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But how happeth it that M. More hath not contended
translated throughout all the New Testament by this word church) that church is as common as ecclesia. Now Ecclesia is is ecclesia a Greek word, and was in use before the time a Greek of the apostles, and taken for a congregation among the signifieth a heathen, where was no congregation of God or of Christ. congregaAnd also Lucas himself useth ecclesia for a church or congregation of heathen people thrice in one chapter, even in the xixth chapter of the Acts, where Demetrius Acts xix. the goldsmith, or silversmith, had gathered a company against Paul for preaching against images.
Howbeit, M. More hath so long used his figures of M. More poetry, that (I suppose) when he erreth most, he now by in poetry. the reason of a long custom, believeth himself that he saith most true. Or else (as the wise people, which when they dance naked in nets, believe that no man seeth them)
so M. More thinketh that his errors be so subtilly couched that no man
can espy them. So blind he counteth all other men in comparison of his great under standing. But charitably I exhort him in Christ to take heed, for though Judas were wilier than his fellows to Judas. get
lucre, yet he proved not most wise at the last end. Neither though Baalam the false prophet had a clear Baalam. sight to bring the curse of God upon the children of Israel, for honour's sake, yet his covetousness did so blind his prophecy, that he could not see his own end.
therefore, M. More and his company awake by times, A good ade ver their sin be ripe, lest the voice of their wicked
ascend up, and awake God out of his sleep, to look More. upon them, and to bow his ears unto their cursed blasphenaies against the open truth, and to send his harvest
and mowers of vengeance, to reap it.
monition to M.
in likewise against his darling Erasmus all this long while ? Me More Doth he not change this word ecclesia into congregation, favour and that not seldom in the New Testament? Peradven- Erasmus.
he oweth him favour because he made Moria in his house. Which book, if it were in English, then should
every man see, how that he then was far otherwise minded than he now writeth. But, verily, I think that as Judas betrayed not Christ for any love that he had unto the high
priests, scribes and pharisees, but only to come by that M. More wherefore he thirsted ; even so M. More (as there are was a deep dissembler. tokens evident) wrote not these bouks for
affection that he bare unto the spiritualty, or unto the opinions which he so barely defendeth, but to obtain unly that which he was an hùngred for. I pray God that he eat not too hastily, lest he be choked at the latter end, but that he repent, and resist not the Spirit of God, which openeth light unto the world.
WHY HE USETH THIS WORD ELDER, AND
M. More is A
NOTHER thing which he rebuketh, is, that I incaptious. terpret this Greek word presbyteros by this word
senior. Of a truth senior is no very good English, though senior and junior be used in the universities ; but there came no better in my mind at that time. Howbeit, I spied my fault since, long ere M. More told it me, and have mended it in all the works which I since made, and
call it an elder. And in that he maketh heresy of it, to M. More condem
call presbyteros an elder, he condemneth their own old neth the Latin text.
Latin text of heresy also, which they use yet daily in the church, and have used, I suppose, this fourteen hundred years.
For that text doth call it an elder likewise. In the 1 Pet. v. thus standeth it in the Latin text. Seniores qui in vobis sunt, obsecro ego consenior, pascite qui in vobis est gregem Christi. The elders that are among you, I beseech, which am an elder also, that ye feed the flock of Christ, which is among you.
There is presbyteros called an elder. And in that he saith, Feed
1 Pet. v.
seers and governors
Christ's flock, he meaneth even the ministers that were chosen to teach the people, and to inform them in God's word, and no lay-persons. And in the 2nd Epistle of John, John ii. saith the text, Senior electæ dominæ et filiis ejus. The elder unto the elect lady and to her children. And in the John iii. 4th Epistle of John, Senior Gaiv dilecto. The elder unto the beloved Gaius. In these two Epistles presbyteros is called an elder. And in Acts, chap. XX., the text Acts xx. saith: Paul sent for majores natu ecclesia, the elders in birth of the congregation or church, and said unto them, Take heed unto yourselves, and unto the whole fock, over which the Holy Ghost hath made you Episcopos ad regendum ecclesiam Dei, bishops, overseers, to Bishops are govern the church of God. There is presbyteros called he overan elder in birth, which same immediately is called a bishop or Overseer, to declare what persons are meant. Hereof of the ye see that I have no more erred than their own text, which they have used since the Scripture was first in the Latin tongue, and that their own text understandeth by presbyteros, nothing save an elder. And they were called The miniselders, because of their age, gravity and sadness, as thou church,
why they mayest see by the text : and bishops, or overseers, by the
were called reason of their offices. And all that were called elders, (or
priests, if they so will) were called bishops also, though they have divided the names now, which thing thou mayest evidently see by the first chapter of Titus, and Acts xx., and other places more. And when he layeth Timothy unto my charge, how he
young, then he weeneth that he hath won his gilden spurs. But I would pray him to shew me where he readeth that Paul calleth him presbyteros, priest, or elder. I durst
then call him episcopus properly. For those over- Bishops seers which we now call bishops after the Greek word,
ought to be
biders in were alway biding in one place to govern the congre- one place:
Now was Timothy an apostle. And Paul also writeth that he came shortly again. Well
, will he say, it cometh
as well wo-
yet all to one. For if it becometh the lower minister to
be of a sad and discreet age, much more it becometh the Xote. higher. It is truth. But two things are without law,
God and necessity. If God, to shew his power, shall
shed out his grace more upon youth than upon age at a Women. time, who shall let him ? Women be no meet vessels to
rule or to preach, (for both are forbidden them) yet hath
God endowed them with his Spirit at sundry times, and eth his Holy shewed his power and goodness upon them, and wrought Spirit, and endoweth wonderful things by them, because he would not have with wisdom and
them despised. We read that women have judged all learning, Israel, and have been great prophetesses, and have done
mighty deeds. Yea, and if stories be true, women have preached since the opening of the New Testament.
Do not our women now christen and minister the sacrament of baptism in time of need? Might they not by as good reason preach also, if necessity required? If a woman were driven into some island, where Christ was never preached, might she there not preach him, if she had the gift thereto? Might she not also baptize? And why might she not, by the same reason, minister the Sacrament of the body and blood of Christ, and teach them how to choose officers and ministers ? O, poor women, how despise ye them! The viler the better welcome unto you. An whore had ye lever than an honest wife. If only shaven and anointed may do these things, then Christ did them not, nor any of his apostles, nor any man in long time after. For they used no such ceremonies.
Notwithstanding, though God be under no law, and God is necessity lawless; yet be we under a law, and ought to under no
prefer the men before the women, and age before youth, law, necessity law as nigh as we can. For it is against the law of nature less.
that young men should rule the elder, and as uncomely as that women should rule the men, but when need requireth. And, therefore, if Paul had had other shift, and a man of age as meet for the room, he would not have put Timothy in the office, he should no doubt have been kept
back until a fuller age, and have learned in the meantime
Timothy (as a mother careth for her child, if it be in peril) Paul was prewriteth unto Timothy, to instruct him, to teach him, to Paul to be exhort, to courage him, to stir him up, to be wise, a bishop. sober, diligent, circumspect, sad, humble and meek, say- Paul was ing: These I write that thou mayest know how to behave instructorto thyself in the house of God, which is the church or con Timothy. gregation. Avoid lusts of youth, beware of ungodly fables and old wives' tales, and avoid the company of men of corrupt minds, which waste their brains about wrangling questions. Let no man despise thine youth. As who should say, Youth is a despised thing of itself, whereunto men give none obedience or reverence naturally. See, St. Paul therefore, that thy virtue exceed, to recompense thy lack was a wor
thy and of age, and that thou so behave thyself that no fault be most revefound with thee. And again, Rebuke not an elder sharply, and in
rend father but exhort him as thy father, and young men as thy bre- structor. thren, and the elder women as thy mothers, and the young women as thy sisters, and such like in every chapter. Admit none accusation against an elder under less than two
And Paul chargeth him in the sight of God and of the Lord Jesus Christ, and of his elect angels, to do nothing rashly or of affection. And shortly, whereun to youth is most prone and ready to fall, thereof warneth he him with all diligence, even almost or altogether half a dozen times of some one thing. And finally, as a man diference would teach a child that had never before gone to school,
teaching of so tenderly and so carefully doth Paul teach him. It is an- the people, other thing to teach the people, and to teach the preacher. ing of a Here Paul teacheth the preacher, young Timothy.
preacher. And when he affirmeth that I say, how that the oiling Qiling nor and shaving is no part of the priesthood, that improveth any thing
And therefore I say it yet. And or any part When he hath insearched the uttermost that he can, this is hood.
be not, nor can do.