vntil the next Council as the Canons of our fathers haue decreed The Epaunine Councill Prima immutabili constitutione decretum est vt cùm Metropolitanus fratres vel Comprouinciales suos ad Concilium vel ad ordinationem cuiusque Consacerdotis crediderit vocandos nisi causa euidens extiterit nullus excuset By an immutable constitution we first decree that when the Metropolitane shal thinke good to call his brethren the Bishops of the same Prouince either to a Synode or to the ordination of any of his fellow Bishops none shall excuse without an euident cause The like aswel for ordaining of Bishops as calling of Synodes by the Metropolitane may be seene in the Councils of Agatha ca. 35. of Taurine ca. 1. of Aurelia the second ca. 1. 2. the fift ca. 18. of Turon the second ca. 1. 9. of Paris ca. 8. of Toledo the third ca. 18. the fourth ca. 3. and in diuers others All which testifie that as the Metropolitanes power in the gouernement of the Church was a thing receiued and confirmed by vse long before the Nicene Council so it continued throughout Christendome till the bishop of Rome wholy subuerted the freedome of the church and recalled all things to his owne disposition The power of Metropolitanes was rather lengthened then shortned by the Bishop of Rome for who suppressed Prouinciall Synodes and brought Bishops and Archbishops to this height of pride they are at but onely the Romish Decretals of Antichrist If your wisdome serue you to call that Antichrists pride whereto godly councils were forced for their owne ease wherewith religious Princes were contented for the better execution of their lawes my dutie to the church of God and the magistrate stayeth me from reueiling or disliking that course which I see both Councils and Princes by long and good experience were driuen vnto As for Antichrist he vsurped all mens places and subiected all mens rights to his will and pleasure otherwise I doe not finde what increase hee gaue to the power of Metropolitanes Let them eniâ—y that which the councils and princes of the Primitiue church by triall sawe needefull to be committed to their care and we striue for no more I trust you will not call that Antichristian pride when they are required by christian Princes to see their Lawes and Edicts touching causes Ecclesiasticall put in practise The fault we find is that Archbishops haue suppressed the libertie of Synodes and reserued all things to their owne iurisdiction A greater fault then that is you be so inflamed with disdaine that you know not what you say Who I pray you prohibiteth the vse or abridgeth the power of Synods to make rules determine causes ecclesiastical the Metropolitane or the Prince Take good heed lest by eager and often calling for the indictioÌ„ and decision of Synodes at the Metropolitans hands without the princes leaue you erect a new forme of Synodes not to aduise guide the Magistrate when they be thereto required but to straighten or forestall the Princes power True it is that with vs no Synodes may assemble without the Princes warrant as well to meete as to consult of any matters touching the state of this Realme and why They be no Court separate from the prince nor superiour to the Prince but subiected in all thinges vnto the Prince and appointed by the Lawes of God and man in trueth and godlinesse to assist and direct the Prince when and where they shall be willed to assemble Otherwise they haue no power of themselues to make decrees when there is a christian Magistrate neither may they chalenge the iudicial hearing or ending of Ecclesiastical controuersies without or against the princes liking Now iudge your selues whether you do not grosely betray your own ignorance I am loth to say malice when you declaime against the Metropolitane for want of that which is not in his power to performe but in the princes and be more silent hereafter in these cases if you be wise lest you traduce the Princes power vnder the Metropolitanes name If waspishnesse woulde suffer you soberly to consider not onely what things are changed in our times but also why and by whom you should better satisfie your selues and lesse trouble the realme then now you do Afore princes began to professe christianitie the church had no way as I noted before to discusse right and wrong in faith and other ecclesiastical causes but by Synodes and assemblies of religious wise pastors that course always continued in the church euen when the sword most sharply pursued the church from the Apostles deaths to Constantines raigne and was euer found in the church when christian Princes were not Those Synodes were assembled and gouerned by the Bishops of the chiefe and mother churches and cities in euerie prouince who by the ancient Councils are called Metropolitans When princes embraced the faith they increased the number of Synods and confirmed not onlie the canons of generall Councils but also the iudgements and decisions of prouinciall Synodes as the best meanes they coulde deuise to procure peace and aduance religion in euerie place for as by their lawes they referred Ecclesiasticall causes to Ecclesiasticall Iudges so lest matters shoulde hang long in strife they charged eache Metropolitane to assemble the Bishops of his Prouince twise euerie yeere and there to examine and order all matters of doubt and wrong within the Church The rules of the Nicene Councill touching that and al other things Constantine â—atified as Eusebius witnesseth and like wise the sentences of Bishops in their Synodes kept according to that appointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The decrees of the Nicene council Constantine confirmed with his consent seale or authoritie And reporting the lawes made by him in fauour of Christians Eusebius saith The determinations of Bishops deliuered in their Synodes he sealed or ratified that it might not be lawfull for the Rulers of Nations to infringe their decrees since the Priests of God as he thought were more approoued or better to be trusted then any Iudge yea whatsoeuer is done in the holie assemblies of Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that saith Constantine must bee ascribed to the heauenly wil or counsell of God Concerning the foure first general Councils Iustinian saith We decree that the sacred Ecclesiastical rules which were made and agreed on in the foure first holie Councils that is in the Nicene Constantinopolitane Ephesine and Chalcedon shall haue the force of Empertall Lawes for the rules of the foure aboue named Councils we obserue as Lawes In tract of time when causes multiplied and Bishops coulde neither support the charge they were at in being abroade nor bee absent so long from their Churches as the hearing and concluding of euerie priuate matter would require they were constrained to assemble but once in the yeere and in the meane space to commit such causes as could abide no such delay or were too tedious for their
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
as if the whole Church ought not to be acquainted with sacred elections and to allowe them but for that a meane therein is to be obserued the prerogatiue being yeelded to assembly of Pastours and the second place to the liking of the godly magistrate and lastly the people to be certified openly of the whole matter and leane giuen theÌ„ if they haue any reason of dissenting to propose their causes orderly Which course being hitherto religiously and wisely obserued in this City when one Morellius a fanaticall spirite in fauor of the people presumed to reprehend his writing was worthily condemned both in this church and in many Synodes of France The choise of the seuen in the Acts maketh no perpetual nor essential rule for elections in the Church of God The Council of Laodicea did wel and wisely prohibite the people to haue the choise of such as should be called to the sacred ministery The Pastors elect the magistrates consent open report there of is made to the people and if they haue any iust cause to alleage against the parties chosen they must propose and prooue their exceptions and when Morellius woulde haue challenged more interest then this for the people in the election of their Pastours his opinion was condemned both by the censure of Geneua and by the Synodes of France All this is confessed by Master Bezaes owne testimonie Wee differ you thinke in some pointes from the manner of Geneua wee haue great reason so to doe They liue in a popular state we in a kingdome The people there heare the chiefest rule here the Prince and yet there the people are excluded from electing their Pastors If the multitude haue any cause to dislike their allegation is heard and examined by the Pastours and Magistrates but they haue no free power to frustrate the whole by dissenting much lesse to elect whome they like Nowe that our state hath farre better cause to exclude the multitude from electing their Bishops then theirs hath is soone perceiued The people there maintaine their Pastours our Bishops are not chargeable to the Commons but endowed by the liberalitie of Princes without any cost to the multitude Their Pastours are chosen out of the same Citie and their behauiour knowen to al the Inhabitants our Bishops are taken from other places of gouernement and not so much as by name knowen to the people which they shall guide With vs therefore there is no cause why the people should be parties or priuie to the choosing of their Bishops since they be neither troubled with the maintaining of them nor haue any triall or can giue anie testimonic of their liues and conuersations which were the greatest reasons that inclined the Fathers of the Primitiue Church to yeelde so much vnto the people in the choyce of their Bishops And lastly if Princes were not heades of their people and by Gods and mans law trusted with the direction and moderation of all externall and publike gouernement as well in Religion as in policie afore and aboue al others which are two most sufficient reasons to enforce that they ought to be trusted with elections if they please to vndertake that charge whereof they must yeelde an account to God yet the people of this realine at the making of the Law most apparantly submitted and transferred al their right and interest to the Princes Iudgement and wisedome which lawefully they might and wisely they did rather then to endanger the whole common wealth with such tumulets and vproates as the Primitiue Church tasted of and lay the gappe open againe to the factions and corruptions of the vnsettled and vnbrideled multitude Thinke you all corruptions are cut off by reseruing elections of Bishops to Princes Faceions tumultes I hope you will grant are by that means abolished and vtterly extinguished As for briâ—erie howsoeuer ambitious heads and couetous hands may lincke together vnder colour of commendation to deceiue and abuse Princes â—ares yet reason and duetie bindeth mee and all others to thinke and say that Princes persons are of all others farthest from taking money for any such respects The words of Guntchrannus Chlotharius sonne king of France more then a thousand yeeres agoe make me so to suppose of all Christian and godlie Princes who wheÌ„ Remigius bishop of Bourges was dead and many gifts were offred him by some that sought the place gaue them this answere It is not our princely maner to sel Bishopriks for mony neither is it your part to get them with rewardes lest wee bee infamed for filthie gaine and you compared to Simon Magus In meaner persons more iustly may corruption be feared then in Princes who of all others haue least neede and so least cause to set Churches to sale Their abundance their magnificence their conscience are sureties for the freedome of their choice And therfore I see no reason to distrust their elections as likelier to be more corrupt then the peoples It is farre easier for ambition to preuaile with the people then with the Prince And as for the meetnesse of men in learning and life to supplie such places Princes haue both larger scope to choose and better meanes to knowe who are fit then their people for since Bishops are not and for the most part cannot be chosen out of the fame Church or Citie what course can the people take to be assured of their abilitie or integritie whom they neither liue with nor whose doctrine or maners they are any whit acquainted with This difference betwixt our times and the former ages of the Primitiue Church whiles some marke not they crie importunely for the peoples presence and testimonie in the choice of Pastors neuer remembring the people before there were any Christian Magistrates must needes haue greater interest in the election of their Pastours then afterward they could haue and when godlie Princes beganne to intermeddle with Ecclesiasticall matters the peoples testimonie was still required because the parties chosen conuersed alwaies with them euen in their eies and eares whereby they coulde witnesse the behauiour of the electees to be sincere and blamelesse which in our dayes is cleane otherwise by reason the Uniuersities and other places of the Realme traine vp men meete for Episeopall charge and calling and not the same Churches and Cities where they shall gouerue Requiritur in ordinando Sacerdote etiam popâ—li praeseâ—tia vâ—sciant omnes certisint quod qui praestantior est â—â— omni populo qui doctior qui sanctior qui omni virtute emâ—entioâ— ille eligitur ad sacerdotium hoc attestante populo The peoples presence saith Ierome is required in ordaining a Priest or Bishop that all may knowe and bee sure that out of the whole people the better the holier the learneder the higher in al vertue euen he is chosen to the Priesthoode the people witnessing as much for that is it which the Apostle commandeth in the ordaining of a Priest saying hee must
Timothie in the same place and power and the rest of the Apostolike Churches had the like order as appeareth by their successions of Bishops fet euen from the Apostles and their followers Of Timothies successours if any man doubt the Councill of Chalcedon will tell him the number of them A sancto Timotheo vsque nunc 27. Episcopi facti omnes in Epheso sunt ordinati from blessed Timothie vnto this present the 27. Bishops that haue bin made haue bin al ordained at Ephesus Other Apostolike Churches as Tertullian saith had the like order of Bishops so deriued by succession from the beginning that the first Bishop had for his Author and Antecessor one of the Apostles or some Apostolike man which had continued with the Apostles So the Bishops of Cyprus in the third generall Councill of Ephesus did witnesse for their Iland Troylus say they Sabinus Epiphanius and the most holie Bishops that were before them and all that haue beene euen from the Apostles were ordained by such as were of Cyprus If Timothies commissioÌ„ dip too deep for the Presbyters store howbeital the ancient fathers with one consent make that Epistle a very paterne for the Episcopall power and calling yet the authoritie which so many thousand learned and godly Bishops haue had and vsed with the liking and allowance of all Churches Councils and Fathers euen from the Apostles times should to no reasonable man seeme intollerable or vnlawfull except we thinke that the whole church of Christ from her first planting til this our age lacked not onely religion but also vnderstanding to distinguish betwixt Pastorall moderation tyrannical domination to which humor if any man encline I must rather detest his arrogancie then stand to refute so grosse an absurditie I wil therefore set downe in a word or two the summe of that power which Bishops haue had aboue Presbyters euer since the Apostles times if the Disciplinarians thinke it repugnant to the worde of God I woulde gladly heare not their opinions and assertions which I haue often read and neuer beleeued but some quicke and sure probations out of the sacred Scriptures and those shall quiet the strife betwixt vs. The Canons called Apostolike alleaged by themselues as ancient say thus The Presbyters and Deacons let them doe nothing without the knowledge or consent of the Bishop He is the man that is trusted with the Lords people and that shall render account for their soules Ignatius Bishop of Antioch almost thirtie yeres in the Apostles times agreeth fully with that Canon and saith Do you nothing neither Presbyter Deacon nor Lay man without the Bishop neither let any thing seeme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly or reasonable without his liking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is vnlawfull and displeasant to God Ang againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without the Bishop let no man do anything that pertaineth to the Church The ancient councils of Ancyra Laodicea Arle Toledo and others acknowledge the same rule to be Christian and lawfull yea no Councill or father did euer attribute any such power to the Presbyters as by number of voyces to ouer-rule the Bishops in euery thing as our late reformers haue deuised rather to retriue the world to their pleasures then to imitate any former example of Christes Church or to reuerence the rules that are deliuered in holy Writ If then wee seeke for right Apostolike Bishops they were such as were left or sent by the Apostles to bee Pastours of the Churches and Gouernours of the Presbyteries in euerie Citie that beleeued so long as they ruled well and in their steade as their successours to receiue charge of ordaining others for the worke of the Ministerie and guiding the keies with the aduise and consent of such as laboured with them in the worde and doctrine These partes if I be not deceiued are fully proued in their conuenient places thither I remit the Reader that is desirous to see more It sufficeth mee for this present that no parte of this power can bee iustly challenged as tyrannicall or intollerable by the groundes of Diuine or humane Lawes and therefore the obiecting of domination is a superfluous if not an enuious quarrel of theirs declaring they either do not or will not vnderstand the matter for which we chieflie contend Touching Synodall decrees and Princes Lawes for Ecclesiasticall causes since they must of force be committed to the care and conscience of some that shall execute them I haue examined who are the meetest men to be put in trust with those matters in whom there can be iustly no suspition nor occasion of tyrannicall dealing so long as Dioecesanes and Metropolitanes are limited by written Lawes in eche case what they shall do and euery man that findeth himselfe grieued permitted to appeale from them to Synodes or Princes one of the which must needes take place howsoeuer the Church be either in persecution or peace I haue like wise shewed the necessitie and antiquitie of Dioeceses of Synodes of Primates or Metropolitans as also whether the people by Gods Lawe must elect their Pastors afore they can be rightly and duly called Of these things and many such questions pertaining to the gouernement of Christes Church I haue made speciall and full discourses not omitting any point that was worth the searching In all which as throughout the whole booke when I obiect anything that is or may bee saide on their behalfe that maintaine these newe found Consistories I haue caused it to bee printed in another letter and distinguished from the rest of the Texâ— with this maâ—ke as it were to enclose it What I haue performed the Christian Reader shall best perceiue if he take the paines to peruse it All mens humors I do not hope I do not seeke to satisfie Such as are deceiued with ignorance of the truth may haply by this be some what occasioned if not directed to a further search singular conceits that are in loue with their owne deuises swelling spirites that endure no superiors couetous hearts that hunt after spoiles when all is saide will haue their dreames if they can not haue their wils these diseases are so desperate they passe my skil if it were a great deale more then it is My purpose was and is the peace of Gods Church so farre as it may stand with the trueth of his worde and fellowship of his Saints that haue gone before vs with wonderfull graces of his spirite as well for the greatnes of their learning as holinesse of their liues and to that ende haue I so tempered and delayed my stile that I might not iustly offend such as are otherwise minded vnlesse the refusing of their priuate fansies will prouoke the heate of their displeasures I haue alwayes had before mine eies the most of them are brethren for the trueths sake howsoeuer some of them fall to open enmitie for this humour of Iewish Synedrions and Lay
of the Romane Soueraigntie If thy brother trespasse thee tell him priuately of the wrong offered thee If hee regarde not thy voyce take one or two with thee that may bee men indifferent betwixt you This the rule of charitie requireth in secret and friendly manner yea by the mediation of wel-willers and neighbours to compose all priuate quarrels as much as in vs lieth If this take not place tel it vnto the Church that is vnto the assemblie and gouernours that are in thy Citie For euery Citie by Gods Lawe was to haue her Iudges and Magistrates there to iudge the people with righteous iudgement And their manner was to sit in the gates of their cities whither the whole multitude did assemble vnto thē not onely to heare and see what they did but in weightie matters to ioyne with them and giue their consents Our Sauiour then meaneth that if charitable and brotherly admonitions be neglected they should seeke their remedie from the Iudges and Elders of their Cities as by Gods law the Iewes were directed and permitted to do Tell it vnto the Church then is as much as tel it not vnto the Church of Christ which as yet was not seuered from the Iewes nor assembled together and therefore had then neither places nor persons specified or authorized for that purpose but vnto that Councel of Magistrates which God by Moses commanded to haue the hearing and ending of those causes For Christ by this precept doth not establish new Iudges nor erect new Consistories but referreth the people to Gods ordināce expressed in the law of Moses and already receiued and vsed in that common wealth thereby meaning that if the doers of wrong to their brethren would not be reformed by priuat and friendly admonition intercession the parties grieued might with good conscience aske the aid and assistance of those Magistrates whom God had appointed ouer them to compell and force the trespassers to surcease their iniurious dealings If it seeme strange to any man that the word Ecclesia should be taken heere not for the Church of Christ as we commonly vse it but for the assemblie of any place or citie where the Rulers and Commons be they Christiās or Infidels are gathered together to consult or determine as well of ciuil causes as of religion besides that the Septuagint do often vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any kind of meeting as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue hated the assemblie of the wicked and againe I was almost ouerwhelmed with al euil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middes of the Church Synagogue S. Luke in the 19. of the Acts vseth the word in that sort thrise in one chapter Beza a man of great learning and one whome none can mistrust as not addicted enough vnto discipline writing on this place saith Wee must note they are fouly deceiued which would conclude out of this place that the hearing of al matters must be referred to the assembly of the whole multitude The name of the Church say they is neuer otherwise vsed which euen out of this place is proued to be false For surely it appeareth that this is spoken as it were of the Iewes by that which is added Let him be to thee as an Ethnicke and Publicane Now that iudgements amongst the Iewes were exercised by the Elders and that their manner was not euer to assemble the whole multitude all the writers of those matters do witnes And truely vnlesse Christ had fitted all this speach vnto the vse that was in his time who coulde haue vnderstoode him what hee saide It is lastly to bee obserued that in this one place of all the new Testament the name of the Church is spoken of the Iewes The words which followe if he heare not the Church let him be to thee as an Ethnike and Publicane must import either the punishing his obstinacie which obeyed not the Iudgement of the Rulers and Magistrates that were of the Iewes or a further pursuing him before others y ◠had more power to represse such insolencie If they expresse any punishment for his wilfulnes that must proceed either publikely frō the Iudges or priuately frō the plaintife The punishment of him y ◠disobeied the Magistrate by Gods Law was death that Christ would not alter For he came not to change the ciuil gouernement or qualifie the iudicall punishments of Moses Law but to leade them the way to the celestiall and eternall kingdome of God The chiefe Rulers and Gouernours of the Iewes being his capitall aduersaries and not acknowledging his authoritie would neuer respect his counsell nor commandement The wordes themselues haue reference to a particular person Let him be to thee as an Ethnike and Publicane Christ therefore in these words decreed no publike punishment As for priuate reuenge he was farre from liking it and further from teaching it False Prophets we must beware and with notorious wicked persons we must not keepe companie but priuate iniuries we must rather suffer with patience then resist with violence or requite with disdaine Resist not euill saieth Christ to all his disciples but whosoeeer shall smite thee on the right cheeke turne to him the other also and if any will sue thee at the law to take away thy coate let him haue thy cloake also Then may wee not reiect detest our brother that doth vs wrong as the Iewes did an Ethnike and Publicane The mind that must quietly beare wrong once twise and oftner if neede be must not abhorre and shunne the person of his brother that wrongeth him as prophane It resteth then that our Sauior in these words did permit the partie oppressed to seeke further remedie when neither charitie nor equitie could preuaile with the oppressour And that was to doe as they did to strangers and Publicanes which was to conuent him before y ◠Roman Magistrate who had power to force him that did wrong to abide the iudgement that shoulde be giuen And so I suppose y e words may be taken Let him be to thee as an Ethnike and Publicane that is pursue him in those Courts where thou wouldest a Pagan and Publicane that should do thee wrong If any man like not to vnderstand those words of a further pursute before the Magistrate he may referre them to a priuate forsaking of all companie with the wrong-doer vntill he reforme himselfe Let him be to thee as an Ethnicke and Publicane that is shunne such wilfull oppressours as much as thou doest Pagans and Publicanes but without bitternes of minde or breach of patience And so S. Augustine sometimes expoundeth them If hee heare not the Church let him be to thee as an Ethnike Publicane that is account him no longer in the number of thy brethren yet neglect not his saluation So the Lord warneth when he by and by addeth Verely I say vnto you whatsoeuer you binde on earth shall be bound in heauen
Churches In the Gospell he nameth his Apostles The Salt of the earth and Light of the worlde The Scripture which cannot be broken calleth them Gods to whome the word of God came How beautifull are the feete of them saith Paul which bring glad tidings of peace Our eies if it were possible are not too deare for them We owe them not onely honour but euen our selues And to speake vprightly if euery man on earth be measured by the degree of his master and dignitie of his seruice I see no cause why Christs Embassadours and the Stewards and Rulers of Gods houshold should be contemptible in the eyes of their fellow seruants that should obey them and be subiect to them as vnto their spiritual Leaders Teachers and Fathers Is this assertion strange or new in the Church of Christ Esto subiectus Pontifici tuo quasi Parentem animae suspice Be subiect saith Ierome to thy Bishop and reuerence him as the father of thy soule For good cause ought we saith Chrysostome not only to stand in more awe of Priests then of Kings and Princes but also to giue them more honour then our naturall Parents The king saith Austen beareth the Image of God euen as the Bishop doth of Christ. As long then as he holdeth that office he is to be honoured if not for himselfe yet for his order And Ambrose Honor sublimitas Episcopalis nullis poterit comparationibus adaequari The honour and height of a Bishops function can be matched by no comparison the sheep that are committed to Priests or Pastours are truely said to be vnder their Leaders the Gospel determining that the Scholler is not aboue his Master And againe Haec cuncta c. vt ostenderemus nihil esse in hoc seculo excellentius Sacerdotibus nihil sublimius Episcopis reperiri All this to shew that no condition in this world can be found more excellent then a Priests no calling higher then a Bishop If you compare it to the brightnes of Kings or diadems of Princes that is more inferiour to it saieth Ambrose then lead vnto gold yea they haue that power giuen them saith Chrysostom which God would not giue to Angels nor Archangels Iesus Christ saith Cyprian our King Iudge and God euen vnto the day of his death yeelded honor vnto the Priests and Bishops of the Iewes though they retained neither the feare of God nor knowledge of Christ teaching vs lawfully and fully to honour true Priestes by his behauiour vnto false Priests These Fathers in your iudgement doe not meane that externall and ciuil honour should be yeelded to the persons of Teachers and Bishops but spirituall and inward reuerence to bee due to their calling Much lesse doe they meane that contempt and reproch should be requited them for their paynes If wee sticke at titles Christ himselfe calleth them Starres Angels and Gods if wee doubt of their power or honour they haue more power then the Angelles as Chrysostome sayeth and must haue more honour then the Fathers of our flesh If anie like not the conclusion let him reade Chrysostomes probation more at large in the place afore cited As for the distinction of outward or inward honour due to their persons or professions if the men bee good it is superfluous wee must honour both if the men bee badde their vocation must bee honoured though their vices bee condenmed and that honour as I saide before must appeare in heart worde and deede For if one of these faile it is not honour but neglect and contempt which God will reuenge Non te reiecerunt sed me They haue not reiected thee but mee is an ancient verdict of Gods owne giuing Hee that despiseth you in heart worde or deede despiseth mee Honourthy father bindeth the whole man not this or that parte of man and duetie to Parentes and superiours is violated euen with wordes and lookes But godlie Teachers must looke for reward and honour at Gods handes and not from men I knowe it well the worlde shall vse them as it vsed their Master yet doeth not that excuse the neglecters and contemners of them yea rather it is an euident signe hee loueth not God that despiseth his Prophets and reprocheth Christ that dishonoureth his Ministers God is my witnesse I smoothe no mans pride I seeke no mans fauour I wade as sincerely as my simple learning will suffer mee and by that as I finde Christ for biddeth his Disciples all affectation of honour and desire of superioritie and requireth the greatest after his example to serue the lowest so I see no reason why it shoulde grieue any godlie minde to heare a Bishoppe called by that name with which Saint Peter willeth euerie woman to houour her husband For to mee it is strange it shoulde bee a prowde and Antichristian Title in a Pastour which may be giuen to euerie Artisant with duetie and humilitie Howbeit what externall appellation or honour is meete or vnmeete for the Pastours and Fathers of Christes Church I leaue it wholie to the wisedome and consideration of the State who are fit Iudges therefore and not euerie curious head or couetous heart to order the Cleargie at their pleasures With trueth and sobrietie I may affirme this that the first Christian Princes and Emperours to cause religion the more to flourish did what they coulde to make the people honour and reuerence their Bishops permitting them to heare and determine all quarrels and strifes betweene man and man for debts goodes or lands and confirming the iudgements of the Bishops euen in such cases by publike Lawes and by their owne example teaching all men to submit their heads vnder the Bishops hands Place you such a one in the Episcopall seate saith Valentinian to the Synode assembled for the choise of a Bishop of millan to whom we our selues the Rulers of the Empire may sincerely or willingly submit our heads and whose reproofes we may receiue as an wholesome medicine Thou mayest see saith Ambrose the necks of Kings and Princes bowed downe to the Priests knees and kissing the right hands of Priests thinke themselues garded with their prayers To a King saith Chrysostome are bodies committed to a Priest Soules the one hath sensible armor the other spiritual he fighteth against the Barbarians I against Diuels This is the greater soueraigntie therefore the King submitteth his head to the Priests hands Constantine the great by his Lawes gaue leaue that those which would decline the ciuil Magistrates might appeale to the iudgement of their Bishops and commaunded the sentence of the Bishoppes to take place before the sentence of other Iudges as if it had bene pronounced by the Emperour himselfe and to be put in execution by the Presidents and their officers And lest wee shoulde thinke this Lawe reached onely to spirituall things Saint Augustine sheweth in his time with what matters they
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.
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
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
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
coÌ„fortably in it she like wise put a differeÌ„ce betwixt her Bishops and Presbyters Which of these things can you chalenge as vnchristian and vnlawfull or what warrant had Aerius to reproue the whole church of God for so doing Iust as much as you haue now to defend him which is none at all He reprooued praying and not thanks giuing for the dead He reprooued the naming of the dead and would needes know to what end they rehearsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the names of the dead To whome Epiphanius answereth As for the repeating of the names of the dead what can be better or more opportune then that they which are yet behind in this world beleeue the deceased liue and are not extinguished but are and liue with God and as the diuine doctrine hath taught that they which pray haue hope of their brethren absent as in a long voiage from them We also make mentioÌ„ of the iust as of the Patriarkes Prophets Apostles Euangelists Martyrs Confessors Bishops and of all sortes to separate the Lord Iesus from the order of men and to giue him his due honour and worship Thus farre Epiphanius speaketh soundly and giueth good reasons why the Church named her dead euen her hope of their welfare and faith of their life with God and separation of al men from the Lord Iesus the Redeemer and Sauiour of the world Chrysostoms liturgie sheweth what commemoration of the dead was vsed in the Greeke Church We offer this reasonable seruice that is the Eucharist of praise and thankesgiuing vnto thee O Lord for all that are at rest in the faith of Christ euen for the Patriarkes Prophets Apostles Euangelists Bishops Martyrs Confessours and euery soule initiated in the faith But chiefly for the most holy vndefiled and most blessed virgin Marie He that thinketh all the Patriarkes Prophets Martyrs Apostles and the virgin Marie were in Purgatorie had neede of purgation himselfe to be eased of his melancholy yet for these and specially for the blessed virgin the Church offered hir praiers and sacrifice to God It is therfore most euident y â— church meant the sacrifice of thanksgiuing howsoeuer Epiphan Austen and some others to extend the prayers of the Church to all Christians departed doubtfully suppose their damnation might be mitigated though their state could not be altered But these priuat speculations were neither comprised in y â— praiers of the church nor confirmed by them and for that cause Aerius is iustly traduced as frantikely impugning the religions and whole some customes of the primitiue catholike Church of which Saint Austen saith Siquid tota hodie per orbem frequent aâ— Ecclesia hoc quin ita faciendum sit disputare insolentissimae insanâ—ae est If the whole Church throughout the world at this day obserue any thing to reason for the reuersing of it is most insolent madnes If you thinke S. Austens censure too sharpe for the matter in question betwixt vs heare the iudgement of the general Councill of Chalcedon where were assembled 630. Bishops and marke what they determine of your assertion Photius Bishop of Tyrus had ordained certaine Bishops within his Prouince whom Eustathius his successour for some secret displeasure remoued from that degree and willed them to remaine Presbyters This case comming before the Councill of Chalcedon the resolution of Paschasinus and Lucentius was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bring backe a Bishop to the degree of a Presbyter is sacrilege Whereto the whole Councill answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We all say the same the iudgement of the fathers is vpright You may do wel to make more account of the Martyrs and Fathers that were in the Primitiue Church least if you condemne all men besides your selues posteritie condemne you as void of all sinceritie sobrietie for my part what I finde generally receiued in the first Church of Christ I wil see it strongly refuted before I wil forsake it God forbid I should thinke there was neuer Church nor faith on the face of the earth since the Apostles times before this miserable age wherein though I acknowledge the great blessing of God restoring vs to the trueth of his Gospell farre aboue our deserts yet I cannot but lament the dangerous factions eager dissentions and headie contempts whereby the Church of God is almost rent in sunder whiles euery man will haue his deuise take place and when they want proofes they fall to reproches We make that account of the primitiue Church that Caluin and other learned men before vs haue done You do not No learned meÌ„ of any age haue shewed themselues like to the spiteful disdainful humors of our times And of all others you do Caluin wrong who though in some things he dissented from the Fathers of the Primitiue Church in expounding some places that are alleaged for this new discipline yet grauely wisely he giueth them that honor and witnes which is due vnto theÌ„ His words treating of this very point are these It shall be profitable for vs in these matters of discipline to reuiew the forme of the ancient or primitiue Church the which will set before our eies the image of the diuine ordinance for though the Bishops of those times made many Canons in which they seeme to decree more then is expressed in the sacred Scriptures yet with such warinesse did they proportion their whole regiment to that only rule of Gods word that you may easily see they had almost nothing in their discipline different from the word of God I could wish that such as seeme to reuerence so much his name would in this behalfe followe his steps He declared himselfe to beare a right Christian regarde to the Church of Christ before him and therefore is woorthie with all posteritie to be had in like reuerend account though hee were deceiued in some things euen as Augustine and other Fathers before him were The wisedome of God will haue no man come neere the perfection of the Apostles and therefore no blemish to him that wrate so much as he did to bee somewhat ouerseene in Lay Elders and other points of discipline being so busied as he was with weightie matters of doctrine and interpreting the whole Scriptures But such as haue had better leisure to examine this matter since his death persist still in the same opinion that he did But not in the same moderation they would else not charge the primitiue church of Christ with inuenting and vpbolding an humane bishop this is deuised by man and not allowed by God whereas Caluin granteth the ancient regiment of bishops was agreeable to the worde of God and rule of the sacred Scriptures If wee looke into the thing it selfe he meaneth the gouernment of the Primitiue Church we shal finde the ancient Bishops neuer intended to frame anie other forme of gouerning the Church then that which God in his word prescribed Now what kind of gouernment
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
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