D. Sarauia. 1. Of the diuerse degrees of the ministers of the gospell. 2. Of the honor vvhich is due vnto the priestes and prelates of the church. 3. Of sacrilege, and the punishment thereof. The particular contents of the afore saide Treatises to be seene in the next pages.

Of Doctors. Chap. XXVI.

WHen the Apostle in the fourth to the Ephe∣sians nameth Pastors and Doctors, a man cannot certainely gather from the manner of his speech, whether hee would haue thē diuerse in office, or but one and the same, and that, because a Pastor is necessarily a Doctor or teacher, but not so conuersiuely. Wherefore the thing it selfe must help vs out: For not euery one, whome the Lord hath endewed with learning, and with a sound gift of teaching, hath presently withal receiued the authority of a Pastor: The knowledge and science of sa∣cred Scripture, may be giuen to any man; Kings, Nobles, Knights, may be learned, who notwithstanding are not fitte to be ouer any Churches. And albeit the administration of the Sacraments, and gouernance of the Church are so com∣bined with the office of teaching, that he cannot be a Pa∣stor, which is not a teacher; notwithstanding that followeth not in good conuersion, that euery one who hath receyued the power to teach, should forthwith be an Elder, or Bishop of the Church: these thinges are distinct each from other. From among those which are apt to teach, Elders and Bi∣shops are chosen, and of old, the Priesthood was neuer with∣out power to interpret: but yet the gift of prophecie, and the ability to interpret did not make a Priest. The Priest was of duety an interpreter of the law, and a Doctor, & a Prophet, but yet euery doctor of the law, or prophet, was not a priest. An Apostle in deed, was both Prophet, and Doctor, and Pa∣stor, but euery Prophet or Doctor, was not an Apostle or Pa∣stor. Seeing therefore that Doctors are distinguished from Pastors, & the knowledge of the mysteries of God with the faculty to expound them, is the gift of the holy spirit: who∣soeuer excell in that gift, and can as wel by writing as word of mouth edify the Church, they are to be reputed for Do∣ctors, of what estate soeuer they be: the king shal derogat no more from his royall Maiesty, if for the edifying of Gods

people, he compose any godly worke, then did Dauid or Solo∣mon of old, who in there time were no les renowmed for their heauenly wisdome, then for their princely power. Although the Apostle forbid a woman to speake in the congregation, yet if shee bee learned, shee may write, and priuately instruct her familie. Wherefore now, if we will come to the true vn∣derstanding of the Apostolike writings: wee must with sound iudgement put difference, between Pastors, & Doctors, who besides the teaching & interpreture of the word, did not o∣therwise intermedle with any thing in the church. For albeit in the infācy of the church, those first christiās, had no publik professed schooles: yet was it alwaies lawfull for Prophetes and Doctors to teach publicklie in the church; vnto whose graue aduice, the faithfull were no lesse bound to obey, then to their Pastors. But all this while, they had not the power of the Church censure, nor the right to redres whatsoeuer was amisse. Wee read of Stephanus, Fortunatus, and Achaicus, that they taught in the church of Corinth: but wee finde not, that they had there the authority of Bishoppes and Elders. And therefore no woonder, though the corruptions and abuses which raigned among them, were not giuen them in charge to correct, or that it was not layde to their charge that they did not correct; for there was no remedye, they must suffer that they could not remedy, and in the meane while, expect Paule his comming amongst them. Likewise in the Epistle to Titus, a man might well wonder, why Paule ioyned not in like commission with Titus, Zenas and Apollos, expounders of the lawe (they beeing then also in Creat:) except it were for this, that they were Doctors onely: for hee was not ignorant, that they were then also with Titus. Doubtlesse, had they bin of the same order and power, they should also haue receiued the same charge. And might it not better haue bene perfor∣med of three, then of one? But yet wee see, that the Apostle gaue the charge of Teaching there to many, the power of Ru∣ling, to one alone. By the which it appeareth, that the Doc∣tors and Prophetes of those times, were an aide vnto the Pa∣stors, & that they taught vnder their direction. For indeed it chiefly concerneth the dutie of a Bishop, to teach the church

committed to his charge, by himselfe, and by others.

〈…〉〈…〉 such things are there in the Apostles writings, 〈…〉〈…〉 we may take no smal view of the beginnings of 〈◊〉〈◊〉, and of that forme of gouernment which was vsed of the Apostles, and receiued of the next immediate ages, & deliuered to Apostolique men, their successors. It is very wel ••••••ed of Epiphanius, that there are certaine histories hidden in the Apostles writings: the ignorance whereof, many times hath bene the cause of much error in the church. But thus it came to passe, that the Bishops gaue licēce to teach the scrip∣tures vnto those, which the Grecians call Lay-men: The which thing, Eusebius recordeth in his sixt booke, the 13. chapter, concerning Origen. That when as yet he was not priested, hee did notwithstanding set vp schoole at Caesaria, and was there in treated of the Bishops there abouts, not onely to dispute, but to open the scriptures also: The which thing Demetrius Bi∣shop of Alexandria, (Origen his riuall) did greatly reprehend, when as notwithstanding himself was the man, that had sent him before into Arabia to the same end: neither yet did hee except against him, when hee was catechiser in his owne church. But when as of mere enuy he cold no longer indure, that the renowmed fame of Origen should daily increase, (see∣king all manner occasions to picke a quarrell against him) he laid blame in the Bishops, that they would seeme to licence a Lay-man publikly to professe the scriptures. To the which, his malitious cauils, Alexander then Bishop of Ierusalem, and Theodistus Bishop of Caesaria, make answere in these words. For that you vrge in your letters, that it was neuer hard of before nor is vsed as yet, that lay-men should dispute, and expound the Scriptures in the presence of Bishoppes, In that thing you seeme (I know not how) to auouch a manifest vntruth. For where fit and able men are found that may be any aid to the brethren in the word, they are requested of the holy Bishops, that they would instruct the people in the same, as was Eusebius of Ne∣ro, at Larandy, Paulinus of Celsus, at Iconium, and Theodorus of Atticus among the Synadines, all the which were blessed & god∣ly bretheren and it is verie likely, (although it bee vnknowen to vs)

that the same thing is done in other places. Thus for Eusebius.

Wherefore, albeit the Primatiue churches had not their vniuersity schooles, like vnto those we haue at this day: yet, that they were not altogeather without schooles, Alexandria alone is witnesse sufficient, which brought out Doctors be∣fore Origen, Pantaeus and Clemens Alexandrinus, and many o∣thers: Neither is it to be doubted, but that custome also was deriued from the Apostles. We know the knowledge of scrip∣tures to bee the gift of Gods spirite; but shall that therefore take away the exercises and the traueils of deuoted students: Amongst the people of God, the Prophets had their Colled∣ges, in the which Samuell and Elias, and Elizeus and such o∣thers were Maisters: neither was it any disparagement for the other Prophetes to liue vnder their discipline. God was neuer the authour of tumultuous confusion, but of order, nor were the men of God, a company of furious bedlames, but a societie of sage and wise men, of a milde and a mode∣rate spirite. They which at this day holde schooles, and their orders in contempt, are franticke in their owne conceit, and ignorant of al good societie and godly ciuilitie: nor do they know (nor can they conceaue) what infinite good they one∣ly doe in all estates. Who can sufficiently commend the reli∣gious purpose of those men, which were the first founders of Vniuersities? Are they not the fruitfull seminaries of all good litterature, and the holsome nurses of al honourable virtues? The which being taken away, all humanity and ciuill curtesie would languishe togeather: and not that onely, but within a short space we our selues, nowe learned and religious, should strangely degenerate into minds and manners more sauadge and barbarous, then are any of the nations. But no neede I should digresse any further into the praise of our well renow∣med Vniuersities: onely this I say, that the Doctors and Tea∣chers they send forth into the Church of Christ, and whoso∣euer els, by their priuate labours, and diligent traueils in the scriptures haue attained to the knowledge therof, ought not by any means to take vpon them any thing in the Church, a∣gainst the good will, or without the good leaue of their BB.

〈◊〉〈◊〉 why? They are priuate men, & vnder their gouernance. But yet, being requested, or commanded by them, (as of old, so nowe) they may professe: alwaies remembred, that they doe it for the good of the church. A degree of the vniuersity, or any other testimony of learning, ought not to impair the authority of the Pastors, or to disturbe the good order of the Church.

That at this day they which are created Doctors, are for the most part Elders: I doe not mislike it; for of olde also it was but a very rare and extraordinary thing, for lay-men to pro∣fesse the woorde publiquelie. But time, place, and necessitye may limite this matter, and prescribe an order therevnto, not to bee ordered by head-strong and desperate temeritie. Yong mē must here take heed, least they presuming for their learning vpon the Vniuersities testimony, they should there∣fore thinke, that they are already adopted into the orders of the holy ministery; (vnlesse they be otherwise ordained then so:) the which I would haue thought scarse worthy the no∣ting, were it not that I haue found some to farre ouershot in this error.

There are also some others at this day, who disclaiming the office of Pastors, and that ordination which is solemni∣sed by the Bishops, will notwithstanding be accounted Doc∣tors in the church: but to baptise, to minister the sacraments, to visite the sicke, to bury the dead, to read publique prayer in the Church, they think it stands not with their credit. And why? For sooth because they see these parts of the ministery performed, sometimes by some not deeply learned. Againe, there are other, which thinke it no smal part of reformation, that euery church should haue with their Pastor a Doctor: as if (good men) one Pastor, (who of duetye is also a Doctor,) could not discharge both parts. Many such fancies I witting∣ly omit, and recount them amongst the wel-pleasing dreams of such as learne to feed themselues: whome verely I cannot so well like of. For albeit I confesse, that certaine Doctours publiquely professed in the Church, which were not Pastors: yet I find, how that was vsed in the Apostles times of neces∣sity,

and afterwards very extraordinarily, & onely then, when either the vrgent necessity, or the present commodity of the Church did so require. For the ordinarye Doctours of the church, are the Bishops themselues, who if they could suffise to perform al duties alone, they needed nor Elders nor Dea∣cons to ioyne with them. We know how in a small Church one Elder is enough: And that the greatnes, and great in∣crease of Churches, made this diuersity of ministers, both for order and number. But if anye man desire to see more of this argument, he may read the writers of this age: These thinges (as I thinke) may serue for this turne: who purpose not to treat of euery thing exactly, but onely to shew what I find wanting in some Churches, which would seeme the best reformed. To the which end, I haue recounted vnto you the diuers degrees of the ministers of the church, euen as they were or∣dained of the Lord, and deliuered of the Apostles, and recei∣ued of our first fathers, and Apostolik predecessors. In whose foot-steps we may more safely continue, then by not contai∣ning our selues therin, to intangle our proceedings in some other new and strange extrauagants.