dismisse Paul and Barnabas that they might attend the worke whereto hee had appoynted them Simeon Lucius and Manahen that prophesied and preached at Antioch together with them fasted prayed and laied their handes on them and let them goe When the seuen were chosen to see the whole assemblie prouided for and the goods of the faithfull well distributed the Apostles praied for them and laied their hands 〈…〉 〈◊〉 Here first appearâ—th the or 〈◊〉 of 〈◊〉 in whose election for the traill of their vprightnesse discretion and diligence to dispose the goods and almes of the Church the people were consulted as for maâ—â—ers not exceeding their reach and appertaining to their 〈◊〉 but on the seuâ—â— the Apostles and none els laied haâ—â—es though the senentie disciples and Elders were then in place with theâ—â— Noâ—â— though the multitude were meete Iudges of those things which were then required in the Deacous yet could they no more iudge of the gifts and habilities of Pastours and Prophetes then blinde men of colours Knowledge directeth ignorance 〈◊〉 and disableth a Iudge In the worde and Sacramentes the people are to follow their leaders not to judge of their talents Of maners you thinke they may iudge and in that respect their consent needefull to the choosing of Elders Thereof hereafter in place more oportune wee nowe speake of the giftes and graces that were requisite to the function of Pastours and Prophets and those I say the multitude neither could neither can discerne or examine Howbeit this is not out question who could best iudge of euery mans giftes but who then could giue them for at the first planting of the fayth the Apostles were to make men fiâ—te whome they found vnfitte and not to discerne the giftes of such as were fitte and to that ende had they power with imposition of handes to giue the holy Ghost to such as otherwise without those giftes and before those giftes were most vnfitte An example will make it playne When the people of Samaria beleeued the preaching of Philip and were baptized in the name of Christ The holie Ghost came on none of them till Peter and Iohn came downe and prayed for them and laied their handes on them and so by laying on of the Apostles handes the holy Ghost was giuen them The miraculous giftes of the spirite to speake with strange tongues to heale all diseases but specially to preach pray and prophersie by reuelation without all humane learning or labour it pleased God at the first spreading of the Gospell to bestowe on many for the edifying of â—nd Church and worke of the ministerie for so the Apostle writeth that the manifestation of the spirite is giuen to euerie man to profite the Church withall These giftes the Apostles gaue with laying on of handes not to all that beleeued or desired them but to those persons whome the spirite pointed out and prepared for the spreading of the trueth and guiding of the Church and in such measure as the spirite pleased to comfort exhort and edifie the Church withall In Samaria Peter and Iohn found no meete men to vndertake the charge of the Church after their departure for they were latelie conuerted and skant yet trayned in the mysteries of Christian religion much lesse acquainted with the Scriptures by which their doâ—teine should bee directed and they enabled to teach conuince and instruct in righteousnesse but by imposition of handes they did furnish such as the holie Ghost named vnto them with all things needfull for their calling making some of them Prophetes some Pastours some otherwise and enduing euery one of them with graces answerable to their functions In which case wee may not bee so foolish as to thinke the people did elect on whom Peter and Iohn should impose handes but contrarywise the holie Ghost did name by voyce or by prophesie on whome hee would bestowe his giftes and on those the Apostles laied handes The like did Paul at Ephesus to the Twelue disciples that neuer heard of the giftes of the holy Ghost before Hee laied his handes on them and the holy Ghost came on them and they spake with congues and prophesied that is they were endued with giftes and graces meete for the gathering of the Saints together and worke of the ministerie Wee must confesse faieth Beza that in this place is described the first founding of the Ephesine Church whereas before this there were no orderly assemblies of the godly there and therefore the Apostle asketh them concerning those gifts with which God vsed speciallie to furnish such as were admitted to the gouernement of the Churches to wit whether handes were laied on them or they endâ—â—d with those giftes of the holy Ghost by which it might be gathered they were called by God to the sacred ministerie as namely the gift of tongues of prophesie The iudgement of Beza I take to bee very sound and good in this place and thence if I bee not deceiued I rightly conclude that Paul called these Twelue and laied hands on them to make them Prophets and Teachers in the Church of Ephesus when as yet there was neither assemblie to elect them nor Presbyterie to ioyne with him and consequentlie the imposition of Pauls handes alone without the Presbyterie was most sufficient to make Euangelists Prophets and Teachers in the Church of Christ. Yea what if the Presbyterie might not ioyne with Paul in that action but to giue the giftes of the holy Ghost with imposing handes was the peculiar signe and honour of his Apostleship At Samaria was Philip and euen there hee conuerted and baptized the citie and yet Philip there present might not ioyne with Peter and Iohn in laying on of handes but they two did it without Philip. Paul neuer trauelled alone and at this time Timothie and others did minister vnto him and yet hee alone laied handes on these Twelue to make them Prophetes That which hee saieth to the Romanes I know when I come I shall come vnto you with the abundance of the blessing of the Gospell of Christ may very well beare this sense that he should come vnto them with the plentifull giftes of Gods spirite to bee powred on them by his handes That which he saieth to the Corinthians can haue no other meaning The signes of an Apostle were wrought among you with signes wonders and powers for what is it wherein you were inferior to other Churches proouing himselfe to be an Apostle by the gifts and graces that God bestowed on them by his handes Thus much and more is confessed by Beza a man of no small account who grounding his opinion on the promise of Christ made onely to the Twelue accordingly performed saieth All the Twelue assembled on the day of Pentecost expecting the promise made for the good of the whole Church but not vnto the whole Church nor to all the Disciples but properly peculiarly to these twelue Luke 24.
them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent them away and they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being sent abroad by the holie Ghost went to Saleucia Cyprus and other places Imposition of handes to that purpose was not necessarie No more was fasting but by these two ioyned with prayer the Prophets and Pastors witnessed vnto the Church that they were called away by the holy Ghost and departed not vpon their owne heads and that the worke they tooke in hand needed the continuall prayers of the faithful as well for the good successe of their paines as protection of their persons amidst so many troubles and dangers as they were like to sustaine and therefore with a solemne kinde of prayer for them and blessing of them for Imposition of hands as Austen saith is nothing else but prayer ouer a man and to that ende was it heere vsed they commended them to the grace of God This was the purpose and effect of that imposition of hands which Paul Barnabas receiued at Antioch as Saint Luke himselfe reporteth for after they had labored and preached the Gospell in many places they returned to Antioch whence they had beene commended to the grace of God for the worke which now they had perfourmed So that when they departed from Antioch the prayers there made for them and imposition of hands on them were nothing els but A COMMENDING THEM TO THE GRACE OF GOD for the better prospering of the worke which they vndertooke Chrysostome Oecumenius and others affirme that Bishops which differ not from Elders laide handes on Timothie as well as Paul They take the word Presbyterie not for Elders as you doe but for Bishops and adde this reason because Presbyters could not impose hands on a Bishop which directly ouerthroweth your imposition of hands by the Presbyterie Yet others ioyned with Paul in imposing hands which is heere denied The word as Ierome doeth expound it admitteth no such sense And if we follow Chrysostomes interpretation it rather harmeth then helpeth the Presbyterie For no Presbyter by his assertion could impose hands Neither doeth the Text if you consider it say they ioyned with Paul in imposing hands but grace was giuen to Timothie with the imposition of hands That must needes be when Paul also imposed his hands The Presbyterie that is the Prophets might lay hands on him as well as Paul though not at the same time nor to the same ende It is no strange thing in the Church of Christ neither was it then in the Apostles times for a man to receiue imposition of hands oftner thē once On Paul first Ananias layed handes and after wardes the Prophets of Antioch Barnabas wanted not imposition of hands when he stoode in the choice with Matthias without which he was not capable of the Apostleship and yet afterward at Antioch he receiued it the second time In the Primitiue Church they were first Deacons and vpon triall when they had ministred well and were found blamelesse they were admitted to be Elders or Priestes and after that if their giftes and paines so deserued they were called to an higher degree and in euery of these they receiued imposition of handes So that euery one by the ancient discipline of Christes Church before he could come from ministring to gouerning in the Church of God receiued thrise or at the least twise imposition of handes The like if any man list hee may imagine of Timothie that the good reporte which the brethren of Lystra and Iconium gaue of him vnto Paul whereupon hee woulde that Timothie shoulde go foorth with him grew vpon triall of his faithfull and painefull seruice in a former and lower vocation for which hee had unposition of handes and that mooued Paul to take him along with him and when hee sawe his time to impose handes on him for a greater calling For it is not credible that Paul would impose hands on him at the first steppe to place him in one of the highest degrees being so yoong as hee was without good experience of his sober and wise behauiour in some other and formet function Lastly if it should be granted that others ioyned with Paul in laying hands on Timothie we must not conclude it was of necessitie as if Paules handes had not beene sufficient without them to giue the holie Ghost or that he had not power in himselfe to choose who should goe foorth with him and minister vnto him we must shunne both these as sensible absurdities but because Timothie was very yong lest Paul should seeme to be ledde with any light respect in taking him vnto his companie he might happily be content to heare the iudgements of the Prophets then present and guided by the same spirite that he was and suffer their handes as wel as their mouths to concurre with his in prophesying and praying ouer Timothie that all the Church might know the spirite of God had pronounced him worthie the place and not Paules affection aduanced him vnworthie In that respect I say Paul might be willing the Prophets shoulde expresse to the whole assemblie what the holie Ghost spake in them touching Timothie and permit them with prayers and handes as their maner was to confirme the same otherwise Paul alone had power enough both to impose handes on Pastours and Prophets as he did at Ephesus and to make choice of his companie as he did not long before when he vtterly refused Marke and retained Silas to trauaile with him CHAP. VIII The Apostolike power in determining doubts of faith and delivering vnto Satan ANother point in shewe diminishing Apostolike authoritie is that the Elders assembled in the Councel of Ierusalem together with the Apostles to discusse the matter in question betwene Paul and others and the letters deciding the controuersie were written to the Churches abroade as well in their names as in the Apostles This case wil soone be answered by Saint Paul himselfe Paul stoode not in doubt of his preaching neither needed hee the consent of the Apostles or Elders to confirme that doctrine which the spirit of Christ had deliuered vnto him we must remember his earnest protestation If an Angell from heauen preach vnto you otherwise then that you haue receiued of me hold him accursed As we said before so say I againe If any man Apostle or other preach vnto you otherwise then that you haue receiued already let him be accursed And why The reason is yeelded in the next wordes For I certifie you brethren that the Gospell which I preached was not of man neither receiued I it of man neither was I taught it but by the reuelatiō of Iesus Christ. What therfore Saint Paul was right well assured Christ had deliuered vnto him to submit that to the correcting or censuring of men yea of the Apostles themselues had not beene in him moderation or sobrietie but distrust and infidelitie And for that cause when God reuealed his sonne vnto
him he did not first conferre with flesh and blood neither went hee to Ierusalem vnto those that were Apostles before him least hee shoulde seeme to derogate from the voyce and trueth of Christ but straightwaie preached the Gospell which he learned by reuelation and stoode alwayes resolued that what the sonne of God had taught him the sonnes of men ought not to reuoke and could not amend Why then repaired he at length to Ierusalem to the Apostles and Elders to haue his doctrine examined confirmed vnto the Churches by their letters Many false brethren came from Ierusalem and pretending the Apostles names impugned both the credite and doctrine of Paul and taught that except the Gentiles were circumcised they could not be saued and by enforming the brethren that this course was obserued at Ierusalem for they counted Paul fa◠inferiour to the chiefe Apostles they hindred the weake from beleeuing and caused the strong to stagger at the truth of Paules doctrine To stop the mouthes of these seducers and to retaine the Churches in their stedfastnes and remooue this stumbling blocke from before the simple that Paul taught contrarie to the rest of the Apostles the holie Ghost willed him by reuelation to goe vp to Ierusalem and declare to the rest the Gospell which hee preached that by their generall confession and letters the doctrine which he preached might be acknowledged vnto the Gentiles to be sound and sincere This was the intent of Paules iourney thither Not to haue his doctrine reuised and approoued by their authorities but to haue it heard and acknowledged by their confessions that the false report of their discording euery where spread by those deceiuers might no longer trouble the mindes of the Gentiles I ascended saith Paul of that his iourney to Ierusalem by reuelation when he came thither what did he I declared saith he the Gospell which I preach among the Gentiles and particularly to the chiefest for the false brethrens sake which crept in to spie out our libertie which we haue in Christ Iesus to whō wee gaue no place by yeelding no not an houre that the trueth of the Gospel might remaine amongst you that are Gentiles And they that were chiefest added nothing vnto mee but contrariwise when they saw that the Gospel ouer the Gentiles was committed vnto me as the Gospel ouer the Iewes was vnto Peter when Iames Cephas and Iohn which are counted to be Pillars knewe the grace which was giuen mee they gaue to mee and Barnabas their right hands in token of fellowship What needed the presence of the Elders at this meeting Some of them had come from Iewrie to Antioch as sent from the church at Ierusalem and troubled the minds of the Gentiles with vrging circumcision Wherefore to knowe the reason of their so doing and to preuent the like in time to come the Apostles woulde not haue the matter priuatly handled but in the audience and presence of the whole Church and with a generall consent letters were written in all their names as well to disclaime the sending of any such as also to confirme the Gentiles in the course which they had begunne For these two points their letters importe The Apostles Elders and brethren which in the verse before are called the whole Church to the Brethren of the Gentiles at Antioch c. Because we haue heard that certaine comming from vs haue troubled you with words entāgled your minds saying you must be circumcised to whom we gaue no such cōmandement it seemed therfore good vnto vs when we were together with one accord to send chosen men vnto you with our beloued Paul and Barnabas which shall tell the same by word of mouth The Apostles wanted neither authoritie nor sufficiencie to determine the matter How many doubts doth Paul himselfe resolue to the Romans to the Corinthians to others without a Councell This very question when after this meeting it troubled the church of Galatia did Paul alleage the Apostles letters vnto them or the decision made at Ierusalem No he resteth on his owne Apostleship and saith Beholde I Paul say vnto you that if you be circumcised Christ shal profit you nothing For I testifie vnto euery man which is circūcised that he is bound to keep the whole Lawe ye are abolished from Christ whosoeuer are iustified by the Law ye are fallen from grace The Councell at Ierusalem decreed it was not needefull for the Gentiles to be circumcised before they could be saued It seemed good to the holie Ghost and to them not to lay that burden on their neckes But Paul goeth a degree furder and telleth them they are cut off from Christ and fallen from grace if they seeke or admit circumcision Hee is so farre from standing on the credite of that assemblie that hee vtterly denieth they added any thing to him and auoucheth hee withstoode and reprooued Peter to his face for the same cause at Antioch Yea in that Councell who decided the controuersie but Peter Iames yet because it touched the whole Church of Iurie and for that many of the Elders then present were after to preach vnto the Gentiles and to liue amongst them with them the Apostles no doubt directed by Gods spirit brought y ◠matter to be fully discussed in the open hearing of the whole Church thereby to satisfie quiet the consciences of those Iews that were zealous of the Lawe though they beleeued and wholy to quench if it were possible the heart-burning and detestation the beleeuing Iewes had of the Gentiles which well appeared by their striuing with Peter for entring into the Gentiles and eating with them and by their owne report made to Paul long after this Councell was ended The last thing wherein the people or Presbyterie seeme to ioyne with the Apostles authoritie is the putting the wicked from among the faithfull and deliuering them ouer to Satan of purpose to reduce them to repentance or by their example to feare others from the like offences Of the incestuous Corinthian Saint Paul writeth thus I verely as absent in bodie but present in Spirite haue already decreed as if I were present that he which hath doone this when you are gathered together and my Spirite in the name of our Lorde Iesus Christ by the power of our Lorde Iesus Christ to deliuer such a one vnto Satan for the destruction of the flesh that the Spirite may bee saued in the day of the Lorde Iesus Put away therefore from among your selues that wicked man By this it is collected that the Apostle alone could not excommunicate nor deliuer vnto Satan but the Church must ioyne with him and then for not hearing the Church the offendor might be taken for an Ethnike and a Publicane This place breedeth two great doubts first what it is to deliuer vnto Satan next by whome this incestuous person was deliuered vnto Satan whether by Saint Paul or
he had required them to remooue that euill one from themselues in not allowing consenting or fauouring so wicked a fact in their hearts Take which you will I stand indifferent howbeit by the wordes of his second Epistle it should seeme he spake not to the whole Church of Corinth but to the leaders and teachers there when he willed them to remooue that wicked one from amongst themselues For this he writeth of the very same person Sufficient for this offendor is the punishment or reproofe that proceeded from many not from all Wherfore I pray you confirme your loue towards him For this cause also did I write that I might see the proofe of you whether you would be obedient in all things So that in excommunicating the incestuous sinner Paul asked not their consents but tryed their obedience and they with all care and zeale shewed themselues ready to execute his precept At least yet the Presbyterie ioyned with the Apostle in excommunicating that malefactour and of this Presbyterie the Lay Elders were no small part so that by this precedent of the Apostolike discipline the Pastours cannot exclude any men from the Sacraments without the liking of the Lay Elders and Presbyters What the Presbyterie might doe cannot well be resolued vntill it be first agreed of what persons this Presbyterie consisted Some thinke certaine skilfull and discreete men as well of the Laitie as of the Cleargie were appointed by the common choice of the people to deliberate and determine of manners and all other matters pertaining to the regiment of the Church and that by their aduise and consent as it were by the decree of an Ecclesiasticall Senate the power of the keyes was directed and handes imposed For this assertion they shewe the witnesse both of Scriptures and Fathers so cleare as they suppose that they cannot be auoyded Some others confesse there was a kinde of Presbyterie in the Apostles times and long after in many Churches but thence they exclude all Lay persons as no partes thereof and account in that number none but such as had charge of the worde and Sacraments and ioyntly labored the conuerting of vnbeleeuers to the faith and preseruing of the Church in trueth and godlines Which of these two positions is the sounder in processe will appeare CHAP. X. What the Presbyterie was which the Apostles mention in their writings and whether any Lay Elders were of that number or no. IT is not to be doubted that in the Apostles time euery citie where the Gospell was receiued had many Prophets Pastours and Teachers not only traueling to and fro to exhort and confirme the brethren but abiding and persisting in the same place all labouring to encrease the number of the Church and continue the faithful in their profession At Ierusalem fifteene yeeres after Christes ascention were Apostles and Elders At Antioch in the Church were Prophets Teachers Barnabas Simeon Lucius Manehen and Saul besides Marke and others In Rome when Paul wrate thither were many approued Labourers and helpers in Christ whom he knew before besides such as the citie it selfe yeelded of whome hee had then no such experience and therefore passeth them ouer vnsaluted by name as men vnknowen After when hee came thither he sheweth who were his worke fellowes vnto the king dome of God to the Church of Corinth he saith Let the Prophets speake two or three and the restiudge Being â—t Miletum he sent for the Elders of Ephesus whome the holie Ghost had set to watch and feede the Church of God He writeth to the Saints at Philippi together with the Bishops and Deacons S. Iames saieth to the Iewes dispersed If any be sicke let him call for the Elders of the Church and let them pray ouer him nothing there were in euery Church not one but many Elders whose office it was to pray ouer the sicke relcase their sinnes and ease their infirmities This number of Teachers and Helpers in the Gospel was not superfluous but very requisite in those daies by reason they were forced to exhort and admonish as well priuatly throughout euery house as openly when the Church was assembled for feare of seducers that secretly crept into houses leading away women loden with sinnes and subuerted whole houses teaching things they ought not for filthy lucres sake and also for that they were daily to win those to Christ that yet beleeued not In which case they were to refrain no place nor slack no time to make Christ knowen to euery particular person and house that was ignorant of him And to this end they needed more aide then otherwise to guide and direct the Church at such times as the Saints mette together Neither ceased this necessitie with the Apostles it dured manie hundred yeers after them which was the cause that in euery great citie the Pastors and Bishops had many Ministers helpers ioyned with them to labour the conuersion of miscreants to strengthen and encourage the Martyrs and Confessours that suffered by thousands for the name of Christ to visite the sicke and comfort them in their extremities to cate chise the Nouices to attend the seruice and Sacraments of the Church to examine the faith and suruey the behauiour of all that repaired to the Lordes Table and to performe a number of such sacred duties which for one Pastor or Bishop alone to do in so populous cities and assemblies as they had was vtterly impossible A Presbyterie then of Prophets Pastors and Teachers the Apostles in their times had and vsed in euery Citie where they planted the Faith and setled the Church but that lay Gouernours or Elders were part of that Presbyterie concurred ioyntly with the Pastors Prophets in imposing hands exercising the power of y t keys censuring both doctrine maners I find no such thing commaÌ„ded or warranted by the Scriptures the patrons of y t Lay Presbyterie must vndertake the burden to proue their assertion The very foundation of the Lay Presbytery so strongly conceiued eagerly pursued by men in our dayes is the place of S. Paul 1. Tim. 5. The Elders that rule well are worthie of double honor chiefly they that labor in the word doctrine Hence it is resolutely inferred ergo there were some Elders that labored not in the word and docrine and those by comparison of other places are supposed to be Gouernours which office Paul nameth amongest the spirituall functions of the Church when he saieth Hee that ruleth let him do it with diligence It is a matter of nosmal weight to giue Lay men power in euery parish to impose handes and vse the keyes yea to haue the full and whole gouernement of the Church aboue and against the Pastours by number of voyces if they differ in iudgement and therefore the ground that shall beare the frame of the Lay Presbyterie had neede be sure especially when it is vrged as a
Hypotyposeon writeth thus Peter Iames and Iohn after the Assumption of our Sauiour though they were preferred by the Lord before the rest yet did they not chalenge that glorie to themselues but made Iames the Iust Bishop of Ierusalem Eusebius The feate of Iames the Apostle which was the first that receiued the Bishopricke of the Church of Ierusalem from our Sauiour himselfe and the Apostles whome also the diuine Scriptures call the Lordes brother is kept to this day and euidently shewed to all men by the brethren which haue followed him in ordinarie succession Ierome Iames the Lordes brother surnamed Iust straight after the Lordes passion ordained Bishop of Ierusalem by the Apostles wrate one onely Epistle which is one of the seuen Catholike Epistles Egesippus that liued neere to the Apostles times in the fift Booke of his Commentaries speaking of Iames saieth James the Lords brother surnamed Iust receiued the Church of Ierusalem in charge after the Apostles Chrysostome writing vpon these wordes of the fifteenth Chapter of the Actes After they held their peace Iames answered saieth Hic erat Episcopus ecclesiae Hierosolymitanae This Iames was Bishop of the Church of Ierusalem Epiphanius Iames called the Lordes brother was the first Bishop in Ierusalem Ambrose Paul sawe Iames the Lordes brother at Ierusalem because he was made Bishop of that place by the Apostles Augustine The Church of Ierusalem Iames the Apostle was the first that gouerned by his episcopal office From Iames to Macarius that sate in the Councill of Nice were forty bishops of Ierusalem succeeding eche other in a perpetuall discent and sitting eche for his time in that chaire in which Iames the Apostle sate wheÌ„ he taught gouerned the Church of Ierusalem Their order and succession froÌ„ Iames is collected by Eusebius Epiphanius out of elder former Writers which now are perished by the iniurie of time The succession of Bishops at Antioch and Alexandria began in the Apostles time as we find testified by ancient incorrupt witnesses Euodius was the first that succeeded at Antioch after Peters departure of whom Ignatius that was next to him writeth in this wise to the Church there Remember Euodius your blessed Pastor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which first receiued from the Apostles the chiefe ouersight or regimeÌ„t of vs. So saith Euseb. Of those that were bishops at Antioch Euodius was the first that was appointed Ignatius the next who not only conuersed with the Apostles but also saw Christ in the flesh after his resurrection when he appeared to Peter the rest of the disciples His own words as Ierom alleageth them are Ego verò post resurrectionem in carne â—um vidi quando venit ad Petrum ad eos qui cum Petro erant I sawe Christ in the flesh after his resurrection when he came to Peter those that were with Peter said to them handle me see A spirit hath not flesh bones as you see me haue Of him Origen saith Ignatium dico episcopum Antiochie post Petrum secunduÌ„ I meane Ignatius the 2. bishop of Antioch after Peter Ierom maketh Ignatius to be the third bishop of the church of Antioch froÌ„ Peter the Apostle reckoning Peter for the first after whom succeeded Ignatius in the second place as Eusebius writeth Ignatius so much spoken by most men to this present day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the second that enioyed the Bishopricke in the succession of Peter at Antioch Touching the Sees of Antioch Alexandria and Rome Gregorie saith Petrus sublimauit sedem in qua etiam quiescere praesâ—ntem vitam finire dignatus est ipse decorauit sedem in qua Euangelistam discipulum misit ipse firmauit sedem in qua septem annis quamuis discessurus sedit Vnius atque vna est sedes cui ex authoritate diuina tres nunc Episcopi praesident Peter aduanced the â—eate of Rome where he thought good to rest and end this present life he also adorned the seate of Alexandria to which he sent his disciple Marke the Euangelist he fastned the seate of Antioch in which he rested seuen yeares though with purpose to depart It is one seate and of one Apostle in which three Bishops now sit by diuine authority For the first bishop of Alexandria Ierom Eusebius concurre with Gregory Marcus interpreâ— Petri Apostoli Alexandrinae ecclesiae primus episcopus Marke the Interpreter of Peter the Apostle the first bishop of the church of Alexandria who dying 6 yeeres before Peter left his church place vnto Anianus as Euseb writeth Nerone 8. regni annum agente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nero being in the 8 yeere of his raigne Anianus a very godly man euery way admirable first vndertooke the publike administration of the Church of Alexandria after Marke the Apostle Euangelist And as the succession at Antioch began in Euodius that was ordained by the Apostles so at Alexandria they continued the same course from Marke downeward by Ieroms owne confession Alexandriae à Marco Euangelista vsque ad Heraclam Dionysium Episcopos Presbyteri semper vnum ex se electum in excelsiori gradu colloâ—atum episcopum nominabant At Alexandria froÌ„ Mark the euangelist vnto Heraclas Dionysius the Presbyters did alwayes choose one of theÌ„selues whoÌ„ being placed in an higher degree they called their bishop Of the succession at Rome Irenoeus saith Fundantes igitur instruâ—ntes beati Apostoli ecclesiam Lino episcopatum administrandâ— ecclesiae tradiderunt Succedit ei Anacletus post cum tertio loco ab Apostolis Episcopatum sortitur Clemens qui vidit ipsos Apostolos contulit cum eis The blessed Apostles Peter and Paul founding and ordering the Church of Rome deliuered the ouersight or charge of gouerning the Church to Linus Anacletus succeeded him and in the third place after the Apostles Clemens which sawe the Apostles themselues and conferred with them vndertooke the Bishops office Next to this Clement succeeded Euaristus after Euaristus Alexander and then in the sixt place from the Apostles was appointed Sixtus then Telesphorus then Higinus then Pius after whoÌ„ was Anicetus Next to Anicetus succeeded Soter now wheÌ„ Irenaeus wrote in the 12. place from the Apostles Eleutherius hath the Bishoprike And likewise Optatus Negare non poteâ— scire te in vrbe Roma Petro primo Cathedram episcopaleÌ„ esse collocatam c ergo Cathedra vnica sedit prior Petrus cui successit Linus Lino successit Clemens Clementi Anacletus c. Thou canst not deny saith he to Parmenian but thou knowest that in the city of Rome the episcopall chaire was conferred first to Peter c. In that chaire which was but one sate first Peter whom Linus succeeded and after Linus Clemens after Clemens Anacletus after Anacletus Euaristus then Sixtus Thelesphorus Iginus
first Bishop of that church after whose death Peter and Paul yet liuing Anianus was elected by the Presbyters there and placed in an higher degree ouer the Presbyters and called a Bishop They be Ieromes owne words that I presse you with Alexandriae à Marco Euangelista Presbyteri semper vnum ex se electum in excelsiori gradu collocatum Episcopum nominabant At Alexandria from Marke the Euangelist the Presbyters alwayes electing one of themselues placing him in an higher degree called him a Bishop The like he saieth was done in the whole world Postquam vnusquisque eos quos baptizauer at suos esse putabat non Christi in toto orbe decretum est vt vnus de Presbyteris electus superponer etur caeteris ad quem omnis ecclesiae cura pertineret After euery man began to take those whom he baptized to be his owne not Christs it was decreed in the whole world that one of the Presbyters should be chosen and set aboue the rest to whom the whole or chiefe care of the Church should pertaine There were many Presbyters in euery Church and out of them one was chosen and set aboue the rest of the Presbyters to represse schismes He doeth not say that euery place had one Presbyter and no moe which was called a Bishop but one chosen out of the Presbyters which were many was placed in euery Church throughout the world not ouer the flocke only but ouer the rest of the Presbyters also which preached baptized as well as he and consequently were ministers of the word and Sacraments and no laie Elders as you dreame Wherefore to tell vs that the Bishops which succeeded the Apostles in their chaires were the Presbyters and ministers of euery parish is a very iest Not onely S. Ieromes wordes but all the Apostolike Churches and auncient stories most plainly conuince the contrary At Antioch euen as at Alexandria there were from the Apostles times a number of Presbyters and labourers in the word yet the succession continued alwayes in one no moe Ignatius the next bishop of Antioch after Euodius who receiued the first charge of that Church from the Apostles hands when he was caried prisoner to Rome writeth vnto the Church of Antioch willing the Laitie to obey the Presbyters and Deacons and adding you Presbyters foede the flocke that is with you till God shewe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall be your Ruler or Pastour after my death The like he doeth to the Churches of Trallis Magnesia Tarsus Philippos Philadelphia Smyrna and Ephesus in euery of his epistles to them remembring the Bishops Presbyters and Deacons that guided them and naming Polycarpus Onesimus Demas Vitalis and Polybius as Bishops of Smyrna Ephesus Magnesia Philippos and Trallis apart from the Presbyters of the verie same Churches yea what Church of account was there in Christendome that had not at one and the same time both Bishops and Presbyters Irenaeus was Presbyter vnder Pothymus Bishop of Lions At Antioch was Geminus vnder Zebenus and Malchion vnder Paulus Samosatenus and Diodorus Heliodorus Theodorus Isaac Mochinus and infinite others vnder the Bishops of that See So at Alexandria were Pantenus Clemens and Origen Presbyters vnder Serapion Asclepiades and Demetrius Bishops And so Dionysius vnder Heraclas and Pierius vnder Theonas And vnder the foresayd Dionysius when hee was Bishop of Alexandria were Maximus Dioscorus Demetrius Lucius Faustinus and Aquila Presbyters Tertullian Cyprian and Cecilâ—us were Presbyters in the Church of Carthage Saint Augustine was a Presbyter vnder Valerius Bishop of Hippo and vnder Augustine was Eradius that succeeded him and other moe Chrysostome was first Presbyter vnder Flauianus Bishop of Antioch and after made Bishop of Constantinople Of Vigilantius a Presbyter in Spaine Ierome saieth Imaruell the Bishop in whose charge or Diocesse he is reported to be a Presbyter doeth not breake that vnprofitable vessell with the Apostolike rod euen with an iron rod. Of Ierome S. Austen saieth Although by the names of honor which now haue preuailed in the vse of the church a Bishops place be greater then a Presbyters yet in many pointes Augustine is lesse then Ierome The Presbyteries of Caesarea Edissa Massilia Vienna Millan of infinite other churches might be likewise proued but why should I stand so long in a case as cleare as sunne-shine to those that haue any tast of learning or vse of reading They can light on no ancient Councill nor story of the Church but they shall find the Clergie of each Citie distinct from the Bishop subiect vnto the Bishop Yea no Presbyter might depart from the Church where he was ordained without the consent of his Bishop nor be receiued in another Church by the Bishop there without the liking licence of the Bishop whose Presbyter he was first as appeareth by the Councils of Nice can 15. 16. of Antioch ca. 3. of Chalcedon ca. 8. of Africa ca. 55. neither might any man be made a Bishop by the Canons except hee were first a Presbyter and so did rise by euery degree vnto the heigth of the Bishops calling All which a thousand other rules and Canons doe exquisitely prooue that euery Citie had besides their Bishop and vnder their Bishop as well Presbyters as other Clergie men so without all contradiction Presbyters were distinct froÌ„ Bishops a degree beneath Bishops wheresoeuer they be reckoned in order together as Deacons Presbyters Bishops But aunciently as Ierome saieth Presbyters and Bishops were all one Those names did not differ at first by reason the Episcopall power and honour was in the Apostles and Euangelists but when those succeeded that were neither Apostles nor Euangelists then began they to be called Bishops Eosdem olim vocabant Episcopos Presbyteros â—os autem qui nunc vocantur Episcopi nominabant Apostolos At the first faieth Theodorete they called the same men both Bishops and Presbyters and those that are now called Bishops they named Apostles In proces of time they left the name of Apostle to those y t were in deed Apostles they called them Bishops whom before they termed Apostles And so Ambrose Apostoli sunt Episcopi Post Episcopum plus esse intelligitur qui prophetare dicitur qui ordo nunc potest esse Presbyterij The Apostles are now the Bishops After the Bishop he is greatest that is said to prophesie which now may bee the order of Presbyters Ierome commenting vpon these words of Dauid Thy children shalbe in stead of thy fathers saieth The Apostles O Church were thy fathers because they begate thee and nowe for that they bee departed this world thou hast in their stead children which are the Bishops created by thy selfe for they are now thy fathers
of his labour they that beget vs nourish vs and continue vs in Christ deserue farre greater honour then they that bring vs into this worlde and prouide onelie for the things of this life Agayne the Church is the bodie of Christ and in that respect as in our bodies so in his not onelie the members haue a common care for the whole but the principall partes must direct and guide the rest namelie the eyes to see the eares to heare and the mouth to speake for the whole body Such therefore as Christ hath placed to be the watchmen leaders the light and salt of his Church must not onely warne and guide but also lighten and season in their measure the whole body for what commission they haue from Christ seuered single in their proper charges the same they must needs retaine assembled and ioined throughout their circuites Yea the Lord so much tendereth the fatherly care and brotherlie concord of the Pastors of his Church that he hath promised to be present in the midst of their assemblies and with his spirite to direct them so they come together not to accomplish their owne lusts and desires but to sanctifie his name by detecting errour resisting wolues maintaining trueth curing the sores and maladies that pester and poison the members of his body Celestinus writing to the generall Council of Ephesus saieth The assemblie of Priestes testifieth the presence of the holie Ghost It is true that is written since the trueth cannot lie and in the Gospel are these wordes Wheresoeuer two or three are gathered together in my name there am I in the midst of them This being so if so small a number be not destitute of the holie spirite shall wee not much more beleeue that he is nowe in the midst of you where so great a multitude of holy men are assembled The Councill of Chalcedon applieth the same wordes to the same purpose We sawe say they as we thought the heauenly spouse conuersant amongst vs. For if where two or three are assembled in his name he hath promised hee will bee in the midst of them what peculiar regard thinke we hath he shewed toward those Priestes which haue preferred the knowledge of his confession before Countrey and children So Reccaredus king of Spaine that first abiured the Arrian heresio 589. yeeres after Christ wrate to the Councill of Toledo I perceiued it to be very necessarie that your blessednesse should assemble together in one place giuing trust to the Lordes words when he saieth where two or three are gathered together in my name there am I in the midst of thē for I beleeue the Godhead of the holy and blessed Trinitie to be present in the sacred Synode and therefore I haue presented my faith in the midst of you as in the presence of God This course the Apostles taught the Church of Christ to follow by their example when about the question that troubled the Church of Antioch the Apostles and Elders came together to examine the matter and to verifie their masters words to be true not onely the Apostles but the whole assemblie wrate thus in their letters It seemed good to the holy Ghost to vs. for if it be sure which the Apostle said the holy Ghost made you ouerseers to feede the Church And if our Sauiour could not be deceiued when hee said he that heareth you heareth me c. this must be verified as well of Pastors assembled as singled yea Pastors gathered together in Christes name are rather assured of his direction and assistance then when they bee seuered vnlesse there bee any that thinketh God inspireth one particular person with righteousnesse and forsaketh a number of Priests assembled in Synode which the Council of Africa reputeth to be very absurd and repugnant to Christes promise so long as they meete together in his name and not to deface his trueth nor oppresse their brethren This hath in all Ages as well before as since the great Councill of Nice bene approoued and practised as the lawfullest and surest meanes to discerne trueth from falshoode to decide doubtes end strifes and redresse wrongs in causes ecclesiastical yea when there were no beleeuing magistrates to assist the Church this was the onely way to cleanse the house of God as much as might be from the lothsome vessels of dishonour and after Christian Princes began to professe and protect the trueth they neuer had nor can haue any better or safer direction amongst men then by the Synodes of wise and godly Pastours A Synode at Antioch about three score yeeres before the Councill of Nice condemned and deposed Paulus Samosatonus for heresie and when he would not yeeld the Church but kept it by violence vpon complaint made to Aurelianus the Emperour though he were an Ethnike Samosatenus was with extreme shame driuen from the church by the worldlie Prince Three score and ten yeeres before that many Synodes were assembled in diuers places for the keeping of Easter as in Palestine vnder Theophilus and Narcissus in Rome vnder Victor in Pontus vnder Palinas in Fraunce vnder Irenaeus in Asia vnder Polycrates The like wee finde in the dayes of Dionysius Bishop of Alexandria of Cornelius Bishop of Rome of Cyprian Bishop of Carthage and the like no doubt was obserued in all Ages of the Church euen from the beginning as necessitie forced and the safetie of the time permitted The great Nicene Councill perceiued and by their decree witnessed how needfull the vse of Synodes was and would bee in the Church of Christ. It seemeth vnto vs very requisite say they that in euerie Prouince twice euery yeere there should be a Synode that all the Bishops of the Prouince meeting together may in common examine such questions as are occurrent in euerie place The Councill of Antioche continued the same course for ecclesiasticall businesses and the determining of matters in controuersie we thinke it very fit that in euery Prouince Synodes of Bishops should bee assembled twise euerie yeere So did the generall Councill of Constantinople It is euident that the Synode in euerie Prouince must gouerne the causes of euery Prouince according as it was decreed in the Councill of Nice The great Councill of Chalcedon reprooued the slacknesse of Bishops in omitting the prescribed number of Synodes It is come to our eares that in some Prouinces the Synodes of Bishops are not kept which are appointed by the Canons and thereby many ecclesiasticall matters which need reformation are neglected This sacred Councill therefore determineth according to the Canons of our godly Fathers that the Bishops of euery Prouince shall twise euery yeere assemble together at the place where the Bishop of the Mother Citie that is the Metropolitane shall appoint to amend all matters emergent within their Prouince The tedious length of the iourney and pouertie of the Churches in some
other side shunning as much popular tumult and Anarchie preferred a middle course betwixt them of Aristocracie thinking the Church would then bee best guided when neither one for danger of tyrannie nor all for feare of mutinie did beare the swaie but a number of the grauest and sincerest vndertooke the managing of all matters incident to the Ecclesiasticall Regiment And for that there was no possibilitie in euerie Church and parish to finde a full and sufficient companie of Pastours and Teachers to consider and dispose of all causes occurrent and the people as they thought would the better endure the proceedings and censures of their Consistories if some of themselues were admitted to bee Iudges in those cases as well as the Preachers they compounded their Presbyteries partlie of Pastors and partly of Laie Elders whome they named GOVERNING PRESBYTERS and by this meanes they supposed the gouernement of the Church would bee both permanent and indifferent To proclaime this as a fresh deuise of their owne would be some what odious and therefore they sought by all meanes as well with examples as authorities to make it seeme auncient for the better accomplishing of their desire first they tooke hold of the Iewish Synedrion which had Laie Elders mixed with Leuites in euery Citie to determine the peoples causes and that order being established by Moses they enforced it as a perpetuall paterne for the Church of Christ to folow To that end they bring the wordes of our Sauiour Tell it the Church if he heare not the Church let him be to thee as an Ethnike and Publicane Next they perused the Apostles writings to see what mention might bee there found of Elders and Gouernours and lighting on this sentence of Saint Paul The Elders which rule well are woorthie of double honour speciallie they that labour in the worde and doctrine they resolutelie concluded there were some Elders in the Church that gouerned and yet laboured not in the worde and doctrine and those were Laie Presbyters After this place they made no doubt but Laie Elders were Gouernours of the Church in the Apostles times and so setled their iudgements in that behalf that they would heare nothing that might be said to the contrary Thirdlie because it would bee strange that Laie Elders euerie where gouerning the Church vnder the Apostles no Councill storie nor Father did euer so much as name them or remember them or so conceiue the wordes and meaning of Saint Paul vntill our age they thought it needefull to make some shewe of them in the Fathers writings least otherwise playne and simple men should maruell to see a new sort of gouernours wrenched and forced out of S. Pauls wordes whome the Church of Christ in fifteene hundred yeeres neuer heard of before And therefore certaine doubtfull speaches of the Fathers were drawen to that intent as where they saie The Church at first was gouerned by the common aduise of Presbyters and the Church had her Elders without whose counsell nothing was done yea some of them were so forward and willing to heare of their laie Presbyters that wheresoeuer anie Councill or Father mentioned Presbyters they straightway skored vp the place for laie Elders This is the warpe and webbe of the laie Presbyterie that hath so enfolded some mens wits that they cannot vnreaue their cogitations from admiring their newe founde Consistories And in deede the credite of their first deuisers did somewhat amuse mee as I thinke it doeth others till partlie enclined for the causes aforesayd and partlie required where I might not refuse I began more seriouslie to rip vp the whole and then I found both the slendernesse of the stuffe and loosenesse of the worke that had deceiued so many mens eies As first for the Iewish Synedrion I sawe it might by no meanes bee obtruded on the Church of Christ. for the Iudiciall part of Moses law being abolished by the death of Christ as well as the ceremoniall the Tribunals of Moses must no more remaine then the Priesthood doth Moses Iudges were appointed to execute Moses lawe the punishments therefore and iudgements of Moses law ceasing as vnder the Gospel there can be no questiō but they do all such Consistories as Moses erected must needs be therewith ended determined Again they were ciuill Magistrates that Moses placed in euery Citie to iudge the people and had the sword to punish as the lawe did limite Leuites being admixed with them to direct them in the doubts and difficulties of the lawe Such Presbyteries if they frame vs in euery parish without the magistrates power and leaue they make a faire entrie vpon the Princes sword and scepter vnder the colour of their Consistories which I hope they will be well aduised before they aduenture Lastlie that laie Elders in Moses lawe did meddle with discerning or iudging betwixt trueth and falsehood things holy and vnholy persons cleane and vncleane or did intermeddle with the sacrifices or seruices of the Tabernacle I doe not read but rather the execution and superuision of sacred things and dueties belonged to the Prophetes Priests and Leuites So that laie Presbyteries vnder the Gospell can haue no agreement with the Synedricall Courtes of Moses much lesse anie deriuement from them vnlesse they will tye all Christian kingdomes to the Tribunals and Iudicials of Moses lawe and giue their Elders the sworde in steade of the word which God hath assigned to Princes and not to Presbyters The wordes of Christ in the 18. of Mathew Tell it to the Church which they vrge to that ende if they were spoken of such Magistrates as Moses appointed and to whome the Iewes by the prescript of his Lawe were to make their complaints then pertaine they nothing at all to the Church of Christ but were a speciall direction for those times wherein our Sauiour liued and those persons that were vnder the Law If they be taken as a perpetuall rule to strengthen the iudgement of Christes Church then touch they no way the Synedrions of the Iewes or any other Courts established by Moses Let them choose which they will neither hurteth vs nor helpeth them The place of Saint Paul at a glimce seemed to make for them but when I aduisedly looked into it I found the text so little fauouring them that in precise termes it excluded Lay Elders as no Gouernours of the Church for the Apostle there chargeth that all Presbyters which rule well should haue double honor His wordes be plaine The Presbyters that rule well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them bee thought woorthie of double honour Honour in this place is apparantly taken for maintenance as the proofes following doe import Thou shalt not musle the oxe that treadeth out thy corne and the workeman is worthy of his wages Now by no precept nor example will it euer be prooued that Lay Presbyters had in the Apostles times or shoulde haue by the word of God at any time double honour and
more particularly and effectually then Pastours doe or may by their doctrine Such labyrinths they leape into when they seeke for those things in y e sacred Scriptures which were neuer intended But were the word of God in this point indifferent which for ought I yet see is very resolute against them the generall consent of alantiquitie that neuer so expounded S. Pauls words nor euer mentioned any laie Presbyters to gouern the Church is to me a strong rampire against all these new deuises I like not to raise vp that discipline from the dead which hath lien so long buried in silence which no father euer witnessed no councill euer fauoured no Church euer followed since the Apostles times till this our age I can be forward in things that be good but not so foolish as to thinke the church of Christ neuer knew what belonged to the gouernment of her selfe till now of late that the sonne of God hath bin spoiled of halfe his kingdome by his owne seruants and Citizens for these 1500. yeeres without remorse or remembrance of any man that so great wrong was offered him I can yeelde to much for quietnes sake to this I can not yeelde They must shewe mee their Lay Presbyteries in some ancient Writer or else I must plainly auouch their Consistories as they presse them to be a notorious if not a pernicious nouelty Ierome Ambrose and others are brought to depose that the first Church had her Senate and Elders without whose aduise nothing was done but how wrongfully the deuise of Lay Elders is fathered on them I haue declared in a special discourse I wil not heere repeate it onely this I say if any of them affirme that in the Primitiue or Apostolike Church Lay Presbyters did gouerne Ecclesiasticall affaires I am content to recall all that I haue written of this present matter if not it is no great praise nor good policie for them to abuse the names and wordes of so many learned Fathers to the vtter discredite of themselues and their cause in the end Since then the Church of Christ in and after the Apostles times was not gouerned by Lay Presbyters as this newe discipline pretendeth it resteth that we declare by whom both the Apostolike church and the Primitiue after that were directed ruled which I haue not failed to performe in many chapters as farre foorth as the Scriptures doe warrant and the vndoubted Stories of Christs Church do leade In the Apostles I obserue foure things needefull for the first founding and erecting of the Church though not so for the preseruing and maintening thereof and foure other points that must be perpetuall in the Church of Christ. The foure extraordinary priuiledges of the Apostolike function were Their vocation immediate from Christ not from men nor by men Their commission extending ouer all the earth not limited to anie place Their direction infallible the holie Ghost guiding them whether they wrate or spake and Their operation wonderful as wel to conuert and confirme beleeuers as to chastice and reuenge disobeyers Without these things the Church could not beginne as is easily perceiued but it may well continue without them for now God calleth labourers into his haruest by others not by himselfe Pastors take charge of those Churches that are already planted they seeke not places where to plant new Churches The Scriptures once written serue all ages for instruction of faith and the myracles then wrought witnesse the power and trueth of the Gospell vnto the worldes ende Wherefore those thinges had their necessary force and vse to lay the first foundations of the gospel before Christ was knowen but the wisedome of God will not haue his Church still depend on those miraculous meanes which serue rather to conquere incredulitie then to edifie the faithfull signes being as the Apostle saith not for such as beleeue but for such as doe not beleeue The other foure points of the Apostolike delegation which must haue their permanence and perpetuitie in the Church of Christ are the Dispencing the word Administring the sacraments Imposing of hands and Guiding the keys to shut or open the kingdome of heauen The first two by reason they be the ordinary meanes and instruments by which the spirite of God worketh ech mans saluation must be general to al Pastors and Presbyters of Christs Church the other two by which meete men are called to the ministerie of the word and obstinate persons not only repelled from the societie of the saints but also from the promise and hope of eternall life respect rather the cleansing and gouerning of Christes Church and therefore no cause they should be committed to the power of euery Presbyter as the word and sacraments are for as there can be no order but confusion in a common wealth where euery man ruleth so woulde there be no peace but a pestilent perturbation of all thinges in the Church of Christ if euery Preshyter might impose handes and vse the keyes at his pleasure How the Apostles imposed hands and deliuered vnto Satan and who ioyned with them in those actions I haue handled in places appointed for that purpose whereby we shal perceiue that though the Presbyters of eache Church had charge of the worde and Sacraments euen in the Apostles times yet might they not impose handes nor vse the keys without the Apostles or such as the Apostles departing or dying left to be their substitutes and successors in the Churches which they had planted At Samaria Philip preached and baptized and albeit he dispenced the word and sacraments yet could hee not impose handes on them but Peter and Iohn came from Ierusalem and laide their hands on them and so they receiued the holie Ghost The Churches of Lystra Iconium and Antioch were planted before yet were Paul and Barnabas at their returne forced to increase the number of Presbyters in each of those places by imposition of their handes for so the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth with al Greeke Diuines and Stories as I haue sufficiently proued and not to ordaine by election of the people as some men of late had new framed the Text. The churches of Ephesus and Creete were erected by Paul had their Presbyteries yet could they not create others but Timothie and Tite were left there to impose handes and ordaine Elders in euerie Citie as occasion required Herein who succeeded the Apostles whether all Presbyters equally or certaine chiefe and chosen men one in euerie Church and City trusted with the gouernment both of people and Presbyters I haue largely debated and made it plaine as well by the Scriptures as by other ancient Writers past all exception that from the Apostles to the first Nicene Councill and so along to this our age there haue alwayes bene selected some of greater gifts then the residue to succeede in the Apostles places to whom it belonged both to moderate the Presbyters of ech Church and to take the
Presbyteries Let them reade if they bring better I am willing to learne but I like no selfe-set assertions as if all the worlde were bound to the very breath of our mouthes or dash of our pennes without any other Text or interpreter If I haue saide ought that is not allowed by the word or not witnessed by the continuall and vniuersall practise of Christes Church I desire not to be beleeued I looke for the like measure if any man replie not to heare the coniecturall and opinatiue ghesses of some that liued in our age but such effectuall reasons and substantiall authorities as may presse the gaine-sayer and settle the consenter God make vs zealous for his not for our wils and so guide our labours that we may lessen the troubles and not ripen the dangers of Sion seeking rather how to amend then how to multiplie the rendes and breaches of Ierusalem Amen CHAP. I. The originall and domesticall Discipline of the Church before the Lawâ— CHAP. II. The Leuiticall and Nationall regiment of the Church vnder the Law CHAP. III. The personall and perpetuall kingdome of Christ after he tâ—â—â—e flâ—sh CHAP. IIII. The Synedricall Iurisdiction which some men thâ—nkâ— ouâ— Sauiour in the Gospel restored and recommended to his Church CHAP. V. The Apostolical preeminence and authoritie before and after Christes scension CHAP. VI. What Dominion and titles Christ interdicted his Apostles CHAP. VII Who ioyned with the Apostles in election of Elders and imposition of hands CHAP. VIII The Apostolike power in determining doubts of faith and deliuering vnto Satan CHAP. IX What parts of the Apostolike power and charge were to remaine in the Church after their decease and to whom they were committed CHAP. X. VVhat the Presbyterie was which the Apostles mention in their writings and whether Lay Elders were of that number or no. CHAP. XI VVhat Presbyterie the Primitiue Churches and Catholike Fathers did acknowledge and whether Lay Elders were any part thereof or no. CHAP. XII To whom the Apostles departing or dying lest the gouernement of the Church whether equally to al Presbyters or chiefly to some and how farre the conceits of late VVriters herein varie from the ancient Fathers whose wordes they pretend to followe CHAP. XIII That some chiefe euer since the Apostles times haue beene seuered from the rest of the Presbyters in euery Citie by power of ordination and right of succession whom the Fathers before vâ— did and we after their example doe call Bishops CHAP. XIIII The fatherly power and Pastourall care of Bishops ouer Presbyters and others in their Churches and Dioeceses CHAP. XV. To whom the elections of Bishops and Presbyters doth rightly belong and whether by Gods Lawe the people must elect their Pastours or no. CHAP. XVI The meetings of Bishops in Synodes and who did call and moderate those assemblies in the Primitiue Church THE PERPETVAL GOVERNEMENT OF CHRISTES CHVRCH Chap. I. The originall and domesticall Discipline of the Church before the Lawe WHat need there is of order and gouernement as in all assemblies of men that will liue together so namely and chieflie in the Church of Christ the wisedome of God hath many wayes witnessed vnto vs both by the proportion of those naturall and ciuill societies to which the Church is compared and by the perfection of that felowship which the Saints haue had amongst themselues in all ages and places euen from the foundation of the world where the true worship of God hath preuailed The first roote of all humane consort and communion I meane priuate howses hath not the Lord distinguished by diuers degrees and prerogatiues of husband parents and master aboue wife children and seruants and yet linked them all together in mutuall correspondence with dueties according The branches that thence rise as Cities Countries and kingdomes haue they not their Lawes to prescribe and Magistrates to execute things needfull for their common estate God ordaining powers and deliuering the sword for the defence of the simple and innocent and repressall of the wicked and iniurious Were wee willing or constant in that which is good Discipline were not so requisite but because the corruption of our nature is such that we are soone deceiued of our selues sooner seduced by others and soonest of all auerted and peruerted with feare and desire to settle the vnsted fastnesse of our hearts and bridle the vnrulinesse of our affections the Lord hath prouided for all societies the line of direction and rod of correction as well to guide the tractable as to represse the obstinate least disorder endured should breed confusion the forerunner of all ruine Since then the Church of Christ is the house of God the Citie of the liuing God and the kingdom of his beloued sonne shall we thinke that God is carefull for other s and carelesse for his owne or that confusion ought to be lesse doubted and feared in heauenly then in earthly thingâ— God is no where author of confusion but of peace especially in his Church in which hee commandeth all things to be decently orderly done Where no man doeth gouerne what order can bee kept where no man doeth moderate what peace can be had yea what greater dissipation can befall the Church of God then for euery man to intrude where he list and obtrude what hee will without restraint or reproofe Wherefore God hath appointed Stewards ouer his houshold watchmen and leaderâ— ouer his flocke Labourers in his haruest husbandmen in his tillage diuers administrations as well for the preseruation as edification of the Church which is the body of Christ and so farre foorth answereth the frame of mans body that as there so in the Church God hath set some to be in stead of eyes eares tongue and handes that is to be principall members for the guiding and directing of the whole which without them is maimed and vnable to prouide for the safetie and securitie of it selfe Neither may we thinke that order and discipline is needfull for the people in Gods Church and needelesse for the Pastours that were to gard the feete and leaue the head open to a more deadlie wound but rather as the more principall the part the more perilous the disease so the more disordered the Pastours the likelier the people to perish by their dissentions The house cannot stand which the builders subuert The haruest is lost where the labourers doe rather skatter then gather If the eie lacke light how darke is the body If the salt be vnsauourie where withall shall the rest he seasoned The folowers cannot goe right where the guides go astray and forces distracted bee they neuer so great are soone defeated Discord and disorder in the Pastours rent the Church in pieces where as peace and agreement in the Teachers confirme and establish the mindes of the hearers If they striue that sit at sterne the ship of Christ cannot hold a straight and safe course in the
these the Churches had commandement if they came to receiue theÌ„ that is to beleeue them trust them as men sincerely minded sent from the Apostles yea to admit them with all gladnesse and highly to esteeme of them From their mouthes as perfectly vnderstanding the Apostles doctrine doings and meaning by reason of their continuall societie with them were other Pastours of the Church to be directed and instructed Persist thou saieth Paul to Timothie in those things which thou hast learned and are committed to thee knowing of whom thou hast learned them And what things thou hast heard of me in the presence of many witnesses the same deliuer to faithfull men that they may be able to teach others And againe I haue sent vnto you Timotheus which is my beloued sonne and faithfull in the Lord who shall put you in remembrance of my wayes as I teach euery where in euery Church These were charged by Paul to require and command the Pastours and Preachers to refraine from false doctrine and to stop their mouthes or reiect them that did otherwise to ordaine Elders according to the necessitie of the places and receiue accusations against them and sharplie openly to rebuke them if they sinned and that with all authoritie These things the Apostle earnestly requireth and before Christ and his elect Angels chargeth Timothie and Tite to doe It is then euident they might so doe for how vaine and friuolous were all those protestations made by S. Paul if Timothie and Tite had onely voyces amongst the rest and nothing to doe but as the rest How farre was the Apostle ouerseene to adiure them and not the whole Presbyterie to keepe his prescriptions inuiolable if the Elders might euery houre countermaund them and ouer-rule them by number of voyces Since then they were willed and consequently warranted by the Apostles to ordaine examine rebuke and reiect Pastors Elders as iust occasion serued equal ouer equal hath no power nor preheminence It is certaine that as wel the Apostles authorizing as their disciples authorized so to do were superiors in the Church of Christ to Pastours and Elders and likewise that they might and did perfourme and execute the Apostles rules and prescriptions without expecting the consent of Pastours or Presbyteries and the Churches of Christ knew they were bound to obey and bee subiect to them in those cases guided by the Apostles mouthes or letters as well as if the Apostles had bene present and that to resist them was to resist the order which the holy Ghost had approoued in gouerning the Church CHAP. VI. What dominion and titles Christ interdicted his Apostles THe power and prerogatiue of the Apostles aboue Euangelists Prophets Pastours Doctors and all others in the Church would the sooner bee granted were it not that certaine places in holie Scripture seeme repugnant to it as where Christ forbade his Apostles all dominion ouer their brethren and the Apostles in electing to offices assembling in councell to determine of faith imposing of handes and putting the wicked out of the Church seemed not to chalenge all to themselues but to associate others with them as if the right thereof appertained so well to the Church Presbyterie as to the Apostles which particular actions cause many men to thinke that alone the Apostles could not execute these things but iointly with others It shall therefore not be amisse to consider the places In the contention amongst the disciples for superioritie wee must obserue the occasion of their strife and the affection of the striuers The occasioÌ„ was ministred by Iames and Iohn the sonnes of Zebedee who by their mother importuned Christ that in his kingdome her sonnes might be the chiefest men about him and sit the one at his right hand the other at his left These two dreamed as the rest of the Jewes and also the other Apostles did whiles they were weake vntill they were endued with the power of the holy Ghost from heauen that the Messias should restore the temporall kingdom to Israel and sit as an earthly prince in great glorie on the throne of Dauid his father and rule all nations with a rod of iron receiuing of them subtection seruice and tribute as other Princes vsed and whatsoeuer the Prophets foretold of the wonderful plentie tranquilitie excellencie of the kingdome of Christ these two not sauouring as yet the things that were Gods nor vnderstanding any thing of the spiritual kingdom of Christ applied to fit their earthly desires hoped for great promotions by seruing their master and looked to beare rule to be chiefe men about him when he came to his glory The other ten being deceiued with the same error caried with the like hope though not expressed in so ambitious maner disdained the two brethren the neerer their master drew towards his death y â— sharper grew the strife amongst them who should be greatest chiefest about him when he came to his kingdom which they supposed should be earthly This vaine expectation and contention of his disciples the Lord vtterly suppresseth at his last supper for there the strife reuiued by assuring them that his kingdom was no worldly kingdom and therefore they might not looke to be great Commanders and Rulers ouer others for so his words import Princes of the Gentils beare rule ouer them and great States exercise authoritie on them with you it shall not be so that is you shall not haue any such rule or dominion as they haue He doeth not say you shall haue no prerogatiue nor preheminence aboue others but you shall haue no such or it shall not be so with you as it is with them By this all ciuill iurisdiction power of the sword to command compell punish by losse of life liâ—â—â—e or libertie is secluded from the ministers function and reserued to the Magistrates but Christ neuer meant by those words to barre all degrees and diuersities of gifts and administrations in his Church he rather expresseth the coutrarie euen in the same place Ye are they saieth he to his Apostles which haue continued with me in my tentations and I for recompense appoint you a kingdom as my father hath appointed to me that you may eate drinke at my table in my kingdom and sit vpon thrones iudging the twelue tribes of Israel And not depriuing them of that honour which he had or would bestow on them to be chiefe in his kingdome but instructing them how to vse it without offending God or grieuing their brethren he addeth He that is greatest amongst you let him be as the least and he that is chiefest as he that serueth In which wordes the Lord noteth amanifest distinction amongst his of some greater some lesse some chiefer some lower and chargeth his Apostles to vse that greatnesse and authoritie which they had in
were troubled Men saith he desiring to finish their secular causes by our iudgement call vs holy and the seruants of God about golde and siluer landes and chattels quotidie submisso capite salutamur wee are euery day saluted with lowe bowing the head to determine the strifes of men I alleage not these things to haue them reuiued too much honor inflameth ambition as too little engendreth contempt I onely obserue in the best ages how careful good Princes were in their owne persons to honour the Bishops of Christes Church and by their Lawes to make them acceptable to the people where as in our dayes some wayward spirites thinke it a great point of pietie by despising and reproching their state and calling as vnchristian and vngodly to make them contemptible odious to the meanest of the multitude A better way to reforme the faults of Bishops is that admonition which Ambrose gaue them when he said Ne sit honor sublimis vita deformis Ne sit Deifica professio illicita actio Ne sit gradus excelsus deformis excessus Nam quanto prae caeteris gradus Episcopalis altior est tanto si per negligentiam dilabatur ruina grauior est Magna sublimitas magnam debet habere cautelam honor grandis grandiori debet solicitudine circumuallari Let not the honour of Bishops be loftie and their life loathsome their profession diuine and their action vnlawfull their state high and their excesse shamefull For the higher a Bishoppes degree is aboue the rest the greeuouser is his fall if hee slide by negligence Great dignitie ought to haue great warinesse Much honor should be kept with much carefulnesse To whome more is committed of him more shal be required Hee impeacheth not the honour of their calling but assureth them their iudgement shall be encreased and punishment aggrauated if their care and diligence doe not answere that honor and reuerence which they haue in the Church of God aboue their brethren Then as they that affect this dignitie because they woulde be honoured before men are condemned before God so this is the cause of all euill saieth Chrysostome that the authoritie of ecclesiasticall Rulers is decayed and no reuerence no honour no feare is yeelded to them Hee that is religiously affected to the Priest will with greater pietie reuerence God and hee that despiseth the Priest commeth by degrees to this at last that hee waxeth contumelious against God him selfe The summe of all is first that our Sauiour interdicted his Apostles and consequently the Pastours of his Church by vertue of their Ministerie to claime any ciuill dominion to commaund and compell which is the power that Princes and Lordes vse ouer their subiects and seruants Next they must neither desire nor delight any titles of honor and praise from men but expect the comming of the Arch-pastour when euery one shall haue praise from God Thirdly howe great soeuer they be they must serue the lowest of their brethren to doe them good and watch ouer them for the sauing of their soules yet this nothing hindereth the rule and gouernement that pastours haue ouer their flocks by the word of God neither doth it barre them or depriue them of that honour and obedience which in heart word and deed is due to the Fathers of our faith the Embassadours of Christ and Stewards of Gods houshold CHAP. VII Who ioyned with the Apostles in election of Presbyters and imposition of hands IN choosing of Elders and Deacons and laying hands on them many thinke the whole Church or at least the Presbyterie ioyned with the Apostles and to that ende sundrie Precedents are alleadged as namely the choice of Matthias of the seauen Deacons of the Elders of Lystra Iconium and other Churches in the 14. of the Actes and of Timothie all which seeme to prooue the Apostles did nothing of theÌ„selues but with the consent concurrence of others To come by thetrueth what the Scriptures resolue in these two points the best way will be to examine the places in order as they lie In the choice of Matthias it is not expressed that the Church intermedled Peter acquainted all the Disciples that one must supplie y â— roume of Iudas but who named those two that were appointed whether the Apostles or all the Disciples it is not decided in the Text the force and coherence of the words conuince neither For thus they stand And they appointed two and they prayed saying and they cast lottes If prayers and lottes were perfourmed by the Apostles as by the principall directors of that action and thereto ledde by the instinct of Gods spirite consequently it was their deede to present them both to God that hee might them which of theÌ„ he had chosen Besides an Apostle might not be chosen by men much lesse by the people and therefore no question the spirit of God made this election and the Disciples afterward acknowledged it for Gods doing and accounted Matthias with the eleuen But Chrysostome saith Non ipse â—os statuit sed omnes Pèter himselfe did not appoint those two but all did it Yea hee saith further Considera quà m Petrus agit omnia ex communi Discipulorum sententia nihil authoritate sua nihil cum imperio Marke how Peter doth al things by the common consent of the Disciples nothing by his owne authoritie nothing by commandement He saith so in deed but the Text saith not so only the verbe is the plural number which may be referred to the Apostles aswel as to the rest of the Disciples yet the reason why Peter did it not was not for that it was not lawfull for him without the multitude to doe it but as Chrysostome noteth lest he should seeme to gratifie the one and not the other as also that as yet he had not receiued the holie Ghost An non licebat ipsi eligere Licebat quidem maximè verum id non facit ne cui videretur gratificari Quanquam alioqui nondum erat particeps spiritus Might not Peter haue chosen him He might most lawfully but he did it not lest he should seeme to gratifie either part Aibeit as yet hee was not partaker of the holie Ghost And for that cause as Chrysostome thinketh they cast lottes Quontam non-erat spiritus sortibus rem peragunt Because the holy ghost was not yet powred on them therefore they determine the matter by lottes The choice of the seauen Deacons was referred to the multitude the approbation of them reserued to the twelue and that not without cause For by this choice the Deacons as they say receiued not charge of the word and sacraments but a care to see the Saints prouided for and the collections and contributions of the faithfull sincerely and vprightly employed according to the necessities of the persons Now that the people shoulde very well like and fully trust such as shoulde bee Stewards of their goodes and dispensers of their
to appease the strife and reduce the Church to concord so Ignatius prayed them in his absence being now Christes prisoner to send some sufficient Legate to heale the breach that was made and quench the flame that was kindled in his Church at Antioch For the signification and etimologie of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this may suffice by which it is euident no proofe can be made from the fact of Paul and Barnabas in the foureteenth Chapter of the Acts that the people or Presbyterie concurred with them in the election of Elders or imposition of hands yea rather since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all Greeke Councels Fathers and Stories is to ordaine by laying on of hands both the generall vse of the word amongst all Greeke Diuines and the coherence of the Text do enforce that Paul and Barnabas without assistance or consent of others for any thing that is expressed imposed handes on meete Pastours in euery place and Church that was destitute And this translation of the word hath farre better warrant then that which is lately crept into some English Bibles they ordained Elders by election The place 1. Tim. 4. is left whereas some thinke Saint Paul confesseth that others ioyned with him in the calling of Timothie But what if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie there not the Colledge of Elders but rather the degree and office of an Elder how can wee thence inferre that others ioyned with Paul in laying hands on Timothie The Commentaries vnder Ieroms name doe so expound it Prophetiae gratiam habebat cumor dinatione Episcopatus Hee receiued the grace of Prophesie together with the order or cabling of a Bishop And so Primasius Haymo and others vnderstand it Yea Lyra himselfe could find that Presbyterium est dignitas vel officium Presbyteri the word Presbyterium in this place of S. Paul is the dignitie or office of an Elder and he speaketh nothing amisse for the Greeke word hath that signification as vsuall as the other In the 2. Canon of the great Nicene Councill the fathers misliked that some were promoted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with their baptisme vnto the office or dignitie of a Bishop or of an Elder that is vnto a Bishoprike or an Eldership The Councill of Antioch the 18. Canon taketh order that such as were appointed to be bishops and could not bee receiued in the places to which they were named should returne to the Churches where they were before and retaine their former degree and calling of an Elder but if they troubled or disquieted the bishops alreadie setled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen the degree and honour of the Eldership which they had should bee taken from them The Councill of Africa in their epistle to Bonifacius bishop of Rome aduertising him what they had done with Apiarius for whom hee had written vnto them saieth in this wise Wee thought good that Apiarius the Priest should bee remooued from the Church of Sica but retaine the honour of his degree and receiuing our letters of testimonie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in any other Church where he would could execute the office of his Priesthood Eusebius vseth the word in that sense very often The bishops saieth he of Cesaria and Ierusalem iudging Origene to be worthie of the highest degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid hands on him for an Eldership or to make him an Elder Againe the bishops of Cesaria prayed him to expound the Scriptures vnto the whole Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when as yet he had not receiued imposition of hands of an Eldership or of Priesthood Not long after being sent into Palestine vpon some vrgent ecclesiasticall affaires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiued imposition of hands of Priesthood by the bishops of those partes And Cornelius speaking of Nouatus saieth he gate his Priesthood or Eldership by the fauour of the bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that laied hands on him for the lot or office of an Eldership Socrates telling how Proclus rose to the bishop of Constantinople saieth that Atticus first placed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the order of Deaconship after he was thought worthie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Sisinnius preferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the bishoprike of Cyzicum where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand in order for the degree and place of a Deacon Elder and Bishop And surely either the Greeke tongue wanteth a word to expresse the office and calling of an Elder deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were absurd or els the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie as well the office and degree of euery Elder as the whole number and assembly of Elders If any man thinke this exposition to be friuolous or curious let him reade what Calum confesseth of it They which thinke the word Presbyterium to bee here a nowne Collectiue and put for the Colledge of Elders thinke well in my iudgement Tametsi omnibus expensis diuersum sensum non malè quadrare fateor vt sit nomē officis Though all things weighed Icōfesse the other sense agreeth well with the words that it should be a name of office Then doeth this place make no forcible proofe that the Presbyterie did concurre with Paul in laying hands on Timothie That Paul laid hands on Timothie cannot be doubted the words of Paul vnto him are plaine Stirre vp the grace of God that is in thee by the imposition of my hands That the Presbyterie ioined w t him in that action is supposed out of the words of Paul 1. Tim. 4. but can not thence be concluded as we see by the diuers signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the confession of old and new writers But Caluin you say affirmeth the other exposition to be the better and so doe Chrysostome Ambrose Theodorete Theophilact and others Nay what if Caluin reiect the other exposition as contrary to Pauls owne wordes els where vttered Looke his institutions his words be these Paulus ipse alibi se non alios complures Timotheo manus imposuisse commemorat Admoneo te inquit vt gratiam suscites quae in te est per impositionem manuum mearum Nam quod in altera epistolade impositione manuum Presbyterij dicitur non it a accipio quasi Paulus de Seniorum Collegio loquatur sed hoc nomine ordinationem ipsam intelligo quasi diceret fac vt gratia quam per manuum impositionem recepisti quum te Presbyterum crearem non sit irrita Paul himselfe saieth that he and not others moe laid hands on Timothie Stirre vp the grace saieth hee that is in thee by the laying on of my hands for that which is written in the other epistle of imposition of handes of the Eldership I do not so take it as if Paul spake of the Colledge of Elders but by
to doe must needes bee theirs you must free them from both or leaue both vnto them If it shall be required at their hands they may not be forced by others if none can excuse them none may compell them We may plainely perceiue as well by their calling which they haue from God as by the account they shall yeeld vnto God that the deliuering or with-holding the Sacraments is in the Pastours power and charge and not in theirs which haue neither vocation nor commission to meddle with the word or Sacraments No small punishment saieth Chrysostome to those that ministred the Communion hangeth ouer you if knowing any man to be wicked you suffer him to be partaker of this Table His blood shall be required at your hands If he be a Captaine a Consul or a crowned king that commeth vnworthily forbid him and keepe him off thy power is greater then his If any such get to the Table reiect him without feare If thou darest not remooue him tell it me I will not suffer it I wil yeeld my life rather then the Lords body to any vnwoorthy person and suffer my bloud to be shed before I will graunt that sacred blood to any but to him that is woorthie Againe it cannot be doubted but the moderation of the keies and imposition of hands were at first setled in the Apostles and exercised by them as I haue already made proofe by the Scriptures and neither the people nor laie-Elders succeed the Apostles but onely the Pastours and ministers of the worde and Sacraments They can haue no part of the Apostolike commission that haue no shew of Apostolike succession They must looke not onely what they chalenge but also from whom they deriue it if from the Apostles then are they their successours if from Christ as Colleagues ioyned with the Apostles wee must finde that consociation in the Gospell before wee cleare them from intrusion No man should take this honour vnto himselfe but he that is called of God as the Apostles were If they be called by Christ read their assignation from Christ if they bee not surcease that presumption But in deede how should they bee called to denie the Sacramentes that are not licenced to deuide the Sacramentes or what right haue they to staie the seale that haue no power to affixe the seale The worde of God is sealed by his Sacramentes and whom he hath sent to denounce the one those hath hee chosen to annexe the other If in preaching the word laie-men were no publique parteners with the Apostles in directing the Sacraments which are the seales of the Gospell they could not bee linked with the Apostles They must be trusted with both or with neither And so are Pastours receiuing by succession the power and charge both of the word and Sacramentes from and in the first Apostles and messengers of Christ. The Elders that are among you I exhort saieth Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Co-elder with you feede yee the flocke of God committed to you Pastours then which feede the flocke haue coparcinerie with the Apostles Laie-men haue not and consequently the power and right granted by Christ to his Apostles and their successours may not be chalenged or communicated to them that haue no fellowship with the Apostolike function God forbidde saieth Ierome that I should speake any euill of those who succeeding the Apostolike degree make the body of Christ with their sacred mouth by whome we become Christians who hauing the keies of the kingdome of heauen in sort iudge before the day of iudgement A monke hath one calling a Clergie man another Clergie men feede the flocke I am fed It is not lawfull for me to sit before a Priest he may if I sinne deliuer mee to Satan for the destruction of the flesh that the spirite may be saued With imposing of hands it may be the people had nothing to doe but the electing of Pastours when they came once to bee chosen pertained chieflie wholie to them as the storie of the primitiue Church declareth and so the retaining and remitting of sinnes the multitude might not chalenge but with casting notorious and scandalous offenders out of their company the whole Church did intermeddle as appeareth by Pauls wordes written to the Church and not to the Pastours or Elders of Corinth I come not yet to the maner of electing Pastours vsed in the primitiue Church when prophesie failed and the miraculous gifts of the spirite ceased I reserue it as time and order lead me to the next age after the Apostles but with the Apostles as there was no cause the people should so is there no proofe they did concurre in choosing their Pastours for the people might not appoint on whom the holy Ghost should bestow his gifts that were to tie Gods graces to their pleasures but if they were to choose they must elect such as were meete and able which then were none vntill by the Apostles handes they had receiued the wonderfull and extraordinarie giftes of the spirite to prepare and fit them for the care and charge of the Churches where the holie Ghost would make them ouerseers Against this if any thing can be obiected out of the Scriptures I would gladly heare it as yet I finde there neither example of it nor reason for it The election of the seuen Deacons is the onely precedent that can bee found in the word and that conuinceth vtterly nothing for the choice of Pastours With money matters not onely at Ierusalem but in all places the Apostles refused to meddle auoiding thereby all occasion of sinister reports and suspicion that they did any way increase or regard their priuate gaine and for that cause Paul would not so much as carrie the beneuolence of the Gentiles to the poore saints at Ierusalem without some specially trusted and chosen by the Churches to see it faithfully done All seeke their owne and not that which is Christes had poisoned so many thinking gaine to be godlinesse that Paul to cleare himselfe of that suspicion and to shew that he sought them and not theirs did not vse the power he might in liuing on the Gospell where he preached the Gospell but his owne hands ministred to his necessities And for the same reason the Apostles at Ierusalem would not haue the goods and lands of the disciples passe through their hands but to be dispensed by some such as the people liked and named to that purpose Now for choosing of Pastours or rather making them fit to be Pastours which before were not fitte the people had litle to say and lesse to doe but the holy Ghost directed the Apostles by prophesie or otherwise on whom hee would bestow his giftes and they should lay their handes in which case I cannot so much as imagine how or why the people should ioyne with the spirite of God to powre his heauenly giftes on such as hee furnished for the
lately so much liked obtruded to the whole Church as the expresse voice of Gods spirit I deriue my first exposition from the Apostles purpose which heere is so plaine that it can not bee doubted For letting Timothie vnderstand with whome the Church of necessity must bee charged and what degrees must bee obserued in their maintenance hee beginneth with widowes and sheweth which of them are fitte to bee relieued by the Church and which to bee left to their friendes and kinsfolkes that the Church be not burdened but may suffice for those that are widowes indeede From widowes hee commeth vnto Elders that is from the women to the men amongst them that must be found foode and apparell for them and theirs at the charges of the Church and of them hee saieth The Elders that rule well to wit which guide well the things committed to their charge let them be counted woorthie of double honour hee meaneth eyther of larger allowance then the widowes because their calling was higher and pains greater or else maintenance for themselues and their families which the widowes might not expect For since they were to relinguish their former trades of life whereby they succoured their families and wholy to addict themselues to the seruice of the Church the wisedome of God prouided for them as vnder Moses for the Priestes and Leuites that they which serued at the Altar shoulde liue of the Altar both they and theirs These Elders were of two sorts some laboured in the word some cared and attended for the poore Both were worthie of double honour if they discharged their dueties well but specially they that laboured in the worde and doctrine The Church that was to beare the charge the party to whom he wrate were acquainted with it before this time and accustomed to it Paul requireth the people to doe it willingly and liberally and warneth Timothie to see it doone For such as serue the Church are woorthie of it chiefly the Ministers There were then you will say other Elders in the Church that were not Ministers of the worde There were and those were the Deacons whom you must either exclude from maintenance and that you may not or else comprise in this place vnder the name of Elders Happely you thinke this an euasion and no exposition It standeth more clerely with the intent of Saint Paul then Lay Elders and as cleare with the wordes When the Church at Ierusalem was diuided by Saint Luke their owne letters into Apostles Elders and Brethren in which of these three are the Deacons contained Not in Elders When Paul and Barnabas ordained Elders in euerie Church as they passed left they the Churches without Deacons or neglected they the care of the poore The next wordes to these Receiue not an accusation against an Elder but vnder two or three witnesses doe they exclude the Deacons or include them in this rule If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder bee a name of age why shall the Deacons bee barred that name when as they were chosen for their age grauitie and wisedome as well as the Ministers If it bee a name of office that the Deacons by well ministring gette themselues a good degree Saint Paul witnesseth that Laie men had anie office in the Church as heere is imagined what Text prooueth This onelie place of all the Newe Testament is produced and by this the doubt is rather encreased then decided Besides that the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee often so largely taken that they comprise all Ecclesiasticall functions might soone be prooued if it were not confessed by such learned men as very much fauour this late found construction These names of Bishops Elders and Deacons be sometimes generall The name of Elder is generall comprehending all those that haue any ecclesiasticall function Then is our first exposition neyther false nor forced but matcheth as rightly with the wordes of Saint Paul as theirs doeth and farre righter with the sense A second interpretation of the wordes is that which Chrysostome and other Greeke writers embrace that where in a Minister of the word good life good gouernement and good doctrine are required the two first are commended but painefulnesse in y t word is chiefly to be preferred in men of their calling And so not two sorts of Elders but two parts of the Pastoral charge function are implyed in these wordes Speake I more then you your selues confesse Is it not your own distinction that some are Doctors which labor in the word but haue no cure of souls some Pastors which besides their publike paines in the word haue a special charge watch ouer euerie mans soule where they liue S. Paul to the Hebrews calleth the Ministers of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to stand before and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to goe before as Leaders doe what difference can you find Heare one whose learning you cannot and iudgement in this case you do not mislike Idem valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia nimirum Pastores gregi praeeant These two wordes are al one in signification because the Pastours doe goe before or leade the flocke They must as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ouersee as feede and doth ouerseeing import no more then simply teaching why should it seeme strange to any man that we affirme the Ministers of the word should be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paineful to reach but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watchfull to guide and ouersee since the Apostle ioyneth them both in good Pastours We beseech you brethren saieth hee acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which labour amongst you and are ouer you in the Lord and admonish you and haue them in singular loue for their worke sake Whereupon a great Patrone of the discipline writeth thus Notandum est quibus titulis Pastores designet primo dicit eos laborare simul praefecturae nomine eos ornat It is to bee noted by what titles Paul designeth Pastours first hee saith they labour and withall he adourneth them with the name of rule and gouernement It is then no consequent out of this place ergo some Elders did not teach but gouerne this rather is inferred ergo more is expected of an Elder then teaching to wit good example of life and watchfulnesse ouer his charge As if hee shoulde haue saide Pastours or Elders are woorthie of double honour in that they guide well themselues and their flocke but chiefely for that they labour in the Worde which is the greatest and chiefest parte of their function And so is our second interpretation warranted both by the true boundes of the Pastorall function and the like vse of the same words else-where in the Apostle and all this confessed by them that are very well learned and wel affected to the Presbyterie A third explication of
from the Church which is apparantly false and the Pastors which labour in the worde may not meddle withguiding ouerseeing and ruling the flocke committed to their charge which is as manifest an vntruth as the former If the functions of ruling and teaching be two distinct offices then may none intrude on both if they be coincident what neede two sortes of Elders to execute one charge Set this place aside in which I see vtterly nothing for Lay Elders and where else in the new Testament shall we finde I say not a sentence but a syllable sounding for them He that ruleth let him do it with diligence Doth he say the Lay man that ruleth the Church let him doe it with diligence No but he speaketh of diuers functiōs in the Church so some must rule that may neither teach nor exhort which must needs be lay Elders He speaketh indeed of diuers gifts graces of y ◠holy ghost for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth import of diuers offices hee speaketh not for then they might not concurre in one man and consequently neither might the Prophet teach nor exhort nor the Deacon distribute nor shew mercy Many gifts may conioyne in one man many offices cannot Paul speaketh of offices to be executed by those that had giftes according and to that ende bringeth in the example of mans bodie where the members haue seuerall powers and seuerall actions I see the comparison and thence I prooue he speaketh of particular gifts and not of publike offices in the Church As in one bodie saieth he we may haue many members and all the members haue not the same action so we being many are one body in Christ and euery one an others members I aske now whether onely the officers of the Church or the whole multitude of beleeuers bee the the body of Christ The whole no doubt is the body and not this or that part though excelling the rest Then as in mans body euerie part hath his action so in Christes bodie which is the Church euery member must haue his gift and not a publike office in the Church But Paul nameth here onely those giftes that had their publike vse in the Church and no where els as prophesie teaching exhorting distributing gouerning helping Which of these gifts in the Apostles times was not common as well to the people as to the Pastours and to women as well as to men Prophesie which is the greatest and vnlikeliest to bee found in all sortes was it not a common gift to old and yong men and maides Shall Ioel make alie that foretold it After that I will powre out my spirite on all flesh and your sonnes and your daughters shall prophesie and vpon the very seruants and handmaids in those dayes will I powre out my spirite Shall Peter be a false witnesse that saith This was performed when the giftes of the holy Ghost were poured on the Church after Christes ascension All those that heard Peters sermon in Cornelius house receiued the gifts of the holy Ghost to magnifie God before they were baptized The foure daughters of Philip did they not prophesie Euery woman saieth Paul praying or prophesying bare headed dishonoureth her head If then prophesie were a gift of Gods spirit common to all sortes and sercs as well as a publike office in the Church and Paul in the 12. to the Romanes prescribeth and teacheth the right vse of those giftes which God gaue to euerie man that all the members of Christes body might haue their peculiar actions according to the measure of fayth what reason haue we to conuert this place from the priuate giftes of euery member to the publike offices of some few in the Churches which were not here intended Teaching and exhorting seeme not to be priuate gifts and therfore stand rather for ecclesiasticall functions We are so violent in this conceit of discipline that we neuer remember the Scriptures that contradict it be they neuer so often or euident Priscilla the wife of Aquila did shee not instruct and teach Apollo a Preacher the way of the Lord more exactly and doeth not Paul call her his helper in Christ as well as her husband The women that laboured so much in the Lord did they goe idlely vp downe or did they teach and exhort as they trauelled If the women will learne anything let them aske their husbands at home saieth Paul then might the husbands teach them Let the worde of God dwell in you plentifully in all wisedome teaching and admonishing your selues in Psalmes and Hymnes and spirituall songs singing with grace in your hearts to the Lord is a rule for all Christians of all sortes and degrees and not for Pastors and Elders onely Exhort one an other and edifie one another euen as you doe admonish them that are vnrulie comfort the feeble minded beare with the weake bee patient towards all men These be general precepts for all beleeuers to all are they prescribed and by all to be performed If then prophesie doctrine and exhortation be priuate graces of Gods spirit to be vsed of all according to the measure of each mans gift as time place require for the good of our selues others what probabilitie can there be that the Apostle in this place should reckon Church offices not rather moderate direct the gifts of Gods spirit poured out on his church and parted amongst all the members of Christes mysticall body Distributing is no gift of the spirite but plainely an office in the Church and so gouerning and shewing mercy ioyned therewith doe fairelie resemble the Deacons Elders and widowes that were three ecclesiasticall and publike functions Distributing of our owne in singlenesse of heart is a farre greater gift of Gods spirite then distributing of other mens as the Deacons did and here the Apostle speaketh of spirituall gifts Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a ministerie or seruice is before vsed and had bene the fittest word for the Deacons office if the Apostle had purposed to treate thereof But if we seek for the true meaning of S. Paul in this place and not to please our owne humors S. Peters words vttered to the same effect that these are will helpe vs. Be harbourers one to another without grudging As euery man hath receiued the gift minister the same one to another as good Stewards of the manifold grace of God If any man speake let them bee as the words of God if any man minister or giue any thing to an other let him doe it as of the abilitie that God hath giuen him that in all things God may bee glorified This place as well as the rest I finde is racked to serue for the supposed discipline but if wee marke whereabout Saint Peter goeth wee shall learne as much of S. Peter here in fewe wordes as of Saint Paul there in larger speach and more plentifull partes As euerie man
ashamed to say I could easilie presume I can not easilie prooue what they were The maner and order of those wonderfull giftes of Gods spirite after so many hundreds may be coniectured cannot be demonstrated Why should they not bee laie-Elders or Iudges of maners Because I finde no such any where els mentioned and here none prooued Gouernours there were or rather Gouernements for so the Apostle speaketh that is giftes of wisedome discretion and iudgement to direct and gouerne the whole Church and euery particular member thereof in the manifold dangers and distresses which those dayes did not want Gouernours also they might bee called that were appointed in euery congregation to heare and appease the priuate strifes and quarels that grew betwixt man and man least the Christians to the shame of themselues and slaunder of the Gospell should pursue each other for things of this life before the Magistrates who then were infidels Of these S. Paul speaketh 1. Cor. 6. Dare any of you hauing matters one against another seeke for iudgement before the vniust and not before the Saints If you haue any quarels for things of this life appoint the worst in the Church to be your Iudges I speake this to your shame Is there neuer a wise man amongst you that can looke into his brothers cause but brother goeth to lawe with brother and that before Infidels These Gouernours and moderators of their brethrens quarels and contentions I finde others I finde not in the Apostolike writings but such as withall were watchmen and feeders of the flocke None fitter then those Gouernours which you last named to restraine the vnrulie and chastise the vngodly for they censured the misbehauiors and disorders of men against men and why not likewise the sinnes and offences committed against God These Gouernours had neither authoritie necessitie nor perpetuitie in the Church of God Rather then the Christians should eagerly pursue one another before Pagans and by their priuate brabbles cause the vnbeleeuers to deride and detest the doctrine of Christ the Apostle willeth them to suffer wrong o◠els to referre the hearing and ending of their griefes to some wise and discreet arbiters within the Church but he giueth those iudges no leaue to chalenge the determining of other mens matters nor power to commaund or punish the disobeier that were to erect magistrates in the Church and to giue them the sword euen in temporall and ciuill causes which the Apostle neither did nor could warrant Besides in Christian common wealthes where there can bee no doubt of despising or scorning the Gospel for going to lawe those iudges must cease since there is no cause to decline the Tribunals of beleeuing Princes to whom the preseruing of all mens rights and punishing of all mens iniuries and enormities doeth by Gods lawe generally and wholy appertaine If these were the laie-Presbyters and Gouernours which you so much stand on they must giue place to the magistrates sword where the state vpholdeth the Christian fayth as in England it doeth and God graunt it long may Thinke ye that Pastours and Prophets in the Apostles times were hindered from their callings combred with examinations of parties principall exceptions and depositions of witnesses and such like Consistorie courses as were needfull for the triall of the trueth when any man accused How far better is it to refer these things to the hearing of certain graue good men chosen frō amongst the Laitie rather then to busie ouerload the Preachers labourers in the word with those tedious and superfluous toiles The Iudiciarie paines in the Apostles time were not great nor the processe long They medled with no matters but with so notorious that they scandalized the Church and infamed the doctrine of our Sauiour with Infidels and in those cases where euery man could speake the proofe was soone made Againe the Prophets and Pastors in those daies had the gifts of discerning spirits and knowing secrets so that malefactors were soone discouered and conuinced if the case were doubtfull S. Paul is a witnesse that to know secrets was then incident to the gift of prophesie If you all prophesie and there come in one that beleeueth not hee is rebuked of all men and iudged of all men and so are the secretes of his heart made manifest and hee will fall downe on his face and worship God and say plainly that God is in you in deed A litle before he ioineth them both together Though I had prophesie and knew all secrets To reueale things hid and foresee things to come were then annexed to the gift of prophesie not generally and perpetually but when and where the necessitie of the Church or Gods glory required it should be so Thirdly the Apostle hath plainely committed the receiuing of accusations euen against Elders and open rebuking of such as sinned vnto Timothie and he in sight was no laie man What warrant haue you then to take that from Pastours and Teachers as a burden to their calling which Paul chargeth them with and to giue it to laie Elders vpon pretence of some better policie as if the spirit of God in Paul had missed his marke in establishing the worst way to gouerne the Church That Pastours must iudicially examine and rebuke such as sinne we prooue by the euident wordes of S. Paul shew you the like for laie Elders and wee will quietly resigne you the cause Lastly since the power of the keyes and ouersight of the Sacraments did and doe clearely belong to Pastours and not is laie Elders I see not how laie men that are no magistrates may chalenge to intermeddle with the Pastours function or ouer-rule them in their owne charge without manifest and violent intrusion on other mens callings against the word and will of Christ who gaue his Apostles the holy Ghost to remit and retaine sinnes and so ioyned the word and Sacraments together that he which may not deuide the one may not dispose the other and so both word and Sacraments must pertaine to laie Elders or neither I call no man Laie in contempt or derogation either of his gifts or of that state in which I know the Church of God hath alwayes had and hath many graue and woorthie men fit for their wisedome and grauitie to be are as great or greater charge then clergie men I vse that name for distinction sake which I find in the best 〈◊〉 ancient writers for such as were not by their calling dedicated and deuoted to the publike seruice and ministerie of the Church in the word and Sacraments notwithstanding they were and bee the people of God and his inheritance euen a chosen generation and royall Priesthood by the inward sanctification of the holie Ghost to offer vp spirituall sacrifices acceptable to God by Iesus Christ. And so the learned know the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Laie is deriued importeth euen the Lords peculiar people which distinction of
people from Priests is neither prophane nor strange in the Scriptures There shall be saieth Esay like people like Priest And so saieth Osee as also Ieremie diuideth the Church into the Prophet Priest and People As for the name of Clergie men Ierome saieth Proptereà vocantur Clerici vel quia de sorte sunt Domint vel quia ipse Dominus sors idest pars Clericorum est Therfore are they called Clergie men or Clerkes either because they are the Lordes portion to serue the Church of Christ or for that the Lord is their portion part to liue on such things as are dedicated to the Lord. The Laie hee calleth Seculares Secular men which word is not so good as Laici the Laitie or people The name of Presbyter I vse not thereby meaning aged and ancient men of what calling soeuer they be as the word sometimes signifieth and wherewith I see many that fauour the Presbyterie deceiued and deceiuing others but I vse it for those whom the Apostles call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters whence our tongue following the French long since deriued Priests who for their age should be Elders and by their office are ministers of the word and Sacraments and ouerseers of the flocke of Christ. And though there can be no doubt but very often in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Seniores in English Elders are taken for Pastours Teachers and such as laboured in the word and dispensed the Sacraments yet some more zealous then discreet no sooner he are of the word Presbyter or Senior an Elder in Scriptures or Fathers but they straightway dreame of their laie Presbyterie which is the greatest ground of all their errour and lightest proofe that may possiblie be brought For which cause I am forced often to distinguish the ministers of the word from such as some men would haue to bee Gouernours of the Church by the name of Presbyter and not of Elder which in our tongue is more common to aged men then to Clergie men But howsoeuer they may play with wordes to make some the we that Elders were Gouernours of Christes Church in the Apostles times assuredly no man is able to 〈◊〉 that laie men were publike Gouernours to ordaine ministers or remooue sinners from the Lordes table while the Apostles liued and after their deaths the longer we search the further we are from finding any such Elders The whole Church by the very wordes of our Sauiour might exclude disobedient and froward persons from their felowship as Etâ—nikes and Publicanes and bind them both in heauen and earth I haue answered alreadie that those wordes of Christ by the verâ—â— confession of such as are the greatest defenders of this newe discipline were spoken of the Iudges and Magistrates of the Iewes And if by the credite and authoritie of the fathers wee will needes haue them spoken of Christes Church wee must then take the Church for the Pastours and leaders of the Church that haue receiued power from Christ to binde and loose in heauen and earth Lastly if we intend nothing els by those wordes Let him be to thee as an Ethnike and Publicane but refraine all company with him and eate no more with him then thou wouldest with an Ethnike and Publicane this charge pertaineth rather to the whole Church then to any laie Elders or Gouernours in the Church The Apostles wordes When you are gathered together put away from among you that wicked man are rather directed to the whole Congregation then to any laie Elders in the Church of Corinch as are also these that folow I wrate vnto you that you should not company together with fornicatours but nowe I haue written vnto you if any man that is called a brother bee a fornicator or couetous an Idoâ—ater railer drunkard or extortioner with such an one eate not Must onely the laie Elders or all the multitude auoyd the companie of such enormous persons I beseech you brethren saieth Paul obserue those which cause diuisions and offences against the doctrine which you haue learned and decline them Should none but Elders and Teachers shunne Schismatikes and hainous malefactours or must the people and hearers doe the like If any man obey not our sayings keepe no companie with him that he may be ashamed yet count him not an enemie but admonish him as a brother Shall wee thinke the Apostle thought it sufficient for soâ—â— fewe laie Elders to forbeare the company of such disordered persons or doeth hee will the whole Church with one consent to shunne all societie with such vnrulie ones that they may bee ashamed Then yet the whole Church might excommunicate and not Pastours onely With open reproouing by the word and excluding from the Sacraments such as notoriouslie sinned Pastours and Prophets might intermeddle the people and laie Elders might not it was no part of their charge but in banishing malefactours from all fellowship and companie both ciuill and sacred with the faithfull the Pastours were to direct the people to assist and execute that iudgement The Apostle doeth not leaue it to peoples liking as a matter indifferent till they haue consented but enioineth it as a necessarie duetie and commandeth them in the name of Christ Iesus to withdraw themselues from euery brother that walked inordinately For as S. Iohn warneth vs He that receiueth to his house the bringer of another doctrine or biddeth him good speede is partaker of his euill deedes And so is euery one that with countenance fauour or familiaritie doeth embolden the wicked to goe on in any other lewdnesse when by Christian dutie he should reproue such offenders if they persist renounce al societie with them yea where there wanteth a beleeuing magistrate the Pastours shall not doe wisely to proceed to any such rigour against wilfull and obstinate sinners without the knowledge and consent of the people for feare of contempt if the most part mislike or factions if the multitude be deuided If Pastours in such cases were to staie for the liking of the whole Church is it not more likely that the people did referre the hearing and censuring of all such matters to certaine chosen Elders of themselues rather then in a tumult confusedly without any Iudiciall forme determine such causes That if wee euict wee make no doubt that laie Elders were Gouernours in the Church of Christ as well as Pastours Indeed likelihoods and surmises were the best demonstrations that euer were made for your supposed discipline but if this hee all you will neuer euict any thing The people might well relie themselues on the credite and conscience of their Pastours and beleeue them in other mens cases whom they trusted with their owne soules Againe they might approoue and confirme their Pastours iudgement in an open assemblie without an vprore things were at that time handled in the Church religiously not tumultuously Lastly if the people did appoint certaine wise and sufficient
Prince as his delegates or from the Princes superiour Must not Pastours doe the like Princes cannot authorize Pastours to preach the worde administer the Sacraments remitte sinnes and impose handes these things are exempted from the Princes power and charge the King of heauen hath appointed for that purpose Messengers of his will and Stewardes of his mysteries without taking their authoritie from earthlie Princes but to redresse the disorders and abuses of these things in others and to displace the doers that neither Pastoures nor laie Presbyters may chalenge to doe without the Magistrates consent and helpe where the State is Christian And where the State is not Christian from whom shall the Pastours deriue their power to represse disordered actions in others When the Church is not protected and assisted by the sword but oppressed and pursued as where the Magistrate is an heretike or an Infidell the whole may detect and disclaime any part as vnsound and vnsufferable Idcirco copiosum est corpus Sacerdotum c. Therefore saieth Cyprian is the number of Priestes many that if one of our societie should attempt to vphold an heresie and to spoyle and waste the flocke of Christ the rest might helpe represse him yea the people haue by Gods lawe where there wanteth a Christian Magistrate the desertion but not coertion of wicked and corrupt Pastours They may decline them and forsake them they may not compell them or punish them Uiolence and vengeance belong onely to the Princes sworde not to any priuate persons or assemblies Marke them saieth Paul that cause diuisions and offences contrarie to the doctrine which you haue learned and decline them My sheepe saith Christ heare my voyce and folow me A stranger they will not follow but flie from him And so Cyprian and the rest of the Bishops with him being consulted answere Separate your selues saieth God from the tabernacles of these wicked men and touch nothing of all that is theirs least you perish together with them in their sinnes Wherefore the people obeying the Lordes precept ought to separate themselues from a sinnefull Pastour or ouerseer and not to participate with the sacrifice of a sacrilegious Priest since they chiefly where the publike state embraceth not the faith haue power to admit or choose worthie Pastours and to refuse vn worthie The best writers of our age and those no small number interprete the words of S. Paul as we doe and affirme that laie Elders were gouernours of the Church in the Apostles time and part of the Presbyterie Some learned and late writers liuing vnder persecution or in free Cities where the people and Senate beare the greatest sway haue liked and commended this fourme of gouerning the Church by laie Elders ioyned in one Presbyterie with the Teachers and Pastours but I see not how it may bee defended by the word of God as tolerable except they deriue the power of that Presbyterie from the whole Church in time of persecution and in time of peace from the Magistrate in which case they be no Elders authorized by Christ or his Apostles to gouerne the Church but Commissioners deputed by the State to moderate disorders in Pastours and Teachers and so though they may haue the ouer sight of ecclesiasticall causes pertaining properly to the magistrate yet may they not chalenge any interest or right if they be laie men to impose hands or exclude frō the Sacraments which is the Pastours power and charge Otherwise if any late writers be otherwise minded I say of them as Austen sayde of Cyprian Their writings I hold not as Canonical but examine thē by the Canonical writings and in them what agreeth with the authoritie of the diuine Scriptures I accept with their praise what agreeth not I refuse with their leaues To whose praise I cannot attaine with whose labors I compare not mine whose wits I embrace with whose wordes I am delighted whose charities I admire whose deaths I honour their iudgements in that they were otherwise minded I receiue not God suffereth the best mē to haue some blemishes lest their writings shold be receiued as authentike The Text should not differ frō the gloze if both were of like trueth and certaintie In much writing many things scape the best learned euen as with long watching men oftentimes winke It is no wrong to their labours nor touch to their credites to say their writings and resolutions be not alwayes Canonicall The disputations of Catholike praise-worthie men saith Austen we ought not to esteeme as wee doe the Canonicall Scriptures that we may not without blemishing the honor due vnto those men mislike or refuse some what in their writings if happely wee finde that they otherwise thought then the trueth warranteth vnderstoode by Gods helpe either of others or of our selues Such am I in other mens writings such woulde I haue the readers of mine to be Their learning would preuaile much with me as it doth with others men I suppose of no euill mind but zealous for that which they take to be the trueth were it not that the very places which they draw to this intent in the iudgement of as learned and more ancient writers and fathers import no such thing and other places of the Scriptures where Elders are named doe rather contradict then authorize Lay Elders Paul sent for the Elders of the Church of Ephesus to Miletum and gaue them this charge Take heede to your selues and to the whole flocke ouer which the holie Ghost hath made you Bishops to feede the Church of God If all the Elders came to Miletum they were all Pastours and Bishops if your Lay Elders came not why stayed they at home Paul sending for y e Elders They must loose that name or take this charge choose which you will If they for sooke the name of Elders I haue my desire if they vndertooke this charge they were not Lay they were Pastours and Bishops I shall not neede to prooue the confinitie betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they could feede the flocke and not be Pastours The charge that Christ gaue to Peter as an Apostle was this feede my sheepe If they did that they were Sheepeheards if they did not they were no Elders And so saith Peter The Elders that are among you I exhort being my selfe an Elder feede the flocke of God left to your care and when the chiefe Sheepeheard shall appeare you shall receiue an incorruptible crowne of glorie They must ioyne with him in Pastorall paines before they shall receiue a Pastorall reward If it be not their function to feede it must not be their lot to be called Elders The communion of the name and charge must goe together The Apostles wordes to Titus will soone declare what Elders were in his dayes For this cause I left thee in Creete that thou should est appoint Elders in euery Citie if any be vnreprooueable for a
Bishop must bee vnreprooueable as Gods Steward holding fast the faithfull worde of doctrine that hee may be able to exhorte with founde doctrine and conuince the goinesayers No Teachers no Elders by this rule For they were Gods Stewards to exhort and conuince with found doctrine before they tooke that name Elders might not be appointed in any Citie but so qualified as is heere prescribed there was no place then in Creete for your newe founde Elders And as for Lay Gouernours of the Apostolike Church to bee mentioned by Saint Paul in the 1. to the Corinthians and twelfth Chapter the ancient and learned Fathers are further from admitting any such then I am howsoeuer our late writers bee lighted on them Nazianzene expounding the wordes of Saint Paul which our men imagine concerne Lay Gouernours sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gouernements that is ouer-ruling the flesh Chrysostome maketh Helpes and Gouernements all one and saith It is a great blessing of God in matters of the Spirite to haue an helper and exhorter Ambrose saieth In the fift place is giuen the gift of vnderstanding For they bee Gouernours that with spirituall raines doe guide men Theophilact referreth it to the Deacons Helpes gouernements that is to receiue the sicke and guide and dispence the goodes of our brethren Then neither doe the Scriptures any where mention Lay Presbyters nor the Fathers expounding the places that are brought for them did euer giue so much as an inkeling of any such persons The words of Paul to Timothie be not only cleared from them by diuers sound interpretations but produced against them For they admit no Elders but such as were for their worke sake maintained at the costes of the Church and so were neuer anie Lay Presbyters The two other places name Rulers and Gouernours but expresse neyther what persons or thinges they gouerned neyther who they were that did gouerne whether Lay men or Pastours Lay men had Christian gouernements but ouer their families ouer the Church and house of God none had in the Apostles daies that wee reade saue Pastors and Teachers I meane such as did feede and watch the flocke committed to their charge And yet if wee shoulde graunt that in the Apostles time for want of a Magistrate to vpholde the discipline of the Church and punish the disorders and offences of loose brethren there were certaine graue and wise Elders ioyned with the Prophets and Pastours to admonish the vnrulie examine the guiltie and exclude infamous and scandalous persons from the common societie of Christians Is it anie consequent the like must bee vsed with vs in a Christian kingdome vnder a beleeuing Prince The Apostolike Churches were planted in populous Cities where they coulde not lacke meete men to sustaine that charge ours are dispersed in rurall Hamlets where there can bee no hope to finde so many fitte Gouernours as shall bee requisite To the first Churches came none but such as were willing and zealous without all compulsion to ours come all forces Atheistes Hypocrites and howe manie rather forced by Lawe then ledde with deuotion yea woulde God it did not often so fall out that in manie places the richer and wealthier men eyther regarde no Religion or secretely leane to the woorst Euerie Church with them had manie Prophetes Pastours and Teachers the number and neede of the people and tyme so requiring so that their Presbyteries might bee indifferently weighed without ouerbearing either side Wee haue but one in eche Parish and to exact maintenaunce for moe at the peoples handes in euerie Uillage woulde breede that sore which no playster would heale To giue that one a negatiue voyce in all thinges against the Laie Elders were to fill the whole Realme with infinite contentions and questions To giue him no voyce but as one amongest the rest is to shake the Church in sunder with euerie faction and fansie of the multitude Lastly those Churches vnder persecution had none that coulde iustly chalenge to rule the rest ours hath a lawfull Monarch professing the faith to whome by Gods Lawe the gouernement of all crimes and causes Ecclesiasticall doeth rightly belong and therefore the priuate and popular regiment of the afflicted Churches must cease since God hath blessed this realme with a publike peaceable and princely gouernement The greater and stronger power doeth alwayes determine and frustrate the lesser and weaker in the same kinde What neede we priuate men to punish vices when we haue princes to doe it What neede wee Suffrages of Lay Elders to reforme disorders and abuses in Pastors when wee haue open and knowen lawes to worke the same effect with more force and better speede In popular states and persecuted Churches some pretence may be made for that kinde of discipline In christian kingdomes I see neither neede nor vse of Lay Elders Howbeit for my part I doe not beleeue that Lay Elders were vsed in the Apostls times to gouerne the Church With imposition of hands remission of sinnes distribution of Sacraments I am right assured no iust proofe can be made they did or should intermeddle yea the ouersight of those things could not belong whiles the Apostles liued to Lay men and after their deaths the Churches planted by them and ages succeeding them neuer vsed nor acknowledged any Lay Elders Which is to me an inuincible demonstration that the Apostles left them none For would all the Churches in the worlde with one consent immediatly vpon the Apostles deaths reiect that fourme of gouerning the Church by Lay Elders which was setled and approoued by the Apostles and embrace a new and strange kinde of gouernement without precept or precedent for their so doing Howe others can perswade themselues that the whole Church of Christ felt so generally and presently to a wilfull Apostacie I knowe not for myselfe I confesse I had rather forsake the deuise and conceit of some late Writers were they in number moe then they are before I will proclaime so many Apostolike men and ancient and learned fathers to be manifest despisers of the Apostolike discipline and voluntarie supporters if not inuentors of Antichrists pride and tyrannie Wherefore if they shew me Lay Elders vniuersally receiued for gouernours in the Churches and ages next folowing the Apostles I wil agnise they came from the Apostles if there were no such after the Apostles I cannot beleeue they were in the Apostles times CHAP. XI What Presbyterie the primitiue Churches and Catholike fathers did acknowledge and whether Lay Elders were any part thereof or no. MAny men thinke and write that the first Churches and fathers after the Apostles retained and vsed Lay Elders for Gouernors and so witnes as they say obscurely Ignatius Tertullian Cyprian Augustine more cleerely Ambrose Hierome Possidonius and the Canon law and therefore I doe not well in their opinions to pretend the authoritie of Christes Church against them If all these Fathers or any of them did clearely mention or witnesse Lay Elders
the interest you haue in them Thus haue we perused the proofes that are brought out of ancient Fathers to vphold the Laie Elders whether these bee great enduâ—ementes to enforce your Laie Eldership I appeale to your owne consciences You haue not so much as one circumstance in any father to inferre they were Laie The names of Presbyteri and Seniores which in English are Elders or Priests you shewe whereof we neuer doubted but those names when they imply age are common to all men that are striken in yeeres when they note an office they are proper to Clergie men More then the doubtfull signification of the word Elders I professe before him that seeth the secretes of all mens hearts I see no inforcement in any Father yet produced On the contrarie though it might suffise me to stand on the Negatiue that no laie Elders can bee prooued yet because I seeke not to distinguish wordes but to searchout the trueth I haue prooued by other places out of the same writers that they had no such intent as you pretend vse your eies and not your fansies I am well content your selues shall be Iudges But the rest that remaine as Cyprian Socrates and Possidonius doe most clearely speake of Laie men Of Laie men they speake in deed for they speake of the whole people but of your Laie Elders they speake not a word This short answere might serue for all the places that are behind neither is there any cause to stand longer in discussing them were it not that I seeke rather to satisfie the Obiecters as brethren theÌ„ to repell them as aduersaries for whose sake I will rip vp the circumstances Agelius a Nouatian Bishop readie to die imposed hands on Sisinnius to be Bishop in his place being one of the Presbyters that were vnder him The people of the Nouatians misliking or complaining of the fact for that he rather laied not handes on one Marcian by whose meanes the Nouatians in the time of Valens enioyed quietnesse Agelius willing to ease the peoples griefe laied hands also on Marcian And when he was a litle recouered he entred into the Church and in his owne person said You haue Marcian to succeed mee and after Marcian Sisinnius This is the true report of Socrates words and in these what one letter for laie Elders Sisinnius was no laie man hee was a Clergie man long before this as Socrates himselfe recordeth As for the name of Elders or Presbyters besides that in all the Church stories it noteth an ecclesiasticall function and laie men by the Canons could not be made Bishops except they were first in orders this very chapter is a manifest testimonie that none were promoted to beare that name or haue that place but by imposition of hands I had occasion before to alleage the words of Marcian repenting that euer he laied his handes on Sabbatius and others to make them priests I will not now repeate them But the peoples dislike made Agelius recall his fact Of all examples this is one of the weakest and worst The Nouatians were Schismatikes from the Church of Christ and no members of it it skilleth not therefore whatsoeuer they or their Bishop did Next it was but a point of policie in Agelius to retaine the liking of his folowers for as they departed from the Catholike Church vpon a conceit so were they as like vpon a Spleene to returne thither againe and forsake the Nouatian Bishops Thirdly he might iustly feare and so preuent a Schisme amongst his owne least some adhering to Sisinnius and some to Marcian his Congregation should bee diuided which was no rare thing in the elections of Bishops Lastly if this example were woorth the standing on it is certaine that Agelius lying sicke in his bedde made first Sisinnius Bishop without the peoples consent and meaning to please the multitude he did as much for Marcian and when he came to the Church vpon his recouerie hee asked no consents for Sisinnius but tolde the people that according to their desire Marcian should bee next and Sisinnius should expect till Marcian was dead In all this proceeding there is no one part answerable to the Canons of the Church and as for laie Elders not so much as any suspicion of them The people had alwayes an interest in the choice of their Bishop and Elders as appeareth in Possidonius by their preferring S. Austen to be an Elder I doe not denie but after the Apostles and their followers were dead in whose dayes the holy Ghost named the most of the Pastours and Teachers the good will and liking of the people was greatly respected in the choice of their Bishops and when there wanted Presbyters and Deacons needfull for the Church the Bishop of the place vsed to admonish and exhort the people if they found any men amongst themselues meete for their good behauiour and to wardnesse to serue in the Church of Christ to bring them foorth or name them that he might accordingly consider of them whether by the Canons they were capable of that honour And when himselfe would preferre such as he knew to be sufficient for their learning he proposed their names to the people that their liues and conuerâ—actions in time past might be remembred and examined least any suspected or infamed for notorious crimes or otherwise prohibited by the Canons of the Church might secretely creepe to that degree This am I farre from refuting or impugning I wish it rather with zeale to be enioyed and with care to be obserued that none might be taken to serue Christ in his Church but such as are vnreprooueable and so welltried and reported of that neither the people of God might bee offended with their enormities nor the Church burdened with their indignities But what is this to the Laie Presbyterie Was Austen made a Laie Elder or did the Laie Elders preferre him to the Bishop to receiue imposition of hands or ioyne with the Bishop in laying hands on him Can any of these things bee thence so much as surmised view the place When Valerius Bishop of Hippo spake to the people of God and exhorted them about the prouiding and ordering of a Presbyter for the Citie the necessitie of the Church so requiring the Catholikes alreadie knowing the endeâ—our and learning of Saint Austen laied handes on him as hee sate amongst the people not fearing nor thinking what should folow and holding him fast brought him to the Bishop to bee ordered as the maner was in such cases all with one consent and desire praying it to bee done and finished and earnestlie following it with great zeale and outcries Valerius which ordered or imposed handes on him reioyced and gaue thankes to God that his prayers were heard which hee had often made that God would sende him such a man as might edifie the Church with the worde of God and with wholesome doctrine And to the same Presbyter hee gaue leaue to preach in the Church in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which both himselfe and his charge are subiect The Councell of Laodicea commanded the rurall Bishops to doe nothing without the liking of the Bishop of the Citie So that they were in all things ruled and gouerned by the Bishops of their Cities vnder whom they were and not directed by any Presbyters of their owne If it seeme strange to any that the ancient Councels shoulde endure the name title of a Bishop to be giuen to whome the power and office of a bishop was not giuen he must consider for what causes they first permitted rurall Bishops to be made The one was to supplie the wants that often happen in the absence or sickenesse of the Bishop In which cases being but vicegerents in some things there was no reason they should haue the same power and prerogatiue the right Bishops had without their leaue or liking For that had beene to erect another Bishop in the same Diocese besides and against the true Bishop and not to place a substitute vnder him The next cause was to content such as were Bishops amongest Schismatikes who woulde rather persist in their factions then returne to the catholike church with the losse of that honour and calling they had before And therefore to such the Bishop of the citie might either allowe the name and title of Bishops if it so pleased him or else appoint them the places and charges of rurall Bishops And so the councell of Nice decreed If any of the Nouatians will returne to the Catholike Church either in Village or Citie where there is already a Bishop or Priest of the Catholike Church it is cleere that the Bishop of the Church shall haue the authoritie and dignitie of the Episcopall function and hee that was reputed a Bishop amongst the Nouatians shall retaine the honor of a Priest vnlesse it please the Bishop of the Church to imparte with him the honour of that title If hee like not so to doe let some place of a rurall Bishop or Priest be prouided for him that hee may seeme to continue in the Clergie and yet not be two Bishops in one Citie Touching Presbyteries then though they were needefull for greater cities where they might well be maintained yet in villages and smaller Townes there was neither vse of them nor prouision for them by reason the countrie churches were smal and could not finde many and the parties that liued in such places were subiected to the bishop of the diocese and in all things directed by him The citie of Rome at the first had vnder one Bishop 46. Priests 7. Deacons 7. Subdeacons 42. Acoluthes Exorcists Readers and Sextens 52. in the whole 155. all founde through the goodnesse and grace of God at the charges of the church there besides 1500. widowes and afflicted persons in like sort sustained by the oblations of the people The number of Priests so encreased afterward that Ierome saith of them Diaconospaucitas honorabiles Presbyteros turba contemptibiles facit The scarcitie of Deacons maketh them to bee more esteemed the multitude of Priests causeth them to be lesse regarded In Constantinople the number of the Clergie was growen so great y â— the church was not able to maintaine theÌ„ therefore the Emperor by his laws was forced to limite how many there should be of euery degree and so he appointed 60. priests 100 deacons 90. subdeacons 110. readers 25. singers 100. sextens in summe 485. Clergie men to attend the seruice of the Church vnder the bishop The number of Clergie men that were in other Cities is not so precisely described but the proofe of their Presbyteries is euerie where occurrent The Presbyteries of Alexandria from Marke the Euangelist to the killing of Proterius after the great Councell of Chalcedon and of Antioch from the preaching of Paul to the burning of the saide citie by the Persians are often remembred in the Ecclesiasticall histories and diuerse Presbyters of either Church that were famous men and writers in the Church of God named by Eusebius Ierome and Gennadius as in the Church of Alexandria amongst others Clemens Origen Heraclas Pierius in the Church of Antioch Geminus Malchion Lucianus Chrysostome and diuerse uch The Church of Carthage had Tertullian and Cyprian who being after made Bishop of the same Citie and forced to bee absent wrate many Letters to the Presbyters and Deacons of Carthage In the Church of Lions in France was Irenaeus a Presbyter vnder Pothynus whome he succeeded in the Bishopricke At Hippo Saint Austen was first a Presbyter vnder Talerius and being Bishop himselfe had vnder him a number of Presbyters that were Colleagues and Clearkes Ignatius remembreth the Presbyteries of Smyrna Philodelphia Philippi Magnesia Trallis and Ephesus in his Epistles to the same Churches Of other Cities and ages the like might be shewed but because it is a thing rather vrged then doubted by you I will spare that paines as superfluous He that readeth either the Councels or the Stories of the Church shall soone perceiue euery Bishop had Presbyters and Deacons in the same Citie with him and vnder him We be far from denying there were Presbyteries in euery Church but that they consisted onely of Cleargie men neither do we beleeue it nor can you prooue it Wee neuer learned to prooue the negatiue we affirme they were Clergie men and that we proue you thinke there were also Lay men amongst them which wee denie that must you prooue Your want of proofe in that point maketh our assertion good You haue all this while scanned the Fathers and ouer-looked the Councels bring now but one for lay Elders we giue you the rest Their generall silence is a full inference against you which aâ—ouch they had such and can not shewe where they mention any such Yet this will I doe name me but one father or Councell that speaketh of the office and duetie of Presbyters and you shall presently see he meaneth Clergie men Or if that please you not looke to the maner of ADMITTING Presbyters into the Church their SITTING SERVING and CONVERSING in the Church their MAINTAINING by the Church and their REMOVING from the Church and you shall cleerely finde there were no Presbyters ioyued with the Bishop in any Ecclesiasticall affaires but Clergie men They were ordained by imposition of hands and so were not Lay Elders they sate with the Bishop in the chancels apart from all Lay men they baptized and consecrated the Lords Supper and so might not Lay men they liued vnder stricter rules then Lay men did as not to haue strange women about them not to change Cities not to resort to spectacles or vittailing houses not to trauell without letters of licence and such like which al lay men were free from they were maintained at the charges of the Church and so were not Lay men and when they
were depriued of their honor and office they were suffered to communicate amongst Lay men These were the Presbyters of the Primitiue Church other then these no Councell no Father doeth any where mention that were vnited or associated vnto the Bishop and these in sight coulde bee no Lay men Proofes if you require I protest without vaunting a whole volume might soone be made of them Some you had more you shall haue if they seeme tedious I must be pardoned your importunitie hath thereto forced me Of Origen Eusebius saieth the Bishops of Ierusalem and Cesaria manus illi ad Presbyterium imposuerunt had layed handes on him to make him one of the Presbyterie Cornelius saith Nouatus was aduanced to the Presbyterie by the fauour of the Bishop qui manus ipsi ad sortem Presbyterij imposuit that laied hands on him to giue him the lot of the Presbyterie The fourth Councell of Carthage sheweth the manner how a Presbyter shall be ordained with imposition of handes Presbyter quum ordinatur Episcopo benedicente manum super caput eius teneâ—te etiam omnes Presbyteri ast antes manus suas tuxta manum Episcopâ— super caput illius teneant When a Presbyter is ordained the Bishop blessing the partie and holding his hand on the parties head let al the Presbyters that are present hold their hands on his head neere the Bishops hand Of Sabatius when hee was aduanced to the dignitie of a Presbyter Marcian said Satius fuisseâ— sispinis manum imposuissem quam quòd Sabbatium ad Presbyterium euexi I had beene better haue layed my hands on thornes then on Sabbatius when I made him Presbyter Ordination theÌ„ with the Latin Fathers importeth as much as laying on of handes doth with the Greeke and was an essentiall ceremonie taken from the Apostles words and vsed from the Apostles times in making of Presbyters and calling any to be of the Presbyterie which if your Elders must receiue they be no Lay men if they must not they be no Presbyters More authorities that Presbyters were made with imposition of hands if any desire let him reade the 13. Canon of the Councill of Ancyra the 9. Canon of the Councill of Neocefaria and likewise of the Councill of Antioch the 6. of the Council of Chalcedon the 10. of the Council of Sardica the 27. and 56. of the Affricane Councill In sitting in the Church the Presbyters were like wise seuered from the people For they had a place enclosed from all the Laitie where the Lords table standing in the middest the Bishops chaire and the Presbyters seates were round about This place Sozomene calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacrarie which diuided the Bishop and Presbyters from the people and of this Cyprian saieth Let Numidicus be ascribed to the number of the Presbyters of Carthage and sit with vs amongst the Cleargie The councill of Laodicea calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason it was somewhat higher then the rest of the church that all the people might beholde it and saith The Presbyters must not go and sit in their stalles before the Bishop come but enter in with the Bishop vnlesse the Bishop be sicke or from home The Canon Law calleth it Presbyterium the place for Presbyters Into this place when Theodosius the Emperour would haue entred to receiue the communion S. Ambrose then busie in diuine seruice sent him this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These inclosures O King onely Priests may enter they are shut vp and exempted from all others The Deacons might not sit amongest the Presbyters but stand as the generall councill of Nice telleth vs much lesse was there any place there for Laie Elders The seruice of the Presbyters in the Church declareth also there were no Laie men amongest them For they blessed baptized and ministred the Lordes Supper in the absence of the Bishop and assisted him being present in those actions It is come to the hearing of this sacred and great Synode saith the council of Nice that in some places and cities the Deacons deliuer the sacraments to the Presbyters This neither the Canon nor custome alloweth that they which haue no power to offer the sacrifice should giue the bodie of Christ to theÌ„ that offer I heare saith Ierom that some are growen so senslesse that they preferre Deacons before Presbyters What meaneth the seruant of tables and widowes to extoll himselfe aboue them at whose prayers the bodie and blood of Christ are consecrated To all Lay men the Deacons might deliuer the Sacraments to Presbyters they might not the Presbyters therefore were no Lay men And if Presbyters were therefore better then the Deacons because they did offer the sacrifice at the Lords table which the Deacons might not it is euident the Presbyters were no lay men Besides this the Presbyters were tied to many rules to which no Lay man was tied For example no Presbyter might go from his owne Church and Citie to any other place by the great council of Nice ca. 15. and the council of Antioch ca. 3. but Lay men I trust might change their dwellings Againe no Presbyter by any means might haue any strange woman in his house that was not his mother sister aunt or such like but Lay men in that case were left to their libertie There are a number of such rules to which all Presbyters were bound and from which all Lay men were free The councils therefore neuer comprised any Lay mâ—n vnder the name of Presbyters For their maintenance the case was first ruleâ— by Saint Paul as I haue touched before and after duly obserued in the primitiue Church as we may perceiue by the allowance yeelded to Presbyters in Cyprians time by Cornelius letters reporting the number of Presbyters that were maintained in the Church of Rome likewise by y â— Emperors Laws limiting what number should be maintained in the Churchs of Constantinople This mainâ—enance since all the Elders of 〈◊〉 â—ie Church had 〈◊〉 Lay men neither by the Canons of the Church had nor by Gods law could haue it is certaine the ancient Councels and Fathers did not attribute the honor and place of Presbyters to lay Elders And wheÌ„ Presbyters were depriued of their office and function for any fault committed they might vpon their submission be receiued amongest Lay men to the communion as Cyprian and Athanasius testifie but in no wise be restored to the degree and calling of Presbyters and consequently they might bee Laie men when they coulde not be Presbyters by the Canons But why labour I so much to exclude Lay Elders from the Presbyters of the Primitiue Church when as you haue neither reason nor authoritie to include them It may suffice any sober minde that where Presbyters are so many thousand times named in Councels Fathers and Stories and so sundrie Rules and Canons extant describing and limiting euerie part of
All lay persons vpon repentance might be reconciled with imposition of hands No Presbyters depriued for anie grieuous sin might be reconciled with imposition of hands therfore no Presbyter was a Lay person The fift general Council kept at Constantinople He that taketh a second wife after baptisme or marrieth a widowe or a woman diuorced or a bond woman cannot be either Bishop Presbyter or Deacon or in any other sacred order No lay Elders were tied to these rules all Presbyters were there was great oddes then betwene lay Elders and Presbyters If you trust not these Councils for y â— vse of the word Presbyter the lawes imperiall will direct you The Christian Emperors giuing many priuiledges to Clergie men doe likewise expresse who shall enioy them Presbyteros Diaconos Subdiaconos Cantores Lectores quos omnes Clericos appellamus Presbyters Deacons SubdeacoÌ„s Singers Readers al these we cal Clergy meÌ„ all these accordingly had the prerogatiues immunities of Clergie men by the Romane lawes Now if no laie Elder could claime anie Clericall priuiledge in the Romane commonwealth vnder the name of Presbyter as vndoubtedly he could not I much maruell how by force of y â— very same word in y â— Fathers who vse it as strictly as the Emperours do Lay men should claime to haue y â— gouernment of y â— church But indeed it is a meere conceit of our age transforming Clergy men into lay men contrary to y â— words meaning aswel of Fathers as of laws and canons rather then they will loose their holde of the Laie Presbyterie which they haue framed after their owne fansie and not by the direction or deposition of any Council or Father For they all with one consent vse the worde Presbyter as the ciuill Lawes and sacred Canons do In what sort Ignatius Tertullian Cyprian and Athanasius vse the word Presbyter we haue seene before the rest doe fully concord with them Irenaeus We must obey those Presbyters in the Church which haue their succession from the Apostles and with the order of their Presbyterie yeelde wholsome doctrine to the information and correction of others Such Presbyters the Church doth nourish Origen There are in the Church of Christ that loue the chiefe places and labour much first to be Deacons not such as the Scripture describeth but such as deuoure widowes houses vnder pretence of long prayer And such Deacons couet to attaine the chiefe chaires of those that are called Presbyters And some not there with content practise many ways to be called bishops by men which is as much as Rabbi Howbeit he that exalteth himselfe shal be humbled Which I wish al would marke but specially the Deacons Presbyters and Bishops which thinke these things are not written to them A Deacon being already in sacred orders coulde by no meanes become alay Elder the roumes therefore which they aspired vnto were the chaires of Clergie men these were called the Presbyters of the Church Of these he saith else-where Though I bee taken for a right hand and bee called a Presbyter and seeme to preach the true word of God yet if I do anything against the Discipline of the Church or rule of the Gospell the whole Church with one consent must cut mee off being their right hand and cast me from them Then were Presbyters not only right hands in the Church but also preachers of the word and that not some but all All Bishops and all Presbyters or Deacons do teach vs and in teaching do reproue sharply rebuke Quatuor genera capitum sunt in ecclesia Episcoporum Presbyterorum Diaconorum fidelium There be foure sorts of men in the Church saieth Optatus Bishops Presbyters Deacons and the beleeuers Out of which of these foure will you fetch your laie Elders From the beleeuers Then were they no Presbyters will you comprise them in Presbyters Then were they no Late men For Optatus in the same place chargeth the Donatists with subuerting of soules for making Presbyters to be Lay men Inâ—enistis Diaconos Presbyteros Episcopos fecistis Laicos Agnoscite vos animas ouertisse you founde Deacons Presbyters and Bishops you made them Lay men Acknowledge then you subuerted soules If you doubt I force his wordes against his meaning heare what himselfe saith touching those foure parts of the Church Quid commemorem Laicos quitunc in Ecclesia nulla fuerant dignitate suffulti Quid Ministros plurimos Quid Diaconos in tertio quid Presbyteros in secundo sacerdotio constitutos Ipsi apices principes omnium aliqui Episcopi instrumenta deâ—inae legis impiè tradiderunt What shall I reckon Lay men which were then aduanced with no dignitie in the Church What neede I repeate the Seruitours of the Church The Deacons in the third the Presbyters in the second degree of Priesthoode The chiefe and toppe of all euen many Bishops wickedly deliuered the instruments of Gods Lawe to the fire Lay men had no degree nor dignitie in the Church much lesse the honour or office of Presbyters For they were plainely Priests Had you but one such place for Lay Elders as heere is against them we would neuer striue with you about them Nazianzene telling howe the goodnes and prouidence of God brought that learned and famous man Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sacred seates of the Presbyterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the order and course that should be obserued in spirituall climing saieth Hee first read the sacred bookes to the people and expounded them not disdaining this place of the Chancel and so came to the chaire of the Presbyters and after of the Bishops The Seates then of the Presbyterie in Nazianzens time were not onely sacred and seuered from the people but the right orderly way to ascend vnto them was first to passe through other Ecclesiasticall Degrees and Offices as Cyprian calleth them and so to rise to the highest and noâ— for Laie men to sit in them as fellowe Presbyters with the Bishops No Presbyteris quidem adesse permittitur in mysterijs quum tamen ipsi quoque sacrorum administri sunt The Presbyters themselues are not permitted to be present in the mysteries and yet they doe administer the Sacraments saith Iulius to the Bishops at Antioch I am a Bishop saieth Hilarie to Constantius continuing in the Communion of all the Churches and bishops of France though I be in banishment ecclesiae adhuc per Presbyteros meos communionem distribuens and still distributing by my Presbyters the communion of the Church or to the Church Presbyteri Episcopi vna est or dinatio vterque enim sacerdos est The ordering of a Presbyter is the same that a Bishops is saith Ambrose for both are Priests Aut igitur ex Presbytero ordinetur Diaconus vt Presbyter minor Diacono comprobetur in quem crescit ex paruo
were all one with Doctors you haue lost one of those offices which you affirme to bee perpetuall in the Church if they were distinct from them they were superiours vnto them and so betwixt ministers of the word for such were Teachers by Saint Pauls rule you establish a difference of degrees Thus much for the worde and Sacraments the dispensing whereof no doubt was common to all Apostles Euangelists Prophets Pastours and Teachers and so to Presbyters and Bishops not withstanding the moderatioÌ„ and ouersight of those things were still reserued to the Apostles as well absent as present euen when the power and charge thereof was imparted to others The discipline and gouernement of the Church I meane the power of the keies and imposing hands are two other partes of Apostolike authoritie which must remaine in the Church for euer These keyes are double the keie of knowledge annexed to the word the keie of power referred to the Sacraments Some late writers by vrging the one abolish the other howbeit I see no sufficient reason to counteruaile the Scriptures and Fathers that defend and retaine both The keie of knowledge must not bee doubted of our Sauiour in expresse wordes nameth it Woe be to you interpreters of the lawe for yee haue taken away the keie of knowledge yee entered not in your selues and those that were comming in you forbade The keie of power standeth on these words of Christ to Peter I will giue thee the keies of the kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen And likewise to all his Apostles Whatsoeuer ye binde in earth shall be bound in heauen and whatsoeuer ye loose on earth shall be loosed in heauen And after his resurrection in like maner to them all Receiue ye the holie Ghost whose sinnes soeuer yee remit they are remitted vnto them and whose sinnes yee retaine they are retained And least we should vnderstand these places of the preaching of the Gospell as some new writers doe Saint Paul hath plaine wordes that cannot be wrested to that sense Speaking of the incestuous Corinthian that was excommunicated and deliuered vnto Satan he saieth Sufficient for that man is this rebuking of many so that now contrary wise yee ought rather to forgiue him and comfort him least hee bee swallowed vp with too much sorowe To whom you forgiue any thing I also forgiue for if I forgaue ought to any I forgaue it for your sakes in the sight of Christ. As Paul deliuered this offender to Satan and shut both the Church and heauen against him so now vpon the detesting and forsaking of his sinne hee restored him to the peace of the Church communion of the Lordes table and hope of Gods kingdome from which before hee was excluded And this Paul did not by preaching the word vnto the penitent for as then hee was absent from Corinth but by forgiuing him in the sight of Christ and his Church as by his Apostolike power hee might Both these keyes the one of knowledge the other of power Ambrose mentioneth in his 66. Sermon and likewise Origen in his 25. tractate vpon Matthew adding a third keie where hee saieth Blessed are they that open the kingdome of heauen either by their word or by their good worke for liuing well and teaching rightly the word of trueth they open the kingdom of heauen before men whiles they enter themselues and prouoke others to follow The meaning of these late writers it may bee is not wholie to cast away the keie of power but onely to drawe the wordes of Christ spoken to Peter and the rest of his Apostles rather to the preaching of the Gospell then to excluding from the Sacraments and yet to the Church or Presbyterie they reserue the power of the keies that is ful authoritie to excommunicate notorious and rebellious sinners These men foresee that if the power of the keies bee giuen to the Apostles and their successours then haue laie Elders who doe not succeed in the Apostles roumes and functions nothing to doe with the Apostles keies Because this was enough to marre the Laie Preâ—â—â—terie therefore the Patrones thereof conueie the wordes of Christ to another sense and builde the ground-worke of excommunication vpon the 18. chapter of Saint Matthewes Gospell where the Church is named and not the Apostles But this deuise is both a preiudice to the Apostles and a Preamble to the laie Presbyterie which all the Catholike Fathers with one voyce contradict as I haue before at large declared Omitting the Laie Burgesses of the Church as hauing no interest in the Apostles keies it resteth in this place to bee considered to whom those keies were committed whether equallie to all Presbyters or chieflie to Pastours and Bishops The like must bee done for imposition of handes whether that also pertained indifferently to all or speciallie to Bishops Before wee make a full resolution to these questions we must search the time when Bishops first began and by whom they were first ordained and authorized In which inquisition wee will begin with the report and opinion of the auncient Fathers and so descend to the positions and assertions of such as in our age impugne and gainesay the vocation and function of Bishops Epiphanius report is this The Apostles could not suddenlie settle all things There was present need of Presbyters and Deacons for by those two the necessities of the Church might bee supplied Where there was none found woorthie of the Bishoprike the place remayned without a Bishop But where there was neede and fitte men found for the Episcopall function Bishops were ordained Euerie thing was not perfect from the beginning but in processe of time things were fitted for the furnishing of all occasions the Church in this wise receiuing the perfection of her gouernment Ambrose somewhat differing from Epiphanius saieth Apostolus Timotheum Presbyterum a se creatum Episcopum vocat quia primi Presbyteri Episcopi appellabantur vt recedente eo sequens ei succederet Sed quia coeperunt sequentes Presbyteri indigni inueniri ad primatus tenendos immutata est ratio prospiciente concilio vt non ordo sed meritum crearet Episcopum c. Paul calleth Timothie created a Presbyter by himselfe or with his owne handes a Bishop because the first Presbyters were called Bishops so as the first departing the next succeeded him But for that the Presbyters which followed beganne to bee found vnwoorthie to beare the chiefe regiment the maner was chaunged a Councill prouiding that not order but desert should make a Bishop appoynted by the iudgement of many Priestes least an vnfitte person should rashlie vsurpe the place and bee an offence to many Ieromes opinion is euident by his words which I repeated before in effect hee affirmeth thus much Before there were factions in religioÌ„ a Presbyter a
no cause why some Writers in our dayes should discredite the report and reason which Epiphanius maketh against Aerius that a Presbyter could not be equal with a Bishop for so much as the order of Bishops engendreth Fathers vnto the Church and the order of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not able to beget Fathers by the regeneration of baptisme begetteth children vnto the church but not fathers or teachers and so no possibilitie to make a Presbyter that hath not receiued power to impose handes equall with a Bishop For what doth Epiphanius auouch in these words which Athanasius Ierom Chrysostome and Ambrose do not like wise auouch or what saieth he more then the Primitiue Church in her generall and Prouinciall Councils decreed against Colluthus Maximus and others and obserued without alteration euer since the Apostles died If wee reiect this assertion of Epiphanius that onely Bishops should impose handes to ordaine and not Presbyters wee reiect the whole church of Christ which interpreted the Scriptures in this behalfe as Epiphanius did and confirmed the verie same resolution with the continual practise of all ages and countries where the Gospell hath bene preached and beleeued for by power to ordaine the christian world hath alwayes distinguished bishops from Presbyters as it is easie to be seene by all the monuments of antiquitie that are extant to this day either of Councils Stories or Fathers And as by imposing oâ— haÌ„ds so by succeeding in the chaire haue Bishops euer since the Apostles times beene seuered from Presbyters in the Church of Christ which to all that doe not eagerlie seeke to captiuate the trueth to their owne desires is an argument vnrefellable that the first placing of Bishops aboue Presbyters was Apostolike Tertullian saith Constabit id esse ab Apostolis traditum quod apud ecclesias Apostolorum fuerit sacrosanctum It is certaine that came from the Apostles which is sacredly obserued in the Churches of the Apostles And Austen Quod vniuersa tenet ecclesia nec concilijs institutum sed semper retentum est non nisi authoritate Apostolica tradituÌ„ rectissime creditur That which the whole Church keepeth and was not appointed by Councils but always retained that is most rightly beleeued to haue descended from the Apostles Now that in the Churches planted by the Apostles their coadiutors one hath bene seuered from the rest of the Presbyters and placed aboue the rest in the honour of y t Episcopal chaire before there were any general Councils to decree that maner of gouernment so continued euen from the Apostles persons hands to this present age the perpetuall succession of bishops in those principall Churches where the Apostles their helpers preached and gouerned like wise in all other churches of the world following their steps will strongly and fully confirme If the Apostles placed bishops with their own hands if departing ordying they left bishops to succeede them if their Disciples and Schollers embraced vsed that course to set bishops aboue Presbyters for sauing the church from schismes left it to their after-commers I trust there are few men so deepely drowned in their owne conceits or wholy addicted to their fansies but they will acknowledge the first distinction institution of bishops from and aboue Presbyters was if not commanded imposed by the Apostles precepts on the Church yet at least ordained deliuered vnto the faithfull by their example as the best way to maintaine the peace and vnitie of the Church and consequently the custome of y â— church which Austen speaketh of that the bishops office should be greater theÌ„ the Presbyters the the decree of the whole world which Ierome mentioneth were deriued from the Apostles and confirmed by them and may not be reuersed and reâ—ealed after 150. yeers vnlesse we chalenge to be wiser and better able to order and gouerne the Church of Christ then the Apostles were Eusebius the first and best collector of auncient and Ecclesiasticall momunents Egesippus and Clemens being lost deriueth the successions of bishops in the foure principal churches of the world Ierusalem Antioch Rome and Alexandria from the Apostles age vnto his owne time by which as by a line we may be directed to see what maner of Episcopall successions the rest of the Churches had from whom the first originall of bishops descended I wil set them downe as it were in a Table euen from the Apostles their followers vnto the time they met in the great Councill of Nice about 320. yeeres after Christ and then examine more exactly whence they tooke their first beginning In the Church of Ierusalem Iames the Apostle Simeon Iustus Zacheus Tobias Beniamin Iohannes Mathias Philippus Sâ—nnecas Iustus Leui Ephrem Ioseph Iudas Marcus Cassianus Publius Maximus Iulianus Caius Symmachus Caius Iulianus Capito Maximus Antoninus Valens Dolichianus Narcissus Dius Germanion Gordius Narcissus iterum Alexander Mazabanes Hymeneus Zambdas Hermon Macarius Maximus Cyrillâ—s Iohannes Iuuenalis In the Church of Antioch Peter the Apostle Euodius Ignatius Heros Cornelius Eros Theophilus Maximinus Serapion Asclepiades Philetos Zebinus Babilas Fabius Demetrius Paulus Samosatenus Domnus Timeus Cyrillus Tyrannus Vitalius Philagonius Eâ—stathius Paulinus Miletius Flauianus Porphyrius Alexander Iohannes In the Church of Rome Peter and Paul Linus Anacletus Clemens Euaristus Alexander Sixtus Thelesphorus Higinus Pius Anâ—cetus Soter Eleutherius Victor Zepherinus Calixtus Vrbanus Pontianus Antâ—rus Fabianus Cornelius Lucius Stephanus Xistus Dionysius Felix Eutichianus Caius Marcellinus Marcellus Eusebius Meltiades Syluester Marcus Iulius Liberius Damasus Siricius Anastasius In the Church of Alexandria Mark the Euangelist Anianus Abilius Cerdo Primus Iustus Eumenes Marcus Celadion Agrippas Iulianus Demetrius Heraclas Dionysius Maximus Theonas Petrus Achilles Alexander Athanasius Petrus Timothius Theophilus Cyrillus These Catalogues of the Bishops of Ierusalem Antioch Rome and Alexandria Eusebius pursueth vnto the beginning of his owne time leauing off at Hermon Bishop of Ierusalem Tyranous bishop of Antioch Marcellinus bishop of Rome and Peter Bishop of Alexandria the rest are supplied out of others as in the See of Alexandria Achilles Alexander Athanasius and Peter out of Socrates Vitalius Philagonius and Eustathius out of Theodoret as also Macarius for Ierusalem In the See of Rome Marcellus and those that follow out of Optatus and Augustine The foure bishops of these Churches that met and sate in the Councill of Nice were Syluester for Rome by Vitus and Vincentius his Presbyters Sozomene faieth it was Iulius Alexander for Alexandria Macarius for Ierusalem and Eustathius for Antioch as appeareth by their subscriptions vnto the saide Council Now when these successions beganne and who were the first Authors and ordainers of them let vs see what proofe can be brought That Iames the Apostle was the first bishop of Ierusalem Clemens Egefippus Eusebius Ierome Chrysostome Epiphanius Ambrose and Augustine confirme Clemens in his sirt Booke
man the execution whereof is chieflie committed to his charge that is the Leader and ouerseeâ— of all the rest whom wee call a Bishop His power I call a moderation and not a domination because the wisedom of God hath likewise allowed and prouided Christian meanes as well to bridle him from wrongs as to direct him in doubts That is right the power which we giue to our Presbyteries Did you not put laie men instead of Pastours to bee Presbyters and make them controllers where they should bee but aduisers your Presbyteries might haue some vse in the Church of God though farre lesse now then when they first began but your disdaining Bishops and taking from them that which the Apostle giueth them and your exâ—olling Presbyteries the most part whereof if not all be laie Elders to determine all cases and censure all persons in the Church which the Scriptures neuer speake of are the spottes and staines of your discipline which you will neuer wash away Presbyteries wee acknowledge were in the Apostles times and in the Primitiue Church seruing to religious and needfull vses but no such Presbyteries as you pretend neither erected to any such end as you conceiue nor endued with any such soueraigne power as you imagine I finde many vses of Presbyteries ordained in Cities by the Apostles and after by them conioined in one Church with the Bishop whereof some are extinguished by the alteration of times others remaine in force to this day The first was the conuersion of the world vnto Christ. In great Cities where none yet beleeued how long would it be before one man should gain any great number vnto the faith persecutions especiallie growing so hote that none might publikely shew himselfe to bee a Christian without danger of life Wherefore the holie Ghost disposed and appointed many labourers in euerie Citie to carie the knowledge of the trueth from house to house As at Ephesus Paul at one tinie furnished twelue with the gifts of Gods spirite for the spreading of the Gospell in that place at Rome hee saluted twentie that were of his acquaintance besides those he knew not who planted themselues and their households in that Citie to winne the multitude to the obedience of the faith And so wheresoeuer the Apostle erected any Church they did store it with as many meete men to teach the worde as they could finde that the trueth of Christ might disperse it selfe not onely throughout their Cities but into the Townes and countries that bordered neere them The next vse of Presbyteries was to continue such as they had conuerted by instructing exhorting and encouraging the beleeuers from house to house and from man to man to stand fast in the doctrine receiued and neither to shrinke at the bloudie stormes of tyrants nor to giue eare to the wilâ—e charmes of Satan nor folow the deceitfull baites of this world but constantly with trueth and holinesse to serue God in spite of all aduersaries that exalted themselues against the knowledge of Christ. And as the people did encrease so did the paines in each place and consequently the number of Presbyters one man being no more able to serue the necessities of a great Citie then to beare the burden of the earth on his backe Wherefore the spirite of wisedome so guided the Church that to procure the conuersion and attend the saluation of men there was euery where as occasion required store of Pastours and Teachers and yet to mainetaine vnitie and keepe both Preachers and people in peace there was in each Church and Citie one chiefe amongst them that as principall Pastour of the place looked into all their doings staied them from dissentions rebuked the vnrulie and with the helpe of the rest reiected the vntollerable least many Teachers by chalenging vnto themselues such as they had conuertes should rent the faithfull into as many Churches as there were Presbyters in euerie Citie for which cause each place were it neuer so great had but one Church and one chiefe Pastour or Bishop elected to succeed in the Pastorall charge and chaire aboue the rest that were his brethren in office children in honour helpers in labour and assessours in counsell and iudgement The third vse was the trapning vp and trying of men that were meete to haue the care of soules committed vnto them and the regiment of the Church reposed on them At first the wonderfull power of the holy Ghost supplied all wantes and defectes of learning and knowledge so that by the laying on of the Apostles handes men afore vnfit were made meete ministers of the newe Testament but because these giftes were not alwayes to continue or not in so plentifull maner as at the Prime tide of the Gospell the Apostles setled in euery Church and Citie needing their seruice and able to giue them maintenance by reason of the populousnesse of the place a Presbyterie that is a conuenient number of Deacons to serue about diuine matters and mysteries and of Pastours to intend for the word and Sacraments from whence as from a fountaine both the Cities themselues might at all times after haue sufficient men to furnish their owne turnes and to helpe the smaller Townes and Uillages within their circuite which for the slendernesse of their state could neither maintaine Presbyteries nor nourish vp meete men to supplie their neede vpon the death of the former Incumbents This to vs that haue Uniuersities for that purpose founded by the bounteousnes of Christian Princes and other benefactours may seeme superfluous but the Church of Christ after her first supplie made by the Apostles handes had no meanes to continue the succession of fitte and able Pastours in each place but onely her Presbyteries in greater Churches and Cities that were her nurceries of learning and Seminaries of sound religion and holy conuersation which stored both the Cities where they were supported and the countrey round about that was vnder the charge and ouersight of the Bishop of each Citie The fourth vse of Presbyteries which you much grate on but neuer rightlie hit was the aduising and assisting the Bishop or Pastour of each Church and Citie in all doubts and dangers At first there were no Councils to make Canons nor Christian Princes to establish lawes for the good guiding and ordering of the Church but each place was left to direct it selfe Least therefore the Bishops onely will should bee the rule of all things in the Church the gouernement of the Church was at first so proportioned that neither the Presbyters should doe any thing without their Bishop nor the Bishop dispose matters of importaunce without his Presbyterie The Presbyters sate not with the Bishop as equall in power with him much lesse as superiour aboue him when the more part consented agaynst him you would faine haue it so but the Church of Christ from the Apostles to this present neuer vsed or endured any such presumption As Christ saith Ignatius doeth nothing without his
this cause all the scruple is what kinde of Presbyters they were Lay Presbyters I reade of none therfore I can admit none to be of that Council Besides such of the seuēty and such other Prophets as assisted Iames in the regiment of the church of Ierusalem are in all reason expressed by that name for since the whole church there is diuided into Apostles Presbyters and Brethren the helpers coadiutors of the Apostles were they Prophets or Euangelists that either came with Paul Barnabas from Antioch or were commorant with Iames the rest at Ierusalem must rather be contained in the name of Presbyters thē sorted with the general multitude for if they were of the many what men of more worthines were there to be honored with the title of Presbyters I hope the next degree to Apostles are not your Lay Elders S. Paul was then fowly ouershot to set first Apostles secondly Prophets thirdly Teachers and to reiect Gouernours which you take for your Lay Presbyters into the 7. place Howbeit vnles you make some fresher and better proofe for them then yet I see your Lay Elders are no where numbred by S. Paul for church gouernors As for Presbyters y ◠were beneath Apostles vnderstand by that name prophets euangelists pastors teachers or whom you will so no lay Elders we deny thē neither places nor voices in Synods so long as they haue right to teach or speake in the church for we esteeme Synodes to be but the assemblies conferences of those to whom the Churches of any prouince or nation for the word doctrine are committed And therefore to our Synodes are called as your selues know not only bishops but deanes archdeacons other clerks aswel of the principall cathedrall Presbytery where the episcopall seate church is as of the Diocese at large And though some Romish writers do stifly maintaine that none but bishops haue voices in Councils yet you see the ancient institution of our synodall assembly in this realme ouerthroweth their late new assertion Neither lacke we examples of the course which we keepe euen from the beginning The Synode of Rome called by Cornelius against Nouatus about the yeere of Christ 255 consisted of 60. Bishops and many Presbyters and Deacons as Euseb. noteth From the Synode of Antioch that deposed Paulus Samosatenus about the yere of our Lord 270. wrate not only Bishops but Presbyters Deacons as appeareth by their epistle In the Council of Eliberis about the time of the first Nicene Council sate besides the Bishops 36. Presbyters In the second Councill of Arle about the same time subscribed 12. Presbyters besides Deacons other Clergy mē The like may be seene in the Councils of Rome vnder Hilarius vnder Gregory where 34. Presbyters subscribed after 22. Bishops in y ◠first vnder Symmachus where after 72. bishops subscribed 67. Presbyters so in the third fift sixt vnder the same Symmachus Felix also bishop of Rome kept a Councill of 43. bishops 74. Presbyters after the same maner haue diuers other Metropolitanes assembled in their prouincial synods aswel Presbyters is bishops The council of Antisiodorum saith Let al the Presbyters being called come to the Synode in the city The 4. council of Toledo describeth y ◠celebrating of aprouinciall council in this wise Let the bishops assembled go to the church togither sit according to the time of their ordination After all the bishops are entred and set let the Presbyters be called and the Bishops sitting in a compas let the Presbyters sit behind them and the Deacons stand before them The Councill of Tarracon 1100. yeeres agoe prescribed almost the verie same order that we obserue at this day Let letters be sent by the Metropolitane vnto his brethren that they bring with them vnto the Synode not only some of the Presbyters of the Cathedral church but also of eche Dioecese And why should this seeme strange euen to the Romish crew when as in the great Council of Lateran as they call it vnder Innocentius the third there were but 482. Bishops and of Abbats and Priors conuentuall almost double the number euen eight hundred If Presbyters haue right to sit in Prouincial Synodes why are they excluded from generall Councils Many things are lawful which are not expedient I make no doubt but all pastours and teachers may sit and deliberate in Councill yet would it breede a sea of absurdities to call all the pastors and preachers of the world into one place as often as neede should require to haue any matter determined or ordered in the Church As therefore in ciuill policie when a whole realme assembleth not al y e persons there liuing are called together but certaine chiefe ouer the rest or chosen by y e rest to represent the state and to consult for the good of the whole common wealth so in the gouernement of the Church it were not only superfluous and tedious but monstrous to send for all the Pastors and Presbyters of the whole worlde into one Citie and there to stay them from their cures and Churches till all things needeful could be agreed and concluded It is more agreeable to reason and as sufficient in right that some of euerie place excelling others in dignitie or elected by generall consent shoulde be sent to supplie the roumes of the rest that are absent and to conferre in common for the directing and ordering of the whole Church And therefore Christian Princes in wisedome and discretion neuer sent for all the Presbyters of the world to anie generall Council but onely for the chiefest of euery principall church and citie or for some to be sent from euery realme far distant as legates in the names of the rest and by that meanes they had the consent of the whole world to the decrees of their Councils though not the personall appearance of all the Pastours and Presbyters that were in the world So to the Council of Nice the first christian Emperor sent for by his letters not all the Preachers Presbyters of the world but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishops of euery place and there came from all the Churches through Europe Asia and Africa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best or chiefest of the Ministers of God each countrey sending not all their Bishops for then would they farrc haue exceded the number of 318. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most speciall and selected men they had and though there were present an infinite number of Presbyters and Deacons that came with the Bishops yet the Council consisted of 318. Bishops and no more by reason the Emperour sent not for the Presbyters of each place but for the Bishops The like examples are to be seene in the three generall Councils that folowed where onely Bishops determined matters in question and the Presbyters that subscribed in the Councils
of the Metropolis or mother Citie which by the witnesse of the Nicene and Ephesine Councils was in their times a verie ancient custome Nowe what gaine you by this if there were a chief bishop in euery prouince to assemble moderate Synodes before that prerogatiue was fastned to anie place It is the office not the place that wee seeke for for so you confesse there were Primates amongst the Apostles Scholers whether they were chosen for the worthines of their gifts or for the greatnesse of their Cities we care not such there were and by such were the Synodes of euerie Prouince assembled and guided When the wonderfull giftes of the holie Ghost failed for which the first age haply made choice of her Primates it is not vnlike but as the next ages following chose the most sufficient men for the most populous Cities so they were content the Bishops of the most famous Churches in euerie prouince should haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preeminence amongst their brethren to call them together and consult them for the common affaires of the whole Church which the foure first generall Councils with one consent confirmed to euery Church and commanded to be kept without alteration or diminution as the ancient rights and customes of the Church euen from the beginning The Council of Nice willeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prerogatiues to remaine to euerie Church and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reseruing alwayes to the Mother Citie her proper dignitie The Councill of Constantinople as Socrates saith ratified the Nicene faith and appointed Patriarkes or Metropolitanes distinguishing their Prouinces As namely Nectarius the Bishop of Constantinople had allowed him Thracia Helladius bishop of Cesarea in Cappadocia Gregorie of Nissa and Otreius of Militene had the regiment of Pontus Aphilochius of Iconium and Optimus of Antioch in Pisidia tooke the charge of Asia the like did Timotheus Bishop of Alexandria for Egypt and Pelagius of Laodicea and Diodorus of Tarsus for the East Churches reseruing the prerogatiue of the Church of Antioch which they deliuered vnto Miletius there present The Canon that before limited these gouernments being alwayes obserued Of the Councill of Ephesus I spake euen now wherein when the Bishops of Cyprus complained that the Church of Antioch began to encroch vpon them contra Apostolicos Canones definitiones Nicenae Synodi contrary to the Apostles Canons and the Decrees of the sacred Councill of Nice and desired that the Synode of Cyprus might enioy their right as they had done euen from the beginning euer since the Apostles times the Fathers reiected and condemned that attempt of the Bishop of Antioch as a thing repugnant to the Lawes of the Church and Canons of the Apostles The great Council of Chalcedon finding fault that some Bishops to encrease their power obtained the Princes Charter to cut one Prouince into twaine of purpose to make two Metropolitanes where before was but one decreed that no Bishop should enterprice the like without the losse of his office and notwithstanding the Imperiall letters already purchased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true or ancient Mother City should certainely kepe her proper right and the other newly erected content themselues with the honour of the name The preeminence then of Mother Cities and Metropolitanes is verie ancient in the Church of God and if we admit euen your owne construction of that Canon called Apostolike there were Primates elected in euerie Prouince before there were Metropolitanes and so the office was found to be needefull in the Church of Christ when as yet the places and Cities that shoulde haue that priuiledge were not appointed nor agreed on Some thinke the Metropolitanes function may be deriued from Timothie and Tite by reason that Tite had in charge the whole Ile of Creete and Timothie the ouersight not of Ephesus only but of Asia also Of Tite Chrysostome saith This was one of Paules companions that was approoued Otherwise Paul would not haue committed vnto him an whole Iland and the triallor iudgement of so many Bishops Of Timothie Theodoret saith To him diuine Paul committed the charge of Asia And of them both he saith It a Cretensium Titus Asianorum Timotheus so was Tite the Apostle or Bishop of Creete and Timothie of Asia In deede Ephesus was a Mother Citie as appeareth by the first Ephesine Council but whether it had that prerogatiue by the noblenesse of the place or by succession from Timothie I dare not define Timothie as it shoulde seeme by Theodoret was chiefe ouer all Asia and yet were there sundrie other Cities in Asia besides Ephesus that had Metropolitanes as Iconium Antioch of Pisidia Cyzicum Sardis Rhodos If any thinke it vnlawfull for one man to haue the care and ouersight of other Bishops he may be satisfied or refuted by the example of Tite to whom the whole Iland of Creete was committed as Chrysostome saith and the Ilands adioyning as Ierome writeth and by Paules owne testimonie the making of Bishops in many Cities If therefore any man like these places I am not against them but the ancient euident and constant course of the Primitiue Church to haue Primates or Metropolitanes for the calling and guiding of Synodes in euerie prouince is to me a pregnant and perfect proofe that this order was either deliuered or allowed by the Apostles and their Schollers or found so needefull in the first gouernement of the Church that the whole christian world euer since receiued and continued the same Though the office were tolerable yet the name of Archbishop is expresly prohibited by the third Council of Carthage by the great Council of Africa and was neuer heard of in the Church till the Council of Chalcedon which was kept 455. yeeres after Christ. The wordes of both the Councils interdicting all such proude titles are these The Bishop of the first seate must not be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Priestes or high Priest or by any such stile but only the bishop of the first seate If the office be needeful and lawfull the strife for names shall not long trouble vs. Were I perswaded that Archbishop had no signification but king and prince of Bishops the simplicitie and integritie of Christes Church should soone induce me to giue ouer the name but if it import no more then the wordes which these Councils like and vse I see no cause for others to stumble at it The verie Canon lately cited by you which you grant is ancient though not Apostolike calleth the Metropolitane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first or chiefest and willeth him to be esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as head amongst the Bishops of the same prouince The Councils of Carthage the second ca. 12 the third ca. 7. 28 the fift ca. 7. 10 the Mileuitane Council ca. 21. 22. 24 the Affricane ca. 40
maintenance from the Church of Christ. Wherefore they must either giue all Lay Elders double maintenance as Saint Paul willeth which they doe not or shut them cleane from these wordes which yeelde double maintenance by Gods law to Presbyters that rule well What the meaning of Saint Paul is in this place though much might bee saide and is saide of others which I haue omitted yet to satisfie the Reader I haue laide downe foure seuerall expositions too long to bee heere inserted which I willingly permit to the censure of the wise whether euerie one of them be not more consonant to the true intent of Saint Paul then theirs is and as answerable to his wordes If Paul in plaine words did not disclaime Lay Elders as hauing no right to chalenge double maintenāce from the church nor other places contradict them yet were there no reason vpon the needlesse and iointlesse construction of this one sentence to receiue them for by what logicke prooue they out of this place there were some Presbyters that gouerned well and laboured not at all in the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as specially or chiefly doth distinguish as they thinke the one sort from the other by a superior degree doth it not distinguish as wel things as persons and note so well diuers respects as diuers subiects for example if we should say Magistrates that gouerne well are worthy of double honor specially they that heare the complaints of the poore Were he not very fansiful that would hence cōclude there are ergo two sorts of magistrats one that gouerneth wel another that heareth the complaints of the poore Againe out of these speches Counsellors that be wise are acceptable to their Princes specially such as are faithfull workemen are rewarded for their skill but specially for their paines Pastors that be vertuous are to be wished for but specially if they be learned wil any sober man inferre that fidelitie and wisedome skil and industrie learning and vertue do not meet in one subiect because specially goeth betwene them Nothing is more common then by this kind of speach to note as well two diuers qualities in one man as two sundrie sortes of men yea thereby to preferre a part before the general comprising that part As Teachers are to be liked for their learning specially for their knowledge in the Scriptures good men are to bee loued for their vertues specially if they be liberall In these speeches they will say the persons be diuers as well as the things for some Counsellors be wise that be not faithfull some workemen expert that be not painefull some Pastours learned that be not vertuous That prooueth true not by any force of these speeches but by the defect of the persons that want fidelitie industrie and integritie for the words rather imploy that both parts should be and therefore may be found in one man before he deserueth this adiection of specially As a Counseller must be wise and specially faithfull before he can be acceptable to his Prince A workeman must be painefull as well as skilfull before he deserue his wages A Pastour must not only be honest but also able to discharge his duetie before he should be greatly esteemed And so by Saint Pauls words they may conclude a Presbyter must not only gouerne well but also labour in the word before he may be counted to be specially or most woorthie of double honour other collection out of the Apostles wordes they can make none And that shall wee soone finde if wee resolue the Apostles wordes in such sort as the nature of the Greeke tongue permitteth vs. The words stand precisely thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters GOVERNING WEL let them be counted worthie of double honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SPECIALLY LABOVRING in the word and doctrine The participles as euerie meane scholer knoweth may be resolued not onely by the Relatiue and his verb but by many other parts of speech and their verbs which oftentimes expresse the sense better then the Relatiue As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not musle thine oxe treading out thy corne that is whiles he treadeth out thy corne for after thou art not prohibited to musle him So in the sentence which we speake of Presbyters gouerning well are woorthy of double honor well gouerning is the cause of double honour neither is double honor due to Presbyters but with this condition if they gouerne well Then resolue the Apostles wordes either with a causall or conditionall adiunction which is plainly the speakers intent and we shall see howe little they make for two sortes of Presbyters Presbyters if they rule well are worthie of double honour specially if they labour in the word or Presbyters for ruling well are worthie of double honour specially for labouring in the word Here are not two sortes of Elders as they conceiue the one to gouerne the other to teach but two duties of eche Presbyter namely to teach and gouerne before hee can be most worthie of double honour Their owne rules confirme the same Those whome they cal Teachers or Doctours must they not labor in the word There can be no doubt they must Are they then most woorthie or so worthie as Pastors be of double honour who not onely labour in the word but also watch and attend the flocke to rule it well I trust not Then Pastors are most worthie and consequentlie more worthie then Doctors of double honor because they not only watch to gouerne wel but also labour in the word If any man striue for two sorts of persons to be contained in these wordes though there be vtterly no reason to force that collection we can admit that also without any mention of Lay Elders I haue shewed two interpretations how diuers sorts of Presbyters may be noted by these wordes and neither of them Lay to which I refer y e Reader that is willing to see more I may not here offer a fresh discourse of things else-where handled The briefe is Presbyters we reade and Presbyteries in the Apostolike writings but none Lay that were admitted to gouerne the Church Presbyters did attend and feede the flocke as Gods Stewards and were to exhort with wholsome doctrine and conuince the gainesayers and Presbyteries as themselues vrge did impose hands These be the dueties which the holy Ghost else-where appointeth for the president and the rest of the Presbyterie other then these except this place of which wee reason the Scriptures name none and these be no dueties for Laie Elders vnlesse they make all partes of Pastourall chage common to Lay Presbyters and distinguish them only by the place as if Pastors were to ouersee and feede the flocke in the pulpite and Laie Presbyt ers in the Consistorie Which if they doe they allow onely wordes to Pastours and yeeld to laie Presbyrers both Pastorall words and deedes giuing them authoritie to feede watch the flocke of Christ
or Father They are the conceits of some late Writers that as touching the office and function of Bishops would faine finde a difference betwixt the Apostles times and the next ages ensuing lest they should be conuinced to haue reiected the vniuersal order of the ancient and Primitiue Church of Christ without any good and sufficient warrant The consent of all ages and Churches is so strōg against them that they are hard driuen to hunt after euerie syllable that soundeth any thing that way yet can they light on no sure ground to builde their late deuises on or to weaken the generall and perpetuall course which the Church of Christ hath in all places kept inuiolable euen from the Apostles times A few wordes of Ambrose are set downe to beare all this burden but they are so insufficient and impertinent to this purpose that they bewray the weakenesse of their newe frame for Ambrose speaketh not one word either of going by course or of changing after a time only he saith Bishops at first were placed by order and not by election that is the eldest or worthiest had the place whiles he liued and after him the next in order without any further choice for that order which he speaketh of if any such were proceeded from the first planters of the Churches and went either by senioritie of time or prioritie of place allotted euerie man according to the gifts and graces which he had receiued of the holie Ghost This wee may freely grant without any repugnance or annoyance to the vocation or function of Bishops let the Disciplinists confesse there was a superiour and distinct charge of the President or chiefe from the rest of the Presbyters as well in guiding the keyes as imposing hands and whether they were taken to the office by election or by order to vs it is all one I hope the placing of the Presbyters in order according to their gifts in the Churches where the Apostles preached could not be without the Apostles ouersight and direction and so long whether they set such in order as were fittest for the place or whether they left it to the discretion and election of the rest we greatly force not Howbeit the wordes of Ierome are so expresse that Bishops were made by election euen in the Apostles times that I see not howe they should be reconciled with their collection out of Ambrose Alexandriae à Marco Euangelista Presbyteri vnum semper ex se electum in celsiore gradu collocatum Episcopum nominabant At Alexandria euen from Marke the Euangelist the Presbyters alwayes choosing one of themselues and placing him in an higher degree called him a Bishop Marke died sixe yeeres before Peter and Paul as the Ecclesiasticall storie witnesseth consequently the first Bishop of Alexandria was elected in the Apostles times yea that Church as Ierome saieth did alwayes elect there neuer succeeded any by order For the manner of their succeeding whether by order or by choice I make not so great account as for their continuance The Patrones of the late Discipline would make vs beleeue that in the Apostles times the Episcopall dignitie or regiment of the Presbyterie went round by course to all the Presbyters and dured a weeke or some such time for ghesses must serue them when other proofes faile them which assertion of theirs I knowe not whether I should thinke it proceeded of too much ignorance or too little conscience If the men were not well learned I should suspect ignorance if the case were not more then cleere I woulde not chalenge their conscience But being as they are and the case so cleere that in my simple reading I neuer sawe cleerer nor plainer excepting alwayes the certaintie of the sacred Scriptures let the Christian Reader iudge for I dare not pronounce with what intent a manifest trueth is not onely dissembled but stoutly contradicted and an euident falshoode auouched and aduanced to the height of an Apostolike and diuine ordinance by the chiefest pillars of these newe found Consistories It is lately deliuered as an Oracle that vnder the Apostles there were no Gouernors of the Presbyteries whom they and we call Bishops but such as dured for a short time and changed round by course and this is called the Apostolike and diuine institution How palpale an vntruth this is it is no hard matter for meane scholers to discerne The first Bishop of Alexandria after Marke was Anianus made the eightyeere of Neroes raigne and he continued two and twentie yeeres before Abilius succeeded him Abilius sate thirteene yeeres and dying left the place to Cerdo These three succeeded one an other Saint Iohn yet liuing neither had Alexandria any moe then two Bishops in 35. yeeres after the death of Marke Euodius made Bishop of Antioch fiue and twentie yeeres before the death of Peter and Paul suruiued them one yeere and after him succeeded Ignatius who outliued Saint Iohn and died in the eleuenth yeere of Traiane leauing the place to Heron after he had kept it fourtie yeeres so that in 66. yeeres the Church of Antioch had but two Bishops At Ierusalem Iames called the Lordes brother sate Bishop thirtie yeeres and Simeon that succeeded him kept the place eight and thirtie yeeres the Church of Ierusalem hauing in threescore and eight yeeres but two Bishops At Rome whiles Saint Iohn liued there were but three Bishops Linus Anacletus and Clemens which three continued two and thirtie yeres If this be not sufficient let them take the example of Polycarpe made Bishop of Smyrna by the Apostles themselues and continuing a long time Bishop of that Church and departing this life a verie aged man with a most glorious and most noble kind of Martyrdome The space he sate Bishop of Smyrna if it were not fourescore and sixe yeres for so long he had serued Christ as his answere sheweth to the Proconsul of Asia yet it must needes be aboue threescore and tenne yeeres for hee liued so many yeeres after Saint Iohn whose scholler hee was and by whome he was made Bishop of Smyrna and died as the whole Church of Smyrna in their letters entitled him at the time of his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop of the Catholike Church at Smyrna This one instance is able to marre the whole plot of their supposed Apostolicall changeable regencie for no part of this Storie can be doubted Was he not made bishop of Smyrna by the Apostles Ierom Eusebius Tertullian and Irenaeus that liued with him and learned so much of him affirme it Liued he not Bishop of Smyrna so long time The whole Church of Smyrna gaue him that title at his death their letters be yet extant in Eusebius The Emperours vnder whom he died were Marcus Antoninus and Lucius Aurelius Commodus as Eusebius and Ierome do witnesse who beganne their raigne 64. after the death of Saint Iohn Polycarpe suffering the
consult the priests and take direction from them The priests the sonnes of Leui saieth God shall come foorth out of the Cities where they were placed in euery Tribe and by their word shall all strife and plague be tried Remembring alwayes that doubtfull and weightie matters were referred to the counsaile of priests and Iudges that sate in the place which the Lord did choose for the Arke to rest in If there come a matter too hard for thee either by reason of the waight or doubt thereof in iudgement betweene blood blood cause and cause plague and plague of matters in question within thy gates thou shalt arise and goe vp to the place which the Lord thy God shal choose and shalt repaire to the Priests of the Leuites and vnto the Iudge that shall be in those dayes and aske and they shall shew thee the sentence of iudgement And thou shalt doe according to that which they of the place which the Lord hath chosen shew thee and shalt obserue to do according to all they informe thee Thou shalt not decline from the thing which they shall shew thee neither to the right hand nor to the left And the man that will doe presumptuously in not hearkening vnto the Priest that standeth before the Lord thy God to minister there or vnto the Iudge that man shall die This Councillor Senate of Elders residing at Jerusalem in Iehosaphats time who no doubt did not infringe but rather obserue the tenor of the lawe consisted of Leuites and of Priests and of the heads of the families of Israel had Amariah the high priest chiefe ouer them in all matters of the Lord and Zebediah a ruler of the house of Iudah chiefe for all the kings affaires and was a continuance of the 70. Elders which God adioyned vnto Moses to beare the burden of the people with him From these superiour inferiour degrees amongst the priests and Leuites vnder Moses happily may no necessarie consequent be drawen to force the same to bee obserued in the Church of Christ. First for that the tribe of Leui might not be vnguided without manifest confusion and was not subiected to the regiment of any other Tribe but had the same maner of gouernment by her Prince Elders Iudges and Officers ouer 1000. 100. 50. and 10. which other Tribes had in that common wealth Next the ciuill policie of the Iewes being contained and expressed in the bookes of Moses the Iudges and rulers of other Tribes were to be directed and assisted by thâ—se that were most expert and skilfull in the writings of Moses such as the priests and Leuites by their profession and function were which in Christian kingdoms is not so requisite For the Gospell doeth not expresse the maner and fourine of ciuill regiment and positiue lawes as the bookes of Moses doe but leaueth such things to the care and conscience of the Magistrate so long as their policie doeth not crosse the rules of pietie and charitie prescribed in the Gospell and therefore the Pastours and preachers of the new Testament must not chalenge to sit Iudges in those cases which the Priests and Leuites vnder Moses did and might heare and determine Thirdly this preheminence grewe vnto them according to their families by inheritance and birthright The father was chiefe of his ofspring whiles he liued and after him his eldest sonne which is no way imitable in the Church of Christ. And though sometimes the father for good respect made the yonger the chiefer as it is written of Shuri one of the line of Merari that though hee were not the eldest yet his father made him the chiefe yet the contrary was vsually obserued and the priuiledge of the first-borne might not be changed for affection without iust cause Lastly the seruices about the Sanctuarie and Sacrifices which none might doe but Leuites were of diuers sortes and therefore not without great regard were there diuers degrees established amongst them though to serue God euen in the least of them was honourable Now in the Church of Christ the word and Sacraments committed to the Pastours and Ministers haue no different seruices and so require for the discharge thereof no discrepant offices Notwithstanding for the better ordering ouerseeing and containing such in their dueties as be called to be the guiders and leaders of Gods people that they may walke worthie their vocation without reproch of life and be sound in faith without all leauen of false doctrine the wisedome of God in appointing some amongst the priests and Leuites to guide and gouerne the rest of their Tribe as well in the ceremoniall as iudiciall part of Moses lawe is not hastilie to be refused nor lightly to bee neglected For if gouernement be needfull amongst them that will liue in any societie and auoyd disorder whereof God is no way author we cannot get nor need not seeke a fitter or better paterne to follow as farre as the difference of states and persons will permit then that which God himselfe allowed and confirmed in the Church and common welth of Israel And though the certaine forme of their ecclesiasticall gouernment be neither exactly knowen in euery point nor preciselie to be vrged in the Church of Christ by reason of many dissimilitudes betwixt vs and them yet this is euident that God appointed the Church of Israel to be guided not by a generall equalitie of the priests and Leuites but by certaine superiorities among them in euery calling and that as wel in their conuersation as administration and their 70. Elders supreme Council called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisted not of all that were and would be present but of certaine of the chiefest who for their nobilitie and authoritie were preferred aboue the rest and admitted to be of that number So that the Leuiticall discipline vnder Moses doeth cleerely confirme a diuersitie of degrees amongst Pastours and ministers in the Church to be more agreeable to the wisedome of God reuealed in his lawe then a generall equalitie or paritie CHAP. III. The personall and perpetuall kingdom of Christ after he tooke flesh THe externall regiment of the Church the Lord declined whiles he liued here and relinquished to others as a thing meeter for the sonnes of men then for the sonne of God No doubt he was euen then the chiefe corner stone elect and precious laied in Sion by God himselfe the Archpastour ouer the whole flocke and high Priest ouer the house of God the Prophets foretold the gouernment should be on his shoulders and he should order the throne of Dauid with iustice and iudgement the Apostle saieth he is and then was the head of his Church yea the head of all power and principalitie he said of himselfe to his disciples ye call me Master and Lord and ye say well for so I am the Angels of God were to worship him wheÌ„ he was brought into
as of the rest yea so farre was hee from allowing it in the Iewes and proposing it to his Church that by his life and doctrine as I haue shewed he openly disliked and dissuaded the contempt which the Priests and people had of the Publicanes As for Ethnikes and Gentiles though they were strangers to the common wealth of Israel when as yet they knew no God yet neuer were they persons excommunicate and since the appearing of our Sauiour in flesh through his mercy vouchsafed to be partakers of his promises the true members of his Catholike church So that this can be no rule for Christs Church to measure persons excommunicate by Gentiles and Publicanes since amongst the Iewes Publicans beleeued and entred the kingdome of God and after the reiection of that Nation the Church of Christ consisted chiefly if not wholy of Gentiles and Ethnikes This then can not be the true intent and purpose of our Sauiour in that place to authorize his Church vpon priuate quarrels betweene man and man to excommunicate if her verdict be not obeyed Where there is a Christian Magistrate the Church may not claime or presume to decide such matters by publike audience and sentence without encroching on the Princes sword and scepter whose right and charge it is to relieue the oppressed to iudge the fatherles and defend the widow to execute iudgement and iustice as wel in priuate wrongs iniuries as in publike crimes and enormities But Paul reproueth some of Corinth for going to law vnder the vniust Magistrates and not rather vnder the Saints though priuate persons Paul did not debarre the Magistrates that were Infidels of their iurisdiction nor create new Iudges for ciuil offences in the Church it was beyond his calling and commission to doe either of them but perceiuing that Christians pursued eche other for priuate quarrels before vnbeleeuers to the shame of the Church and slander of the Gospel he saith they were better suffer wrong losse in earthly things theÌ„ expose the doctrine of Christ to be derided of his their enemies And to appease their brabbles end their strifes if they were so contentious hee willeth them to choose if not the wisest yet the woorst and least esteemed in the Church to arbitrate their causes rather then to lay themselues their whole profession open to the mockes and taunts of heathen and profane Iudges To preserue peace loue in the Church the godly might then and may now mediate betweene brethren as friends and welwillers to both parties and likewise debate and conclude their cases as Arbiters chosen by consent of either side but they may not interpose themselues as Iudges authorized by Christ to excommunicate all that will not heare them in priuate griefes and ciuil suites that were to take the sword which is not giuen them and to thrust themselues by this pretence into Princes places which neither Christ prescribed nor Paul imagined nor the Church assumed And yet was here giuen vnto Paul a iust occasion to repeate and renew that order if Christ had ordained any such in his Church For the Christians trespassed one an other and Paul by no meanes permitted them to pursue their brethren at the Tribunals of Infidels What sayeth he then doeth he wil them to tel the Church and if the wrong doer heare not the Church to account him as an Ethnike and Publicane If Christ prouided this as a reoresse for priuate wrongs and offences in his Church shal we thinke the Apostle durst alter his masters order and abrogate the course that Christ layd down to pacifie contentions in his Church No doubt he would rather haue recalled them toit then auerted them froÌ„ it What doeth he now If ye haue iudgements saith he for things touching this life tell the Pastour and Presbyterie No but set vp or choose out the worst in the Church and make them Iudges of your causes and quarrels Then certainely our Sauiour neuer meant the faithfull shoulde for priuate trespasses complaine to the Pastour and Elders of euery parish and they shoulde haue power sufficient to heare and determine all such matters as were so offered vnto them and to excommunicate those that would not stand to their sentence and iudgement What then is the meaning of our Sauiours words what euer it be this it can not be to authorize the Church to intermeddle with matters pertaining to the Magistrate and to exclude them aâ— from the societie and communion of the Sacraments and Saints that obey not her resolution in ciuil and priuate trespasses Yetlest I should returne a Text without any interpretation though the sense seeme hard to hit by reason the â—â—ate of the Iewish Church is not so well knowen in our dayes as when our Sauiour spake the wordes I will not refuse to set downe what I thinke if any bring better I am ready to learn We must first conceiue that in the time of our Sauiour and a litle before his birth the Romanes had taken the Scepter and Soueraigntie from the Iewes as Iacob prophecied shoulde come to passe in the dayes of the Messias leauing them in priuate suites betweene man and man and in smaller cases of correction that kind of regiment and forme of Lawes which God by Moses ordained and excepting from their Lawes and Tribunals al strangers that were amongst them or had any thing to do with them whom the Iewes called Ethnikes and abhorred as prophane persons and like wise Publicanes that is such of the Iewes as did any seruice to the Romanes in collecting and answering the tributes taxes and toles due to the Romane Empire whome the Iewes pursued with greater dislike and despite then they did strangers for keeping companie with the heathen and seruing their turnes against their owne Nation Both these sortes of men as well Publicanes as strangers for the detestation and hatred the Iewes had of them were exempted from the Lawes and Iudgements of the Iewes and if any man had ought against them hee must conuent them before the Romane President and not in any Court of the Iewes nor before any Magistrate of the Iewish profession The like libertie was left to any Iew that woulde appeale to the Romane Gouernour or impeach and molest his brother in anie of the Roman Consistories For though the Iews in many things were left to their Countrie Lawes yet were the Romane Courts amongst them so priuiledged that who would might haue recourse thither and there recouer his right or redresse the wrong offered him In this confusion of the Iewes estate lately begunne and euery day increasing our Lorde and Master liuing directeth the people what way they shall take neither to breake the law of God which Moses gaue them nor to impugne the Romane Empire which then gouerned them In their priuate quarrelles and actions therefore hee proposeth three degrees of proceeding First the rule of charitie Next the order of Moses policie Lastly the helpe
Thou beginnest to account thy brother as a Publicane thou doest binde him on earth When thou doest correct and make agreement with thy brother thou hast loosed him on earth and when thou loosest him on earth hee shall be loosed in heauen Which of these twaine be preferred I force not so the first be not impugned as disagreeing from the Text. Some thinke our Sauior would not prescribe how the Iewes should proceede in their priuat suits and quarels that care belonging rather to Counsellers at the law then to Preachers of y â— word I conclude then there can be no proportion nor imitation neither of the higher nor of the meaner Synedrion amongst the Iewes expected or admitted in the Church of Christ and as for the words of Christ in the 18. of Mathew whereon some new writers build the foundation of their laie-Presbyterie they be free farre from any such construction or conclusion and the Catholike fathers expounding that place be further from the mention or motion of any such regiment CHAP. V. The Apostolicall preheminence and authoritie before and after Christes ascention ALbeit the sonne of God assembled no Churches whiles he liued on earth nor setled the Iewes Synedrion to remaine amongst the faithfull for ought that we find by the sacred Scriptures yet least the house of God should be vnfinished and his haruest vngathered in his own person whiles he walked here he called and authorized from and aboue the rest certaine workemen and stewards to take the chiefe charge care and ouersight after his departure of Gods building husbandrie for which cause he made when as yet hee was conuerfant with men a plaine distinction betwixt his disciples choosing Twelue of them to be his Apostles and appointing other 70. to goe before him into euery Citie and place whither he should come and to preach the kingdom of God giuing those Twelue larger Commission perfecter instruction higher authoritie and greater gifts of his holy spirite then the rest of his disciples which hee made labourers also in his haruest and messengers of his kingdome The Twelue not the 70. were the continuall and domesticall hearers of all his sermons and beholders of all his wonders as chosen to witnesse his doctrine doings and suffrings to the world the Twelue and no more were present when he did institute his last supper and they alone heard and had those heauenly praiers and promises which then he made To the Eleuen apart from the rest was giuen in mount Oliuet the Commission to teach all Nations and looke how God sent his sonne so sent he them as Apostles that is Ambassadours from his side not onely to preach the trueth and plant the Church throughout the world but in his name to commaund those that beleeued in all cases of faith good maners to set an order amongst them in all things needfull for the gouernement continuance peace and vnitie of the Church sharply to rebuke and reiect from the societie of the faithfull such as resisted or disobeied to commit the Churches to sound and sincere Teachers and ouerseers to stop the mouthes of those that taught things they should not for filthie lucres sake and to deliuer them to Satan that persisted in their impieties or blasphemies As for the gifts of Gods spirite they were so great in his Apostles that they both preaching and writing deliuered infallible trueth to the Churches of God and that in all languages of the world and euen the shadowes and the napkins that had touched their bodies did heale the sicke and cast out deuils these miraculous workings of the holy Ghost not onely themselues had in greater measure then any others but they gaue them vnto others by laying their hands on them When Philip had conuerted and baptised the people of Samaria in the name of the Lord Iesus yet none of them receiued the gifts of the holy Ghost vntill two of the Apostles came downe to them praied for them and laid hands on them and then was the holy Ghost giuen them through laying on of the Apostles hands Philip though he preached and baptized the beleeuers as well as the Apostles did yet could he not bestow on them the gifts of the holy Ghost that was reserued to the Apostles as to persons of an higher calling in the Church of Christ then Philip was and yet was he one of the seuen deacons also an Euangelist as S. Luke witnesseth and wel appeareth by his dispensing the word Sacraments WheÌ„ Paul laid his hands on the 12. disciples at Ephesus they straight way spake with diuers tongues and prophesied So that our Sauiour as well liuing on earth as ascending on high kept a differeÌ„ce betwixt his Apostles the rest of his disciples that were preachers both in hauing them alwayes with him the better to acquaint them with the mysteries of the kingdome of heauen and in leauing vnto them at his departure the conuerting and instructing of all nations and in powring on them after his ascension a greater aboundance of his holy spirite then on the rest for the better execution of the charge committed vnto them For the plainer proofe whereof we may remember that when our Lord and Master elected 12. Apostles to be with him other 70. disciples to goe before him at the first gathering of his Church hee did imitate the choice which God made in the wildernesse of twelue chiefe Princes and seuentie Elders to guide and gouerne the people of Israel by their two seuerall numbers distinguishing their two seuerall degrees and when Iudas by transgression fell from his Apostleship an other was taken out of the 70. to supplie his roome which needed not if the 70. had had before equall place and calling with the Apostles Ierome saieth Qui prouehitur de minore ad maiâ—s prouehitur hee that is promoted is promoted from the lesse to the greater Now that Iudas successor was taken out of the 70. and not out of the Laitie appeareth by this that euery Apostle was to haue his calling from Christ as the 70. had and not from men and on Matthias the Apostles imposed no hands which argued that hee was called before by Christ himselfe amongst the 70. And so saieth Ierome Matthias being one of the 70. was chosen into the order of the eleuen in the place of Iudas the traitour And Epiphanius Christ sent 72. to preach of whose number was Matthias which in Iudas place was numbred amongst the Apostles Eusebius also confirmeth the same report that Matthias which was chosen to be an Apostle in the place of Iudas the traitor had before that the calling of one of the 70. Paul numbring the diuersities of gifts and administrations in the Church saieth God hath ordained in the Church first Apostles next Prophets thirdly Teachers then those that do miracles after that the gifts of healing helping gouerning c. reckoning
substance had euident reason and the Apostles in so doing staied the murmuring of the Disciples and freed themselues from al suspition of neglecting their widowes which was the cause of their dislike by praying them to choose out of themselues such as they best trusted to care for their tables distribute their store By the circumstance of the Text it seemeth that where the beleeuers liued in one place and had al things in common selling their lands possessioÌ„s goods they brought the price thereof and layed it downe at the Apostles feete to be distributed to euery man according as hee had neede the Apostles had put some in trust to bestowe the Churches treasure I meane the Disciples goodes who of like being Iewes regarded the widowes that were Iewes more then the Grecians widowes And hence arose the grudging of the Grecians that their widows were neglected The Apostles then excused themselues for that they might not leaue the preaching of the word and attend for tables to see their widowes indifferently vsed and willed the whole multitude to look out from amongst theÌ„selues such as were replenished with the holy ghost with wisdom best reported of for fidelitie and industrie to take the ouersight of that businesse This is all that can bee pressed out of this storie For answere hereof first by your owne doctrine the parties there chosen receiued not power to preach and baptise but to dispence the goods of the Church for the dayly prouision of the Saints who then liued together and yeelded all their abilitie to be vsed in common at the discretion of these parties appointed by themselues And though Philip did preach and baptise at Samaria and did the like to the Eunuch of Ethiopia yet you auouch he did that not as a Deacon but as an Euangelist both which titles indeede Saint Luke giueth him in the one and twentieth Chapter of the Actes Next if it be true that Epiphanius writeth of them these seauen were all of the number of those seuentie Disciples which Christ himselfe called while she liued on earth and sent to preach aswel as Matthias and Barnabas that were named to succeede in the roome of Iudas the traitor and then by this election they had no ordinarie function in the Church but an extraordinarie charge to prouide for the widowes since none of the 70. Disciples could beginne againe at the lowest degree and become Deacons Chrysostome reasoning what office they had by this imposition of handes saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What dignitie these seauen had and what maner of imposition of hands they receiued it shal not be amisse to learn Was it the office of Deacons This now is not the Churches but this charge to looke to widows beloÌ„geth to Presbyters and as yet there was no bishop but the Apostles onely Wherefore I thinke it was neither the name of Deacons nor Presbyters expressely and plainely which these seuen receiued If these seuen were expresly neither Deacons nor Presbyters as Chrysostome thinketh they were not and the Councel in Trullo ioyneth with him in the same opinion then can their election be no proofe that others ioyned with the Apostles in the choice of Presbyters or Bishops If with Ignatius Cyprian Ierome and others we take these seuen for Deacons such as serued in the Church and attended on the Lords table when the mysteries of Christ were dispenced yet the Apostles made this no perpetuall rule for all elections otherwise neither Paul nor any other Apostle could haue imposed hands but on such as the people named and elected which is euidently repugnant to the Scriptures as in place conuenient shall appeare Againe this singular example concludeth no more for electing by voyces then the choice of Matthias doth for retaining of lots For since two sortes of elections were vsed by the Apostles presently the one vpon the other who can determine which of those twaine was prescribed to the Church as of necessity to be continued Lastly examples are noprecepts and the reasons that mooued the Apostles to referre the choice of those seven to the liking of the multitude admit infinite varieties circumstances which being altered the effect must needes alter according to the cause And therfore no general rule can be drawen from a particular fact without a strong reason to maintaine the coherence much lesse may you leape from the choice of Deacons in the Apostles time to conclude the like of the election of Presbyters and Bishops which then did and now do greatly differ both in giftes and calling from the Deacons That the Ministers and Elders of Lystra and Iconium and of the Churches confining were ordained by Paul and Barnabas can be no question the Text doth cleerely aâ—ouehit onely the signification of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there vsed is forced by some to prooue that those Elders were chosen by the consent of others besides Paul and Barnabas because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they is to choose by lifting vp of handes which was the vse amongst the Grecians for the people to doe in their elections The aduantage taken vpon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so sound as they suppose For first if that were the right Etymologie of the word yet as most words in Greeke Hebrew besides the externall action and circumstance which they first importe do signifie the effects and consequents depending on that action and circumstance and are by translation generally and vsually applied to other things so this worde doeth signifie to elect and appoint though no handes bee helde vp because electing and appointing was the effect and consequent of lifting vp the handes To prooue this wee neede go no further then the tenth chapter of this verie Booke where Saint Luke without all contradiction vseth the word in such sorte and sense as I mention This Iesus of Nazareth God raised vp the third day and shewed him openly not to all the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to vs witnesses chosen or appointed before-hand of God It were more then absurde to imagine that God did choose the Apostles to bee witnesses of his sonnes resurrection by lifting vp of handes God hath not hands to lift vp the Apostles neither were nor could be chosen by the peoples hands wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie simply to choose and appoint though it â—e not doone with holding vp of hands nor by the people Againe were the word in the 14. of the Acts vsed in that signification which they vrge as namely to consent or elect with holding vp the hands yet the Text doth manifestly restraine it to Paul and Barnabas that they did elect and appoint by stretching out their hands such Elders as the Churches then needed For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for a man to holde vp or stretch out his owne hand and not other mens hands and no example will euer be brought
hands on them writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hands were laied on them with prayer This is that which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand of man is laied on but God worketh all and his hand it is that toucheth the head of him that receiueth imposition of hands if they be laied on as they ought Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they laied handes on them standeth for the Actiue to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they receiued imposition of hands and equiualent with both is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is expounded by these two circumstances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand of man is laid on and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand of God toucheth the head of him that is ordered Againe debating the wordes of S. Paul to Timothie Neglect not the gift which was giuen thee by prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the imposition of handes of the Presbyterie he saieth Paul speaketh nothere of Elders but of bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Elders laid not hands on a Bishop which Timothie was Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed by Chrysostome to import expresse these words of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impositiō of hāds The very same exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often vsed in the ecclesiasticall historie When Moses was to be made bishop of the Saracens before the Romane Emperour could haue peace with them and was brought to Lucius an Arrian and bloudy persecuter then bishop of Alexandria to bee consecrated by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee refused imposition of hands with these words to Lucius I thinke my selfe vnwoorthy for the place of a bishop but if the state of the common wealth so require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucius shall lay no handes on me for his right hand is full of bloud and so his friends led him to the mountaines there to receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imposition of hands of those that were banished for the trueth Likewise whē Sabbatius the Iew that was made priest by Marcianus a bishop of the Nouatians began to trouble the Church with obseruing and vrging the Passeouer after the Iewish maner Marcianus misliking his owne errour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for imposing handes on him said It had bene better for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue laied his handes on thornes then on such priests And so Basil expressing the words of S. Paul to Timothie Lay hands hastilie on no man saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee must not be easie or ouer readie to impose hands There can then be no question but as amongst the prophane Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie to lift vp the hand in token of liking because that was their maner in yeelding their consents so amongst all ecclesiasticall writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to laie hands on an other mans head which the Church of Christ vsed in calling and approouing her bishops and Presbyters to whom she committed the cure of soules And in this sence shall we finde the word euery where occurrent in the Greeke Canons of the auncient Councils as by fiue hundred examples more might bee shewed if these were not enough which I haue produced Whose liking and laisure serueth him to make triall hereof let him reade the Councils and Fathers here quoted though not discussed for breuities sake least in a matter more then plaine I should bee tedious and spend both paynes and time more then sufficient The Canons called the Apostles which I alleage not as theirs but as agreeing in many things with the auncient rules and orders of the Primitiue Church the 1. 2. 29. 35. 68. The Councill of Ancyra ca. 10. 13. The Councill of Neocaesaria ca. 9. 11. The great Councill of Nice ca. 4. 16. 19. The Councill of Antioch ca. 9. 10. 18. 19. 22. The Councill of Laodicea ca. 5. The generall Councill of Constantinople ca. 2. 4. The great Councill of Chalcedon ca. 2. 6. 15. 24. The Councill of Africa ca. 13. 18. 50. 51. 56. 90. 95. Basili epist. 74. 76. Nazianz. in epitaph patris Chrysost. de sacerdotio li. 2. 4. Epipha haeres 75. Gregorius in vita Nazianz. and so the Greeke historiographers Euseb. li. 6. ca. 20. Socrat. li. 1. ca. 15. li. 2. ca. 6. 12. 13. 24. 26. 35. 44. li. 3. ca. 9. li. 4. ca. 29. li. 5. ca. 5. 8. 15. li. 6. ca. 12. 14. 15. 17. li. 7. a. 12. 26. 28. 36. 37. Theodoret. li. 4. ca. 7. 13. li. 5. ca. 23. Sozome li. 3. ca. 3. 4. 6. li. 4. ca. 8. 12. 20. 22. 24. li. 5. ca. 12. 13. li. 6. ca. 8. 13. 23. 24. 38. li. 7. ca. 3. 8. 9. 10. 18. li. 8. ca. 2. Euagrius li. 2. ca. 5. 8. 10. li. 3. ca. 7. All which places and infinite others prooue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee taken amongst y e Greeke Diuines as I haue sayd for imposition of hands and to be an act proper to the bishops not common to the people therefore by no means to import a collecting of the peoples voices or gathering their consents although I denie not but sometimes it signifieth simply to choose by whom soeuer it be done one or many S. Paul so vseth the word commending Luke vnto the Corinthians We haue sent the brother whose prayse is in the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely so but also hee is chosen of the Churches to bee a companion with vs in our iourney or to goe with vs to cary this grace or contribution which is ministred by vs. In collecting and conueying the liberalitie of the Gentiles vnto the Saints at Ierusalem S. Paul would not entermeddle alone least any should distrust him or misreport him as couetously detaining or fraudulently diuerting any part of that which was sent but he tooke such to goe with him and to he priuie to his doings as the Churches that were contributers liked allowed those he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y e messengers of the Churches they were chosen by the churches thēselues not by the Apostle because he would auoid all suspicion blame in this seruice and prouide for the sincere report and opinion of his doings euen with men I finde the worde likewise vsed once or twice in epistles that are attributed to Ignatius where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to choose some Bishop that shoulde be sent as a Legate to Antioch in Syria to procure and confirme the peace of that Church and not to choose one that shoulde be Bishop of Antioch For as yet Ignatius their Bishop was liuing who wrote that Epistle and what had the Churches of Philadelphia and Smyrnato doe with the choosing of a new◠Bishop for the Church of Antioch But as other Churches vsed in any contention or vnquietnesse of their neighbours to send some their Bishop some an Elder or Deacon
49. Math. 28 16. 19. Marc. 16 14. 15. Act. 1 2. 4. In the processe of the Storie they are all said to be of Galilee neither is Peter sayd to stand foorth with any other Collegues then with these eleuen Act. 2 7. 14. 37. so that it euidently appeareth this solemne sending of the holy Ghost pertained to none other then to those twelue appointed with a speciall aboundance of the holy spirite to plant Churches throughout the world by whose ministerie or handes afterward the giftes of the holie Ghost might bee giuen to such others as should be their helpers That none besides the Twelue receiued the holy Ghost when they did or that all the rest receiued the same by the Apostles hands and not immediately from God I dare not affirme S. Austen saieth The holy Ghost came from heauen and filled an hundred and twentie of them sitting in one place The seuen Deacons were full of the holy Ghost before the Apostles handes were laied on them And Peter testifieth the same of the Gentiles that heard him preach in Cornelius house As I began to speake the holy Ghost fell on them euen as vpon vs at the beginning So that God gaue the power of his spirite as well to others as to the Apostles and that without the Apostles handes but I verily beleeue that at the first none gaue the giftes and graces of the holie Ghost by imposing handes saue onely the Apostles And so saieth Chrysostome Philip baptising gaue not the holy Ghost and in deed he could not Hoc enim donum solorum Apostolorum erat for the giuing thereof belonged onely to the Apostles And againe Others receiued power to doe signes but not to giue the holy Ghost Igitur hoc erat in Apostolis singulare this was peculiar to the Apostles So that not onely the Apostles might impose handes on such as should be Prophets and Pastours in the Church to make them fitte for their callings by the power and giftes of Gods spirite without the Presbyterie but in that cafe the Presbyterie might not arrogate so much vnto themselues as to ioyne with the Apostles in giuing the holy Ghost which was the very seale of their Apostleship and therefore whom the Spirite appointed the Apostles ordained with imposing hands without either people or Presbyterie to ioyne with them to ratifie their election or action Mens voyces might bee spared when Gods will was reuealed and the spirite gaue his giftes not as others consented or liked but where himselfe purposed and appoynted The holie Ghost then electing and choosing howe could the Presbyterie take vpon them either to confirme it without presumption or reuerse it without rebellion against God and his spirite Can any bee shewed that was so named by the spirite to receiue imposition of handes from the Apostles No doubt the Apostles were directed as well to the persons whom they should choose as to the places where they should teach When Paul would haue preached in Phrygia he was forbidden of the holy Ghost to preach the word in Asia When he sought to goe into Bithynia the spirite suffered him not but the Lord called him by a vision into Macedonia At Antioch the holy Ghost sayd Separaâ—e mee Barnabas and Paul for the worke whereto I haue called them Of Timothie Paul saieth the prophesies or Prophets spake of him before that he should fight a good fight Neither was this priuate to Timothie but as Chrysostome noteth it it was vsuall in the Apostles times Tunc quia nihil fiebat humanum sacerdotes ex prophetia veniebant Quid est exprophetia ex Spiritu sancto Then because nothing was done by men the Pastours were made by prophesie What is by prophesie by the holy Ghost speaking by himselfe or by the Prophets as Saul was shewed by prophesie where he lay hid amongst the stuffe as the holy Ghost sayd separate me Paul and Barnabas so was Timothie chosen And likewise Theodoret vpon the same words of the Apostle to Timothie writeth thus Thou hast not thy calling saith Paul by men but thou receiuedst that order by diuine reuelation And so the Scholies collected by Oecumenius By the reuelation of the spirite Timothie was chosen of Paul to bee his Disciple and circumcised and ordained a Bishop Yea this dured a long time after Pauls death as Eusebius reporteth out of Clemens Alexandrinus all the while S. Iohn the Apostle liued of whom hee writeth that after his returne out of Patmos vnto Ephesus hee went to the Churches of the Gentils adioyning some where appointing Bishops somewhere setting whole Churches in order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhere supplying the Clergie with such as the spirite named or drawing lots for such as the spirite signified So that thirtie yeeres after Peter and Paul were dead the holy Ghost signified to S. Iohn whom hee should take into the Clergie and for auoiding ambition and contention he drew them by lots euen as we read in the Acts was done in the choice of Matthias If you aske mee what was the generall rule for elections and ordinations in the Apostles times in a doubtfull case I must returne a doubtfull answere There are three sortes of elections mentioned in the new Testament By the spirite By lots By voices By lots was Matthias chosen by voyces the seuen Deacons By the spirite speaking in his owne person were Paul and Barnabas called from Antioch to preach to the Gentiles By the spirite speaking in the Prophets was Timothie designed Neglect not the grace which was giuen thee by prophesie with imposition of hands of an Eldership And againe This commandement I commit to thee according to the prophesies that went before of thee The Apostles were warned by the spirite as well of the parties on whom he would bestow his giftes as of the places whither they should goe or where they should staie The spirite spake to Philip to ioyne himselfe to the Eunuches charet and to Peter willing him to goe with Cornelius messengers Ananias and his wife would needes trie whether the spirite in Peter knew the secretes of their dealings but their tempting the holy Ghost in the Apostle was sharply reuenged in them both If I come againe saieth Paul I will not spare seeing you seeke experience of Christ that speaketh in me By that spirite were Peter and Iohn directed on whom they should lay handes at Samaria and so was Paul at Ephesus when hee laied the first foundation of that Church And in that sense hee might afterward truely say to the Pastours and Elders of Ephesus Take heede to the flocke where the holy Ghost made you ouerseers for it was the holie Ghosts doyng both to notifie the persons vnto Paul that should receiue imposition of hands and to powre out his wonderfull blessings on them to make them meete for the calling of Pastours and Prophets whereto hee had chosen them
Whatsoeuer the Apostles did that had a most plentifull measure of Gods spirite farre aboue Pastours Prophets and Euangelists yet their followers for example Timothie and Tite were not to impose hands without the people and Presbyterie concurring with them I haue heard this often and earnestly asserted but I could neuer yet see it prooued The greatest ground of this presumption is for that the Apostles themselues did so from whose example their scholers would not rashlie depart But as we finde by better view the Apostles did not so by lots and by Prophets directed not by mens wils but by Gods spirit the Apostles choose Elders or rather by laying on their hands as the holie Ghost guided them they did furnish such as before were neither meete nor able to sustaine that charge with the gifts of the spirit fit for that calling by the voyces and liking of the people they made no Pastors nor Prophets that I read and therfore I must haue leaue to thinke that Tite and Timothie vsed rather the helpe of Prophesie to finde whom the spirit would name theÌ„ the consents or suffrages of the people for in their times the gifts of the spirite were not quenched yea the Prophets that were vnder the Apostles continued vnder them and these two gifts the reuealing of secrets and discerning of spirites which the Prophets and Euangelists had though in lesse measure then the Apostles serued chiefly to distinguish who were fit or vnfit for the seruice of Christes Church WheÌ„ Prophets failed the Church was forced to come to voices but so long as the spirite declared by the mouthes of the Prophets whom hee had chosen the consent of the people or Presbyterie might not be required The Apostle giueth rules to Timothie and Tite what maner of men must be chosen how they must be qualified before they be elected Paul doeth not teach the people whom they should elect but appointeth Timothie and Titus whom they should admit To preuent ambition and emulation in the competitors affection and dissention in the electors lots were first liked by the Apostles and retained a long time after by S. Iohn and to disappoint seducing and lying spirites then crept into the world and into the Church these rules were prescribed as a touchstone for Timothie and Titus to discern the spirit of trueth speaking sincerely from the spirit of errour flattring and admiring the persons of men for aduantage sake for as God gaue the power grace of his spirite to his Church in great abundance to illustrate the glorie enlarge the kingdome of his sonne so the deuill ceased not to intermixe whole swarmes of false and deceitfull workemen to obscure the brightnes and hinder the increase of Christes Church and therefore the Apostle setteth downe what manner of men Tite and Timothie shall lay hands on whom they shall refuse left they be partakers of their sinnes Paul could not feare lest the holy Ghost speaking by the Prophets would name men vnworthie the place Paul saw the nuÌ„ber of false Prophets already risen and euery day likely to rise and foresaw the poyson and danger of their deceits and pretences and for that cause setteth down a perpetuall canon to the Church for euer what vices must be shumed and vertues required in a Pastour and Preacher Such did the holie Ghost name whiles hee ruled the mouthes of the Prophets and such for euer should be called euen when the gift of prophesie was decayed The Primitiue Church vsed alwayes to elect her Pastors by the suffrages of the people and Cyprian saieth it is none other then a diuine tradition and Apostolike obseruation I shall haue place and time anone to speake of the custome of the Church and opinion of the fathers till then I reserue the handling of both I am now searching the Scriptures and viewing the word of God whether it can thence be prooued that Pastours and Elders were or ought to be chosen by the consent of the people and for my part I professe I finde none I see some men men zealously bent to authorize it by the will and commandement of God I dare not professe to bee sopriuie to his will without his word In the old Testament Aaron was called of God and al the Leuites according to their families were like wise assigned to their places the children succeeded in their fathers roumes the Prophets were inspired from aboue and none elected Moses Ioshua and the Iudges were appointed by God as also the Princes of the twelue Tribes The seuenty Elders were such as were knowen not chosen to be Elders and Rulers of the people and to make Captains ouer 1000. 100. and 10. Moses tooke the chiefe of euery Tribe to Saul God gaue the kingdome by lottes and after to Dauid by voyce their successours inherited or intruded I see in all these neither amongst the rest of the Gentiles which till then the spirite had deferred but he receiued no power from them to be an Apostle nor to preach vnto the Gentiles Paul saith of himselfe that he was an Apostle neither of men nor by man and that the chiefest gaue him nothing or added nothing vnto him that is neither authoritie nor instruction much lesse did these three of a meaner calling then the Apostles lay hands on him to make him an Apostle that power belonged onely to Christ. Againe he receiued his Apostleship of the Gentiles long before as he saith When it pleased God to reueale his son in me that I might preach him amongst the Gentiles I did not straightway conferre with flesh and blood but went into Arabia and after three yeeres came first to Ierusalem He had beene at Ierusalem and was presented by Barnabas to the Apostles before he came to Antioch For after the first sight of the Apostles he went from Ierusalem to Tarsus and thence Barnabas fet him as a chosen vessell to carrie the name of Christ vnto the Gentiles when he first brought him â—â— Antioch And at Antioch where he preached a whole yeere â—â—fore he receiued this imposition of hands to whome preached he but to the Grecians that is to the Gentiles Wherefore they did not impose handes on him to giue him authoritie to preach to the Gentiles he receiued that commission from Christ long before had then twelue moneths and more preached vnto the Gentiles in the very same place where they imposed hands on him To what ende then did they impose hands on Paul and Barnabas They had preached there a good time and furnished the Church with needful doctrine and meete Pastours to take charge of their soules and then the holie Ghost minding to haue them do the like in other places willed the Prophets and Teachers there to let them go for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie and the words following import as much that the Prophets and Pastours laying hands on
rest yet after his rising from the dead hee gaue all his Apostles like power as Cyprian obserueth and they all receiued the keies of the kingdome of heauen as Ierome auoucheth Are the keyes of the kingdome of heauen giuen onely to Peter by Christ saieâ—h Origen neither shall any other of the blessed receiue them If this saying I will giue thee the keyes of the kingdome of heauen be common also to the â—est why should not all that went before and followeth after as spoken to Peter be common to all the rest So Augustine If in Peter had not bene a mysterie of the Church the Lord would not haue said vnto him I will giue thee the keies of the kingdome of heauen The Gospell ouer the vncircumcision that is ouer the Gentiles was committed to mee saieth Paul as ouer the circumcision or Iewes was to Peter Letâ— man therefore so reckon of vs as of the Ministers of Christ and stewards of the mysteries of God The Apostles were Stewards of the word and Sacraments and had the keyes of Gods kingdome not onely to dispence them faithfully whiles they liued but in like sort to leaue them to the Church of Christ as needfull for the same vntill the ende of the worlde Neither neede I spend moe words to prooue they must remaine in the Church since that is not doubted on any side but rather examine to whome the Apostles left them and to whose charge those things were committed The worde and Sacraments are not so much questioned to whom they were bequeathed as the power of the keyes and right to impose hands to whom they are reserued To diuide the word and administer the Sacraments is the generall perpetual charge of all those that feede the flocke of Christ and are set ouer his housholde to giue them meate in season The Elders that are among you I that am also an Elder exhort saieth Peter feede you the flocke of Christ which is committed to you Take heede to your selues and to all the flocke whereof the holie Ghost hath made you ouerseers to feede the Church of Christ saith Paul to the Elders of Ephesus Goe teach baptize which our Sauiour hath ioyned may not be seuered and the seruice must endure as long as the promise which is this in so doing I am with you alway vntill the ende of the worlde not with his Apostles so long they are dead fifteene hundred yeeres before our dayes but Christ is present with those that succeede his Apostles in the same function and ministerie for euer Their Commission to doe both ceaseth not so long as his precept bindeth them and help supporteth them in both which is to the worlds end The power of the keyes and right to impose handes I meane to ordaine Ministers excommunicate sinners for so I alwaies interprete those two speeches are more controuersied then the other two by reason that diuers men haue diuers conceits of them Some fasten them to the liking of the multitude which they call the Church others commit them to the iudgement of certaine chosen persons as well of the Laitie as of the Clergie whome they name the Presbyterie some attribute them onely but equally to all Pastours and Preachers and some specially reserue them to men of the greatest gifts ripest yeeres and highest calling amongst the Clergie which of these best agreeth with the trueth of the Scriptures and vse of the primitiue Church in place conuenient will soone appeare It shall now suffice in few wordes to obserue how neere imposing handes and binding sinnes doe ioyne with the dispensation of the word and Sacraments that thereby wee may resolue whether laie men may entermeddle with these ecclesiasticall actions or no. To create ministers by imposing hands is to giue them not onely power and leaue to preach the word and dispence the Sacraments but also the grace of the holy Ghost to make them able to execute both parts of their function This can none giue but they that first receiued the same They must haue this power and grace themselues that will bestow it on others Laie men which haue it not can by no meanes giue it and consequently not impose hands which is the signe and seale of both Yea what if to giue power to preach and baptize bee more then to preach and baptize euen as lawfully to authorize an other to doe any thing is more then to doe it our selues Sacramentum baptismiest quod habet qui baptizatur Sacramentum dandi baptismi est quod habet qui ordinatur It is the Sacrament of baptisme saieth Austen that hee hath which is baptized It is the Sacrament of giuing baptisme that he hath which is ordered Yea Caluin himselfe a man of no small learning and iudgement in the Church of God confesseth it is a kind of Sacrament and in that respect not to be giuen by any but onely by Pastours Surely saieth he the Papists are very leud in that they dare adorne their sacrificing Priesthood with the title of a Sacrament As for the true function of the ministerie commended vnto vs by the mouth of Christ Libenter eo loco habeo I willingly accept it for a Sacrament for first there is a ceremonie of imposing hands taken out of the Scriptures then Paul witnesseth the same not to be superfluous and emptie but a sure signe of spirituall grace And that I put it not third in the number of Sacraments it was because it is not ordinarie nor common to all the faithfull but a speciall rite for a certaine function and therefore of imposition of hands he saieth Hoc postremo habendum est non vniuer sam multitudinem manus imposuâ—sse ministris sed solos Pastores This lastly we must learne that the whole multitude did not impose handes on their Ministers but onely the Pastours did it Then may laie men no more chalenge to impose handes then to baptize yea to preach and baptize is not so much as to giue power and grace to others openly and lawfully to doe the like in the Church of Christ and therefore if laie-men be debarred from the one they be much more excluded from the other To excommunicate is to remooue the wicked and irrepentant from the participation of the Lordes Supper least by sacrilegious presuming to violate that table the vngodly should condemne themselues and defile others Whose calling it is to deliuer the bread and cup of the Lord to the due receiuers is out of question they are for that cause named the ministers of the worde and Sacraments Nowe to whom it pertaineth to admit the woorthie to them it belongeth to reiect the vnwoorthie they that are placed by God to deliuer the mysteries to the faithfull and penitent are commanded by him to denie them to the faithlesse and impenitent The charge to deliuer the Sacraments is theirs the care not to deliuer them but where they be willed by God so
Bishops as Antistites Praesules Praesidentes Praepositi Rectores Sacerdotes and such like but of all these Praepositus with Cyprian and Austen is the most vsuall word for a Bishop and hath best warrant from the Scriptures Ob hoc ecclesiae Praepositumpersequitur vt gubernatore sublato atrociui atque violentius circa ecclesiae naufragia grassetur For this cause sayeth Cyprian doeth Christes enemie pursue him that is set ouer the Church that the Gouernour being made away hee may with more violence and furie make hauocke in the shipwrackes of the Church And againe in the same place We may not bee so vnmindefull of the diuine doctrine vt maiora esse furentium scelera quà m Sacerdotum iudicia censeamus as to thinke the wicked enterprises of the desperate to bee of more force then the iudgements of Priestes Shall wee lay aside the power and authoritie of Priestes vt iudicare vâ—lle se dicant de ecclesiae Praeposito extra ecclesiam constituti de indice rei de Sacerdote sacrilegi To let them that are ought of the Church say they will iudge of the Ruler of the Church the guiltie of him that is their Iudge sacrilegious persons of their Priest And else-where what daunger is not to bee feared by offending the Lorde when some of the Priestes not remembring their place neither thinking they haue a Bishop set ouer them chalenge the whole vnto themselues cum contumelia contemptu Praepositi euen with the reproch and contempt of him that is set ouer them And so almost euery where Apostolos id est Episcopos Praepositos Dominus elegit The Lorde himselfe chose the Apostles that is the Bishoppes and ouerseers And againe Episcopo praeposito suo plena humilitate satisfaciat with al humilitie let him satisfie the Bishop being set ouer him Saint Augustine vseth the word in the same manner Their case is farre woorse saith he to whom it is said by the Prophet He shal die in his sins but his blood wil I require at the watchmanâ—hands Ad hoc enim speculatores hoc est populorum Praepositi constituti sunt in ecclesiis vt non parcant obiurgando peccaâ—a For to this ende are watchmen I meane the Pastours of the people placed in the Churches that they should not spare to rebuke sinne Our heauenly master saith he in another place gaue vs warning before hand vt de Praepositis malis plebeÌ„securaÌ„ redderet ne propter illos doctrinae salutaris Cathedra desereretur to make the people secure touching euil ouerseers lest for their sakes the chaire of wholsom doctrine should be forsaken And again Habet ouile Domini Praepositos filios mercenarios Praepositi auteÌ„ qut fily sunt Pastores sunt The Lords folde hath some ouerseers that be children some that be hirelings The ouerseers that be children are Pastors Diuina voce laudatur sub Angeli nomine Praepositus ecclesiae By Christes owne mouth the ouerseer of the Church is praised vnder the name of an Angel Attendit ouis etiam fortis plerumque Praepositum suum The sheep that is strong for the most part marketh his Leader saith in his heart si Praepositus mens sic vâ—uit If my leader so liue why should not I doe that which he doth The old translation of the new Testament hath y e very same vse of the same word Praeposits Mementote PraepositeruÌ„ vestroruÌ„ qui locuti sunt vobis verbum Dom. RemeÌ„ber your Leaders or ouerseers which spake vnto you the word of God And agame Obedite Praepositis vestris ipsi enim peruigilant quasi ratione pro animabus vestris reddituri Obey your ouerseers for they watch ouer your souls as those that shal giue accouÌ„t for them And as the vse of the word is cleere in S. Austen so is this assertion as cleere that excommunication is a Pastorall and Episcopall iudgement and no Laicall or popular action or censure Ipsa quae damnatio nominatur quam facit Episcopale iudicium qua poena in ecclesia nulla maior est potest si Deus voluerit in correptionem saluberrimam cedere Pastoralis tamen necessitas habet ne per plures serpant dira contagia separare ab outbus sanis morbidam That which is called condemnation an effect of the Episcopall iudgement then the which there can be no greater punishment in the Church may if it so please God turne to a most wholsom correction Yet the Pastour must needes separate the diseased sheepe from the sound lest the deadly infection creepe further But what neede wee moe priuate testimonies when the publike Lawes of the Romaine Empire will witnesse as much We charge all Bishops and Priests saieth the Emperour by his authentike constitution that they separate no man from the sacred Communion before they shewe the cause for which the holie Canons will it to be doone If any doe otherwise in remoouing any from the holie Communion hee that is vniustly kept from the Communion let him bee absolued from his excommunication by a superiour Bishop or Priest and restored to the Communion and he that presumed to excommunicate without iust cause let him be put from the Communion by the Bishop vnder whose iurisdiction he is as long as the Superior shall thinke good that he may iustly abide that which hee vniustly offered No man ought remooue an other from the Communion but a Bishop or a Priest and he that vniustly did it was by a superiour and higher Bishop to be put from the Communion for such time as he thought meete Euery priuate man by Saint Austens confession might admonish and reproue yea bind and loose his brother and Theophilact saith Not onely those things which the Priests do loose are loosed but whatsoeuer we being oppressed with iniurie do binde or loose those things are bound loosed also Echman by word of mouth and with griefe of heart might and shoulde detest sinne and reprooue sinners and hee that is afflicted with any wrong hath best right to release the same But this doeth not touch the publike vse of the keyes in Christes Church whereby wicked and impenitent persons are excluded or remooued from the Sacraments vntill they shew themselues sorrowfull for their sinnes and willing to amend their lewd course of life With preaching the word and deliuering the Sacraments neither people nor lay Elders might intermeddle but onely Pastours which had the charge and care of soules committed vnto them To whome then did Paul speake when he said to the Corinthians Remooue that wicked one from among you If he spake to the people he meant they should refraine all societie with that incestuous person and not so much as eate with him if he entended to haue the malefactor remooued from the Lordes Table hee spake to the Prophets and Pastours that had power and charge so to do S. Austen doth often expound it as if
part of Christs spiritual kingdom without the which no Church can be Christes no more then it may without the trueth of his doctrine But whether the wordes of Saint Paul 1. Timoth. 5. inferre any such thing or no this is the matter wee haue now in hand Some learned and late writers do so conceiue of that place for my parte I see so many iust and good reasons against their supposall that I can not yeelde to their iudgement The first reason I haue of the weakenes of this place to vpholde the Lay Presbyterie is that many learned and ancient Fathers haue debated and sifted the force of these wordes and not one of them euer so much as surmised any such thing to be contained in this Text. Chrysostome Ierome Ambrose Theodoret Primasius Oecumenius Theophilact and diuers others haue considered and expounded these wordes and neuer dreamed of anie Lay Presbyterie to be mentioned in them If then the wordes of Saint Paul stand faire and cleere without this late deuise as in the iudgement of these learned and ancient Writers they doe What reason after fifteene hundred yeeres to entertaine a newe platforme of gouerning the Church by Lay men vpon a bare conceit that the words of Saint Paul may sound to that effect as some imagine The second reason of my dissenting is for that Saint Paul naming the Presbyterie but once in al his Epistles excludeth al Lay Elders from that Presbyterie Neglect not the grace which is in thee which was giuen thee by Prophesie with the imposition of hands of the Presbyterie This is the onely place in all the Scriptures where the Presbyterie is namely mentioned and Lay Elders are most plainely remooued hence as no parte of this Presbyterie For this Christian Presbyterie gaue imposition of haÌ„ds to ordaine Ministers but Lay-Elders had no right to impose hands to that purpose Ergo. Lay men were no part of this Presbyterie That imposition of hands to make Ministers is a kinde of Sacrament and reserued solely to Pastours if Saint Austens authoritie were not sufficient Caluins confession is very euidâ—nt which I noted before They must be Ministers of the worde and Sacraments and succeede the Apostles in their Pastorall charge and function that must ordaine others by imposing handes and giue them power and grace to dispence both the word and Sacraments This Lay Elders in the Apostles times neither did nor might do they were therefore no part of that Presbyterie which Saint Paul speaketh of in his writings Must we take the worde not for the Colledge of Elders but for the degree and office which Timothie receiued Neither so is the force of my reason auoided For choose which you wil to be the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either collectiue for the whole coÌ„panie of Elders or distributiue for the degree office of euery Elder if collectiue none could be of that Colledge that might not giue imposition of hands if distributiue none might take that function and calling on him but must receiue imposition of handes as Timothie did Then Lay men which neither did giue nor receiue impositioÌ„ of hands are barred both from the degree and from the societie of Presbyterie which was in Saint Pauls time Beza thinketh best to take it for a nowne collectiue and addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ordinis Presbyterorum quo nomine coetus ille omnis significatur qui in verbo laborabant in ea ecclesia vbi hoc factum est The Presbyterie that is the order or company of Elders by which name the whole company is signified that laboured in the word in that Church where this was done Then the whole Eldership or company of Elders in S. Pauls time labored in the word Where now were the Lay Elders that laboured not in the worde What Presbyterie were they of Had euerie Church two Presbyteries I trust not This whole Presbyterie consisted of Pastours and Teachers An other Colledge of Lay Elders and no Pastours will neuer be found My third reason is for that the Text it selfe doth clearely refuse the sense which they inforce For as they conclude there were ergo some Elders that did not labour in the word and doctrine and yet gouerned well so the wordes are more euident that they all were worthie of double honour whether they laboured or gouerned Which by Saint Paules proofes presently following and by the consent of all old and new Writers is meant of their maintenance at the charges of the Church Honour in this place saith Chry sostome Paul calleth reuerence and allowance of thinges needefull Paul will haue the rest yeelde carnall thinges to them of whome they receiue spirituall because being occupied in teaching they can not prouide thinges needefull for themselues Good faithfull Stewards saith Ambrose ought to be thought worthie not onely of high but of earthly honour that they bee not grieued for lacke of maintenance Paul willeth maintenance to be chiefly yeelded to the Pastours that are occupied in teaching For such is the ingratitude of the world that take small care for nourishing the Ministers of the worde As the poore so the Elders seruing the whole Church are to be mainteined by the goods of the Church Paul mentioning the Church treasure presently exhorteth the Ministers of the Church to be thence maintained By the name of honour is signified al godly duty and reliefe after the vse of the Hebrewe speach Now that Lay Iudges and Censors of maners were in the Apostles time found at the expenses of the Church or by Gods Law ought to haue their maintenance at the peoples hands is a thing to me so strange and vnheard of that vntil I see it iustly proued I can not possibly beleeue it S. Paul hath laied downe this rule They that serue at the Altar should be partakers of the Altar and by Gods ordinance they that preach the Gospell must liue of the Gospell Where shall we finde the like for the Lay Iudges that laboured not in the worde They were if any such were as the sagest so euery way the sufficientest men that were amongest the people for feare of faction contempt and corruption which easily grow when the weaker and baser rule ouer the richer and better sort If the Apostle will not haue the poore widowes so long as they might otherwise be succoured or employed grieue the Church would he then put the burden of the Lay Iudges and Elders in number many in state able to relieue others on the necks of the meaner and poorer brethren there is neither cause nor commandement in the word so to charge the Churches of Christ with maintaining the Lay Senate which yet must be done before this construction can be admitted The fourth reason that holdeth me from receiuing this construction is that I find diuers and sundrie interpretations more agreeable to the Text and more answerable to S. Pauls meaning then this which is
saieth Peter and not euerie Pastour or Deacon hath receiued the gift of Gods grace and not an office by mans choice so minister the same one to another for the benefite of each other If any man speake let him speake to comfort and edifie as the wordes of God if any man minister that is doe good not in wordes but in deeds to an other let it be according to the abilitie that God hath giuen him not according to the contributiōs he hath receiued of other men that in all things euen in all our words deeds God may be glorified S. Paul with alonger circuit of words expresseth the same sense As all the parts of our bodies haue diuers actions tending all to the vse and profite not of themselues but of others so euery man saieth hee and not onely Teachers and Elders according to the grace giuen by Gods spirite and not by mans election should be soberly content with their measure and vse to the good of others whether it were prophesie teaching and exhorting which consist in woordes or gouerning and seruing with diligence relieuing and helping with cheerefulnesse which consist in deedes for all the members of Christes bodie though they can not teache exhorte and guide yet may they serue relieue and shewe mercie and these are the giftes of Gods Spirite not so miraculous but as precious in his sight as the former and proceed from the most excellent gift of Gods spirite passing all gifts which is vnfained loue and charitie The Text may more kindly and currantly be referred to the publike offices of the Church First then you must point vs foorth seuen such offices for here are seuen diuers parres Next you must prooue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these gifts of the spirite belong to the officers of the Church onely and not to the rest of the faithfull Thirdly we must know whether these offices must be diuided or may be combined in one person if they bee distinct no Prophet may teach or exhort no Teacher may exhort or prophesie if they may meete and agree in one subiect then are they no offices but graces and he that hath one may haue all and so are you further from your purpose then you were be fore Lastly make them euen ecclesiasticall functions if you list how then can you chalenge them or any one of them to laie persons Clergie men may not gouerne the Church You must leaue that error for your credites sake as crossing the Scriptures which maketh Pastours to be Shepeheards Watchmen Ouerseers Rulers and Guiders of the flocke and infringeth your owne positions who say that Pastours doe rule and gouerne the Church If he that ruleth must do it with diligence the Pastours by these words are appointed to bee watchfull as those that shall answere for the soules of their flocke and not the laie Elders If it be a priuate gift to whom doeth it appertaine To euery man that hath charge or familie The father with diligence is to guide his children the master his seruants the husband his wife He that hath cast away the care of his household is worse then an Infidel To feed them and not to rule them and traine them in the feare of the Lord is grossely to neglect them He that ruleth not well his owne house by S. Pauls prescription must not bee trusted with the Church of God It is therefore a speciall vertue and grace of Gods spirite to rule well the persons committed to our charge Let it be gift or office priuate or publike it maketh nothing for laie Presbyters There remaineth yet one place where Gouernours are named amongst ecclesiasticall officers and that is 1. Cor. 12. The answere is soone made if we bee not contentious Teachers are there expressed but Pastours omitted and therefore well might Gouernours be mentioned in stead of Pastours If this content you not I then denie they be all ecclesiasticall functions that are there specified Powers gifts of healing kindes of tongues what functions shall we call them in the Church of Christ They were ornaments to the Pastorall and Propheticall calling And so was gouernement To gouerne is a duetie and no gift To gouerne wiselie is a great gift of the holy Ghost more needfull for the Church then tongues healing or miracles To the gouerning of the Church belonged more then censuring of maners or examining of witnesses wisedome to preuent dangers to direct doubtful cases to discerne spirites to calme strifes many other weightie graces were requisite for the gouerning of the Church This is therefore a principall gift of the holy Ghost but not a different office from those that goe before The Apostles Prophets Teachers in the Church had they not power to doe miracles to cure the sicke to speake with tongues if these three be no diuers offices but graces and all three found in euery Apostle in many Prophetes and Teachers why should not gouernement being reckoned in the midst of them be a gift likewise of the holy Ghost bestowed on such Prophets Pastours and Teachers as pleased the spirit of trueth and grace to vouchsafe that honour To make vs vnderstand that we must not confound the functions in the Church with the gifts of the spirite much lesse mistake the one for the other let vs number the gifts of the spirite that are noted in this one Chapter and see whether the publike functions of the Church can any way be proportioned to them To one saieth S. Paul is giuen by the spirite the word of wisedome to another the word of knowledge to another faith to another the gifts of healing to another the operation of great workes to another prophesie to another discerning of spirits to another diuersities of tongues to another the interpretation of tongues Here are nine gifts of the holy Ghost numbred in the ende of this very chapter are named two more helping and gouerning that were not reckoned before To the Romanes are fiue different frō these rehearsed in all sixteene I trust there were not so many distinct offices in the Church The Apostle euen in this chapter setting downe eight degrees and dignities of spirituall gifts and placing them as it werein order cleane smitteth Pastors Deacons as being rather standing offices in the Church then miraculous gifts Many Pastours and Doctors were furnished with many of them the Apostles had them all and that in greater measure then any other which in offices could not be in gift might bee These were therefore neither vsuall nor perpetuall functions in the Church as Pastours and Deacons must bee but miraculous and extraordinarie gifts and graces during onely for a time and giuen in what measure and to what persons it best liked the holy Ghost for the ouerthrowing of Satans kingdome and gathering of the Saints together at the first planting of the Church What were Gouernours then in the Primitiue Church for my part I am not
men from amongst themselues to looke into the trueth of euery crime before they would beleeue the accuser or reiect the accused from their company then must your laie Elders claime not from Christ as authorized by him to vse the keyes and dispose of the Sacraments but from the people as their committies to heare and report what they found detected and proued in euery such offence as deserued separation from all Christian societie and their delegation from the people must vtterly cease where he that beareth the sword embraceth the faith For though by the lawes of God and nature where there is no magistrate euery multitude may both order and gouerne themselues as they see cause with their generall consent so they crosse not superiour lawes and powers yet we must beware when God hath placed Christian Princes to defend and preserue Iustice and Iudgement amongst men that we not erect vnder a shew of discipline certaine petit magistrates in euery parish by commission from Christ himselfe in crimes and causes ecclesiastical iudicially to proceed without depending on the princes power I seeke not to charge the fauourers of this new discipline with any dangerous deuise I had rather acknowledge mine owne weakenesse that cannot conceiue how laie Elders should bee Gouernours of Christes Church and yet be neither ministers nor magistrates Christ being the head and fulnesse of the Church which is his body gouerneth the same as a Prophet a Priest and a King and after his example all publike gouernement in the church is either Prophetical Sacerdotal or Regall The Doctors haue a Prophetical the Pastours a Sacerdotal the Magistrates a Regal power and function what fourth regiment can we find for laie Elders Prophets they are not they haue no charge of the word much lesse haue they priestly power which concerneth sinnes and Sacraments If they haue any they must haue Regall and consequently when the magistrate beleeueth laie Elders must â—eliâ—quish all their authoritie to him or deriue it from him except they will establish an other regiment against him What you giâ—e onely to Pastors making them Monarches to rule the Church at their pleasures we impart to laie Elders as Associates with them in the same kinde of gouernement so that laie Elders with vs doe no more preiâ—dice the Princes power then Pastours do with you Inpreaching the word dispensing the Sacramentes remitting sinnes and imposing hands I trust your laie Elders are not associated vnto Pastours If in these things they be ioint-Agents with Pastours then are they no laie Elders but Pastours You must giue them one name if you giue them one office the same deedes require alwayes the same wordes If you ioyne not laie Elders in those Sacerdotall and sacred actions with Pastours but make them ouerseers and moderators of those things which Pastours doe this power belongeth exactly to Christian magistrates to see that Pastours doe their dueties according to Christes will and not abuse their power to annoy his Church or the members thereof Neither is the case like betwixt Pastours and laie Elders Pastors haue their power and function distinguished from Princes by God himselfe in so much that it were more then presumption for princes to execute those actions by themselues or their substitutes To preach baptize retaine sinnes and impose hands Princes haue no power the Prince of Princes euen the sonne of God hath seuered it from their callings and committed it to his Apostles and they by imposition of hands deriued it to their successors but to cause these actions to be orderly done according to Christes commaundement and to preuent and represse abuses in the doers this is all that is left for laie Elders and this is it that we reserue to the Christian magistrate The power of the sword in crimes and causes ecclesiasticall wee wholie yeeld to the Christian Magistrate and yet laie Elders may censure the Pastours actions by liking and allowing them if they bee good or by disliking and frustrating them if they bee otherwise God hath not giuen Princes the sword in any causes temporall or ecclesiasticall to goe before or without iudgement but to folow after and support iudgement The sword without iudgement is force and furie with iudgement it is iustice and equitie You cannot yeeld the sword to the magistrate and reserue iudgement in these cases to the laie Elders you then binde the Magistrate to maintaine what your laie Iudges shall determine and â—o the sworde is not soueraigne aboue them but subiect vnder them Wherefore in ouerseeing the Pastors doings and redressing their abuses you must leaue the examination determination and execution to the Christian magistrate and not deuide stakes betweene the Prince and the laie Presbyterie Princes haue no skill in such matters and in that respect it is not amisse for them to take their direction from the Presbyterie A noble consideration and woorthie to be registred The Church wardens and Side-men of euery parish are the meetest men that you can finde to direct Princes in iudging of ecclesiasticall crimes and causes A most wretched State of the Church it must needes bee that shall depend on such sillie Gouernours I omit how farre gentlemen and landlords can preuaile in euery parish with their neighbours and tenants both to rule them and ouer-rule them at their pleasures Uiew the villages in England and tell me how farre you shall seeke before you shall finde laie Elders that in any reason ought to be trusted with the gouernement of the Church I will not aduauntage my selfe by the rudenesse and ignorance of most part I hope for very shame you will admit that Princes are farre fitter in their owne persons if they would take the paynes to determine ecclesiasticall matters then husbandmen and Artisants And if they want direction or will giue Commission to that purpose they neede not descend to the plough and carte for helpe or aduise The world will greatly doubt of your discretion and suspect you sauour of popular faction and ambition if by Gods lawe you presse Princes against their wils to accept such counsellers and substitutes in ecclesiasticall gouernement If they bee at libertie to make their choice they haue store of learned and able men of all sortes within their Realmes whom they may trust with the censuring and ouerseeing of Clergie mens actions so as to preferre Ploughmen and Craftesmen to vndertake that weightie charge for Christian Princes were ridiculous if not infamous follie Wherefore the laie Presbyterie must either claime to haue their power and authoritie from Christ without the Prince and before the Prince which is somewhat dangerous if not derogatorie to the Princes right or els they must staie till the Magistrate giue them power in euery place to gouerne the causes of the Church and moderate the actions of the Pastours For since they will needes concurre with the Prince in the same charge and ouersight of Ecclesiasticall crimes and causes they must deriue their warrant either from the
I woulde bee farre from contradicting them but nowe I cannot admit them nor in this case the first authors of them by reason I finde no such Elders expressed or testified in any father or writer of the Primitiue Church Elders I finde Lay Elders I neuer finde and by the name of Elders or Presbyters the ancient fathers do meane such Teachers and Labourers in the word as with their counsell and consent did aduise and direct the Bishop of eche Church and Citie in cases of doubt danger and importance when as yet neither Synodes could assemble nor Christian Magistrates be found to helpe and assist the Church against the deadly poyson of heresies and cruel rage of persecutors which those dayes did vsually offer Examine your owne witnesses if they say not as much as I affirme I am well content to yeelde the whole Ignatius is the first that is alledged for Lay Elders and the first if his testimony may be taken that wil vtterly ouerthrowe the Lay Presbyterie He often mentioneth the Presbyterie but chiefly in his second Epistle where he writeth thus to the Church of Trallis Be subiect to the Bishop as vnto the Lorde hee it is that watcheth oueryour soules as one that shall account vnto God you must therefore whatsoeuer you enterprise doe nothing without the Bishop but be subiect also to the Presbyterie as vnto the Apostles of Iesus Christ. You must likewise by all meanes please the Deacons of the mysteries of Iesus Christ. The Bishop is the figure of the father of all the Presbyters as the Senate of God and a knot of the Apostles of Christ. without these the chosen Church is not nor the company of Saints not the assemblie of the holie What is the Bishop but one that hath power ouer all as much as is possible for a man to haue a resembler in power of Christ that is God What is the Presbyterie but a sacred assemblie the Counsellers and Coasseâ—sours of the Bishop Presbyters or Elders we see heere with all their titles Lay Elders we see none To presume vpon the anâ—â—iguitie of the worde that they were Lay is so childish aproofe that it should not come in wisemens heads yet lest wee should be carried with that wilfull persuasion which I see many possessed with marke what Elders they were of whome Ignatius spake He calleth them in this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knot or company of Apostles or Messengers of Christ and in the next hee saieth As the Lord did nothing without his father so must not you without the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether you be Presbyter Deacon or Lay man To the Chrch of Philodelphia he writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Presbyters Deacons and the rest of the Clergie together with all the people obey the Bishop And so euery where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Lay men be subiect to the Deacons the Deacons to the Presbyters the Presbyters to the Bishop And expressing their office with Saint Peters wordes hee saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You Presbyters feed the flock that is with you till God shew who shall be ruler or Bishop ouer you for I now hasten to gaine Christ. Presbyters then with Ignatius were Pastours and part of the Clergie and so farre from being Lay men that all Lay men were subiect vnto them as vnto the Apostles of Christ and not ioyned with them in the same Presbyterie to gouerne the Church Hierome the next of your witnesses for I take them not as their ages but as their testimonies ioyne neerest together writing on Esay saith Et nos habemus in ecclesia Senatum nostrum coetum Presbyterorum We haue in the Church our Senate euen the assemblie or companie of Presbyters And againe Commâ—ni Presbyterorum consilio regebantur ecclesiae The Churches were at first gouerned by the common aduise of the Presbyters Thâ—â— Elders at first did gouerne the Church by common aduise iâ— no doubt at all with vs this is it which is doubted and denied by vs and shal neuer be proued by any that those Elders were Lay men which so gouerned the Church What Elders Ierome meant is soone discerned by his owne words Idem est ergo Presbyter qui Episcopus An Elder or Presbyter then is the selfe same that a Bishop is and before there were factions in religion by the Diuels instinct and the people began to say I hold of Paul I of Apollo and I of Cephas the Churches were gouerned with the common aduise of Presbyters But when euery one thought those whome he baptized to be his owne and not Christs it was decreede in the whole worlde that one of the Presbyters chosen shoulde bee set aboue the rest to whome the whole care of the Church should appertaine Ierom auoucheth that Bishops and Presbyters were at the first all one and saith the Church was guided by their common aduise vntill the Presbyters beganne to chalenge such as they had baptized for their own and not for Christs He writeth then of such Elders as did baptize and feede the flocke and differed from Pastours and Bishops neither in dispensing the worde nor Sacraments but onely in wanting power to impose hands For so debating the very same matter in his Epistle to Euagrius hee saith Quid enâ—m facit excepta ordinatione Episcopus quod presbyter non faciat What doth a Bishop saue ordering or imposing hands which a Presbyter may not doe Then Presbyters with Ierome did preach baptize administer the Lords supper as well as Bishops and were indeed Teachers and Pastors by whose counsell at the first the Churches were gouerned And of such Ierome saieth Bishops must knowe they are greater then Presbyters rather by custome then by the trueth of the Lordes disposition and ought to gouerne the Church in common Let any man that hath care of his conscience or credite read the places in Hieromes Epistle to Euagrius and in his Commentaries vpon the first to Tite where hee sheweth what Elders did and shoulde gouerne the Church and if this that I say bee not more then euident I will hazarde mine before God and man Ambrose is an other that speaketh to the same effect Amongst al Nations age is honorable Unde Synagoga postea ecclesia seniores habuit quorum sine consilio nihil agebatur in ecclesia Wherefore the Iewish synagogue and after the Church had Seniours or Elders without whose counsell nothing was doone in the Church The which by what negligence it is out of vse I knowe not vnlesse it be by the slouth or rather pride of thé Teachers whiles they alone will seeme to bee somewhat Heere likewise is mention of Elders without whose aduise nothing was doone in the Church but by Ignatius and Ierome we saw before they were not Lay men but Cleargie men by whose counsell the Churches were gouerned Had
weè not Ambrose opinion else where deliuered that in cases of faith and manners Lay men neuer did neuer might iudge of Priests of whome yet the Presbyterie might and did iudge what one worde is heere sounding for Lay Elders They were aged that were called to the regiment of the Church in former times and not one but many Ambrose misliketh that in his time some whiles they would seeme alone to rule had excluded or neglected the rest that were wont to bee ioyned with them in consulting and caring for the Church By this you may prooue that ancient good Bishops in guiding their flocks vsed the helpe and aduise of their Cleargie that Lay men were coupled with them to gouerne the Church you cannot prooue He doth not blame them for refusing Lay Elders to be their Colleagues but for affecting to be so wise that they needed not the aide and counsel of their brethren who were wont to aduise and assist their Bishops as well in doctrine as in discipline What Ambrose thought of Lay Iudges ouer persons and â—aâ—ses Ecclesiasticall his Epistle to Valentinian the Emperour will quickely resolue No man ought to thinke me obstinate sayth Ambrose when I auouch that which your father of sacred memory not only answered in words but established by his lawes in causa fidei vel ecclesiastici alicuius ordinis eum iudicare debere quinec munere impar sit nec iure dissimilis in a matter of faith or touching any Ecclesiasticall order hee ought to bee iudge that hath neither his calling diuers nor his right different Those are the very wordes of the rescript that is hee woulde haue Priests to be Iudges ouer Priests Yea if a Bishop bee to bee reprooued for any other thing and his manners to be examined this also would hee haue pertaine to the iudgement of Bishops When euer heard you most gratious Emperour in a matter of faith that Lay men iudged of Bishops Shall we then so bowe with flatterie that wee forget the right of Priestes and what God hath giuen to mee shall I commit to others If a Bishop must be taught by a lay man what to followe let the Lay teach the Bishop heare let the Bishop learne at a Lay mans hands Your father a man of ripe yeeres saide Non est meum iudicare inter Episcopos It is not for mee to sit iudge amongest Bishops you shall be olde by Gods grace and then shall you finde what a Bishop he is qui Laicis ius Sacerdotale substernit that casteth the right of Bishops vnder Lay mens feete Woulde hee call it pride in Bishops to refuse Lay men for their Consorts in censuring all persons and causes of the Church that greatly praised the Emperour for saying it was not his part to iudge amongest Bishops and highly commended the Law that barred all Iudges ouer Priests saue such as were pari munere simili iure of the same calling and right that Priests were The longer we seeke the further we are from finding Lay Elders Wee haue nowe a publike and Emperiall Law that with Ecclesiasticall causes and persons no Lay man should meddle but leaue them to Bishops as best acquainted with the Rules and Canons of the Church by which such men and matters must be guided Tertullian Austen and Gregorie admit all three one answere They vse the Latin word Seniores for those whom Hierome and others cal by the Greeke name Presbyteros such Elders as were Pastours and Priests Presbyter in Greeke saieth Isidore is in Latine Senior Presbyters and Elders being so called not for yeeres and olde age but for the honour and dignitie which they tooke when they entred that order This name the Translatour of the new Testament giueth them euen in those places where the Greeke calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniores qui in vobis sunt obsecro consenior The Seniors that are amoÌ„g you I beseech being my selfe a Senior feede ye the flocke of God that is with you And againe Senior electae Dominae Senior Gaio charissimo The Senior to the elect Ladie and the Senior to the most deere Gaius and yet I trust Saint Peter and Saint Iohn were no Lay Elders At first Pastours and Teachers were vsually chosen by their age as to whome the rather for their wisedome and grauitie reuerence and honour should bee yeelded in the execution of their office and afterward when some of rare gifts though yonger in yeeres were elected to that charge they retained the name which vse had accustomed and so generally men of that profession were and are called Presbyters and Seniors which in English are Elders What proofe is this then for Lay Elders if Latine writers now and then call them Seniores which is common to all Pastours and Ministers of the worde and Sacraments The circumstances perchance will somewhat induce that those Fathers spake of Lay Elders They will the contrarie verie well but this they will neuer Tertullian opening to the Gentiles the manner of the Christian assemblies and what they did when they were gathered together saieth Wee meete in a companie that wee may ioyne as an armie in our prayers to God Wee meete to the rehearsing of the diuine Letters where with sacred woordes wee nourish faith wee stirre vp hope and fasten confidence and neuerthelesse confirme discipline by the often instructions of our teachers There are also exhortations reprehensions and diuine censures Iudgement is vsed with great deliberation as being out of doubt that God seeth vs. There haue wee an euident foreshewing of the Iudgement that shall one day come if any so offend that hee bee banished from the fellowship of our prayers assemblie and all holie companie The Rulers of our meetings are certaine approoued Seniours such as gate this honour not by rewarde but by good reporte for nothing that is Gods may be bought Praying reading of the Scriptures teaching exhorting reproouing in their publike assemblies were Pastourall dueties why shoulde not censuring bee the like The selfe same persons that were in one were Rulers in all these actions Againe the honour which they had to sitte before the rest in the Church and was so sacred that it coulde not be procured by rewarde but by good reporte sheweth they were Cleargie men and not Lay persons that did moderate their meetings The verie worde Praesidere with Tertullian is an euident distinction betweene the Pastours and the people Disciplina ecclesiae praescriptio Apostoli digamos non sinit praesidere The discipline of the Church and precept of the Apostle suffer not a man that hath moe wiues then one praesidere to be a Bishop which by reason of their function did sit before all others in the Church Quot digams praesident apud vos insultantes vtique Apostolo How many with the second wife are presidents and Bishops amongest you insulting on the Apostle that saieth a Bishop shoulde be the husband of
one wife And againe Eucharistiae sacramentum non de aliorum manu quà m Praesidentium sumimus we take not the Sacrament of the Eucharist at any others then at the Pastours or Rulers hands Handling this assertion Nónne Laici Sacerdotes sumus Wee that are of the Laitie are wee not Priestes he saieth Differentiam inter ordinem plebem constituit ecclesiae authoritas honor per ordinis consessum sanctificatus à Deo A difference betwene the order of Priests and the people the authoritie of the church hath made and the honor sanctified of God by the setting together of their order And shewing how many degrees he accounted in the Cleargie he saith Quùm ipsi authores idest ipsi Diaconi Presbyteri Episcopi fugiunt quomodo Lâ—icus c. When the first men that is the Deacons Presbyters and Bishops flee how shall the Lay forbeare fleeing when the Leaders flee which of the Souldiours will stand Hee is an euill Pastour Christ confirming it that fleeth when hee seeth the woolfe and leaueth his sheepe to the spoyle Which is neuer more doone then when in persecution ecclesia destituitur à Clero the Church is forsaken of the Cleargie Porrò si eos qui Gregi praesunt fugere quum lupi irruunt nec decet imò nec licet qui enim Pastorem talem malum pronunciauit vtique damnauit ideo Praepositos ecclesiae in persecutione fugere non oportebit Then if it bee neither seemely nor lawfull for the Rulers of the flocke to flee when the woolues rush in for hee that pronounced such a one an euill sheepeheard did doubtlesse condemne him the ouerseers of the Church may not flee in persecution By this wee may plainely perceiue there were in Tertullians time no Leaders Rulers nor Ouerseers of the flocke and Church but Pastours and Cleargie men and those either Deacons Priests or Bishops Lay Elders are farre from Tertullians wordes and further from his meaning Why his hooke De Bâ—ptisâ—â— should be alleaged for Lay Elders I can not so much as gesse Some men are so infected with the fansie of Lay Elders that they no sooner reade the word Presbyter but they straight dreame of their Lay Presbyterie Otherwise if we would seeke for a place to crosse their newe discipline we could not light on a better Dandi baptismum ius habet summus Sacerdos qui est episcopus Dehinc Presbyteri Diaconi non tamen sine episcopi authoritate propter ecclesiae honorem quo saluo salua pax est alioquinetiam Laicis ius est To giue baptisme is the right of the chiefest Priest which is the Bishop After him the Presbyters and Deacons not yet without the Bishops authoritie for the honour of the Church that is the honour allowed him in the Church the which being obserued peace is preserued otherwise it were lawful for lay men to doe it Heere find we the Bishop to be the chiefest Priest without his leaue the rest not to baptize With his leaue the Presbyters and Deacons might but not Lay men saue in cases of extremitie then as hee thinketh anie Lay man might The trueth of his opinion I am not heere to discusse the tenour of his reporte I haue no cause to distrust I finde it confirmed by others that in the presence of the Bishop the rest might not baptise as also that none of these three degrees were Lay men Admit the Bishop to be the chiefest the Elders and Deacons without his authoritie to doe nothing and remooue Laie men from the number of Bishoppes Elders and Deacons the platfourme of your Lay Presbyterie must needes fall Augustine much misliked the fond and lewd excuses that some in his time made when they were rebuked for their sinnes Cùm arguuntur à senioribus When they are reprooued by thee or their Elders for drunkennes rapine and killing of men in tumults they answeare what should I doe being a Secular man or a souldier haue I professed to bee a Monke or a Cleargie man Heere is the bare name of Elders but whether they were Lay men or Clearkes heere is no mention If this admonition and reprehension were priuate the Elders may hee the one or the other as you will Euery Christian man hath libertie to reprooue and admonishe his Brother priuatelie for anie sinne committed and it best becommeth age and grey hayres to mislike the disorders and enormities of yoonger and raâ—her heades and then the words of Austen are when they be reprooued by their Elders But if the rebuke were open then Seniores were the elder sort of such Cleargie men as had the charge and ouersight of other mens liues and manners and sate in iudgement with the Bishop to exhort chastice and censure licentious persons That Lay men in Austens time intermedled with the keyes or sacraments I vtterly deny and therefore the worde Elders cannot import that which then was not The keyes whereon Excommunication dependeth and the Sacraments from which offendors are excluded were then the Pastours charge and not the peoples It is more then ignorance for those that woulde seeme learned to imagine that Austen euer heard or thought any Lay men had an interest in the open and ordinarie vse of the keyes and disposition of the Sacraments The Iudges that Austen acknowledged in the Church were no lay Elders as plainly appeareth by his words before alledged neither had lay men any iudgemeÌ„t seats prouided for them in y â— church sed sedes Praepositorum ipsi Praepositi intelligendi sunt per quos ecclesia nunc gubernatur But the seates of the Rulers and the Rulers themselues saith Austen are vnderstoode by whome the Church is nowe gouerned And lest you should doubt who gouerned the Church in his dayes Bishops or Lay Elders noting vpon the 106. psalme three tentations that euery religious and faithfull man amongst the people of God might haue tryall of hee saith Fortassis dignus eris cui populus committatur constituaris in gubernaculis nauis recturus ecclesiam Ibi quarta tentatio Tempestates maris quatientes ecclesiam turbant Gubernatorem Quarta ista nostra est Quanto plus honoramur tanto plus periâ—litamur Tentatio ergo gubernandi tentatio periculorum in regenda ecclesia nos potissimum tangit Happely thou shalt be found woorthie to whom the people may be committed to sit at the helue of the ship to gouerne the Church There is the fourth tentation The storms of the Sea that shake the Church trouble the Gouernor This fourth is ours The higher our honor the greater the danger The tentation then of gouerning the tentation of troubles in ruling the Church chiefly concerneth vs yet are ye not free For brethren though you sit not at the same sterne yet saile you in the same ship Pastours then in S. Austens time and no Lay persons did gouerne the Church and rule the flocke and by them iudgement was giuen and
discipline exercised against wicked and dissolute liuers Cùm eis per quos ecclesia regitur adest salua pace potestas disciplinae aduersus improbos auâ— nefarios exercendae c. When they that rule the Church may without breach of peace that is daunger of schisme exercise discipline vpon lewde and wicked offendours then are wee to bee stirred vp with the sharpenesse of those preceptes that leade to seueritie of repressing euill that directing our steppes in the way of the Lorde wee neither slacke vnder the name of patience nor rage vnder the shewe of diligence But Saint Austen in his hundreth thirtie and seuenth Epistle writeth Clero Senioribus vniuersae plebi ecclesiae Hipponensâ—â— to the Cleargie Elders and whole people of the Church of Hippo where the Elders are reckoned by themselues as no part of the Cleargie If naming Elders by themselues make them no parte of the Cleargie by that consequent they be likewise no parte of the people for they be reckoned asimder from the people But these inferences haue no sufficient ground they must be eyther of the Cleargie or people and yet heere they bee named betwixt them The rules of ciuilitie are not alwayes bound to the rules of Logike They that haue preeminence aboue others may be saluted aparte from others though the generall salutation before or after by force of reason doth include them Wherefore if any man answere that Austen naming the whole Cleargie of his Church in that Epistle thought to make a more speciall remembraunce of the better sorte of them by the title of Elders it can not be refuted the wordes doe well endure it If any dislike that exposition let him take Elders in Gods name for the better sorte of the Laitie I meane for the Rulers and Gouernours of the people as if a man shoulde write to the Cleargie Aldermen and Commons of any good Citie for an Alderman is the right English for Senior in Latine when it doth not import an Ecclesiastical function and it is not vnlikely that Austen then absent and writing to the whole Citie diuided the superiour sorte of the Laitie from the Inferiour by that stile Howsoeuer you bestowe the worde it is euident by the whole course of that Epistle those Elders had no power in the Church more then the rest of the people Yea the hearing of the cause then in question about the accusation of Bonifacius a Priest for a foule crime obiected vnto him by an other of the Cleargie did so little concerne them that Austen heard the matter himselfe alone and tooke order in it as hee thought good and kept it from the knowledge of them all And in this Epistle giuing a reason why he did not remooue Bonifacius from his degree at the first examining of the matter hee saieth Nomen Presbyteri proptereà non sum ausus de numero Collegarum eius vel supprimere vel delere ne diuinae potestati sub cuius examine causa adhuc pendet facere viderer iniuriam si illius iudicium meo vellem iudicio praeuenire The name of his Priest I durst not suppresse or strike out from the number of the Colleagues lest I shoulde seeme to offer wrong to Gods iudgement vnder whose triall the matter yet dependeth if I shoulde preuent his iudgement with my censure Reade the Epistle if he attribute any more to those Elders then hee doeth to the lowest of the people and Cleargie if he did not take the whole cause into his owne hands and set an order in it without their consents or priuities I wil agnise your Lay Elders Happely you thinke Saint Austen did the Lay Elders wrong to keepe this cause from them and to deale in it without them I can not let you from so thinking but all that be well aduised will rather suppose Lay Elders had nothing to doe with such cases in Saint Austens time and that the good Bishop did not close up such horrible offences by wrongfull withholding the cause from the knowledge of the Elders to whome by order of the Church it then appertained but hee kept it from them and the rest with good conscience vsing his owne right ne atrociter inaniter contristando turbaret as himselfe saieth Lest hee shoulde trouble their mindes with a grieuous sorrowe to no purpose Gregories authoritie is quoted out of the Canon Lawe for name of Lay Elders which sure were verie strange that sixe hundreth yeeres after Christ the power of Lay Elders shoulde remaine in the Church and their name all this while not heard of but I thinke we shall finde no more heere then wee did before If saieth Gregorie anie thing come to thine eares of anie Clerke whomsoeuer which may iustly offend thee beleue it not easely sed praesentibus ecclesiae tuae Senioribus but in the prefence of the Elders of thy Church search out the truth diligently and if the qualitie of the matter shall so require let the offendour be punished according to the rigour of the Canons Elders of the Church I heare Lay Elders I heare not and by the Lawes Imperiall long before this established euen in Ambroses time a Clergie mans cause could not be examined and determined but by men of the same right and the same calling And of all others Gregorie is the vnfittest man to prooue that Lay Elders should haue the hearing and deciding of Cleargie mens causes who could not endure that any thing whatsoeuer pertaining to the Cleargie shoulde bee committed to the hands of Lay men Cauendum est à fraternâ—â—ate vestra ne Secularibus viris at que non sub regula nostra degentibus res ecclesiasticae committantur Your brotherhoode must beware that Ecclesiasticall matters bee not committed to Secular men and such as liue not vnder our profession The punishement which by the very wordes must be Canonicall or according to the Canons sheweth that these Elders were the discreetest and wisest of his Clergy For what haue Lay men to do either with the knowledge or execution of the Canons What reason to charge theÌ„ with the Canons to whom the Canons were not written Hee meaneth therefore the Elders of his Church that is such Cleargie men as were of best account and greatest experience in his Church And so the Councell of Turon decreed Quem negligentia eijcit cum omnium Presbyterorum consilio reâ—utetur whom negligence maketh vnworthie of his place let him bee remooued by the aduise of all the Presbyters And Gregorie himselfe saieth Lest there be any dissention amongst brethren lest any discord be nourished inter Praepositos Subiectos betweene the Rulers of the Church and those that be vnder them in vnum conuenirâ— Sacerdotes necesse est It is needful for the Priests to meete in one place together that they may discusse such causes as happen and wholsomly conferre about Ecclesiastic all rules so as things past may bee amended and an order set for thinges to
come Of Lay men the Councell of Hispalis sayeth Indecorum est Laicum vicarium esse Episcopi Seculares in ecclesia iudicare Vndâ— oportet nos diuinis libris sanctorum Patrâ—m obedire praecepâ—is constituentes vt hij qui in administrationibus ecclesiae Pontificibus sociantur discrepare non debe ant nec professione nec habitu It is an vnseemely thing for a laie man to be vice gerent to a Bishop and for Secular men to iudge in the Church Wherefore we must obey the bookes of God and the precepts of our fathers being holy men decreeing that they which are ioyned with the Bishops in the administrations of the Church should not differ from them neither in profession nor habite Iflaie Elders had bene currant in Gregories time and assisted the Bishop in Clergie mens causes as his Coassessors the Councill of Hispalis not long after him did open wrong to the trueth in saying it was against the booke of God and rules of their forefathers that laie men should bee ioyned with Bishops in any causes or matters of the Church but for any thing we yet see they spake the trueth and no more then was long before confirmed as well by the decrees of Councils as publike lawes of the Romane empire Si ecclesiastica causa est nullam communionem habeant Iudices â—iuâ—les circa talem examinationem sed sanctissimus Episcopus secundum sacr as regulas causae finem imponat If it be an ecclesiasticall cause saieth Iustinian the Emperour let not the ciuill or temporall Iudges any way intermeddle with the examination thereof but according to the sacred rules let the most holy Bishop determine the matter Nowe who were to be present with the Bishop when he sate in iudgement and assist him the fourth Councill of Carthage declareth in these wordes Episcopus nullius causam audiat absque praesentia Clericorum suorum alioquin irrita erit sententia Episcopâ— nisi Clericorum praesentia confirmetur Let the Bishop determine no mans cause without the presence of his Clergie otherwise the sentence of the Bishop shall bee voyde that is not confirmed with the presence of the Clergie With the Bishop sate no laie Elders in iudgement but his owne Clergie and those not all but the grauer and elder sort of them The Deacons and the rest of the Clergie beneath their degree might not sit with the Priests much lesse with the Bishop The Council of Nice saieth Sed nec sedere Diaconis licet in medio Presbyterorum The Deacons may not sit in the company or assemblie of Priests So that onely Clergie men and Priests sate with the Bishop in Church and Consistorie and their presence and aduise was required as we see by the Council of Carthage before the Bishop might giue iudgement against any man This course Gregorie willeth the Bishop of Panormus in Sicelie to obserue as neerest to the Canons and freest from all chalenge wheÌ„ he conuented any Clergie man not rashly to pronounce but aduisedly to deliberate with the wisest and eldest of his Clergie and then to proceed accordingly for Priests and Deacons the case is cleare the Bishop alone might not depriue them The Councill of Hispalis saieth Episcopus Sacerdotibus ac Ministriâ— solus honorem dare potest solus auferre non potest The Bishop alone may giue Priests and Deacons their honour but hee can not take it from them alone They may not be condemned by one neither may they loose the priuiledge of their honour by the iudgement of one but being presented to the iudgement of a Synode let them bee ruled and ordered as the Canon prescribeth Ouer the rest the Bishop alone might sit Iudge without the assistance of other Bishops but not without the Elders of his owne Church and Clergie for so the Councill of Carthage decreeth and Gregorie aduiseth If any Priestes or Deacons bee accused let the Bishop of the parties accused discusse their causes taking to him a lawfull number sixe in a Priests three in a Deacons of the Bishops adioyning such as the defendants shall require The causes of the rest of the Clergie the Bishop of the place alone shall heare and determine Laie Elders I trust are excluded by this Canon from deciding or debating the causes of any Priestes Deacons or other Clergie men and so are they by all the Canons that were euer made in any Councill Prouinciall or Generall since the Apostles times Lastlie the Canon lawe itselfe is produced for the name of laie Elders I might take iust exception against the Compiler of those decrees his corruptions and ouersights doe passe the number of his leaues Hieromes name is twise abused by him and twise alleaged by you without any regard whether those authorities bee found in his workes or make to your purpose The first is 16. quaest 1. § ecclesia which place is no where found in Hierome though his booke ad Rusticum bee extant prescribing the maner how a Monke should order his life Some of the wordes were patched out of his Commentaries vpon Esaie and the rest touching Monkes added which are not at all in Hierome The second place distinct 95. ecce ego is a lustie tale not of Hieroms but of some others in his name beginning with a forged inscription and ending with a presumptuous vntrueth and fraighted in the middle with vnsauourie rayling Hierome wrate in deede to Rusticus a French man but as yet no Clergie man that euer he wrate vnto him after he was Bishop of Narbon neither doe we reade it in any of his workes neither is it likely for so much as Leo Bishop of Rome more then thirtie yeeres after Hieromes death wrate Ad Rusticum Narbonensem Episcopum to Rusticus Bishop of Narbon And touching the matter of which this counterfeit Hierome talketh Leo writing vnto the Bishops of France and Germanie conuicteth this prater of manifest falsehood for where this forged Hierome saieth it was vsed in Rome in Africa in the East in Spaine France and Britaine and calleth them proud enuious and most iniurious Prelates that otherwise doe Leo with a Council of Bishops affirmeth it was not vsed but where men were altogether ignorant of the ecclesiastical rules and expresselie forbiddeth it by a Synodall consent as contrarie to the Canons Whosoeuer were the author of that sturdie epistle he turneth your laie Elders cleane out of doores for as hee affirmeth that Presbyters or Elders were at first Iudges of the Churches affaires and present at the Bishops Councils so hee saieth the same Elders must preache in the Church blesse and exhort the people consecrate Christ at the Altar restore the Communion visite the sicke At que omnia Dei Sacramenta complere and finishe all the Sacramentes of God I shall not neede to put you in minde that heere is no roume for Laie Elders the woordes bee so playne that if you but reade them I thinke you will quickely resigne all
his presence and very often to expound the Gospell in deed against the maner and custome of the Churches of Africa whereupon some Bishops were offended with him This is the whole narration of Possidonius touching S. Austens Presbytership which was no laie function as we see by the sequele neither giuen him by any Laie Elders but motioned and vrged by all the people and consummated by Valerius that ordered him without the helpe or assistance of any other to ioyne with him Cyprian I reserued to the last though in yeeres he were first because hee is largest as being alleaged no lesse then sixe times howbeit the number of allegations doe not helpe foorth the matter but the trueth and force of them is more to bee regarded Of these sixe there is one place of some importance the rest are soone answered Cyprian writing to the Presbyters and Deacons of Carthage where hee was Bishop saieth Ad id quod scripserunt mihi Compresbyteri nostri Donatus Nouatus Curdius solus rescribere nil potui cùm à primordio Episcopatus mei statuerim nihil sine consilio vestro sine consensu plebis mea priuatim sententia gerere To that which Donatus Nouatus and Curdius our Compresbyters wrate vnto vs I alone could answere nothing forsomuch as I haue resolued with my selfe euen from my first entrance into the Bishoprike without your counsell and the consent of the people to doe nothing vpon my priuate opinion If the Presbyters to whom Cyprian wrate had bene Laie Elders it were somewhat to the purpose but Cyprian neuer heard of any such They were Clergie men to whome hee wrate and Clergie men of whome hee spake They sate with him in the Church with them hee treated in common of the Church affaires their counsell and aduise hee vsed in all things This if you reade Cyprian cannot bee strange vnto you if you peruse but the places which your selues haue quoted you will confesse it Writing to the whole Church of Carthage of one Numidicus that in persecution was scorched with fire ouerwhelmed with stones and left for dead amongst many that were slayne and yet after found halfe aliue by his daughter and recouered Cyprian saieth Know yee brethren your selues to be admonished and instructed by this fauour of God Vt Numidicus Presbyter ascribatur Presbyterorum Carthaginensium numero nobiscum sedeat in Clero c. That Numidicus the Presbyter should bee adioyned to the number of the Presbyters of Carthage and sit with vs amongst the Clergie for this as wee see was the cause of preseruing him that the Lord might adde him to our Clergie and adorne with glorious Priests the perished honour of some of our Presbyters The Presbyters or Elders then of Carthage were the Clergie that sate with the Bishop and with him consulted of matters concerning the good of the Church To Lucius bishop of Rome he saieth The Lord by persecution shewed which was his Church who was his Bishop qui cum Episcopo Presbyteri Sacerdotali honore coniuncti who were Presbyters ioyned with the Bishop in Priestlie honour which the true people of Christ. And againe Presbyteris Diaconis non defuit Sacerdotis vigor c. To the Presbyters and Deacons there wanted not the vigor of Priesthood to compresse those that being vnmindfull of discipline and rashly running on began to communicate with such as were fallen in persecution These Presbyters Elders were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsellers and Coassessors to the Bishop as Ignatius remembreth they ruled the Church in common as Hierome auoucheth and without their counsell was nothing done in the Church as Ambrose asserteth and they had euen the honour and vigor of Priesthood as Cyprian witnesseth Of these speaketh Cyprian in euery epistle of laie Elders no â—illable can bee found in all his writings These Elders be as rare as the other be rife the one euery where the other no where to be prooued or pretended If the people must consent before any thing may be done why not also the late Elders Nay if the peoples assent must be sought to euerie thing what needed laie Elders Where the whole multitude should be asked why dee you take a part to exclude the rest Laie Elders are not the people but part thereof all both old and yong are comprised in that name and yet Cyprian maketh this rule of consulting the people in euery thing neither generall for others nor necessarie for himselfe He doeth not say that he and others by Gods Iawe were bound to doe nothing without the people but that hee from the beginning determined in all things to take the counsell of the Presbyters and consent of the people And why he was vehemently impugned from his first ingresse to the bishoprike all occasions were sought to drawe the people from him many aduantages by reason of his absence from the place in time of persecution were taken against him to disgrace him and crosse him in all his doings To strengthen himselfe and retaine the Ioue of his Clergie and people towards him what better way could hee take then in all his enterprises to depend on the counsel of the Clergie consent of the Laitie for by that means he stood assured that neither Schisme could arise nor faction preuaile against him You aske where I finde that I say Euen in Cyprian himselfe and that not once or twise That I could not come to you before Easter the malice and perfidiousnesse of some of the Presbyters hath brought to passe whiles mindfull of their conspiracie and retaining their former venime against my being Bishop yea rather against your suffrages and election they begin a fresh their auncient maner of impugning vs and renew againe their sacrilegious deuises with their woonted lying in waite for vs. Against our counsell they rebell and all Priestly authoritie and power is destroyed by their factious conspiracies Is it not sufficient that I haue now bene two yeeres banished from your presence and separated from your sight that teares fall night and day from me because my lucke was not as yet to salute you or embrace you whom you made Bishop with so great loue and zeale A greater griefe oppresseth my languishing minde that in so great a distresse and neede I can not my selfe come vnto you whiles I beware least at our comming through the threats and secret practises of perfidious persons a greater tumult rise among you His epistle to Cornelius largely rehearseth and lamenteth their erecting an other Bishop after him their maintaining a faction against him their reiecting his letters and despising his threates their peruerting and intising to take part with them as many as they could with sundrie other practises and conspiracies too long to recite We saieth he in the verie time of persecution wrate our letters but we were not regarded after often consulting we not onely with our consent but with our commination decreed that our brethren
vpon vrgent necessitie I haue finished In the like case writing to the Presbyters Deacons and whole people of Carthage he saieth of Caelerinus that openlie professed Christ and valiantlie endured the rage and furie of the heathen persecuters Exult and reioyce with vs at the reading of our letters by which I and my Colleagues which were present signifie vnto you that Caelerinus our brother is receiued into our Clergie not by the voyces of men but by Gods acceptance because it was neither lawful nor seemely that he should be without ecclesiastical honor whom the Lord so honoured with the excellencie of his heauenly glory He and Aurelius were appointed for a time to be Readers but now know you that we haue assigned vnto them the honour of the Presbyterie to haue the same allowance with the Presbyters to sit with vs wheÌ„ they come to ripe perfect yeeres Of Numidicus we spake before why he was taken by Cyprian into the number of the Presbyters of Carthage and that without the consent or knowledge of the people or Clergie I suppose it to be cleare by these examples which are your owne that as Cyprian for his discharge did take the liking and aduise of the Clergie and people for the better examining of their liues and behauiours that were to serue in the Church of Christ so when he found such as in his conscience he knew to bee fit and woorthie hee and other Bishops his Colleagues imposed hands on them without expecting the assent or agreement of the people or Presbyters of Carthage where he was bishop These be the Fathers which your selues picked out to muster before her Maiesties presence as pregnant witnesses for the Laie Presbyterie and these if you suffer them to tell on their tales most clearelie refute your Laie Elders Other places I know are alleaged or rather abused to the same purpose but the mistaking of them is so palpable that children will not be deceiued with them for what if the word Presbyter in Greeke signifie an aged man as well as a Priest hath it any sound or shew of reason where the Councils and Fathers vse the word Presbyteri you should straight enforce they were laie Elders To innouate the discipline receiued and established euer since the Apostles times you should haue better grounds then these you will otherwise hardly discharge your credites before men howsoeuer you will your consciences before God For my part though I compare not with their giftes which first began and now maintaine this deuise yet by perusing their proofes I finde that the preiudice of their owne opinion rather enclineth them to this conceite then the weight either of Scriptures or Fathers For were they not ouer willing to embrace this fansie where there is one place for them to stumble at the ambiguitie of the worde there are an hundred faire and plaine testimonies to recall them and direct them to the ancient and true discipline of Christes Church So that in this question whether there were any Laie Elders to gouerne the Primitiue Church no diligent or indifferent examiner of the Fathers can long erre the case is so cleare that vnlesse we affect rather our wils then the trueth we cannot be led away The summe of all that is sayd touching Laie Elders resteth in three pointes which I wish the learned aduisedlie to consisider and the rest carefully to remember First it cannot bee prooued either by Scriptures or Fathers that in the Apostles times or after any laie Elders were part of the Presbyterie or that any such were authorized or acknowledged to bee Gouernours in the Church of Christ. Secondlie if there were such Censors of maners appointed by the whole Church to remooue the vnrulie and banish them from the fellowship and companie of the faythfull least their offensiue behauiour should be a shame and slaunder to the Gospell yet no Text nor title can be shewed in Scripture Councill or Father that they gouerned the power of the keyes imposition of handes or any other ecclesiasticall duetie which concerned the dispensation of the worde and Sacramentes In those things they were to obey and not to rule their Pastours Thirdlie though the ouersight and restraint of euill disposed and disordered Pastours were then committed to such Elders for want of beleeuing Magistrates to take care thereof yet since by the lawe of God the gouernement of such causes as well as of ciuill affaires belongeth to Christian Princes and they haue straighter charge higher power and better meanes to represse such disorders and refourme such abuses in Pastours and others whatsoeuer pretence may bee made for Laie Elders and Gouernours in time of persecution they must vtterlie cease and giue place where the Magistrate receiueth the fayth and vpholdeth the Church His power not onely includeth but excludeth theirs since they bee Gouernours by consent of priuate men and the Magistrate hath his power and sword deliuered him immediatelie from God to which all men Pastours Laie Elders and whosoeuer must be subiect not onely for feare of vengeance but for regard of Gods ordinance As for the Iewish Synedrion to which some men flie for helpe it cannot bee as I haue touched before eyther Rule or Refuge for the Laie Presbyterie God erected that as the plot-forme of the Iewes common wealth and made their Elders ciuill Magistrates to execute the Iudiciall part of Moses lawe as well without as vnder the king And therefore as they might not alter it so wee must not vrge it in Christian kingdomes it contradicteth the trueth and freedome of the Gospell to tye all Christian common wealthes to the paterne of Moses pollicie yea that position if it bee stiffelie stood too maymeth all Monarchies and reduceth them to popular or at least to Synedricall Regimentes the consequents whereof are so desperate and dangerous to all Christendome that I trust of your selues you will forbeare and if need bee disclayme that assertion It is agreed on both sides there was a Presbyterie in euery Church but those you say were Clergie men Not in euery Church but in euery Citie there were Presbyters assisting and aiding the Bishop and those were Clergie men The Churches in villages and countrey townes had neither Bishop nor Presbyterie but were subiect to the Bishop of that Citie within whose precincts the villages were and had a Presbyter or Priest ordained by the Bishop or sent from the Bishop to teach them and yeeld them diuine Seruice and Sacraments And where the Bishops of the Cities were content to ease their owne trauell and supplie their absence or sickenesse that in certaine countrey Townes bishops should bee appointed whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these countrey Bishops were so restrained by the Canons that without speciall leaue of the Bishop of the Citie to which they were subiect they might execute no part of Episcopal power and prehemâ—nence and in short space after were abolished for presumption and intrusion vpon
the bishops office since which time euery Citie diocesse adioyning had but one Bishop The Council of Sardica for y â— West disliked prohibited the making of Bishops in villages small Cities Licentia danda non est ordinandi Episcopum aut in vico aliquo aut in modica Ciuitate cui sufficit vnus Presbyter None must be permitted to ordaine a Bishop either in a village or smal Citie where one Presbyter wil suffice The Councill of Laodicea did the like for the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None must place Bishops in townes villages those that are alreadie placed must do nothing without the consent of the Bishop of the Citie As then there were no Bishops but in Cities so was there no Presbyterie to attend and assist the Bishop but in the same place where the Bishop had his chiefe charge and Church And therefore your vrging of Presbyteries in euery parish and village is a thing vtterly dissonant from the regiment of the Primitiue Church In each populous Citie there was a Bishop to gouerne the people committed to his charge and a Presbyterie that is a number of Priests to helpe the Bishop in all sacred actions and aduise him in all Iudiciall and ecclesiasticall proceedings and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests of the Citie by the ancient Councils of Ancyra and Neocesaria The villages and countrey Townes as they were conuerted to the faith and by reason of the number that beleeued needed a minister of the word and Sacraments to bee a resident amongst them and were able and willing to maintaine one so repaired they to the Bishop of the Citie next to them and desired of him a fit man to serue their necessities and became subiect both the people and Priest to that Bishop who first gained them to Christ or who first erected and ordered their Churches By which meanes each Bishop had not onely his principall Church and chaire in that Citie where hee was Pastour which the ancient Councils and Stories call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but had the care and ouersight of the Townes and villages round about that Citie which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth not import a countrey parish as our age abuseth the word and whereon some vnwiselie haue collected that euery such parish had and should haue a Bishop but the greatest Cities with their suburbes and the chiefest Churches in the world were so termed as appeareth by Eusebius calling Alexandria Corinth Ierusalem Ephesus Lions Carthage Antioch and such other famous Cities and Churches by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like is extant in the same writer li. 4. ca. 1. 4. 5. 15. 19. 23. li. 5. ca. 22. 23. 27. li. 6. ca. 1. 8. li. 7. ca. 28. and in many other places And so much the very composition of the wordes importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing not only the citizens but all such borderers strangers as dwelt neere and repaired to any chiefe Church or Citie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprising all the villages and Churches that were dispersed in diuers places but vnder the regiment of one Bishop Ierome sheweth that in his time and long before not onely a citie but also a Prouince or Region belonged to eche Bishop in which though Presbyters and Deacons baptized with his leaue yet he alwayes imposed hands and examined and confirmed their baptisme Tuin eo quod recipis Laicum vnam animam recipiendo saluas ego in recipiendo Episcopum non diâ—am vnius ciuitatis populos sed vniuersam cui praeest Prouinciam ecclesiae socio You in admitting a Lay man to repentance saue one soule by receiuing him I in receiuing a Bishop ioyne to the Church I say not the people of one Citie but the whole Prouince or Dioecese which is vnder him Then Bishops had not onely the people of one Citie but of one Prouince or Countrie committed to their charge and subiect vnto them and their diâ—ceses did reach euen to farre townes and villages where Presbyters and Deacons had cure of soules vnder them as Ierom else-where remembreth Non abnuo hanc esse ecclesiarum consuetudinem vt ad eos qui longè in minoribus vrbibus per Presbyteros Diaconos baptizati sunt episcopus ad inuocationem Spiritus sancti manum impositurus excurrat I deny not saieth Ierome but this is the custome of the Churches that the Bishop shall go euen to those that a farre off in lesser Townes were baptized by Priestes and Deacons and impose handes to inuocate the holie Ghost on them But this imposition of hands on parties baptized Ierome saith was reserued to the Bishop rather for the honor of his priesthoode then for necessitie of their saluation Otherwise if the holie ghost come only at the Bishops prayers lugendi sunt qui in vinculis aut in castellis aut in remotioribus locis per Presbyteros Diaconos baptizati ante dormierunt quà m ab Episcopis inuiserentur Their case saith he were lamentable that being baptized by Priestes and Deacons in villages castels and places farre distant die before the Bishop can visite them No Bishop might order or confirme but in his owne diocese to do any such thing in an other mans diocese was no custome of the Church but repugnant to all the Canons of the Church There belonged therefore to the Bishops not onely the Cities where their chiefe Churches were but also Uillages Townes Castles and remote places in which Priests and Deacons discharged diuine seruice and Sacraments and those places the Bishop vnder whome they were did at certaine times visite to examine the faith of the baptized and the manner of their baptisme lest to Churches and Chappelles farre distant heresie might haue the easier accesse by the bishops absence Cleargie men then there were in euery diocese that ministred the word and sacraments in villages and smaller Townes but none were of the Presbytery that assisted and aduised the Bishop in Ecclesiasticall causes saue onely the Clergie and Priests of that Citie where the Bishop had his Church and Seate The rurall Bishops for such you confesse there were had they no Presbyteries to assist them in ecclesiasticallactions and censures They needed none for they were Bishops in word but not in deede they enioyed the name not the power and preeminence of Bishops but were in all things restrained as other Priests were and subiected to the Bishop of the Citie in whose circuite they were The Councell of Antioch saieth of them Those that are in Townes and Villages called rurall Bishoppes though they haue receiued imposition of handes as Bishops yet it seemeth good to this sacred Synode they shoulde acknowledge their degree or measure content themselues with the care of their own churches not to presume to impose hands on a Priest or Deacon without the Bishop of the Citie
their vocation and conuersation you haue not for all this so much as one circumstance to prooue there were Lay Elders amongst them nor a sentence or syllable of anie ancient Writer to iustifie your assertion If we mistake the vse of the word Presbyter many learned-men haue mistaken it before vs. There is no man lesse willing then I am to decrease the fame or discredite the iudgement of any late Writer that hath otherwise well deserued of the Church of God but an euident truth I must prefetre before the opinions and commendations of men be they neuer so learned if they be otherwise mindes And in this case the trueth is so â—leere that I must needs say not their learning but their affection carried the to the contrarie part For who that hath but opened the Fathers doth not find that Presbyters were Clergie men not Lay men and in the middle betweene the Bishops and the Deacons vnderneath the one and aboue the otherâ— and that the verie worde Presbyter without any other addition amongst Ecclesiasticall Writers doeth distinguish a Clergie man from a Lay man Ignatius which you somuch esteeme because hee nameth the Presbyterie so often doeth hee noti diuide the Church into Lay men Deacons Presbyters and Bishops This partition standing good Lay men were neither Deacons nor Presbyters 〈◊〉 the part must be 〈◊〉 〈◊〉 the rest much lesse might Presbyters be Lay men to whom as wel the Deacons as all the Laitie must be subiect Tertullian obiecting to the heretikes that their order and gouernement was rash light and vnconstant for proofe thereof saieth hodie Presbyter quicras Laicus amongst you to day a Presbyter to morrowe a Lay man If one man might be both as you make your lay Presbyters to be that coulde not bee absurde and strange in heretikes which was perpetuall as you thinke and generall in the Church of Christ. He also maketh the same partition of the Church that Ignatius doth into Lay men Deacons Presbyters and Bishops and expressing the same parts in two words he calleth them Grex duces ecclesia Clerus the flocke and the Leaders the Church or assemblie and the Clergie and else-where ordo plebs the order and the people and Ecclesiae ordo Laici the order of the Church and the Laitie And shewing that Presbyters were no Lay men but chosen and taken out of Laie men and so made Clergie men hee saieth Nisi Laici ea obseruent per quae Presbyteri allegantur quomodo erunt Presbyteri qui de Laicis alleguntur vnlesse Lay men obserue those things which must be respected in the choice of Presbyters howe shall any Presbyters be chosen out of Lay men Presbyters were of the order of the Church Lay men were not yea Presbyters were opposed to Lay men in the diuision of the Church and to bee taken from the number of laie men before they could come within the order of the Church to be Presbyters Your lay Presbyters then make a plaine contradiction to the Fathers wordes and a confusion of the parts which they distinguish The Fathers in those places by Presbyters meant Priestes In deede they could not meane your laie Presbyters whom they neuer knewe but had there beene laie Presbyters in their times as you imagine there were how â—râ—uolous confused and repugnant to themselues were not onely these partitions and conclusions of theirs but euen the Rules and Canons of all the Councils for what worde doeth any Councill or Father vse for a Priest but Presbyter Nay what one worde could they haue to distinguish those that had charge of the word and Sacraments from Bishops and Deacons but onely by calling them Presbyteros Wherefore all Councils prouinciall and generall do by that name without any other adiection seuer them from Bishops and deacons and wheresoeuer we find Presbyteros in any ecclesiastical writer we presentlie know they were neither laie men nor deacons For proofe hereof take what Councill or Father you list that maketh mention of them and see whether you shall not confound all their writings if you obserue not this rule The Councill of Nice decreeing that none shoulde immediatly vpon their baptisme be admitted to the office of a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to the Presbyterie giueth this reason The Apostles precept is euident that he should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newly conuerted to the faith or newly inserted into the Church For there is need of time that he should be catechised and after baptisme another time of long triall In which time if any fault be proued against the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him bee kept from the Clergie By these wordes hee which was admitted to the Presbyterie was admitted to the Clergie and he that was kept from the Clergie was likewise kept from the Presbyterie Then had laie men no places in the Presbyterie Againe speaking of such as were Bishops amongst the Nouatians and content to returne to the Catholike Church the same Councill saith Let the Bishop prouide such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of a Presbyter that he may seeme still to remaine in the Clergie The Nicene Councill made account if hee were a Presbyter hee must needes be a Clergie man they neuer heard of Presbyters in the Church of Christ that were Laie men The Councill of Antioch If any dissolue the rule of the great Nicene Councill for the feast of Easter let them be excommunicated thus wee decree touching Laie men But if any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gouernours of the Church either Bishop Presbyter or Deacon where a Deacon is expressely contained in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by Paul celebrate Easter with the Iewes he shalbe depriued of his office and banished from the Church Laie men had neither the same preferment nor punishment that Presbyters had For Presbyters were Rulers of the Church lay men were not Presbyters were depriued of their Ministerie and remooued from the Church Laie men were onelie excommunicated Presbyters then were no laie persons Sometimes one penaltie serued for both Laie men and Presbyters and yet then were they seuered by two diuers names If any be excommunicated by his Bishop let not others receiue him till he be reconciled to his owne Bishop or make his answere at a Synode This definition to be in force for Lay men Presbyters Deacons and all others vnder the Canon The Councill of Laodicea The sacred or priestly men from the Presbyter to the Deacon and so along the Ecclesiastical order must not enter into tipling houses Then Presbyters were sacred and within Ecclesiasticall orders and before any such might be lay men you must haue a new Metamorphosis for them The Councill of Affrica Presbyters and Deacons depreheÌ„ded in any greeuous crime which necessarilie depriueth theÌ„ of their function shal neuer haue haÌ„ds imposed on theÌ„ as Poenitents or lay persons
aut si ex Diacono ordinatur Presbyter nouerit se lucris minorem sacerdotio esse maiorem Either let a Deacon be made of a Presbyter saith Ierome that he may be proued to be lesser then a Deacon to whose place he riseth as from the lower degree or if a Presbyter be made of a Deacon then is he inferior to the Deacon in gaine but in Priesthoode superior Quod Aaron filios eius hoc Episcopum Presbyteros esse nouerimus What Aaron and his sonnes were that we must remember the Bishop and Presbyters are There is but one Lord one Temple one Ministerie And answering this obiection of Iouinian that Bishops Presbyters and Deacons were appointed by the Apostle to be the husbands of one wife and to haue children he saith In appointing the ecclesiastical order because the church of the Gentiles was yet raw the Apostle gaue lighter Precepts to those that were lately conuerted lest being terrified at the first they should not be able to endure it And expounding the same wordes of Paul to Tite he saieth The Apostle commaunding this to Bishops and Presbyters that they should be the husbands of one wife no doubt released it vnto others Al Lay men might take a second wife but no Presbyter by Ieroms constructioÌ„ there were therefore no Lay men that were Presbyters in his time When 6. of the bishops came from Tyrus to examine matters against Athanas. the Presbyters of Alexandria perceiuing their malice protested against their proceedings wrate their Letters vnto them subscribed with their names in this wise I Dionysius Presbyter send these letters I AlexaÌ„der Presbyter and so with 18. more names 14. of them hauing the title of Presbyters 4. of Deacons Whereupon Athanas. saith Literae nomina Clericorum ciâ—itatis haec sunt The letters names of the Clergy men of the city are these The Clergy of Mariot wrate in this maner To he holy Synode of Bishops of the catholike church al the Presbyters Deacons of Mariot send greeting Then al the Presbyters of Mariot were Clergy men by Athanas. own words as also the Presbyters of the citie The Comment vpon Mat. ioyned with Chrysostoms in applying y e parable of y â— talents affirme that Presbyters haue 5. talents Deacons 2 the people 1. The 5. talents of the Presbyters he reckoneth thus Bene viuendo solicitè praesidendo ecclesiae verbum veritatis syncerè praedicaÌ„do baptizando offereÌ„do Good life careful ouerseeing the Church sincere preaching the word of truth baptizing according to Christs rule offring an vndefiled sacrifice praying for the sins of the people But if a Presbyter or Deacon be found a sinner he is accounted as a lay man that hath but one talent Good life is that talent which is common to al meÌ„ be they lay or Clergy but Presbyters had 4. other talents proper to their calling so linked together that they may not be seuered To whom theÌ„ preaching baptising offring at the Lords table do belong to theÌ„ also careful ruling gouerning the church doth appertain Now your secular Elders if they be Presbyters they must vndertake al 5. talents if they be lay they must neither preach baptize nor administer the Lords supper nor consequently be Presbyters or gouerne the Church For all Presbyters receiued those 5. talents or seruices in the church from their lord master but no lay man receiued them at Gods hand I conclude therefore no lay men were Presbyters in Chrysostoms age How many bishops saith S. August do I know that are most holy godly men how many Presbyters how many DeacoÌ„s such like Ministers of the diuine sacraments And speaking of his own Presbytership saith Nothing is in this life specially in this time more hard laborious dangerous theÌ„ the office of a bishop or a presbyter or a deacoÌ„n but w t God nothing more blessed if it be in such sort discharged as our chiefe ruler willeth The way I could not learne either in my childhood or youth when I began to learne violence was offered me for my sinnes what els should I thinke that the second place of gouernement shoulde be committed vnto me who yet knewe howe to holde an oare and nowe finding what is necessary for him which ministreth the worde of God and Sacramentes to the people I am not suffered to attayhe it for want of â—yme Presbyters in Austens time had their office in the Church to minister the Sacraments and propose the word to the people and to such Presbyters was the second place of gouernement committed Lay Elders had neither to do with the one nor with the other part of that charge Socrates recording that the Councill of Nice inclined to make a Lawe for the restraining of Clergie men from their wiues saieth It seemed good to the Bishops to bring a newe Lawe into the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that consecrated men I meane Bishops Presbyters and Deacons shoulde not sleepe with their wiues which they had married whiles they were lay men But Paphnutius standing vp contradicted with a loude voice that this heauie yoke ought not to bee layed on the sacred men It shall not neede to proue vnto such as be learned that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be consecrated a Priest vnto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the plainest worde the Grecians haue for a Priest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one that is consecrated to that seruice Those Socrates most euidently diuideth into these three Bishops Presbyters and Deacons and saith by way of restraint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I meane namely and specially these three degrees The purpose was that they shoulde not sleepe with their wiues which they had married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when as yet they were Lay men that is as Sozomene expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they had married before they were consecrated Now set this together and you shal find they were laie men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before they were consecrated and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once being consecrated they ceased to bee Lay men any longer but Bishops Presbyters and Deacons were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men consecrated they were ergo no Lay men Much more might be saide but this may suffice for those that haue not wedded their iudgements to their appetites as for such nothing wil serue except it please their humors and therefore I leaue them You prooue that Lay Elders were not called by the name of Presbyters in the Primitiue Church but that no such were admitted to gouerne the Church you doe not prooue Giue me leaue to tell you what I prooue repell it if you can I prooue that you greatly deceiue your selues and abuse the fathers when you make the world beleeue they had Lay Presbyters ioyned with the Bishops to gouerne the Church for it is apparant by their writings they had
no Presbyters but Clergie men and of such their Presbyteries consisted and not of any Laie men whom they particularly and perpetually exclude not onely from the name but also from the order office seates power and honour of Presbyters Though they were not knowen by that name yet were they called Seniores the Elders of the Church as Tertullian Ierome Ambrose Austen and Gregorie doe witnesse yea though wee should graunt the Church had no such laie Elders in Ieroms and Ambroses dayes yet they both confesse there were such in the first Age of the Church and that the Church should be gouerned by their aduise and counsell Their wordes are so plaine they cannot be shifted And thence I make this demonstration Laie Elders in Ambroses time were out of vse as himselfe affirmeth through the slouth or rather pride of Bishops but Clergie Presbyters were not out of vse in Ambroses time there were therefore laie Elders in the first Churches without whose aduise nothing was done besides the Presbyters that continued in Ambroses dayes this Argument is insoluble You are vsed to make fewe good Arguments that take this to bee so strong The force of these places I haue examined before and there shewed that they were wrested cleane against the intent of the writers but because I am to end the discourse of laie Elders and so to relinquish them to their inuenters I will not bee grieued to recapitulate the strength of your authorities and search out the surenesse of this last syllogisme The first thing that I obserue in your authorities is this that with your owne proofes you ouerthrow your owne purpose To conuince that laie Elders dured in the Church til Gregories time which was 600. yeeres after Christ you produce amongst others S. Ambrose who saieth that in his time 230. yeeres before such Elders were out of vse If there were no such Elders in Ambroses age how could they dure till Gregories dayes that liued more then 200. yeeres after him This knot is more insoluble then your syllogisme Another of your witnesses I meane S. Ierome in the verie same place that you cite laieth the whole plot of your laie Elders in the dust for both touching the persons that ruled the Church and the time which they continued be crosseth all your assertions The persons by whose common aduise the Church at first was gouerned were Presbyters and those by your owne confession were no laie men Or if you make any bones to confesse so much S. Ierome will auouch nolesse I must alleage his wordes once againe and some of them in Latin because you shall the more sensiblie see your errour and the rest not distrust my translation Antequam fierent studia in religione diceretur in populis ego sum Pauli ego Apollo ego autem Cephae communi Presbyterorum consilio ecclesiae regebantur Postquam verò vnusquisque eos quos baptizauerat suosesse putabat non Christi in toto orbe decretum est vt vnus de Presbyteris electus superponeretur caeteris ad quem omnis ecclesiae cur a pertineret Schismatum semina tollerentur c. Before there were factions in religion and the people began to say I hold of Paul I of Apollo and I of Cephas the Churches were gouerned by the common aduise of the Presbyters But when euery man thought those whom he had baptized to be his owne and not Christes it was decreed in the whole world that one chosen out of the Presbyters should be set aboue the rest to whom all the care of the Church should appertaine and the seedes of diuision rooted out These wordes are so plaine they neede no demonstration to helpe them Before Schismes grew in religion the Churches were gouerned by the common aduise of Presbyters but when the baptizers drewe the people into factions Bishops were throughout the world elected and aduaunced aboue Presbyters to take the whole care of the Church They were both Presbyters and baptizers that gouerned the Church before Bishops were decreed ergo they were no laie Elders This were enough but Ierome to shew what Presbyters they were alleageth foure places of the Scripture and thereby prooueth they were Teachers and Pastours I must set downe his words but as short as I can that men may be perswaded or ashamed of their errour in this part committed The very next words in Ierome ensuing the former are these Putat aliquis non Scriptur arum sed nostram esse sententiam Episcopum Presbyterum vnum esse relegat Apostoli ad Philippenses verba dicentis c. Doeth any man thinke this is not the position of the Scriptures but ours that a Bishop and Presbyter are both one Let him read the words of the Apostle to the Philippians where he saieth Paul and Timothie to all the Saints that are at Philippi together with the Bishops and Deacons In one Citie there could not be many Bishops as we name them but because they called the same men Bishops that were Presbyters therefore he speaketh of Bishops as of Presbyters without any difference In the Acts the Apostle at Miletum sent to Ephesus and called the Presbyters of that Church to whom he sayd Looke to your selues and to all the flocke where the holie Ghost hath made you Bishops to feed the Church of God Here marke diligently how calling for the Presbyters of Ephesus only he afterward termed them Bishops In the epistle to the Hebrewes the care of the Church is equally deuided amongst many for he saieth to the people obey your Rulers and bee subiect to them they are those that watch ouer your soules And Peter in his epistle saieth The Presbyters that are amongst you I beseech my selfe being your fellow Presbyter feede yee the Lordes flocke that is with you These things I bring to shewe that anciently Presbyters were all one with Bishops and that in tract of time to plucke vp the rootes of dissention all the charge of the Church was committed to one The Presbyters that gouerned the Church in the Apostles times did ATTEND and FEED the flocke and WATCH OVER SOVLES as those that should giue account for them and had all those qualities that the Apostle required in Bishops The same charge and the same grace conclude the same function And therefore if any were Clergie men in the Apostles times these Presbyters were not Laie men But these gouerned the Church as Ierome saieth Laie men therfore they were not by Ieromes owne confession that did then gouerne the Church The persons we see who they were now for the time how long they continued Gouernours of the Church Before schismes did arise the Church was gouerned by their common aduise but schismes and diuisions grewe euen in the Apostles times as it is euident by Pauls owne report and by Saint Iohns like wise Wherefore Ieromes wordes doe not inferre that Presbyters ruled the Church any longer then the Apostles times nor so long neither
If I seeme to take a nice aduantage of the time let Ierome expresse his owne meaning In his epistle to Euagrius debating at large that bishops and Presbyters were all one in the Apostles time and alleaging both the same and sundry other proofes for his intent he addeth Quod autem postea vnus electus est qui caeteris praeponeretur in Schismatis remedium factum est ne vnusquisque ad se â—rahenâ— Christs ecclesiam rumperet Nam Alexandriae à Marco Euangelista vsque ad Heraclam Dionysium Episcopos Presbyteri semper vnum exse electum in excelsiori graducollocatum Episcopum nominabant That after one was elected and aduanced aboue the rest this was to remedie Schismes least euery man drawing the Church of Christ to himselfe should rent it in pieces So at Alexandria from Marke the Euangelist to Heraclas and Dionysius Bishops there the Presbyters alwayes chose one of themselues and placed him in an higher degree and called him a Bishop Laie Elders Ierome neuer knew any to bee Gouernours of the Church the Pastours and Teachers that vnder the Apostles gouerned the Church by common aduise were forced for the preuenting and repressing of schisines to transferre the whole care of the Church to one whom they called a Bishop this began at Alexandria euen from Marke the Euangelist Ieromes testimonie you haue heard Now choose whether Ambrose shall contradict him and giue him the lie or rather be reconciled and expounded by him Ambrose saieth the Church had Seniores quorum sine consilio nihil agâ—batur in ecclesia Elders without whose counsell nothing was done in the Church These say you were laie Elders If wee aske you how you prooue they were Laie you be at a non plus They were Pastours and Teachers say we If you aske how we prooue our assertion wee first shew you the iudgement of Ambrose else where that in matters of faith or any ecclesiasticall order Laie men should not iudge and gouerne Priestes which yet the Gouernours of the Church must doe I speake still of the priuate regiment of Elders not of the publike power of the Magistrate Next we shew you the verdict of Ierome confirming his resolution by many places of the Scriptures that the Churches at the first were gouerned by Presbyters which were Pastours and Teachers Made we no further proofe then this I conuent your owne consciences which of our auouries standeth on the surest ground yours that leaneth onely to your owne wils and wordes or ours that besides the confession of the same father hath a most euident attestation of another father as ancient and learned as the former You would seeme to be religious and wise craze not your credites with a non obstante that your fansies must preuaile whatsoeuer Councils or fathers say to the contrary For the rest we need no better expositor then Ierome in the very place which your selues alleage Nos habemus in ecclesia Senatum nostrum coetum Presbyterorum We haue in the Church our Senate euen the assemblie of Presbyters Els where he saieth Iudices dòmâ—s Israel non sunt alij nisi Episcopi Presbyteri Diaconi The Iudges ouer the house of Israel are none other but the Bishops Presbyters and Deacons And these three wordes when they come together import the order and degrees of ecclesiasticall offices Episcopus Presbyter Deaconus non sunt meritorum nomina sed officiorum Bishop Presbyter Deacon are not names of desertes but of offices and those Clericall not Laicall Fit Clericus per solitos gradus Presbyter saieth Ierome of Nepotianus He became a Clergie man and so a Presbyter by the accustomed degrees And againe Qui pascitis greges Episcopi Presbyteri omnis ordo ecclesiâ—sticus You Bishops and Presbyters and all the ecclesiasticall order which feed your flockes If therefore Gregorie call the Presbyters Seniores ecclesiae the Elders of the Church in respect of the rest of the Clergie or if Austen write vnto them Clero Senioribus to the Clergie and Elders or if Tertullian writing to the Ethnikes who vnderstood not the order and offices of the Church say in commendation of the Christian meetings Praesident probati quique Seniores The Rulers of our assemblies are certaine approoued Elders what inference can hence be made that they ment laie Elders since they vse neither words nor circumstances but such as will agree to the grauer wiser and Elder sort of the Clergie otherwise called Presbyters Yea Ambrose himselfe will tell you that amongst the Clergie the Presbyters were called Seniores the Elders as next in honour age and iudgement to the Bishop Speaking of ecclesiastical officers and ministers he saith Viduarum â—â— virginum domos nisi visit and gratia Iâ—nâ—â—tos adire non est â—pâ—is hoc cum Senioriâ—as hoc est cum Episcopo vel sigrauior est causa cum Presbyteris Quid necesse est vt demus obtrectandi locum Secularibus There is no cause for the yongers to resort to the houses of widowes virgins except it bee to visite them and that with the Elders I meane with the Bishop or if the matter be vrgent with the Presbyters What need wee giue occasion to secular or Laie men to backbite How thinke you were there not Elders amongst the Clergie and those the same men that were otherwise called Presbyters Yet my demonstration is vnanswered Your mistaking of Ambroses both meaning words is a very simple kinde of demonstration you do not marke the Text which you bring Ambrose doeth not say the Church had once Elders which now are vanished but nothing at the first was done in the Church without their aduise which now is out of vse whiles the Pastours wil seeme alone to be wise The men remained that were before but lesse regarded and lesse consulted then at first And so your demonstration is nothing els but a misconstruction of your Authors words Since you leaue me no better handfast in Ierome and Ambrose for laie Elders I will requite you with the like for Bishops which is this that as the Church at first was gouerned by Presbyters without laie Elders so was it likewise without Bishops If I forgoe the one you must also forgoe the other and then gaine you litle if Bishops must be remooued from the gouernement of the Church as well as late Elders And this is so cleare that no cunning can obscure it I did all this while looke when you would reuiue your spirits with this Mythrâ— date you were euen at last cast with your laie Elders But if wée cannot iustifie the state of bishops by the Scriptures and Fathers better then you doe laie Elders we will quietly disclaime them Ieromes wordes are wonderfull plaine that Bishops in the Apostles times did not differ from Presbyters and are nowe aboue them rather by the custome of the Church then by the trueth of the Lorde disposition and ought
to rule the Church in common I am so farre from reiecting or declining Ieromes authoritie in this point though he seeme very fauourable to you that if you will stand to his censure I will doe the like but before wee wade deeper let vs laie foorth the state of the question that we may thereby perceiue what the sacred Scriptures and auncient Fathers doe confesse or confute CHAP. XII To whom the Apostles departing or dying left the gouernement of the Church whether equally to all Presbyters or chieflie to some and how farre the conceites of late writers herein varie from the auncient Fathers whose wordes they pretend to follow THat order and discipline are not onely profitefull but also needfull in the Church of God and as well amongst Pastours and Teachers as learners and hearers might many wayes be confirmed if it were not on all sides concorded They that most dissent in the kind of gouernement doe first agree on the vse of gouernment they would els not striue for that which might still be wanted and neuer missed in the Church of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order saieth Nazianzene is the mother and preseruer of all things The vtilitie and necessitie whereof as in all states and creatures so specially in the Church of God and in the Pastours and Gouernors thereof hee that liketh at large to examine let him read Nazianzens oration plentifully and purposely written of that Argument Onely I aduise with him that vnder a shew of religion and zeale No man bee wiser then hee should no man vprighter then the lawe clearer then the light straighter then the rule nor forwarder then the commandement If order and discipline be necessarie for all persons and ages in the Church of Christ the gouermnent of the Church must not cease with the Apostles but dure as long as the Church continueth that is to the worlds ende and consequently so much of the Apostolike power as is requisite for the perpetuall regiment of the Church must remaine to those that from time to time supplie the Apostles charge and succeed in the Apostles roomes Afore we enter to intreat of the first institution of Bishops we must carefully distinguish these there points The things which must be deriued from the Apostles to their helpers and successours in all Ages and Churches the persons to whom they were committed and the times when If we wander in these wee shall neuer get any certaine resolution of the matter in question What the things are which must abide for euer in the Church I shewed before it shall suffise now to rehearse them namelie power to preach the word and administer the Sacraments the right vse of the keies and imposition of hands for the placing of fit men to vndertake the cure of soules and remoouing of vnfaithfull and vnfit men from infecting and offending the Church These must not faile in the Church so long as there is a Church for the want of any one of them is the confusion if not subuersion of the Church These foure partes in this chapter for breuities sake I often reduce to two branches which are Doctrine and Discipline Comprising in doctrine the deuiding of the word and dispensing of the Sacraments and referring the rest I meane the publike vse of the keies and imposition of hands to the discipline or regiment of the Church The parties to whom these ecclesiasticall duties might possiblie be committed wee then also numbred and found foure sortes of them the people the laie Elders the Presbyters the Bishops The people must needs be excluded from intermedling with Pastorall duties for if all should be Teachers who should be hearers if there were none but shepeheards what should become of the flocke Hee that hath put a difference betwixt the Stewards and the household the labourers and the haruest the watchmen and the Citizens the builders and the stones the Sower and the ground the husbandmen and the tillage the leaders and the folowers euen the same Lord hath prohibited these degrees to bee confounded which he hath distinguished Are all Apostles are all Prophets are all teachers I thinke not If the whole bodie were the eie where were the hearing if the whole were hearing where were the smelling Intrusâ—â—n vpon men is iniurious vpon God is sacrilegious The examples of Korah whome the earth swalowed of Vzzah â—â—riâ—en to death and Vzziah plagued with the leprosie for affecting and inuading the Priests office are well knowen Chrysostome saieth of the last Hee entered the Temple to vsurpe the Priesthood and hee lost his kingdome He entred to become more â—ener able and hee became more execrable So euill a thing it is not to abide within the boundes that God hath appointed vs either of honour or knowledge What I say of the people I say likewise of laie Elders for so much as they are but a part of the people and looke what the whole is prohibited euery part is interdicted If Laie men may intermeddle with ecclesiasticall functions why not the people If the people may not why should the Elders since both are Laie If they renounce the execution and chalenge the superuision of ecclesiasticall dueties they flie from one Rocke and fall on another they cleare themselues from the worde and entangle themselues with the sword Gouernours of the Church that bee neither ministers nor Magistrates I yet conceiue none if any mans skill bee so good that hee can describe vs a gouernement betwixt both that shall wrong neither I would gladly giue him audience Howbeit wee need not trouble our heads with the maner of gouernement that laie Elders must haue distinct from the Priestes and Princes calling before we haue better proofe for the persons that shall enioy this priuiledge When you make it appeare there were such officers in the Church of Christ wee will then intreat you to bound out their office by the word of God or writings of the auncient fathers till then wee stand resolued there were neuer such Gouernours nor gouernement established by the Apostles nor acknowledged by their after-commers in Christes Church The places pretended both in Scriptures and Fathers for such Elders wee haue leasurablie perused and examined and wee finde not so much as the footesteps of any Laie Elders Presbyters we find and Rulers but no reason to leade they were laie Presbyters or Rulers Against theÌ„ we find all the Christian ancient Councils lawes and fathers y t euer mentioned any Presbyters If I shuffle any writers wordes or dazel the Readers eies shew me the place I will yeeld to mine errour In the meane time I take him to witnesse that is Iudge of all secrets I endeuoured to walke soundly and simplie without swaying or leaning to either side more then the euidence of the trueth enforced me Two sortes are left for I still professe that laie Elders were neuer admitted to meddle with any such
Churches either troubled with contentions or iustly fearing the like euents in time to come did commit eche place to one Pastour leauing the rest to consult and aduise with him for the health and peace of the people and by this example taught the whole Church what perpetuall rule to obserue after their deaths Ierome saieth as much as I can or doe desire I come nowe to the quicke let the Christian Reader marke this issue well in Gods name and what side bringeth soundest and surest proofes there let the verdict go Ierome prooueth by many Scriptures that a Presbyter and Bishop were names indifferent and often vsed to the same persons Paul calling for the Presbyters of Ephesus saide vnto them Take heede to your selues and to all the flocke in which the holie Ghost hath set you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ouerseers or Bishops to feede the Church of God Inscribing his Epistle to the Philippians he saieth To all the Saintes which are at Philippi with the Bishops and Deacons And so to Tite I left thee in Creete to ordaine Presbyters in euery Citie if any be vnreprooueable for a Bishop must be vnreprooueable Peter like wise writing to the Iewes dispersed saieth The Presbyters which are amongst you I beseech which am also a Presbyter feede the flocke of God committed to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseeing it not constrainedly but willingly All the Presbyters that fed the flocke are in these places called Bishops I grant it fully the words are cleere What hence conclude you ergo the offices were then all one Nay ergo the names then were common Otherwise how thinke you by this argument Peter calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow Presbyter with the rest are therefore the Apostleship and the Presbytership both one office Of Iudas Peter saieth in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Bishoprike let an other take Will you grant that an Apostle doth not differ from a Bishop Admit you the one and I will receiue the other Names may be common though offices be distinct There were then at Ephesus and amongst the dispersed Iewes no Bishops but such as were Presbyters and they many not one Distinguish the times and the Scriptures will agree There was a time as Ierome telleth you when the Churches were gouerned by the common aduise of the Presbyters In this time spake Paul to the Presbyters of Ephesus in this time wrate Peter to the Presbyters amongst the Iewes After this the factions of the Teachers caused the Apostles to establish an other kinde of gouernement and to commit the chiefe care of eche Church which they had planted to some chosen person that should ouersee the flocke as Pastour of the place the rest being his helpers to disperse the word and aduisers to gouerne the Church If you prooue that you say somewhat to the matter If I prooue it not better then you doe your Laie Elders I am content to renounce the one as I doe the other Will you prooue it by the Scripture I will so prooue it as you shall not refuse it vnlesse you reiect both the Booke and Church of God What will you prooue That the Apostles in their life time did institute one Pastour to take the chiefe care of one Church and consequentlie the change which Ierome speaketh of from the common and equall regiment of Presbyters to the particular and preeminent moderation of the Churches in eche place by Bishoppes was not made after the Apostles were dead but whiles they liued and then of force by their decree for during their times none might interpose themselues to change and alter the fourme of the Church Discipline setled by them without their leaue and allowance If it were euer decreed by them it would bee founde in their writings and that it can not Besides had it beene their doing it might iustly be called Gods disposition and ordinance which Ierome saieth it may not Their doctrine in deede doeth plainelie appeare by their writings their successours doe not For howe should the Apostles declare by their pennes who succeeded them after their deaths Is not the whole Church of Christ a lawful and sufficient witnesse in that case If wee beleeue not the Churches that were directed and ordered by the Apostles preaching and presence nor their Schollers that liued with them and next succeeded in their rouines who that wise is wil beleeue our bare surmises seelie coniectures of things done 1500. yeeres before we were borne Yet if the Scriptures do not signifie so much we wil loose it But before I enter to proue it I wil search out the right cause why the Apostles did not not in euery place where they came presently erect Bishops to gouerne the Churches which they planted The reasons why the Apostles did not at the first preaching of the Gospell commit the Churches to the regiment of Bishops I finde were these three First they reserued the chiefe power of imposing hands and punishing notorious offendors to themselues whom Christ made bishops ouerseers of his Church For though to feede leade and attend the flocke they tooke the Presbyters to be their helpers yet the weightiest matters of the church as giuing the graces of Gods spirite and deliuering vnto Satan they retained in their owne handes so long as they were in those places or parts of the worlde The second is that which Epiphanius noted that although there were many endued with excellent gifts to preach the word yet the Apostles would trust none with the chiefe charge of the Churches till they had fully seene and perfectly tried as wel the soundnes of their mindes as greatnes of their gifts Thirdly lest they should seeme to seeke the aduancing of their followers more then the conuerting of vnbeleeuers they suffered the Churches to take a triall what equalitie of many Gouernours would doe and when the fruites thereof prooued to be dissention and confusion the Apostles were forced to commit the Churches at their departures to certaine tried approoued men to be chiefe Pastours of the seuerall places and the Churches were all as willing to receiue them finding by experience what continuall schismes and heresies grew by the peruersnesse of Teachers and could not be repressed by the confused gouernment of the Presbyters which were many in number and equall in power None of these things are expressed in the Scriptures If the fathers alone did witnesse them say we not much more for Bishops then you do for Lay Elders but you shall see the grounds of their reports testified euen in the Scriptures That the Apostles at the first planting of the Churches kept to themselues the power of imposing hands and deliuering vnto Satan which the Fathers call Episcopall power is no newes in the Scriptures they could not loose that vnlesse they lost their Apostleship withall you must shew by the Scriptures where they committed this power to the Presbyters of euery place or else our assertion
with the Churches at the first erecting thereof is that which Epiphanius remembreth and Paul toucheth in many places I trust to send Timotheus shortly vnto you I haue no man like minded who will faithfully care for your matters For all seeke their owne and not that which is Iesus Christes And to Timothie This thou knowest that all they which are in Asia bee turned from me At my first answering no man assisted mee but all forsooke mee Demas hath forsaken mee and embraced this present worlde Wherefore Epiphanius surmise that the scarcitie of tried and approoued men was some cause why euerie place was not furnished at the first with a Bishop is neither vnlikelie nor vnpertaining to the purpose The third reason I take to be this that as Presbyters to labour in the word and augment the Church were presently needefull the haruest being no lesse then the whole world and Bishops to moderate the number of Teachers and to ouersee as well the feeders as the flocke were not so requisit whiles the Apostles who tooke care of those things themselues preached in or neere the places so the wisedome of God woulde not impose that fourme of gouernement on the Church but after long triall and good experience what neede the Churches should haue of it This course he obserued with the people of Israel not straightway to associate the seuentie Elders vnto Moses but to let them alone vntill Moses was wearied with the burden and the multitude grieued for want of dispatch and Iethro seeing the Iudge afflicted with paines and the people discontented with delayes aduised an other way which the whole assemblie liked God confirmed and Moses executed In like manner Christ suffered his Church to trie whiles his Apostles yet liued what equalitie and plentie of Gouernours would worke in euerie place and when it fell out in proofe vpon the Apostles absence that so many leaders so many followers so many Rulers so many factions out euerie Church in sunder the Apostles were forced the world as Ierom faith decreing it that is the faithful throughout the world being therewith contented and thereof desirous to commit their places and Churches not to Presbyters in common and equall authoritie but to their Disciples and followers whome afterward they called Bishops in a superioritie leauing vnto them as vnto their successors the chiefest honor and power of imposing handes and vsing the keyes and resting specially on their care and paines to ouersee both Teachers and beleeuers though the Presbyters were not excluded from helping and assisting them to feed and guide the flocke of Christ. This you say but Ierome saith It was not the Lords disâ—osition by his Apostles but rather a decree and custome of the Church that first made Bishops to differ from Presbyters Ierome saieth it was decreed throughout the world to change the equalitie of Presbyters into the superioritie of Bishops by whome it was so decreed hee doeth not mention in this place but if I prooue as well by the Scriptures as by Ierome himselfe and the rest of the Fathers that this change began in the Apostles times and was both seene and approoued by them I euince it to bee an Apostolike ordinance Then must it also be diuine which Ierome denyeth What Ierom meaneth by the trueth of the Lords ordinance I wil after examine I must prooue in order I shall else but confound both myselfe and the Reader In the meane time I make this reason out of Ierome When the schismes of Presbyters beganne dangerously to teare the Churches in peeces then were the Churches committed to the chiefe and preeminent charge of one but those schismes and factions troubled all the Churches euen in the Apostles times vnder them therefore beganne the change of gouernement which Ierome speaketh of At Corinth indeede there were contentions who were baptized of the greatest men which Ierome doeth exemplifie but the factions must be more generall and deadly that should cause an alteration of gouernement throughout the world So there were euen in the Apostles times To those of Corinth he saith When you come together in the Church I heare there are dissentions amongest you and I beleeue it in part for there must be heresies euen among you that they which are approoued amongst you might beknowen And wheÌ„ he saith there must be heresies amongst you to manifest the good from the bad he meaneth not only at Corinth but euery where which came to passe accordingly To the Romanes he saith Marke them diligently which cause diuisions and offences contrary to the Doctrine which yee haue learned and auoyde them Amongest the Galathians were some that intended to peruert the Gospel of Christ and to carrie them into an other doctrine bewitching them that they shoulde not obey the trueth To the Philippians Beware of dogges beware of euill workemen many walke of whome I tolde you often and tell you now weeping that are enemies of the crosse of Christ whose ende is damnation whose God is their bellie and glorie to their shame which minde earthly things With the Colossians were some that burdened the Churches with traditions euen with the commaundements and doctrines of men and holding not the head aduanced themselues in those things which they neuer sawe and rashly puft vp with fleshly mindes beguiled the simple with a shew of humblenesse and worshipping of Angels At Thessalonica the resurrection of the dead was impugned and some troubled the people with visions with fained messages and forged letters in the Apostles name as if the day of Christ were at hand It came to passe in euery place which Paul foretolde the Presbyters of Ephesus This I know saith he that after my departure shall grieuous wolues enter in amongst you not sparing the flocke Yea of your owne selues shall rise men speaking peruerse thinges to draw Disciples after them Neither were the Gentiles onelie subiect to this danger but the Iewes also as Peter forewarned them There shalbe false teachers amongst you which priuily shall bring in damnable heresies euen denying the Lord that hath bought them many shal follow their damnable waies through couetousnes with fained wordsshal they make marchandise of you And so Iohn Euen now there are many Antichrists many false prophets and deceiuers are gone out into the world To preuent these deceiuers and represse these peruerse Teachers Paul was forced whiles he liued laboured in other places to send speciall substitutes to the Churches most endangered and by their paines ouersight to cure the soares heale the wounds which these pestilent and vnquiet spirits had made So at Ephesus when the teachers and doctors began to affirme they knewe not what euen prophane and doting fables whose word did fret as a canker and crept into houses leading captiue simple women laden with sinnes and led with diuers lusts and others hauing itching eares gate them teachers after
yet he did carrie about with him Epiphanius the diuine speach of the Apostle teacheth who is a Bishop and who a Presbyter in saying to Timothie a Bishop Rebuke not a Presbyter but exhort him as a father How could a Bishop rebuke a Presbyter if he had no power ouer a Presbyter as also Receiue not an accusation against a Presbyter but vnder two or three witnesses Theodoret. Titus was a notable Disciple of Paul ordained by Paul Bishop of Creete and authorized to make the Bishops that were vnder him Vincentius Lirinensis writing vpon some words of Paul to Timothie saith O Timothie that is O Priest O Teacher if the diuine grace hath made thee meete for witte exercise and learning be thou Beseleel that is a most skilfull workeman of the spiritual Temple Augustine instructing all Pastours by Paules words to Tite addeth Was it saide in vaine to the seruant of God now eminent amongst the members of the chiefe Pastour Shewe thy selfe an example of good workes to all Gregorie Paul admonisheth his scholler Timothie now Prelate of a flocke saying Attend to reading til I come Primasius Timothie had the grace of prophecie cum ordinatione Episcopatus together with the order of a Bishop And that grace was the blessing which Timothie at the time of his making Bishop receiued by the imposition of Paules hands Oecumenius interlacing the words of Paul to Timothie saieth Neglect not the gift which is in thee That is either Doctrine or the office of a Bishop for it was the grace of God that being yoong hee deserued to be made a Pastour Which was giuen thee by prophecie for by the commaundement of the holie Ghost Bishops were made and not at all aduenture With imposition of hands of the Presbyterie By Presbyters hee meaneth Bishops for Presbyters did not ordaine him being a Bishop Yea which of all the auncient Fathers doeth not with Tertullian confesse that the Epistles of Paul to Timothie and Tite were made concerning the ecclesiastical state or doth not with Chrysostome Ambrose and Oecumenius apply the words precepts of the Apostle written to them as spoken to all Bishops You say Euangelists could be no Bishops y e whole Church of Christ with one resolution said they were bishops whatsoeuer Paul speaketh to them pertaineth to all Bishops and Pastors and of al others Ieromes confession is most cleere in that behalfe Howe then coulde Ierom doubt but the vocation and function of Bishops was an Apostolike ordinance and consequently confirmed and allowed by the wisedome of Gods spirit in his Apostles Saint Iohn in his Reuelation will assure you that the Sonne of god willed him to write to the seuen starres and Angels of the seuen Churches of Asia that is to the seuen Pastours and Bishops of those seuen places Whereby it is euident that not onely the Apostles were liuing when one superiour gouerned the Churches but the Lord himselfe with his owne voice confirmed that kinde of regiment I do not feare lest with Origen you will wrest the place to the Angels in heauen say that in euery Church there were two Bishops one visible another inuisible S. Augustine hath learnedly quenched that error If the Lord woulde haue had those words vnderstood of the Angels of the higher heauens and not of the Rulers of the Church hee woulde not haue afterward added But I haue some what against thee because thou hast left thy first loue remember therefore whence thou art fallen and repent This can not be spoken of the heauenly Angels who always retaine their loue whence they that fell are the Diuell and his Angels Therefore by the diuine voice vnder the name of an Angell the Ruler or ouerseer of the Church is praised And againe The Angels of the Churches in the Apocalypse ought not to be vnderstoode to be any but the Bishops or Rulers of the Churches If Iohn in his time sawe those seuen Churches gouerned by seuen Pastours or Bishops then was the common and equal gouernement of Presbyters before that time changed If Christ called them Starres and Angels of the Churches they were no humane inuention after the Apostles were dead and buried You see Ierome saieth the regiment of Bishops came not into the Church by the truth of the Lords disposition You doe not alleadge Ierom because you admit or regard what he saith you onely snatch at some words in him which seeme to serue your humours otherwise you receiue no part of his report In the place which you bring against Bishops Ierome saieth that at the first when Presbyters gouerned Ecclesiae cura aequaliter inter plures diuidebatur the charge or care of the Church was equally diuided amongst many You say no there was neuer any such time it were lacke of wisedome so to thinke Your wordes be Neque enim ille quum diceret Ecclesias initio fuisse communi Presbyterorum consilio gubernatas ita desipuisse existimandus est vt somniaret neminem ex Presbyteris illi coetui praefuisse Ierome when hee said the Churches were at the first gouerned by the common aduise of the Presbyters may not be thought to haue bene So FOOLISH as to dreame that none of the Presbyters was chiefe of that assemblie Ierome saieth the care of the Church was equally deuided amongst them you say it were a dreame and a follie so to suppose And thus is Ierome rewarded for bearing witnesse to your Presbyterall regiment Againe Ierome saieth that vpon the primarie dissentious of Presbyters it was decreed in the whole world Vt omnis Ecclesiae cura ad vnum pertineret that the whole care or charge of the Church should pertaine to one This you cannot digest for if this bee true your laie Elders had nothing to doe with Church matters since Bishops began Ieromes whole tale therefore your selues reiect as vntrue onely you hold fast the latter ende which you vnderstand not and thence you would prooue that the gouerning of the Church by Bishops was mans inuention contrarie to Gods institution In all reason when you impugne the two partes of your owne witnesses deposition wee might refuse the third but wee will not presuming that Ierome would not so grossely contradict himselfe as to say the superioritie of Bishops aboue Presbyters was and was not an Apostolike ordinance Ieromes wordes then that the Bishops maioritie aboue Presbyters came rather by the custome of the Church then by the trueth of the Lordes disposition may bee two wayes construed First that by the trueth of the Lordes disposition hee meaneth a precept from Christes mouth and by the custome of the Church hee vnderstandeth a continuation of that regiment euen from the Apostles For Veritas is often taken with the auncient Fathers for a trueth written in the Scriptures consuetudo for a thing deliuered by hand from the Apostles which otherwise thep call a tradition And
Bishop cui si non exors ab omnibus eminens detur potestas tot in ecclesijs efficienâ—ur schismata quot sacerdotes to whom if there bee not giuen a peerelesse power and eminent aboue all others there will bee as many schismes in the Church as there bee Priests thence is it that except the Bishop giue leaue neither Presbyter nor Deacon haue right to baptize The singularitie of one Pastour in euerie place preserueth the Peace and Unitie of the Churches and stoppeth Schismes and dissentions for which cause they were first ordayned by the Apostles And therefore is the conclusion generall both with Councils and Fathers that there coulde bee but one Bishop in one Citie where the Presbyters were many Cornelius Bishop and Martyr long before the Councill of Nice reporting to Fabius Bishop of Antioch the originall of Nouatus schisme saith This iollie inquisitor of the Gospell vnderstandeth not that there ought to be but one Bishop in that Catholike Church in which hee knoweth there are 46. Presbyters The great Nicene Councill tooke speciall care Ne in vna Ciuitate duo sint Episcopi that there should not bee two Bishops in one Citie Chrysostome when Paul writeth to the Bishops and Deacons of Philippi asketh this question What meaneth this were there many Bishops of one Citie and answereth By no meanes but by this title hee designeth the Presbyters for then the name was common in so much that a Bishop was called a Deacon or Minister Afterward each had his proper name and one was called a Presbyter the other a Bishop Theodorete Ne fieri quidem poterat vt multi Episcopi essent vnius Ciuitatis Pastores quo fit vt essent scilicet Presbyteri quos nominauit Episcopos In no case many Bishops could not be Pastours of one Citie Wherefore they were Presbyters whom he called by the name of Bishops Oecumenius Non quòd in vna Ciuitate multi essent Episcopi sed Episcopos vocat Presbyteros tunc enim nominibus adhuc communicabant Bishops Saint Paul nameth not that there were many Bishops in one Citie but the Presbyters he calleth Bishops for as yet the wordes were common to both The Latin Fathers giue the like testimonie Optatus Schismaticus peccator est qui contra singularem cathedram alteram collocat Hee is a schismatike and a sinner that against one Episcopall chaire erecteth an other Hierome Hic Episcopos Presbyteros intelligimus non enim in vna vrbe plures Episcopi esse potuissent Bishops heere wee vnderstand to bee Presbyters for in one Citie there could not bee many Bishops Ambrose referreth those wordes of Saint Paul to the Bishops that were with him and Timothie and not at Philippi With the Bishops which were saieth hee with Paul and Timothie who themselues were Bishops for had hee written to Bishops hee would haue named them and hee must haue written to the Bishop of the place as hee did to Tite and Timothie and not to two or three For as hee saieth elsewhere Aliquantos esse Presbyteros oportet vt bini sint per ecclesias vnus in Ciuitate Episcopus The Presbyters must bee some in number that there may be two in each Church and but one Bishop in a Citie This is a certaine rule to distinguish Bishops from Presbyters the Presbyters were many in euery Church of whom the Presbyterie consisted Bishops were alwayes singular that is one in a Citie and no moe except an other intruded which the Church of Christ counted a Schisme and would neuer communicate with any such or else an helper were giuen in respect of extreame and feeble age in which case the power of the latter ceased in the presence of the former And this singularitie of one Pastour in each place descended from the Apostles and their Scholers in all the famous Churches of the world by a perpetuall chaire of succession and doeth to this day continue but where abomination or desolation I meane heresie or violence interrupt it Of this there is so perfect record in all the stories and Fathers of the Church that I much muse with what face men that haue any taste of learning can denie the vocation of Bishops came from the Apostles for if their succession be Apostolike their function cannot choose but be likewise Apostolike and that they succeeded the Apostles and Euangelists in their Churches and chaires may ineuitably bee prooued if any Christian persons or Churches deserue to be credited The second assured signe of Episcopall power is imposition of handes to ordaine Presbyters and Bishops for as Pastours were to haue some to assist them in their charge which were Presbyters so were they to haue others to succeed them in their places which were Bishops And this right by imposing hands to ordaine Presbyters Bishops in the Church of Christ was at first deriued from the Apostles vnto Bishops and not vnto Presbyters and hath for these fifteene hundred yeeres without example or instance to the contrarie till this our age remained in Bishops and not in Presbyters Philip preached and baptized at Samaria but he could not giue the graces of the holy Ghost by imposition of hands to make fit Pastours and Teachers for the worke of the ministerie the Apostles were forced to come from Ierusalem to furnish the Church of Samaria with meete men to labour in the word and doctrine The like wee finde by Paul and Barnabas in the Actes who visited the Churches where they had preached and supplied them with Presbyters in euery place that wanted Paul left Tite to doe the like in Creete and Timothie was sent to Ephesus to impose handes notwithstanding the Church there had Presbyters long before Ierome where hee retcheth the Presbyters office to the vttermost of purpose to shew that hee may doe by the worde of God as much as the Bishop hee excepteth this one point as vnlawfull for Presbyters by the Scriptures Quid facit excepta ordinatione Episcopus quod Presbyter non faciat What doeth a Bishop saue ordination which a Presbyter may not doe He saieth not what doeth a Bishop which a Presbyter doeth not for by the custome and Canons of the Church very many things were forbidden Presbyters which by Gods word they might doe but hee appealeth to Gods ordinaunce which in his Commentaries vpon Tite hee calleth the diuine institution and by that hee confesseth it was not lawfull for Presbyters to ordaine any And why That power was reserued to the Apostles and such as succeeded them not generally in the Church but specially in the chaire Thence doth Chrysostome inferre verie precisely against your new Discipline that in Paules wordes to Timothie Neglect not the gift that was giuen thee with imposition of handes of the Presbyterie by the word Presbyterie in that place of Scripture must be vnderstoode Bishops not Presbyters and giueth this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Presbyters
Anicetus Pius Soter Eleutherius so naming 20. more in order vnto Syluester in whose time the great Councill of Nice was kept after him fiue others vnto Silicius qui bodie noster est socius which at this day is our fellow Bishop And so S. Austen If the rowe of Bishops succeeding one an other be to be considered how much more certainely and indeed soundly doe we reckon from Peter himselfe For next to Peter succeeded Linus after Linus Clemens after Clemens Anacletus then Euaristus Alexander Sixtus Thelesphorus Iginus Anicetus Pius Soter Eleutherius Victor and so 25. more vnto Anastasius next after Siricius Neither had these 4. Sees only their successions from the Apostles the rest of the Churches dispersed throughout the world had the like deriuation continuation of bishops from the Apostles or Apostolike men that these had Irenaeus taketh the example of the Church of Rome quoniam valdè longum est in hoc tali volumine omnium ecclesiarum successiones enumerare because it woulde bee ouerlong in such a Volume to repeate the successions of all Churches Otherwise he plainely saieth Agnitio vera est Apostolorum doctrina antiquus ecclesiae status in vniuersomundo secundùm successiones Episcoporum quibus illi cam quae in vnoquoque loco est ecclesiam tradidâ—runt The true knowledge is the doctrine of the Apostles and the auncient state of the Church in the whole world by the successions of Bishops to whom the Apostles deliuered the Church which is in euerie place Tertullian saieth as much and choketh all the heretikes of his time with that chalenge Edant origines ecclesiarum suarum euoluant ordinem Episcoporum suorum ita per successiones ab initio decurrentem vt primus ille Episcopus aliquem ex Apostolis aut Apostolicis viris habuerit authorem antecessorem Hoc modo ecclesiae Apostolicae census suos deferunt Sicut Smyrneorum ecclesia habens Polycarpum ab Iohanne conlocatum refert sicut Romanorum Clementem à Petro ordinatum edit proinde vtique ceterae exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habeant Let them shewe the originals of their Churches let them number the order of their Bishops so deriued by succession from the beginning that their first Bishop had one of the Apostles or Apostolike men for his authour and antecessor After this maner by succession of Bishops running vp to the Apostles or their Scholers doe the Apostolike Churches bring in their accounts as the Churches of Smyrna hauing Polycarpe placed there by S. Iohn as the Church of Rome sheweth Clement ordained by Peter as the rest of the Churches exhibite what branches they haue of the Apostolike seede euen those that were first placed in the Bishops office by the Apostles Austen likewise Radix Christianae societatis per sedes Apostolorum successiones Episcoporum certa per orbem propagatione diffunditur The roote of Christian societie is increased and extended throughout the world by the seates of the Apostles and successions of Bishops The particulars are infinite if we should recken all the Churches that receiued Bishops from the Apostles and their folowers and the names of the men after so many hundred yeeres are somewhat buried in obliuion and razed with the generall rage of ignorance and barbarisme that hath seized on the best places and perished the best writers before our times It is not possible saieth Eusebius in his tune by name to reherse them all that were Pastours and Euangelists at the first succeeding after the Apostles in the Churches dispersed throughout the world yet those which are extant maâ—e proofe sufficient for the matter in question to wit that Bishops were placed by the Apostles to gouerne as well the Presbyters as the people of each place and succeeded the Apostles in imposing hands which Presbyters did not Of Timothie Tite Linus Clemens and Dionysius named in the Scriptures Eusebius writeth thus Timotheus is recorded in the stories to bee the first that had the Bishoprike of Ephesus as also Titus of the Churches in Creete Linus whom Paul in his second epistle to Timothie mentioneth as present with him at Rome was the first that had the Bishoprike of the Church of Rome after Peter And Clemens that was appointed the third Bishop of the Church of Rome is witnessed by Paul himselfe to haue bene his fellow labourer and helper Dionysius also the Areopagite who as S. Luke in the Acts noteth was first conuerted by Pauls sermon at Athens was likewise the first Bishop of the Church of Athens as another Dionysius a very ancient Pastour of the Church of Corinth writeth Of Caius Archippus Onesimus Polycarpus and others the like testimonies are extant in ancient writers Origen saieth Fertâ—r traditione Maiorum quod hic Caius Episcopus fuerit Thessalonicensis ecclesiae Our Elders haue deliuered vs by tradition that this Caius of whom Paul speaketh in the 16. chapter of his epiâ—â—â—e to the Romanes was Bishop of the Church of Thessalonica Upon Pauls wordes to the Colossians Say to Archippus take heed to the ministerie which thou hast receiued in the Lord that thou fulfil it Ambrose writeth Hee warneth their ouerseer by themselues to be carefull of their saluation And because the epistle is written only for the peoples sake therefore he directeth it to the Church and not to their ruler For after Epaphras had instructed theÌ„ Archippus vndertooke the gouernment of their Church Ignatius saieth Eusebius being at Smyrna where Polycarpe was wrate an epistle to the Church of Ephesus mentioning Onesimus their Pastor And of Polycarpe he saieth There remained yet in Asia Polycarpus that liued with the Apostles and receiued the Bishoprike of the Church of Smyrna froÌ„ those that themselues sawe the Lord and ministred vnto him Irenaeus affirmeth as much Et Polycarpus non solùm ab Apostolis edoctus conuersatus cum multis ex cis qui Dominum nostrum viderunt sed etiam ab Apostolis in Asia in ea quae est Smyrnis ecclesia constitutus Episcopus quem nos vidimus in prima nostra atatâ— hic docuit semper quae ab Apostolis didicerat quae ecclesiae tradidit Polycarpus not only instructed by the Apostles coÌ„uersant with many of them which saw the Lord but also by y c Apostles made Bishop of the Church of Smyrna WHOM WE SAW WHEN WE WERE YONG he alwayes taught that which he learned of the Apostles and deliuered it vnto the Church If Christian Churches writers may deserue credite with vs we haue the sincerest and eldest cleerely witnessing and confirming vnto vs that the Apostles when they saw their time placed of their Scholers folowers one in euery Church which they planted to be Bishop and Pastor of the place and that the successions of Bishops so placed by the Apostles dured in all the Apostolike Churches euen to the times
as the people that were under them Our answere is easie and readie to all that you haue brought first the Bishops of the Primitiue Church which succeeded one another in euery place were all one with Presbyters as Ierome telleth you and then we graunt without exception all that you haue alleaged out of these ancient Fathers and Writers Next â—hen they make any difference betwixt Bishops and Presbyters as sometimes they doe by Bishops they vnderstand all Pastours and Ministers of the worde and Sacraments and by Presbyters they meane the laie Elders which wee seeke to restore Thirdly if you could prooue that Bishops were aboue other Ministers of the worde and Sacraments yet that superioritie was nothing els but a power to call the rest together to propose matters in doubt vnto them and to aske their voyces and consents by which the Bishops of those times were directed and from which they might by no meanes diuert to their owne wils and pleasures I know how easie readie a thing it is with you to say what you list if you may be trusted without any further triall but if it please you substantiallie to prooue these things which you afffirme or but any one of them you shal find it is a matter of greater difficultie and longer studie then you take it for Did you pleade before the poorest Iurie that is for earthly trifles they would not credite your worde without some witnesse and in matters of religion that touch the peace safetie of the whole Church of Christ do you looke your voluntarie should bee receiued without all authoritie or testimonie to warrant it if your follie be such as to expect so much at other mens hands their simplicitie is not such as to yeeld it In deed to my conceiuing the summe of your answer is very like the form of your discipline for neither of theÌ„ hath any proofe possibilitie nor cohereÌ„cie Toprooue the Bishops calling to be different from the Presbyters that yet helped in the word and Sacraments I shew that Bishops ordained ministers which Presbyters by the iudgement and assertion of the Primitiue Church might not doe and that in euery Church there were or might be many Presbyters according to the necessitie of the place but no more then one Bishop in euerie Church did or might succeed the Apostles in their chaires Hence I conclude that Bishops euer since the Apostles times were distinguished from those Presbyters that assisted the Pastour of each place in the word and Sacraments You answere that either Bishops were all one with Presbyters or if there were any difference betwixt them Presbyters then were laie Elders In which words you close not onely a monstrous falsitie but a manifest contrarietie For in effect you say Presbyters were Bishops and no Bishops Presbyters were no Laie men and yet Laie men If Presbyters were Bishops they were no Laie Elders if they were Laie Elders they were no Bishops You must therefore choose the one and refuse the other as false and repugnant to the former Take which you will the choise must be yours what you will answere The Bishops which succeeded the Apostles were the Pastors and ministers of euery parish the Presbyters were the Laie Elders that together with the Bishop gouerned the Church in common Could you make any proofe for laie Elders either in Scriptures or Fathers you had some shew to mistake Presbyters for laie Elders but I haue alreadie perused the weakenesse of your ghesses and withall made iust and fullproofe for the contrarie that the Primitiue Church of Christ had no Presbyters but ministers of the worde and Sacramentes If you bee loth to turne backe to the place heare what the great Affrican Councill saieth wherein sate besides S. Augustine 216. Bishops In the former Councill saieth Aurelius We thought meete that these three degrees tied to a kind of continencie by reason of their consecration I meane Bishops Presbyters and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as becommeth Bishops Priests of God Leuites seruiters about the diuine SacrameÌ„ts shold be continent in all things All the Bishops answered we like wel that all which stand or serue at the aultar should bee continent Then Presbyters were consecrated and Priests to God and approched to the aultar and ministred the diuine Sacraments The Imperiall lawes say as much Touching the most reuerend Presbyters and Deacons if they be found to giue false euidence in a pecuniarie cause Sufficiat pro verberibus tribus annis separari à sacro ministeria it shall suffice for them in stead of whipping to be three yeeres separated from the sacred ministerie but if in criminall causes they beare false witnesse clero nudatoâ— legitimis poenis sub di praecipimus wee commaund them to bee degraded of their Clergie and subiected to the penalties of the lawe Then Presbyters in the Primitiue Church were both of the Clergie and sacred ministerie as the very lawes of the Romane Empire doe testifie Ierome on whose words you so much depend saieth Hac vt ostenderemus apud veteres eosdem fuisse Presbyteros quos Episcopos All these places prooue that in ancient times Presbyters and Bishops were all one And againe Episcopi Presbyteri Diaconi debent magnoperè prouidere vt cunctum populum cui praesident conuersatione sermone praecedant Quia vehementer ecclesiam Christi destruit meliores esse Laicos quà m Clericos The Bishops Presbyters and Deacons ought greatly to prouide that they excell all the people which are vnder them in conuersation and doctrine because it vehemently destroyeth the Church of Christ to haue the Laie men better then the Clergie men And Augustine Quicunque aut Episcopus aut Presbyter aut Laicus c. Whosoeuer either Bishop Presbyter or Laie man doth declare how eternall life may be gotten hee is worthily called the messenger of God Then if Bishops were no Laie men no more were Presbyters You must therefore send your laie Elders to the New-found land the Christian world neuer heard of any such ecclesiasticall Gouernours before some men in our age began to set that fansie on foote As for Presbyters that were Clergie men and ministers of the word we shew you both by the Scriptures and stories they were many in one Church and yet was there in euery Church and Citie but one of them that succeeded the Apostles as Pastour of y â— place with power to impose handes for the ordaining of Presbyters and Deacons Those successours to the Apostles the Church of Christ euen from the Apostles age hath distinguished from other Presbyters by the two proper markes of episcopall power and function I meane Succession Ordination and called them bishops Thus much is mainlie prooued vnto you by all those Apostolike Churches that had many Presbyters as helpers in the word and neuer but one Bishop that succeeded in the Apostolike chaire At Alexandria this succession began from Marke the Euangelist and
very body of your discipline in sunder for hardly can so many Pastours in euery parish be gotten as you must haue and more hardly maintained you are driuen to change the very substance of the Presbyteries that were in the Apostles times and insteede of Ministers of the word and sacraments who preaching the Gospell must liue of the Gospell to returne vs a quest of Lay Elders which you thought might be found in euerie place and woulde not be so costly as the former and to giue them power to impose handes to bind and loose sinnes in heauen and earth to censure doctrine and manners in all men euen in Pastours by depriuation excommunication or howsoeuer and rather then they should miscarry to make them Teachers and Watchmen Pastours and Bishops in the church of God contrarie to the whole church of Christ to all the ancient and learned Fathers and Councils and contrary no lesse to the Scriptures then to your owne positions But Masters you must either confound all and make no difference betwixt Pastour and people which nowe you are faire for or will you nill you you must exclude Lay Elders from these actions which bee proper to Pastours and so haue no Presbyteries but where meete men may be had and in Christian manner honoured and succoured for their paines And consequently countrie parishes which by no meanes can be prouided either of men or maintenance sufficient for such Presbyteries as the worde of God alloweth must haue their Pastours restrained by none and subiected to none but Pope-like if not Lucifer-like to be more then Princes or if that be not tolerable then must they be vnited and annexed to some citie that lieth neere them and be gouerned by the bishop and Presbyterie of that place euen as the churches in the citie are and so be part of his charge and diocefe How ancient Dioceses were in the church of God and howe generally receiued and approoued will soone appeare by the full consent of all antiquitie The Council of Antioch renued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canon of their fathers anciently established that no Bishop shoulde vndertake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those thinges onelie which pertained to his owne Church and the country towns belonging to the same Euery bishop hath full power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own Church and in al the Countrie round about which is vnder the iurisdiction of his citie to make Priests and Deacons and dispose euerie thing discreetely The generall Councill of Constantinople saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops must not inuade the Churches that are without the bounds of their Dioecese vnlessethey be called they may not passe the limittes of their own Dioecese eyther for ordering of Ministers or for any other Ecclesiasticalbusines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obseruing the Canon that is alreadie established of euerie mans Dioecese The generall Councill of Ephesus hauing reporte made vnto them that the bishop of Antioch presumed to order in Cyprus without the compasse of his Diocese and Prouince repressed that his enterprise being as they terme it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An innouation against the Ecclesiastical lawes against the Canons of the holy Apostles and decreed the Bishops of Cyprus should hold their right vntouched vnuiolated according to the Canons of the holie Fathers and their ancient custome adding there withall that the selfe same rule should be obserued in other Dioeceses and Prouinces whatsoeuer that no Bishop shoulde inuade an others limites which were not anciently and from the beginning subiect to him or his predecessours The great Councill of Chalcedon determineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all rurall Churches and Countrie parishes shall remaine vnmooueable or without alteration to the Bishops that haue had them specially if they haue quietly possessed and gouerned them aboue thirtie yeeres for the enlarging of Dioceses vpon the returne of schismatikes and heretikes to the Church and parting them with the consent of the former Bishop where the circuite was too wide and troublesome or ioyning them where the people so desired he that will may reade the 57. 102. 103. 119. 120. 121. 122 Canons of the great Affricane Councill By which it is euident that the Bishop of euerie Citie besides his principall and Cathedrall Church had the villages and parishes of the Countrie round about that Citie belonging to his Diocese and iurisdiction and these partitions and distributions beganne euen from the Apostles and from the beginning as the Councill of Ephesus auoucheth and were confirmed and ratified by the foure great and Oecumenicall Councils and receiued and continued by all the godly Bishops and Fathers of the Primitiue Church Wherefore they be mightily deceiued that thinke cathedral churches and Episcopall Dioceses to be a part of Antichrists pompe and pride and his first inuention the wisedome of Gods spirit deuised setled that course even from the first enlarging of the church all the general and prouincial Councils liked allowed the same There is almost no Council that doth not mention confirme to euerie bishop his Diocese and inhibite all others to enter or intermeddle with any cause or person in an other mans circuite The Councill of Ancypra suffereth not the rurall Bishops to ordaine without the licence of the bishop of the Citie The Councill of Neocesaria prouideth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters of the same region shall not minister the Lords Supper when the Bishop of the Citie is present The Councill of Gangris accurseth all that assemble anie Congregation for Diuine seruice vnlesse a Presbyter licenced by the Bishop bee present with them The Councill of Laodicea forbiddeth anie Bishop to be made in Countrey townes and villages The Councill of Antioch callethit a Canon of their fathers that antientlie stoode in force euen as the Councill of Nice before them saide it was an ancient vse The Councill of Ephesus maketh it an Apostolike rule The Councill of Carthage kept by Constantines procurement inhibited Ne quis alienos fines vsurpet aut alterius plebes sine eius petitu quia inde caetera mala omnia generantur that no Bishop shouldvsurpe vpon an others borders or cures without his request because thence came all other mischiefe The Councill of Sardica like wise Illud prohibeat sanctitas vestra vt nulli Episcopo liceat alterius Episcopi Ciuitatis Ministrum ecclesiasticum solicitare in sua Dioecesi vel suis parochijs ordinare Let your Holinesse prohibite that no Bishop procure away any ecclesiasticall Minister of the Bishop of another Citie order him in his own Dioecese or parishes The third Councill of Carthage woulde haue no Bishop vsurpe ouer an othersflocks nor encroch on his Colleague within his Dioecese The fourth Councill of Carthage commaunded the Presbyters that guided Churches through the Dioeceses to fet Chrisme not from any Bishop but from their
charged eche mans interest in euery diocese to be preserued without infringing any mans bounds or encroching on anie mans right The need that you pretend of hauing Dioeceses aswel for the guiding as furnishing of country parishes by the Bishops and Presbyteries of the cities we easely auoyde for in euery parish with the Pastour we appoint lay Elders by whose counsel as Ambrose witnesseth al things should be doone in the Church and when the former Incumbent is dead were serue the electing of a new to the people of the same parish to whom by Gods Law it appertaineth And here we let you vnderstād that you haue not so good warrant for the regiment of Bishops as wee haue for the election of Bishops and Pastours by the people The Scriptures are cleare with vs the fathers often and earnest the perpetuall vse of the Primitiue Church is so full with vs in this behalfe that no example can be shewed to the contrary Your Bishops therefore being not elected by the people are no true Pastours in the Church of God I know well you haue no other shift to auoid the necessitie of Episcopall regiment but by your laie Presbyteries and therefore you must cleaue to them or els admit the forme of gouerning the Church by Bishops to be Catholike and Apostolike which would gripe you to the very hearts But how farre both the word and Church of God are and euer were from mentioning or acknowledging any laie Elders to be imposers of hands and gouernours of Pastorall and Ecclesiasticall actions we haue alreadie seene and may not now regresse thither againe Faine would you fasten them on Ambrose but of all the Fathers hee is the vnfittest Proctour for your Lay Presbyteries hee brusheth them off as a man woulde thornes that hang at his heeles If you beleeue him not alleadging the Romanes Lawes against your Laie Elders beleeeue him speaking in an open Councill against them Sacerdotes de Laicis iudicare debent non Laici de Sacerdotibus Priestes ought to iudge of Lay men not Lay men of Priestes And condemning Palladius the heretike wee are ashamed saieth Ambrose that hee shoulde seeme to bee condemned of Lay men which chalengeth to be a Priest In hoc ipso damnandus est quòd Laicorum expectat sententiam cum magis de Laicis Sacerdotes iudicare debeant He Is WORTHY TO BE CONDEMNED EVEN FOR THIS VERY POINT that he expecteth the iudgement of Lay men whereas Priests ought rather to iudge of Lay men How sufficient the barre is that you lay against our Bishops and Presbyters because they are not elected by the people of eche place but named by the Prince and presented by the Patrone the Chapter nowe presently following shall fully declare CHAP. XV. To whom the election of Bishops and Presbyters doeth rightlie belong and whether by Gods lawe the people must elect their Pastours or no. The want of popular elections is one of the griefs you conceiue and exceptions you take against the Bishops of this Realme which quarell doeth not so much touch the office and function of Bishops as it doeth the Princes prerogatiue Did wee teach it were not lawfull for the people to elect their Pastour you might make some shew against vs now when we say no such thing but you rather thinke the Prince may not name her Bishops without the consent and election of the people you impugne not vs but directly call the Princes fact her lawes in question I take not aduantage of mans lawe thereby to decline the force of your reasons or authorities but to put you in minde that if there were any defect in the lawe it must not be ascribed to Bishops but imputed rather to the makers of the lawe Howbeit to tell you the trueth I thinke there will be found better reason for the making and maintaining the law then you will be able to bring for the repealing or altering the lawe for when superstition and blindnesse wholy possessed the peoples hearts as in time of Poperie how could the Prince haue restored Religion or reformed the Church if the people through the Realme had still bene suffered to choose themselues Pastours after their owne desires The first occasion of the lawe being good and godly what ground haue you to dislike the continuance thereof Cyprian saieth it is Gods ordinance that the people should ekct their Pastour and according to the diuine instruction the same is obserued in the Actes of the Apostles in the choise of Matthias and of the seuen Deacons Those examples I haue answered before It is not written that Matthias and his fellow were chosen by the multitude an Apostle might not be chosen by men his calling must be immediate from God Yea the wordes of the Text are Thou Lord which knowest the hearts of all men shew which of these twaine thou hast chosen to take the office of this administration and Apostleship So that thence can nothing be concluded As for the choise of the seuen in the Actes of the Apostles Epiphanius saieth Of the seuentie Disciples were the seuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were set ouer the widowes The Councill gathered vnder Iustinian alleaging Chrysostomes wordes vpon that place concludeth of them in this wise We therfore denounce that the foresayd seuen Deacons must not be taken for those that serued at the mysteries but for such as were trusted with the dispensation of the common necessities of those that were then assembled together Ierome alluding to this place calleth a Deacon mensarum viduarum Minister the seruant of tables and widowes The fourth Councill of Carthage saieth The Bishop alone shall lay his hands on the head of a Deacon when he is ordered quia non ad Sacerdotium sed administerium consecratur because he is consecrated not to any Priesthood but vnto a seruice Your selues giue the Deacons no charge in the Church but the care of the poore as perswaded that these seuen receiued none other function at the Apostles hands You therefore by your owne rules are excluded from taking any hold of this election And in deed since they were not chosen to be Presbyters and dispensers of the worde and Sacramentes what consequent can you frame from their electing by the people to force the like to be obserued in Presbyters and Bishops You giue them power to preach and baptize against you therefore the argument is good The Primitiue Church gaue them leaue so to doe in cases of necessitie where Presbyters wanted otherwise neither doe we nor did they make them Presbyters and Ministers of the word and Sacraments Tertullian saith Presbyters and Deacons may baptize with the Bishops leaue Ierome saieth that Presbyters and Deacons in lesser farre distant Townes did baptize but not without the Bishops licence Wee appoint the Deacons saieth Gelasius to keepe their owne measure and to enterprise nothing agaynst the tenor of the Canons of our forefathers
suffered to haue the chiefe place amongest them Did euer Gods or mans Lawe preferre the feete before the head the rowt before the ruler or the people before the Prince The seruant is not aboue his Master no not in elections of bishops for if the rule be generall it includeth euen that particular Wherefore though there were no Princes christned in the Apostles times nor in 300. yeeres after to claime or vse their right yet against the head that it shall not bee head to rule and guide the feeâ—e can be no prescription by reason Gods ordinance for the head to gouerne the bodie is a perpetuall eternall law and the vsurpation of the members against it is no prescription but a confusion and the subuersion of that order which the God of heauen hath immutably decreed and settled And euen in the Primitiue Church when leisure from greater affaires and occasion of popular vproares put Christian Emperors in mind to vse their right they were by Councils acknowledged to haue good interest in the elections of bishops and by the whole Church suffered not onelie to haue a seuerall and soueraigne consent but by their Lawes to moderate restraine and punish the attempts and abuses as wel of bishops and clarks that were electors ordainers as of the people that were the likers and supporters of the parties so corruptly or disorderly chosen When Valentinian the Emperor vpon the death of Auxentius willed the bishops assembled to elect for the city of Millane such a one as should be fit for the place the Synode praied him being wise religious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appoint a Bishop To whom he answered the matter is too great for me to vndertake you that are vouchsafed of the diuine grace shall better determine who is meete When Chrysost. was chosen to be bishop of Constantinople Sozomene saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people Clergie determining on him the king approued it sent to fet him from Antioch After Sisimius was dead though many labored to haue Philip others to haue Proclus ordained yet it seemed good to the powers or princes to haue none of that church aduanced to the Bishoprike by reason of some vaine men but it pleased theÌ„ rather to call a stranger froÌ„ Antioch Upon the death of Maximian successor to Nestorius left againe in the election of a bishop variance should arise and the Church be troubled the Emperor Theodosius strait waies the body of Maximianus not yet being buried coÌ„manded the Bishops that were present to set Proclus in the episcopal seat Pelagius being chosen bishop of Rome without the princes coÌ„mandement for that the city was then besieged and no man could passe through y e enemies camp Gregory was afterward sent to excuse the matter appease the Emperor Nilenim tuÌ„ à Clero in eligendo Pontifice actuÌ„ erat nisieius electioneÌ„ Imperator approbasset for then the act of the Clergy in chusing their bishop was void vnles the Emperor approued the election Greg. that excused Pelagius witnesseth the like of his own choice of sundry others Of himself he saith Lo my most gratious Lord the Emperor hath coÌ„manded an Ape to be made a Lion Wherefore he must impute al my faults negligeÌ„ces not to me who was vnwilling but to his owne deuotion which hath coÌ„mitted the mysterie of strength to so weak an one as I am To al the bishops of Illyâ—iest he writeth Because I vnderstand by your letters that the consent of you al THE PLEASVRE OF THE MOST GRATIOVS PRINCE CONCVRRED in the person of Iohn our brother and fellow-Bishop I greatly reioyce To the Emperor Mauritius he saieth It can bee no small thankes with God that Iohn of happy memory being taken out of this life your godlines about the appointing a Bishop stayed a great while deferred the time and sought aduise in the feare of God Wherefore I thinke my brother and fellow-Bishop Cyriacus to be very fit for the Pastorall regiment whom your holinesse preferred to that order after so long consultation Neither had the Roman Emperors this authoritie to dash elections appoint bishops onely at Rome and Constantinople other places were in like subiectioÌ„ to them though their care were not so great for the smaller cities which were innumerable as for the principal Sees where themselues liued whither they often resorted yet their right was alone in greater lesser Churches If the chiefest bishops might not be chosen without the Emperours consent the meaner places had neither by the Canons nor by the Scriptures any more freedome from the Princes power then the greater So that what superioritie was then acknowledged and yeelded by the greatest and chiefest Churches as due to Christian Emperors in the elections of bishops the same could by no means be denyed them ouer other Churches though the Princes themselues sometimes neglected and sometimes refused to be troubled with the choice of so many thousand Bishops as were vnder their territories And therefore Adrian Bishop of Rome was not the first that did grant and giue this right to the Empire as some Romish stories would faine enforce it was receiued in the Church of Christ many hundred yeeres before Adrian was borne and vsed as well by other Christian kings in their realmes as by the Emperour in his dominions The Pontificall it selfe 580. yeeres after Christ noteth it as a new and strange accident that Pelagius the second was chosen Bishop of Rome without the Emperours commaundement and giueth this reason for that the Longobardes then besieged the Citie and Gregorie the first of that name that next succeeded after Pelagius two hundreth yeres before Adrian confirmeth it to be true by report of his owne election and Gregorie of Turon liuing at the same time and whose Oeacon was present at Rome when Gregorie the first was elected witnesseth as much in the tenth booke of his historie and first Chapter Wherefore Adrian did but either continue or renue this right when the Empire was translated vnto Charles the great and â—atified it with a curse on the transgressoins hee did not then first grant it the Romane Emperours long before enioyed it Adrian and a Synode of one hundred fiftie three Bishops and Abbatâ— defined that the Archbishops and Bishops of euerie Prouince should take their inuestiture from Charles so as vnlesse hee were commended or allowed inuested by the king he should be consecrated Bishop by no man and whosoeuer did against this decree they did wrap him in the band of excommunication Leo the eight in an other Synode more then 130 yeeres after Adrian with the Cleargie and people of Rome did reknowledge and confirme vnto Otho the first of that name king of the Germans and to his successors in the kingdome of Italy for euer power to choose and appoint the Bishop of the Apostolike See of Rome and consequently Archbishops
any rashlie presumed to inuade that honor per ordinationē regiam as ordained by the king not by the Metropolitane his Comprouincials no man might accept him or acknowledge him for a Bishop Neither hath the ancient Canon any other sense which saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any Bishop resting on worldly gouernors by their helpe get any Church let him be deposed excommunicated all that ioyne with him They do not exclude Princes frō naming electing of bishops no more then they do the people only they reiect violence forsomuch as a bishop by the rules of the holy Ghost must be throughly examined peaceablie ordained by such as shal impose hands on him and not perēptorilie intruded or imposed by any earthly force or power CHAP. XVI The meeting of Bishops in Synodes and who did call and moderate those assemblies in the Primitiue Church THe necessitie and authoritie of Synodes is not so much in question betwixt vs as the persons that should assemble and moderate those meetings The disciplinarians themselues if I be not deceiued are farre from making their Pastours or Presbyteries in euery parish supreme Iudges of doctrine and maners without all exception or reuocation and wee bee further for what if the Pastours or Presbyters of any place maintaine heresie or offer iniurie which are cases not rarelie incident but euery where occurrent euē in those that beare the names of Christians shall impietie and iniustice so raigne and preuaile in the Church that none may withstand it or redresse it That were to make the house of God worse then a den of theeues for theeues feare the detecting and flie the punishing of their offences which many Presbyters would not if there were no way to restraine and ouer rule their pestilent and wicked purposes Wherefore as in ciuill affaires there are Lawes and Powers to vphold iustice and prohibite violence without the which humane societies could not consist so in the Church of Christ when it is without the helpe and assistance of a Christian magistrate there must bee some externall and iudiciall meanes to discerne errour and redresse wrong in case any particular person or Church be infected or oppressed otherwise there is no possibilitie for trueth and equitie to harbour long amongst the sonnes of men The remedie which the Primitiue Church had and vsed against heresie and iniurie she deriued as well from the promise made by Christes owne wordes as from the example of the Apostles in the like case Christ willing such of his Disciples as were grieued by their brethren after the first and second admonition to toll it to the Church addeth for the direction and confirmation of all religious assemblies and conferences Where two or three are gathered together in my name there am I in the middest of them and whatsoeuer you shall bind on earth shall be bound in heauen and whatsoeuer you shall loose in earth shall bee loosed in heauen Whether the name of the Church in this place hee taken for the assemblie of Elders and Rulers vnder Moses lawe or of Pastours and Teachers vnder the Gospell to me it is indifferent this is euidentlie the order which our Sauiour willeth to be obserued from priuate admonition to goe to witnesses and from witnesses to assemblies So the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth most plainelie signifie and so the promise annexed doeth clearelie import where two or three are assembled together in my name I am in the midst of them Neither could any other course bee established in the Church for since an ende of controuersies must bee had amongst men least perpetuall contention bring finall confusion and plucke vp the verie rootes of all charitie and equitie from amongst men when neither priuate perswasion nor friendlie mediation can appease the parties contending what other order could bee prescribed but a Iudiciall hearing and determining of things in question Nowe Iudges must needes bee either single or assembled and single Iudges of force must either be Soueraigne and supreme Iudges or els vnder superiours appointed by the same warrant The Bishop of Rome claimeth a single and sole commission to heare and conclude all causes concerning either faith or right and were his proofe as good as his chalenge is proude it were woorth the discussing but the more he claimeth the more he sinneth by reason he taketh vnto himselfe without commission an infallible and ineuitable iudgement ouer all men and matters vpon the face of the earth that any way touch the trueth or the Church Princes are single and soueraigne Iudges of earthlie things and when they beleeue the defence and maintenance of the Church and fayth is by God himselfe committed to their power and care but Christ did not settle the sword to bee the generall and perpetuall rule to gouerne his Church for then without a Prince there could be no Church and consequentlie neither in the Apostles times nor three hundred yeeres after had Christ anie Church heere on earth since none of the Romane Princes that were lordes of the world publikelie maintained the Christian faith before Constantine Since we find no single nor supreme Iudges on whome the Church of Christ must alwayes depend for the debating and ending of ecclesiasticall strifes and contentions of necessitie there must either be none which were the vtter subuersion of all peace and order amongst the faithfull where there wanteth a Christian Magistrate or els the Pastours and Stewards of Christes Church to whome the care and charge thereof is committed must assemble together and with mutuall conference and consent performe those dueties to the Church in generall which otherwise they doe to each particular place and person for though Pastours be affixed to their places and charges yet that doeth not hinder the common care they should haue of all the members of Christes bodie and therefore when need so requireth they must as well imploy their trauell abroad as bestowe paines at home to direct or pacifie the household of faith This brotherlie kind of succouring and assisting each other in troubles and dangers is sometimes performed by letters but neuer so throughly and effectually as by meeting and assembling together when with deliberate and full aduise they may heare and determine what they thinke meetest for the safetie and quietnesse of the Church of God Their warrant so to doe is builded on the maine grounds of all diuine and humane societies strengthned by the promise of our Sauiour and assured vnto them by the example of the Apostles and perpetuall practise of the Church of Christ. By Gods lawe what obedience and reuerence the father may expect from his children the same or greater must all beleeuers yeeld to the fathers of their faith They are comprised in the same name and in the same commaundement with the fathers of our flesh and consequently must haue the same honour And if the fulnesse of each mans reward must be according to the excellencie
places forced the Bishops to assemble but once in the yeere so the Councill of Toledo determined for Spaine This holy generall Council decreeth that the authoritie of the former Canons standing good which command Synodes to be kept twise in the yere in respect of y e length of the way and pouertie of the Churches of Spaine the Bishops shal assemble once in the yere at the place which the Metropolitane shal appoint The 2. Council of Turon tooke the same order for France in cases of necessity It hath pleased this holy council that the Metropolitane the bishops of his Prouince shal meet twise euery yere in Synode at the place which the Metropolitan by his discretiō shal chuse or if there be an ineuitable necessitie then without all excuse of persons and occasion of pretences once in the yeere shall euery man make his repaire And if any Bishop faile so to come to the Synode let him stand excommunicate by his brethren of the same Prouince vntill a greater Synode and in the meane time let no Bishop of an other Prouince presume to communicate with him There is no Christian Realme nor Age wherein the vse of Synodes hath not bene thought needfull as well vnder beleeuing magistrates for consultation and direction as vnder Infidels for the stopping of irreligious opinions withstanding wicked enterprises and procuring the peace and holynesse of the Church as appeareth by the Councils that haue bene kept in all kingdoms and countries since the Apostles times when any matter of moment came in question which are extant to this day and likewise by the Synodes that euery Nation and Prouince did yeerely celebrate according to the rules of the great Nicene and Chalcedon Councils which can not be numbred and were not recorded Neither is the continuance of Prouinciall Synodes prescribed onely by Councils the Imperiall lawes commaund the like That all the ecclesiasticall State and sacred rules may with more diligence be obserued we require saith the Emperor euery Archbishop Patriarch Metropolitane to call vnto him once or twise euery yeere the Bishops that are vnder him in the same Prouince and throughly to examine all the causes which Bishops Clerkes or Monkes haue amongst themselues and to determine them so as what so euer is trespassed by any person against the Canons may bee reformed The lawes of Charles alleaging the Councils of Antioch and Chalcedon that the Bishops of euery Prouince with their Metropolitane should assemble in Councill twise in the yeere for the causes of the Church commaund that course to be continued and twise euery yeere Synodes to be assembled And vnlesse you giue the Pastor and Presbyters of euery parish full and free power to professe what religiō they best like to offer what wrongs they will to vse what impietie and tyrannie they themselues list without any restraint or redresse which were an heathenish if not an hellish confusiō you must where there is no christian magistrate as oftentimes in the Church of Christ there hath bene and may be none yeeld that libertie to the Church of Christ which euerie humane societie hath by the principles of nature to wit that the whole may guide each part and the greater number ouer-rule the lesser which without assembling in Synode can not be done We neuer meant to denie the authoritie or vse of lawfull Synodes we confesse they are a sure remedy against all confusion but this we dislike that you giue the power to cal Synodes from the Magistrate to the Metropolitane thereby maintaining a needelesse difference amongst Bishops and suffer none but such as you terme Bishops to haue voyces in Councils whereas euerie Pastour and Preacher hath as good right to sit there and by consent and subscription to determine as they haue What right wee yeelde to Christian Magistrates to call Synodes within their Territories shall soone appeare in the meane time you must tell vs who called Synodes in the Primitiue Church before Princes fauoured Christian Religion was it done by Magistrates who then were Infidels or by Metropolitanes And when Princes protected the truth did they moderate prouinciall Councils by their substitutes or was that charge committed to the Bishop of the chiefe and mother Church and Citie in euerie prouince you challenge to bee men of learning and reading speake of your credites who called in ancient times prouinciall Synodes or at any time who moderated them besides Metropolitanes If your Presbyteries by Gods essential and perpetual ordinance must haue a President to rule their actions for auoyding of confusion howe can Synodes be called gouerned without one to prescribe the time and place when and where the Pastours shall meete and when they are met to guide and moderate their assemblies perceiue you not that men liuing in diuers cities and countries and assembling but seldome haue more neede of some chiefe to call them together then those that liue in one place and euery day meete And if confusion and disorder in Presbyteries be pernicious to the Church is it not far more dangerous in Synodes Wherefore you must either cleane reiect Synodes and so make the Presbyters of eache parish supreme and soueraigne Iudges of all Ecclesiasticall matters or if you receiue Synodes you must withall admit some both to conuocate and moderate their meetings The Magistrate may callthem together and themselues when they are assembled may choose a director guider of their actions But when the Magistrate doeth not regard but rather afflict the Church as in times of infidelitie and heresie who shall then assemble the Pastours of any prouince to deliverate and determine matters of doubt or danger Shall error and iniurie ouerwhelme the church of God without any publike remonstrance or refusance In questions of faith cases of doubt matters of faction offers of wrong breach of all order and equitie shall eche place and Presbyterie be free to teach and doe what they please without depending on or so much as cōferring with the rest of their brethren Cal you that the discipline of Christes Church and not rather the dissolution of all peace and subuersion of all trueth in the house of God I thinke you be not so farre besides your selues that you striue for this pestilent kinde of anarchie to be brought into the worlde our age is giddie enough without this frensie to put them forward Howbeit we seeke not what newe course you can deuise after fifteene hundred yeeres to gouerne the Church but what meanes the ancient and Primitiue Church of Christ had before Princes embraced the trueth to assemble Synodes and pacifie controuersies as well touching religion as Ecclesiasticall regiment and if in the Church stories you finde any other besides Metropolicanes that called and gouerned Prouinciall Councils name the men and note the places and we yeeld you the prize Metropolitanes were first established if not deuised by the Council of Nice before that we reade nothing of any Metropolitane
If that were their first originall they neede not be ashamed of it all Christendome these twelue hundred yeeres hath reuerenced and followed the decrees and iudgement of the Nicene Fathers the founders of your newe discipline compared with them in antiquitie and authoritie come a great way behinde them but if you looke better about you you shall finde that Metropolitanes are farre elder then the Nicene Council They are not deuised but acknowledged in the Councill of Nice by these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the ancient vsage continue still in Egypt Libia Pentapolis that the bishop of Alexādria haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and authoritie ouer all these places Likewise at Antioch and in other prouinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the churches keepe their prerogatiues What those prerogatiues were which anciently belonged to the Metropolitane Churches and their Bishops though the Councill doeth not expresse them all yet these two are there mentioned In the 4. Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chiefe authoritie or ratification of things done must belōg in euery prouince to the Metropolitane and in this very Canon the next words are In al places or prouinces this is euident that if any man be made a bishop without the knowledge or consent of the Metropolitane this great Council determineth he must be no Bishop So that neither could Synodes be called nor Bishops ordained without y ◠Metropolitan by the Canons of the Nicene Council their power prerogatiue within their own prouince began not first in that Council but is there witnessed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient vse as they speake in the 7. Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient tradition The Councill of Antioch that assembled fifteene yeeres after the Council of Nice concluded as much as I do out of the Nicene Canons A Bishop must not be ordained without a Synode and the presence of the Metropolitane the Bishops of eache Prouince to make a Synode the Metropolitane by his letters must call together It is very requisite that in euery Prouince Councils be kept twise in the yeere to the which Presbyters Deacons and all others that thinke they haue wrong may repaire to receiue iustice from the Synode It is not lawfull for any to assemble Synodes of themselues without those to whom the in other Cities are committed For that is a perfect Council where the Metropolitane is present What power the Metropolitane had aboue the rest they likewise expresse The Bishops of euery prouince must agnise the Metropolitane to haue the ouerfight and care of the whole Prouince Wherefore wee thinke it meet that in honor he be afore them the rest of the bishops do nothing without him according to the canon of our fathers that hath anciently preuailed but onely such thinges as pertaine to their owne charge and Dioecese Further they shall enterprise nothing without the Metropolitane nor the Metropolitane without the consent of the rest The generall Councill of Ephesus affirmeth that Metropolitanes had their preeminence from the beginning of the Church It seemeth good to this sacred Occumenicall Council to reserue vnto euery prouince vntouched and vndiminished the rights which they haue had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō the first beginning euery Metropolitan hauing libertie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take the copie of our Acts for his owne security according to the vse anciently confirmed These 3. Councils confesse that Metropolitanes were no late nor newe deuise first authorized by the Council of Nice but their right and preeminence was an ancient vsage and Canon of the Church euen from the beginning Nowe that all Christendome euer after the Nicene Councill embraced this kinde of gouernement by Metropolitanes is a case so cleare that no shift can refuse it The second Councill of Arle in France that immediately followed the Councill of Nice saith Nullus episcopus sine Metropolitani per missa nec Episcopus Metropolitanus sine tribus Episcopis comprouincialibus praesumat Episcopum ordinare Let no Bishop presume to ordaine a Bishop without the permission of the Metropolitane nor the Metropolitane himselfe without three Bishops of the same Prouince For this is first euident that hee which is made a Bishop sine conscientia Metropolitani without the consent of his Metropolitane he ought to be no Bishop according to the great Councill of Nice And so for Synodes The Synode shall be assembled at the discretion of the Bishop of Arle and if any being summoned cannot come by reason of sickenes hee shall send another to supplie his place But if any shall neglect to be present or depart before the Councill be dissolued let him know he is excluded from the communion of his brethren and may not be receiued vnles he be absolued in the next Synode The Council of Laodieea in Phrygia Let Bishops be appointed to the regiment of the church by the iudgement of the Metropolitane and the Bishops adioyning being called to the Synode they must not neglect it but go thither and teach or learne what is requisite for the direction of the Church and the rest of their brethren The second Councill of Carthage in Affrica We all thinke good that the Primate of euery Prouince being not first consulted no man presume though with many Bishops in what place soeuer without his precept to ordaine a Bishop but if necessitie force three Bishops wheresoeuer with the Primates precept may ordaine a Bishop The fift Council of Carthage Wee thinke good that the Primates of euerie Prouince be written vnto that when they assemble Councils in their owne Prouinces they hinder not the day limited for the generall meeting The Mileuitane Councill Aurelius Bishop of Carthage saide This is a common cause that euery one of vs should acknowledge his order allowed him by God and the lower Bishops yeeld to those that are aboue them and not presume to doe anything without them Wherefore they which attempt to do ought without regard of their superiors must be accordingly repressed by the whole Synode Al the Bishops answered This order hath bin kept by our fathers and forefathers and by Gods grace shall be kept of vs. The Councill of Rhegium in Italie The ordination which the Canons define to be voyde we also determine to bee frustrate wherein since there were neither three present nor the Letters of the Comprouinciall Bishops nor the Metropolitanes good will obtained there was vtterly nothing that shoulde make a Bishop And againe Let no Bishop repaire to the Church which hath not her chiefe priest except he be inuited by the letters of the Metropolitane lest he be circumuented by the people The Council of Tarracon in Spaine If any Bishop warned by the Metropolitane neglect to come to the Synode except he be hindered by some corporal necessitie let him be depriued of the cōmunion of all the Bishops
consist of the Pastors and some graue wise Lay Elders there dwelling to determine matters emergent within a circuite to be appointed vnto them and from them appeales to be made to the Synode of Pastours and Elders residing in some Principall and chiefe Citie within this Realme so that vnlesse the matter were of verie great weight the Pastours at large shoulde not bee troubled to assemble together and when they assembled their abode not to bee long for sauing of time and charge which men of their calling neither shoulde loose nor can spare lest wee busie them rather as Iudges of mens quarrels then Stewardes of Gods mysteries The chiefe ground of your Discipline is your owne deuise as may well appeare in that no part of it is ancient or was euer vsed in the Church of Christ and the ioyntes of it hang together like sicke mens dreames The Pastours and Lay Elders of euerie Church serued at first to fill vp your Presbyteries and now your bessels are so low drawen that you vse them for Synodes And where you could not abide that Bishops shoulde haue Dioceses nowe you be pleased that Presbyteries shal haue circuits and Ecclesiasticall regiment without their Church and Citie Metropolitanes were not long since the height of Antichristes pride and nowe you are forced for repressing of disorders and enormities in euery parish to allowe some chiefe and mother Cities and to yeelde their Presbyteries Metropoliticall iurisdiction ouer whole prouinces And all this your selues being priuate men take vpon you to deuise and establish without precedent to induce or authoritie to warrant your doings and yet you thinke it not lawfull for the Prince and the whole Realme to imitate the example of the Primitiue Church nor to followe the steppes of religious and godly Emperours that appointed Metropolitanes to call and moderate prouinciall Councils and for ease of all sides to examine such matters before hand as were not woorthie to molest and trouble full Synodes Wherein what else do you but shewe your inconstant and inconsiderate humours that woulde haue the Church guided by Presbyteries and Synodes parochiall and prouinciall and admit Presidents and chiefe Gouernours of either and yet cannot abide that Princes shoulde retaine the ancient and accustomed fourme of Ecclesiasticall regiment by Bishops and Metropolitanes settled so long agoe in the Church and euer since continued without interruption But I pray you what places or voices haue Lay Elders in Synodes what example or reason can you pretend for it If they may iudge in Presbyteries why not in Synodes Belike you woulde haue none but Bishops haue decisiue voyces in Councils according to the Romish order of celebrating Synodes If you were as farre from noueltie as I am from Poperie wee shoulde soone agree howbeit euerie thing vsed or beleeued in the Romish Church is not rashlie to be disclaimed You make it a resolute conclusion that Lay Elders were part of the Presbyteries in the Primitiue Church but when wee come to examine your proofes we find theÌ„ as weake as your imagination is strong Nowe though the Pastours of each parish when they are single might happilie neede as you thinke the aduise and assistance of Lay Presbyters yet that Pastours assembled in Synodes where their number is great their gifts of all sorts should stand in like neede of Lay Elders to leade or direct them is neither consequent to reason nor coherent with the rules of the sacred Scriptures for to whome hath the Lord committed the teaching of all Nations to pastors or to Lay Presbyters who by Gods law are appointed watchmeÌ„ in y â— house of Israel Stewards ouer his familie Bishops ouer his Church and Leaders of his flocke Lay Elders or Christes Ministers If in the Church the sheepe must heare and follow their sheepeheardes as well for trueth of doctrine as holinesse of life by what commission bring you Lay Presbyters into Synodes where the Teachers and Pastors of an whole prouince or nation are assembled Shall your Lay Elders by Christs commandement be scholers in the Church and teachers in the Synode Or do the gifts and graces of preachers so change that in pulpit eache one must be beleeued and obeyed in Councill all ioyning together must'be restrained and directed by Lay Elders If you haue reason or authoritie for it let vs heare it if neither you trouble the Church of God with a pang of your wilfull contradiction and take vpon you to ouer-rule Christian princes and churches with greater surlines then euer did Patriarke or Pope In the Apostles Councill were not onely the Presbyters but all the brethren of the Church of Ierusalem and the letters of resolution were written in all their names and now you disdaine that anie Lay men should be present at your Prouinciall Synodes and Councils which you see the Apostles did not refuse To be present at Synodes is one thing to deliberate and determine in Synode is an other thing If you thinke that either Presbyters or Brethren were admitted to the Apostles Council to helpe and aide the Apostles in their debating or deciding the matter there questioned you be much deceiued The Apostles singled were sufficient to decide a greater doubt then that was much more then the whole assembly of the Apostles able to search out the truth thereof without their assistance The reason why al the church was admitted to be present to ioine with one accord in sending those letters I noted before not only the gainsaiers but the whole Church were to be resolued in a case that touched them all Otherwise aswell the people as the teachers of y â— Iewes would sâ—il haue abhorred the GeÌ„tiles though beleuers as prophane persons vntil they had bin circuÌ„cisÄ™d which was the high way to euacuate the crosse of Christ and to frustrate his grace And therefore not for deliberation or for determination but for the satisfaction of contradictors and instruction of the rest was the whole Church assembled and vpon the full hearing and concluding of the question by the Apostles the rest ioyning with them acknowledged by their letters and messengers that it pleased the holie ghost the Gentiles shoulde not be troubled with circumcision nor the obseruation of Moses Law but that the partition wall betwixt them was broken downe by the blood of Christ and they which were Aliens from the common wealth of Israel strangers from the couenants of promise were nowe citizens with the Saints of the houshold of faith without the legall obseruances of Moses Law S. Luke himselfe witnesseth that to discusse the matter the Apostles and Elders assembled together and after great disputation on either side Peter and Iames concluded the cause whereto the rest consented Yet then Elders were admitted to deliberate with the Apostles in that Synode whereas you suffer none but Bishops to haue voices in Councils I make no doubt but Presbyters sate with the Apostles in Synode to consult of