachers And as for the inferior benefices from the fattest Parsonadge to the poorest Vicaradge almoste if it bee worth 40. pounds by the year what Symonicall bargains of leases Annuities Reseruations exhibitions yea notwithstanding the Act of Parliament Anno. 13. by Antedates and other subtil conueyances what christian heart can think of them without detestation of such horrible abuses Shall we speak here any thing of the popish priesthood the greatest blasphemy that euer was how long was it allowed for a lawfull ministery vntill by the Godlye meaning of the sayde Parliament some brandmarke of shame was set vppon it But howe pitifullye that authority was abused which was by the same statute committed to the bishops in allowing of priests that came to doe their penance by negligence of the bishops bribery of their Officers the country crieth out of it and the state of the church is little amended by it Old Sir Iohn Lacklatin that had not seen some of his benefices a dosē yeare before was carried aboute on his Mare and sometimes on a Cart First to the bishop whom he chose if he might for his purpose such one as had bene a priest of his owne order and cared leaste what ministers serue in his Diocesse and then from Shire to Shire one distant an hundred mile from another mumbling vp his Articles in his morowmasse voice in euery Church where hee had liuing and returned as very a beaste as hee came But this and all other inconueniences before rehearsed shoulde vtterlye bee auoyded if wee mighte once establish the lawfull election of Pastours according to the word of God It were also greatly to bee wished that it might bee broughte to passe that in euery Congregation there shoulde be two pastors at the least both because the charge is great and also for supplying the lack of the one if the other were sicke or absent vppon necessity or any such like case Which thing were both agreeable to the example of the Apostolike Churche and also verye profitable for the Congregation Wee doe not meane this in euerye Parish as they bee nowe distinguished but in euery Congregation as they may be disposed both for best edifying and also for sufficient liuing for the Pastors It will bee obiected when we haue all thinges at our pleasure concerning the Election of Pastors yet will there creepe in many abuses Wee answere they shall not so soone nor so easily nor so many abuses creepe in as nowe at wide Windowes yea great port-gates doe throng in But if as many or more abuses if more coulde bee were crept in yet were the case better then it is now for we shoulde be sure that God approoueth our order though he condemn the abuses because it is grounded vpon Gods worde whereas now he abhorreth both But of the authority that Pastors haue as members of the Synode we haue spoken hitherto sufficiently By which it is euidēt how all things haue beene corrupted in Poperye which had at the first any good institution which corruptions we also retaine at this day without desiring of any refourmation For to begin first with our particuler Synodes good lord what a mockery they are of law ful synodes beeing holden for no other ende almoste but to gather vp fees both ordinary extraordinary with dayly newe deuises to poll the poore Priestes of their mony which they extort for seeing the Letters of orders for Dynners and suche like matters And yet a newe inuented pyllage vvhereby they compell men to buy Bookes of them for 4. pence or 6. pence which are to deare of a peny or two pence and not onelye suche small Ware but also greate bookes beeing such as euerie parish is appointed to buy must be bought of them for two or three Shyllinges in a Booke dearer then it may bee bought in Paules Church-yarde yea otherwhiles though the Parish bee furnished of them alreadye they are not authenticall except they be boughte at Master Chauncellers and Officiall at Master Regesters hands As for refourmation of any thing in the Churche there are indeede many presentments and men sworn to presente matters but little or none amendmente at all doth followe So that it is a common saying in the Countrie when the presentment is once receyued they shal neuer heare more of it Soone after the Visitation or Synode the petitbribing Sumner rideth foorth laden with Excommunications which hee scattereth abroad in the Country as thicke as Haileshot against this parson and that Vicar this Church warden and that Side-man whome hee himselfe when he came to summon him to the Synode for a Cheeze or a Gammon of Bacon had vndertaken to excuse for none apparaunce But when he is once Excommunicated there is no remedy but hee must trudge to the Chauncelour or Officiall for absolution who after hee hath once absolued his Purse of a fewe Groates giueth him his blessing and sendeth him away And this is the image of our litle or particuler Synode Our generall Conuocations haue a more shevve of good order but in effect little better For firste they are stuffed full of Popish and prophane Chauncelloures and other Lawyers which beeing meere laye men and vnlearned in Diuinitie by their owne Lawe ought to be no members of the Synode And yet these will beare the greatest sway in all thinges The Byshops as though they were greater then the Apostles must haue their seuerall couuenticle wheras the Apostles and elders came