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A45214	A defence of the humble remonstrance, against the frivolous and false exceptions of Smectymnvvs wherein the right of leiturgie and episcopacie is clearly vindicated from the vaine cavils, and challenges of the answerers / by the author of the said humble remonstrance ; seconded (in way of appendance) with the judgement of the famous divine of the Palatinate, D. Abrahamvs Scvltetvs, late professor of divinitie in the University of Heidelberg, concerning the divine right of episcopacie, and the no-right of layeldership ; faithfully translated out of his Latine.	Hall, Joseph, 1574-1656.; Scultetus, Abraham, 1566-1624. Determination of the question, concerning the divine right of episcopacie.	1641 (1641)	Wing H378; ESTC R9524	72,886	191

warned from hence that they throughly weigh with themselves the nature of Apostolicall Episcopacie of which they glory that they are the successors That Episcopacie had two things peculiar to it the privilege of succeeding the prerogative of ordaining all other things were common to them with the Presbyters Therefore both Bishops and Presbyters should so exercise themselves in godlinesse should so free themselves from contempt by their conversation and so make themselves examples to their flock not neglecting especially the gift of prophecying received from above but being wholly intent to reading consolation and teaching to meditate on these things to be wholly conversant in them and so perpetually imployed in this holy function and divine affairs with this promise that if they shall doe these things they shall both save themselves and their Auditors but if after the custome of some great ones they follow the pride and luxury of this World they shall both destroy themselves and them that heare them * FINIS THE JUDGMENT OF The learned Divine Doctor Abrahamus Scultetus prime professor of Divinity at HEIDELBERGE Concerning Lay-Elders OBSERVATIONS Vpon 1 Timothy by Abraham Scultetus Cap. 27. Concerning 1. Tim. 5.17 THere are some that thinke this place of Scripture is of force enough to make good a Lay-Presbytery for their eyes and judgements are dazled w th that distinction of Elders which they suppose to be cleerly intimated here by S. Paul But if they shall have diligently scanned the place compared it with other Texts of Scripture they shall soone finde that the defence of Lay Elders out of this place is both contrary to the signification of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. those that rule and contrary to the signification of the Word Presbyter and that it is quite against St. Pauls perpetuall Doctrine and it is against the judgement of all the Fathers that have expounded this speech of Saint Paul It is contrary to the signification of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ecclesiasticall rule or government is an honour wherewith onely Ministers of Gods word are invested in the new Testament and not any Lay Persons We beseech you brethren saith the Apostle 1 Thes v. 12. That you know those that labour amongst you and are over you in the Lord and that admonish you and to esteeme them very highly in love for their workes sake upon which words saith Calvin it is worthy to bee observed what titles he gives to Pastors First he saith that they labor and then he sets them forth by the name of rule or governance And Beza upon the place it appeares from hence that the Church was governed by Pastors in common and that the degree of a Bishop was not thought of and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leade because the shepheards are wont to goe before their flock But the Apostle Heb. 13.7 and 17. calls the Ministers of the Word Leaders Therefore according to Beza we must acknowledge those that are over the people are the Ministers of the word neither doth Iustin Martyr in his Apology to Antonius call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any other then the pastor and teacher of the Congregation Moreover the defence of Lay-Elders out of this present text of St. Paul is contrary to the signification of the word Presbyter which when it is used concerning the polity of the new Testament doth always signifie the Ministers of the word Acts 11.30 They sent their collection to the Elders by the hands of Barnabas and Saul that is to the Ministers of whom it is said Acts 14.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They ordained them Elders in every Church And Acts 15.2 A main question of faith is propounded to the Apostles and Elders of Hierusalem but what to be decided by Lay-Men for the Elders met with the Apostles to consider of this matter Acts 15.6 And the Presbyters are joyned together with the Apostles Verse 22. and are distinguished from the whole Church as also v. 23. and chap. 16.4 Again in the 20. of the Acts the Elders of Ephesus verse 17. are said to be made Bishops to feede the flocke of Christ ver 18. and in Acts 21.18 and the verses following the Presbyters or Elders of Jerusalem instruct the Apostle Paul what he is to doe and therefore were no Lay-men In this very Chapter when Timothy is commanded to receive no accusation against an Elder the Elder there is a teacher as shall be shewed in the next chapter Titus 1.5 that thou maist ordain Elders in every City what kind of Elders surely teachers for hee adds if any be blamelesse c. for a Bishop must be unreproveable c. And James 5.14 The sick are bidden to send for the Elders of the Church that they may pray over and anoint the sick with oyle in the name of the Lord which is no Lay-mans duty 1 Peter 5.1 The Elders I exhort who am also a fellow-Elder feede the flock How is hee a fellow-Elder but because he is a teacher as they And they are charged to feed the flook therefore Pastors 2 Ioh· 1. 3 Ioh. 1. Iohn the Apostle without all question is called an Elder Ignatius makes often mention of Elders or Presbyters in his Epistles but never of Lay-Elders And in his Epistle to those of Tarsus describing the Ecclesiasticall Hierarchy of his time he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Presbyters bee subject to the Bishops and the Deacons to the Presbyters and the Lay-men to both Deacons and Presbyters and to the Magnesians As the Lord saith hee doth nothing without the Father so neither do you without your Bishop neither Presbyter nor deacon nor Laick Where observe that the very Deacons did not sit in the Presbytery Apostolique much lesse Lay-men Thirdly the defence of Lay-Elders out of the 17. verse of Chap. 5. of the 1. Tim. is against the Perpetuall doctrine of St. Paul for to give honour to the Presbyters or Elders is to honour them with maintenance out of the publique stock of the Church for so the Apostle before commands these that are indeed Widowes to be honoured that is to be designed to publique attendances and allowances And the reason which the Apostle gives confirmes this explication of the honour required When he saith thou shalt not muzzle the Oxe that treadeth out the corne And in Matthew the honor of Parents is chiefely to be taken of meat and maintenance which signification is very familiar and proper to the word Kabud used in the fifth commandement and so the word is expounded by Marke 7.12 But maintenance out of the stock of the Church the Apostle would not have to be given even to such poore widdows as could be otherwise provided for as before verse 16. And he himselfe laboured with his owne hands that he might not bee burdensome to others much lesse would he have the chiefe of

to affirme It is enough that regularly it should be their Act. Your second Question is There being in this mans thoughts the same jus Divinum for Bishops that there is for Pastors and Elders whether if those Reformed Churches wanted Pastors and Elders too they should want nothing of the essence of a Church but of the Perfection and Glory of it The answere is ready If those Reformed Churches wanting those whom you call pastors and Elders did yet injoy the government by Bishops Priests Deacons they should be so far from wanting ought of the essence of a Church that they should herein attain to much glory and perfection And so much for your deepe questions The presumptuous Remonstrant would seeme to know so much of the minde of those Churches that hee saith if they might have their option he doubts not but they would gladly embrace Episcopall government a foule imputation which your Zeale must needes wipe off for which purpose you bring the confessions of the French and Dutch Churches averring the truth and justifiablenesse of their owne government For which they have good reason neither shall you herein expect my contradiction nor yet my present labour of reconciling their governement and ours in the maine and materiall points of both This condition they are in and they doe well to defend it but they did not tell you they would not if oportunity were offered be content with a better I am deceived if their own publicke Constitutions be not still concluded with the power of a Change and I have elsewhere shewed out of Fregevillaeus that this Order of Government was in their Churches at first only provisionall and instanced in those testimonies of approbation which their learned Divines have freely given to our forme of Administration which I shal not now stand either to repeate or multiply Let it be enough for the present to say that upon my certain knowledg many eminent Divines of the Churches abroad have earnestly wished themselves in our condition and have applauded and magnified our Church as the most Famous Exemplary and glorious Church in the whole Christian World So as I wanted not good reason for that which you are pleased to stile presumptuous assertion But the reason of my Assertion is yet so more offensive that you Wonder how it could fall from my Pen That there is little difference in the governement of other Protestant Churches and our owne save in the perpetuity of their Moderatorship and the exclusion of Lay Elders A passage belike as you say of admirable absurdity But soft brethren I am afraid first least you speake of what you know not I speak not onely of the next Churches of Fraunce and the Netherland I speake of them in a generalitie as one that if this place would bear it could give a particular account of them all Neither can your cavills worke my repentance You tell me of the Moderatour in Geneva as if all the Church of God were included in those strait walls I could tell you of the superintendents of the Churches of Germany of the Prepositi in the Churches of Weteraw Hessia Anhalt of the Seniores in Transylvania Polonia Bohemia But what of the Moderator in Geneva Hee is not of a Superiour Order to his Brethren But let mee tell you when Master Calvin was Moderatour there as hee constantly was for many yeeres no Bishop in England swayed more then he did in that Church And even in the Low Countries how much the Deputati Synodi after they had beene frequently imployed in those services as for instance my ancient and truly reverend friend Mr. Bogermannus prevailed with what authority they carrie the affaires of the Church it is not hard to understand for those other circumstances which you are pleased to mention were the moderatorship perpetuall they would soon accordingly vary and if not so yet you may remember that I said not no difference at all but little whereof your well affectednes to our Government can make this use that then the Abrogation of Episcopacy will be wrought with the lesse difficulty and occasion the lesse disturbance The old word is welfare a friend in a corner still you are for the destructive none but the Babylonian note sounds well in your eare Downe with it downe with it even to the ground But the God of Heaven whose cause it is will we hope vindicate his owne ordinance so long perpetuated to his Church from all your violent and subtile machinations and prevent the utmost danger of your already sufficiently raised disturbance SECT XV. COncerning the Lay Presbitery I said and say still most justly that it never had footing in the Church of God till this present age These wits cry out in great sport See see how like the man lookes to Doctor Hall in his irrefragable Propositions Truely brethren as like him as yee are like your selves who are still scornfull and insolent but though yee be commonly spightful yet you are so seldome witty that we may well bear with you for once be he like whom hee will Dr. Hall will sufficiently defend both those Propositions and this Remonstrance against all your impotent cavils For this concerning the questioned Lay presbitery You make a faire flourish to little purpose You do wisely to omit those three knowne Texts which the world knows have beene so throughly canvased and eluded and that famous Text of an acknowledged counterfeit Ambrose so often exploded wee shall have now new stuffe from You but of as little worth Surely had the fore-going Patrons of your Lay-Eldership found that they could have received any colour of protection from these places of Antiquity alleaged by you they had not after the raking of all the channels of time forborn the utmost urging of these Your Testimonies in their favour and defence but they well saw how little reason there was to presse those unproving evidences which you will needs urge as convictive Your testimony from Origen cannot but shame you if yet you can blush you feared to cite the Chapter that in so long a book you might not be discovered But the scope of the place is clearly thus Origen is upon comparison of the Philosophers and Christians in their care of teaching Nam illi scil Philosophi propalam apud vulgus disserentes non sunt curiosi in descernendis auditoribus c. For the Philosophers saith hee in their publick discourses to the people are not curious in the differences of their Auditors but every one that lists comes and heares them at pleasure But the Christians doe what they may carefully pre-examine the mindes of those that desire to heare them and first they doe privately so to those which are bewitched with Paganisme before they bee received into the Congregation And when they seeme to have come on so farre as to be desirous to live honestly then doe they bring them in but in distinct degrees the one of those which are newly admitted but

have not yet attained the cognizance of their Purification Baptisme the other of those which are now come on so farre as to professe the Christian Religion in this latter ranke are appointed some which do inquire into the lives and manners of those that come that they may be a meanes to keepe off such Candidates of Religion as doe carry themselves amisse from their Assemblies And the rest that are like themselves they may gladly receive In which passage it is most evident that Origen speakes of those which are newly admitted into the Church who by reason of their late knowledge and acquaintance with those which they left behinde them in Pagan superstition might bee fit Monitours to knowe and notifie the condition of such Candidates as did offer to come into the Church Now these trusty Answerers would make the World believe that this is spoken of some Sage Elders that were to governe the Church and to deceive the Reader unfaithfully turne the words Nonnulli Praepositi sunt as if they were some ruling Elders indeed Whereas the word signifies and intends onely a designation of such Novices as were well approved to an Office of Monitorship concerning those which would professe to bee Converts And now to return your owne words wee would gladly knowe whether these were not as it were Lay Elders As for those other testimonies which you have drawne hither out of Augustine Optatus and the Letters of Fortis and Purpurius out of Baronius I could if neede were double your files in this kinde might that doe you any service I could tell you out of the acts of the Purgation of Foelix and Caecilianus of Episcopi Presbyteri Diaconi Seniores out of the Synodal Epistle of the Cabarsussitan councell as mentioned by Saint Augustine in his Enarration upon the Psalmes Necesse nos fuerat Primiani causam Seniorum literis ejusdem Ecclesiae postulantibus audire atque discutere which is a more pregnant place then any you have brought and could reckon You up yet more out of the Code of the African Canons Can. 91. Out of Gregory Turonensis who speaking of the Bishop of Marselles brings him in to say Nihil per me feci c. I did nothing of my selfe but that which was commaunded me à Dominis nostris Senioribus Out of Gregory the great in his Epistles more then once I could weary you with supply of such authorities But Brethren I shal sadly tel you that you do herein nothing but abuse your Reader with a colourable pretence For all those places you alleage are nothing at all to the purpose in hand VVho can make question but that Carthage and Hippo and other African Cities had old and grave men in them VVho can doubt that they had Magistrates and men in authority Such as we stil are wont out of the ancient appellation to style Aldermen Who can doubt that they did in all great occasions of the Church take the advise and assistance of these prime men But wil it hence follow that in the sense you contend for they had a Setled Lay Presbytery Was their Church ere the more according to your construction governed by Pastors Elders Deacons That these forecited were such as we have intimated is most evident in the Affrican Canons Can 100 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old men And in the 91 Canon we find as a Commentary upon this point Debere unumquemque nostrum in civitate sua convenire Donatistarum Praepositos aut adjungere sibi vicinum Collegam ut pariter eos in singulis quibusque Civitatibus per Magistratus vel Seniores locorum conveniant That is That every one of us should in our own Cities meet with the chiefe Governours of the Donatists and take with him some neighbour as his Colleague or Assistant that they together may give them a meeting by the Magistrates or Elders of the places But you will say there were those which were called Seniores Ecclesiastici ecclesiasticall Elders also True there were such Iustellus confesses so much and learned Isaacus Causabonus whose manuscript notes I have seene and his worthy Sonne Mericus Causabonus in his notes upon Optatus yield no lesse but these they do truly say were but as our Church-wardens men that were trusted with the utensils stock and outward affairs of the Church or as I may more fully compare them our vestry-men who are commonly and of old designed under the name of the eight men or twelve men in every great parish as I am sure it is in the Western parts to order the businesses of Seats and rates and such like externall occasions now that those places which you have cited intend no other Elders then these you shall he convinced out of your own testimonies The place which you bring out of Saint Austen cōtra Cresconium Grāmaticum runs thus Omnes vos c. All you Bishops Presbyters Deacons and Elders do know c. where you see plainly that the Elders which hee means are below Deacons and so you shall find them wheresoever they are mentioned now those that you contend for are by your own claime in a Key above them Optatus whom you cite is cleer against your sense whiles he makes only quatuor genera capitum only four sorts of mē in the Church Bishops Presbyters Deacons the faithful Laity And in his first book against Parmenian Quid commemorē Laicos c. he reckons up meer Laicks Ministers Deacons Presbyteros secundo sacerdotio constitutos Presbyters in the second degree of Priesthood principes omnium Episcopos and the chiefe of all Bishops Shortly brethren that there were in the Church of old ruling Elders which were in a rank above Deacōs and had together with the pastors a setled power of governmēt in the Church it is an opinion no lesse new then unjustifiable I do here solemnly professe that if any one such instance can be brought I wil renoūce Episcopacie for ever Do not thē against the light of your own knowledge set a face on proofs of those things which never were but give glory to God in yielding to so undoubted and cleer a truth SECT XVI XVII.XVIII THe rest that remaines is but mere Declamation not worthy of any answere but contempt and silence It is most true that the religious Bishops of all times have strongly upheld the truth of God against Satan and his Antichrist What can you say to this You tell mee of some irreligious ones that have as strongly upheld Satan and his Antichrist against the truth of GOD What is this to the calling can not I tell you of some wicked and irreligious Presbyters shall the function it selfe therefore suffer You tel us What an unpreaching Bishop once said of a Preacher I challeng you to shew any unpreaching Bishop in the Church of England this day it is your slander this not their just Epithete the scandalls of our inferiour Ministers I professe I

the Laity who abound with wealth to bee maintained of the common store and that more liberally then others For if by those that rule well you shall understand both Lay-Elders and sacred also you must needs conclude that they are all worthy of double honour both those which rule and those which labour in Doctrine which conclusion the Apostle is against elsewhere whilest hee saith those which serve at the Altar must partake of the Altar And the Lord himselfe who hath appointed that those which preach the Gospell should live of the Gospell 1. Corinthians 9.13.14 Wherupon Hierome in the same place hee would saith hee have them to yeeld carnall things to those of whom they receive spiritual things because they being taken up in teaching cannot provide necessary things for themselves Yea I say yet more if St. Paul had by those that rule understood Lay-elders certainly hee would some-where have put them in minde of their duty or at least have made mention of them 1 Tim. 3. where he doth not omit to give charge even of Deacons and Deaconesses But he doth neither of the two but presently after the mention of Bishops or Presbyters that were Pastors he falls into the speech concerning Deacons and their wives so as it is a plaine proofe that Lay-Elders were utterly unknown to him Fourthly the defence of Lay-Elders out of this place is utterly against the judgment of the fathers so many as ever have expounded this text of the Apostle Neither indeed is there any necessity at all that because the Apostle saith those especially that labour in Word and Doctrine therefore we should devise new Elders to bee taken out of the common people For it was well knowne that those of the Clergie which are over the Lords flock have their distinct Offices and employments There are of them which administer Sacraments make publike prayers privately admonish faithfull people and with-hold them from sinning there are others which being indued with excellent guifts of speaking imploy themselves in being teachers guids to mens soules in the way to heaven and the labors of these men which are taken by them in word and Doctrine are justly preferred before the service of them which administer the sacraments and make prayers for the Church even by the testimony of the Apostle himselfe who saith Christ sent me not to baptize but to preach the Gospell 1. Cor. 1.17 He was sent for both purposes but the chief end of his mission was the preaching of the Gospell Whosoever therefore thus rule the people whether they doe administer the Sacrament or onely preach the word or whether they doe both are worthy of double Honour where a certain number is put for an uncertain double honour that is greater and more then others although some are of opinion that here by Apostolique authority there is a greater portion assigned to the Governors then to others that appertain to the Church others interpret it of that double Honour which is fit for governours to have one of an awfull reverence and command the other of more largenesse of maintenarce that they be both observed and respected above others and that they have a more liberall provision of necessaries for their livelyhood but the first of them is the more simple exposition of the words He therefore holds those that are set over the people worthy of double honour And why double A little before he had given them order about the honoring that is maintaining of their Widowes at the charge of the Church from the Widows hee passeth to the Elders or Presbyters whom if they rule well hee would have honoured with a double alowance that is greater then that of the Widowes both by reason of their office and by reason of their family and amongst those that rule yet againe hee would have those most regarded who are imployed not so much in administring the Sacraments as in preaching the Word I doubt not but this is the most true Explication of this place FINIS Psal 27.3 Acts 17 22. Areopagus Mars-hill or The C●urt of Areopagites Branded and mislik't c. Pag. 4. * If we may not rather take it to allude to the manner of the Heathens who because their gods were multinomines according to their severall powers and vertues had certain monitors to put the suppliants in mind of the appellations of their Deities as Desiderius Heraldus thinks and to this purpose brings that of S. Augustine cited out of Seneca as he reads it Alius numina Dei subjicit or as Lipsius nomina however it cannot give the least colour to the sense intended by the Answerers Aug. Ep. 121 Aug. de bon persever c. 22. Vtinam tardi corde sic audirent disputationes nostras ut magis intuerentur orationes nostras quas semper habuit habebit Ecclesia ab exordiis suis usque dum finiatur seculum Just Mart. Apol. 2. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is with all intention and implied in that of the same Justin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Laod. c. 19. First the prayers of the Catechumeni preceded then those of the Penitents followed then those of the Faithfull concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Laod. c. 8 Concil Milev 2. cont Celest Pelag. Poste à mortuus est Adrianus Cujus Deus non misereatur obiitque cum luctu magno c. * viz. the high Priest then living Buxtorfius tells us that the Creed of R. Ben Maimon was taken out of the Jews Liturgy In his speech at Norwich Assizes published M. Fisher I beseech you tell me brethren how you construe those words of Calvin which he wrote to the Protector of England Anno 1548. Oct. 22. Quod ad formulam precum rituū Ecclesiasticorum valde prob● ut certa illa extet à qua pastoribus discedere non liceat infunctione sua tam ut consulatur quorundam simplicitati imperitiae quam ut certius ita constet omnium inter se ecclesiarum consensus postremo etiam c. That is As for a forme of prayers and of rites Ecclesiasticall I do greatly approve that there be a certain one extant from which it should not be lawfull for the Ministers in their function to depart both that by this meanes provision may bee made for the simplicity and unskilfulnesse of some and the consent of all Churches amongst thēselves may more certainly appeare Lastly that thus there may be a remedy for the desultory levity of some men that affect still certain innovations as I have shewed that the Catechisme it selfe serves for this purpose So therefore there ought to be a set forme of Catechisme a set form of administration of Sacraments and of publique Prayers Quanquam descessu veteris confusus amici Juvenal You might as well have told us out of the same Author of the strange conditions that are in use amongst them which they impose upon their King if ever he come into their coast of his riding with one leg bare and their mocking of him with their Maravedis Yet the words of the Remonstrance are not nothing can be a more certain truth but nothing can be more plain then this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Amb. de dignit● Sacerd. c. 3. Nam Alexandriae à Marco Evangelistausque ad Heraclam Dionysium Episcopos Pr●sbyteri semper unum ex se electū in excel siori gradu collocatum Episcopum nominabant quomodo si exercitus Imperatorem faciat c. The holy Ghost made you Bishops or Over-seers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Tom. 5. Edition Savil. p. 499. Aug. F p. 19. Greg. Naz. Orat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Platina in vita Greg. 7. Cypr. Ep. 33. Fi●mil Cyp●ian Epist 75. To this purpose is that which you cite out of Clemens Alex Strom. l. 5. Alluded to in that usuall allegation of Ambrose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Antioch c. 24 25. B. Down def l. 3. ch 5. Howsoever it is now in some Reformed Churches laid down Socrat. l. 7. c. 37. 2 King 5.7 Calvin Epist f 421. Aquin. Pro dormit●one victioris non fiat blatio a uto depre catio aliquanomine ejus in Ecclesia frequentetur Cypr. Rogatiano fratri l. 3. Ep. 9. Aug. Ep. 110. 2· Tim 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2.24 Cypr. l. 4. ad Antonianum Epist Revel 1.20 Conc. Nic. can 8 Ignat. ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So Cyprian Epicopis loquens c. Qui Apostolis vicaria ordinatione succedunt Ep. 69. Vnitas per Apostolos novis successoribus tradita Ep. 41 Meminisse debent Diaconi quoniam Apostolos i. e. Episcopos prapaesitos Dominus clegit Ep. 65. B. Montague Orig. contra Celsum c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Justellum in notis ad Canon African 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Afr. 91 Aug. contra Crescon l. 3. Omnes vos Episcopi Presbyteri Diaconi Seniores scitis c. where against your own knowledge you translate Presbyteri Elders to bleare the Readers eys with a shew of a double sort of Elders whereas Presbyteri are there manifestly distinguished from Seniores P. Moulin Epist 3. ad Episcop Winton c.