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
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
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
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
that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to gather voices or take the consents of others but for men to giue voices themselues signify their own consents by stretching forth their hands And so howsoeuer the word be pressed it cannot proue that others concurred with Paul and Barnabas in that action But to speake some what more of the signification of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the prophane orators amongst the Grecians applied it but as the Church stories and ancient Councels in Greeke euer vsed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to stretch or exteÌ„d the hand as welforth-right as upward and for that cause with Ecclesiasticall writers it importeth as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to lay hands an another mans head For the hands must first be stretched forth which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before they can be laid on which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14. is nothing els but imposing of hands euen as Paul did Act. 19. on the 12. disciples whoÌ„ he found at Ephesus If my affirmation for the vse of the word be not trusted let the places following be considered Eusebius reporting Cornelius words how Nouatus gate to be an Elder or Minister in the church by the immoderate fauor of the Bishop that made him saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop being prohibited by al the Clergie and many of the Laitie desired he might be suffered to impose hands on him onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place cannot bee to gather voices for the whole Clergy a great number of the Laitie were against the making of Nouatus priest as a thing repugnant to the Canons It doeth therefore signifie imposition of handes which the bishop gaue though the Clergie and people dissented The great Councell of Nice as Socrates writeth was content that the Ministers and Priests made by Miletius the schismatike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being admitted and ordained by a more sacred imposition of hands then that they receiued of Miletius should retaine the honour of their place and office The holding vp of the peoples hands to signifie their consents is no way mysticall or sacred but the laying on of hands by the Bishop is a mystical and sacred action deriued froÌ„ the Apostles and euer since continued in the Church of Christ. The same Author like wise affirmeth that the Homousians or true Christians in Constantinople after the death of Eudoxius the Arrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 named or elected one Euagrius and Eustathius once Bishop of Antioch lying secretly in Constantinople imposed hands on him Eustathius did not the second time elect Euagrius he was chosen before by the people but he gaue him imposition of hands which there is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Valens the Emperour when he heard it commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the party that imposed haÌ„ds the party that receiued imposition of hands to be banished eche of theÌ„ to a seueral place The Electors were not banished for their y â— whole number that named him must haue gone into exile but he y â— imposed hands created Eâ—â—grius B. of Constantinople he alone and Euagrius were throwen into banishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore iâ— for a Bishop to confirme and consummate the nomination and election before made with laying his handes on the party elected And that the same writer most manifestly expresseth in the choice both of Ambrose and Chrysostome When Auxentius the Arrian Bishop of Millaine was dead the people were readie to go together by the eares about the choice of a newe Bishoppe To represse which sedition Ambrose then Lieutenant of the Prouince came into the Church amongst the people and as with many good persuasions he endeuoured to stay the rage of the people suddenly there was a generall consent of them all and they cryed out that hee was woorthie of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they all desired hee might bee created or receiue imposition of handes The Emperour when hee heard this wondering at the sudaine consent and agreement of the people perceiuing it to be Gods doing willed the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to yeelde their seruice vnto God as it were bidding them to impose hands The people after they had with one consent chosen Ambrose desired to haue him not elected againe that was alreadie finished but confirmed with imposition of handes which is there signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Emperour being aduertised that the people had elected him required the Bishoppes to yeelde their seruice vnto God which is there expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is therefore a stretching foorth of the handes belonging to the Bishoppes after the peoples choice is made which can bee nothing else by the Canons of the Primitiue Church but imposition of hands whereby the partie chosen is allowed and authorized to execute his function The like will appeare in the choice of Chrysostome After the death of Nectarius Bishoppe of Constantinople Chrysostome one of the Priestes or Ministers of Antioch was sent for by Arcadius the Emperour to succeede in the roome of Nectarius This the Emperour did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the generall consent or common decree of all ioyning together as wel of the Clergie as Laitie And when by the Emperors commandement many other Bishops were come to Constantinople amongst them Theophilus Archb of Alexandria to consecrate y â— bishop newly chosen Theophilus for the desire he had to promote a priest of his owne to the place refused to giue Chrysost. imposition of hands Upon which refusall Theophilus was detected to the bishops then assembled of many crimes and sundrie complaints were offered against him And Eutropius high chamberlaine to the Emperour taking the bils of complaint shewed them to Theophilus and bad him make his choice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to impose hands on Chrysostome or to answere the things obiected against him Theophilus fearing the accusations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaue Chrysostome imposition of hands The election was fully made by the generall consent of the Prince people and Clergie and a Synode of bishops called to consecrate or lay hands on him that was chosen The Archbishop therefore of Alexandria medled not with the choice of Chrysostome which was before concluded but with-held imposition of hands which by the prerogatiue of his place and dignitie of his sea appertained to him and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most manifestly by the ecclesiasticall writers is vsed for imposition of handes which no way belonged to the people but was alwayes reserued to the Apostles and their successors And so much Chrysostome himselfe will witnesse vnto vs who intreating of the choice of the seuen Deacons made in the 6. of the Acts vpon the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostles praying laid
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
questions which before were examined in Presbyteries caused them to bee lesse needed and lesse regarded then before and charged the Bishop with the executiō of all lawes and Canons without assembling or consulting his Presbyters superiour Courts not submitting their acts to the iudgement of inferiour officers Wherefore when you raile at Bishops as vsurpers and tyrants ouer their brethren you forget that after so many hundred yeres all things being setled and guided by lawes which your Presbyteries neither may reuerse nor can correct your Elders were as good spare their paines as loose their labours More lawes we need not better you cannot make no man that hath his right wits will choose to liue vnder the discretion of the Presbyters rather then vnder the prescript of written lawes Frustrate them when you will to make worke for your Consistories and you shall find greater difference betwixt the equitie and certaintie of the Canons and the affectionate and inconstant headinesse of your Presbyters We would change no lawes but such as are Popish and where now the Bishop alone doeth all we would ioyne the Presbyterie with him The lawes that vpheld the Popes superstition or vsurpation are alreadie abrogated thanks be to God the rest that agree with the Canons of the Primitiue Church if you seeke to dissolue I would wish you did publish the new that men might see them before you did exauthorate the olde least you make the people as lawlesse as your Presbyters It is easier to euert or disturbe then to plant or establish a Church or common wealth If you take not the same lawes againe I dare warrant your childrens children to the fourth generation shall see neither order nor peace in your Churches And as for ioyning Presbyters with the Bishop to execute lawes that is the way to multiplie Bishops and where we haue one to make vs twentie but that is not the way to haue lawes more speedilie or sincerely executed In a multitude diuersitie of opinions breedeth delaies hindereth execution in one it cannot and if each man be subiect to affections I hope the more the worse But what reason we whether one or many shall execute the lawes when it is not in our hands to limite the law-makers to our choice They that haue power from God to make lawes haue like wise authoritie libertie to choose whō they wil charge w t the executiō of their lawes and therefore in Gods name let both Councils and Princes choose what persons they thinke meetest to see their Canons and Lawes obserued so long as they transgresse not the rules of pietie and equitie Our chiefest care is for the right execution of Gods law which we would not haue committed to the Bishop without his Presbyters Giue the Bishop that right and authoritie which Gods law alloweth him and the ioine with him whom you can What right is that You heard before he must haue Pastorall and Paternall power either wholie if by Gods lawe there may be but one Pastor in one Church or chieflie if there may bee more in the same place to aduise and assist hun in gouerning the flock More authoritie by Gods law we claime not for Bishops then to be Pastours of the places which they gouerne And Pastorall authoritie since you giue to euerie Rector in his Church what reason haue you to denie it to euery Bishop in his Diocesse We giue no man Pastorall power ouer the Presbyteries and as for Diocesses wee say they are intrusions on other mens cures If by Gods lawe you assigne one Church to one man as Pastour of the same then all the members of that Church be they Presbyters or people must be subiect to him as to their Pastour and he must haue Pastorall authoritie ouer them whatsoeuer they be And therefore this shift of yours that the Presbyters shall haue a President ouer them by Gods ordinance but no Pastour is a meere collusion repugnant as well to the worde as Church of God for what doe the Scriptures call your President in respect of the Presbyters if not a Pastour Shew vs either his name or his power in the new Testament and if it be not equiualent with Pastorall wee will exempt your Presbyters from all subiection The power that Timothie receiued to restraine them from preaching false doctrine and to conuent and rebuke such Presbyters as sinned was it not Pastorall And that charge was to remaine by the Apostles words to him and his successors till the comming of Christ. Your Pastours that you would erect in countrey parishes shall they not haue Pastorall power ouer your laie Presbyters shall your laie Elders be sheepe without ashepeheard shal no man watch ouer their soules If your laie Presbyteries must haue a Pastour ouer them in each countrey parish how commeth it to passe that your Presbyteries in Cities may endure no Pastours aboue them Are they not all of one and the same institution by your owne rules Is there one order in the Scriptures for rusticall Presbyteries and an other for ciuill I thinke your selues ran hardly shewe any such distinction Wherefore when we giue bishops Pastorall authoritie as well ouer their Presbyters as ouer their people wee doe it by the warrant of Gods word that maketh them chiefe Pastours ouer their Churches which includeth both Presbyters and people and wee therein giue them no more then by your wils you would giue to the meanest Rectors of countrie parishes Pastours we are content they shalbe ouer their flockes but not ouer their coequals and copartners Then no man may take or leade their flockes from them so long as they teach and guide them right and consequently your Presbyters may vse no Pastorall power in any bishops charge without his liking For he is Pastour of the flocke and by Gods law they must heare and obey the voice of their shepeheard And as for the rest of the Presbyters if you make thē copartners with him that is not helpers but equals you distract the flocke and rent the Church into as many peeces as there be pastors One flocke cannot haue many pastors except they be subordinate one vnder another but many pastors of equal power must needs haue many flocks Wherfore one Church must haue but one pastor to whom therest be they Presbyters or others must by Gods Law be subiect and obedient whiles he rightly directeth them and woorthely rebuketh them otherwise against God and his trueth we must obey neither man nor Angell Yet to temper the Pastourall power of bishops that it might be fatherly as it hath beene alwaies in the house of God euen from the beginning and not Princely for feare of raigning ouer the Lords inheritance the Church of Christ did in certaine cases of importance not suffer the bishop to attempt any thing without the consent of his Presbyters or a Synode The fourth Councill of Carthage prohibiteth the bishop to heare and sententiate any mans cause without the presence of his Clergie as also
haue a good testimonie of those that are without If this were the reason why the people were called to the election of their bishops then the cause ceasing why should not the effect likewise cease If they can giue no testimonie as in our case they cannot what neeveth their presence If the authoritie of the people were requisite to place their pastour as when there was no belecuing prince happily it was in that respect also the Magistrate is more sufficient then the multitude to assure the election and assist the elect If consent be expected lest any man should be intruded upon the people against their willes the peoples consent is by the publike agreement of this realme yeelded and referred to the princes liking If iudgement to discerne betweene fit men and vnfit be necessarie I hope the grauitie and prudencie of the Magistrate may woorthely be preferred before the rashnesse and rudenesse of the many that are often ledde rather with affection then with discretion and are carried with manie light respectes and lewd meanes as with faction and flatterie fauour and fansie corruption and briberie and such like baites from which Gouernours are if not altogether free yet farre freer then the intemperate and vnrulie multitude And so take what respect you will either of DISCERNING ASSISTING or MAINTAINING of fitte passours and you shall finde the choice of ishops lieth more safelie in the princes then in the peoples hands The Clergy vsed to discerne and elect the people did like and allow their Pastours and to say the truth men of the same profession if they be not blinded with affections can best iudge of â—ch mans fitnes Indeeee the Canon Law ruleth the case thus Electio clericorum est coÌ„sensus Principis petitio plebis Clergy meÌ„ must elect the Prince may coÌ„sent the people must request the late bishops of Rome neuer left cursing and fighting til they excluded both prince people reduced the election wholy to the Clergie whom they might command at their pleasures but by your leaue it was not so from the beginning The forme of election prescribed by y t Roman laws 1000. yeeres since willed the Clergie the gouernors or chiefe men of the city to come together taking their oths vpon the holie gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to decree that is to elect or name 3. persons of which y e ordainer was to chuse y e best at his discretioÌ„ The fullest wordes that the ancient Greeke Writers vse for all the partes of election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propose to name to choose to decree are in the stories ecclesiasticall applied to the people When Eudoxius of Constantinople was dead and the Arrianâ— had chosen Demophilus in his place the Christians there is Socrates writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chose one Euagrius Sozomene saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they decreed Euagrius to be their bishop Nazianz. speaking of y e election of Eusebius saith the people were diuided into many sides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some naming one and some an other which word also Socrates vseth of the people in the choice of Ambrose and repineth that in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first naming of the bishop was permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the headie and vndiscreete multitude At the choice of Paulus to the Bishopricke of Constantinople Socrates saith the people were diuided into two partes and the Omousians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect Paulus to the Bishopricke The Council of Nice was content that such as were ordained by Miletius shoulde be reâ—rdered and placed in the countes of other bishops that died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they were found worthie and the people elected them Upon the dâ—â—th of Auxentius at Millan◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude saith Sozomene fell to â—edition not agreeing on the election of any one When Nectarius was dead and Chrysostome chosen in succeâ—â—e him Sozomene saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people and Cleargie decreeing it the Emperour consented Socrates saieth he was chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the common decree of the Cleargie and people Upon the depriuing of Nestorius many â—amed Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but more chose Proclus and Proclus election had preuailed had not some of the mightiest pretended a Canon against him that being named Bishop of one Citie hee coulde not bee translated to another Which being heard and beleeued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forced the people to hold their peace So that in the primitiue church the people did propose name elect and decree as wel as the Clergie and though the Presbyters had more skill to iudge yet the people had as much right to choose their Pastour and if the most part of them did agree they did carrie it from the Clergie so the persons chosen were such as the Canons did allow and the ordainers could not iustly mislike If it seeme hard to any man that the people in this point should be preferred as farre forth as the Clergie let him remember the Apostles in the Actes when they willed the Church at Ierusalem to choose the seuen that vndertooke the care of the widowes did not make any speciall remembrance or distinction of the seuentie Disciples from the rest who were then present and part of that company but committed as well the discerning as electing of fit men in common to the whole number of brethren reseruing approbation and imposition of hands to themselues for calling the multitude of Disciples together they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider of seuen men of your selues that are well reported of and full of the holie ghost and of wisedome whome wee may appoint ouer this businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they chose Steuen and the other sixe whome they set before the Apostles Since then the Apostles left elections indifferently to the people and Clergie of Ierusalem if you make that choice a president for elections what warrant had the Bishop of Rome to exclude them if their vnrulinesse deserued afterward to haue their libertie diminished or their â—way restrained that belonged not to the Popes but to the Princes power and therefore he was but an vsurper in taking it both from Prince and people without their consents and christian Princes vse but their right when they resume elections out of the Popes hands by conference with such as shal impose hands on them within their â—wn realmes name whom they thinke fit to succeede in the episcopal seate So did the ancient Emperors and Princes that were in the primitiue church as I haue shewed They neuer tooke the whole into their hands but onely gaue their consents before the election could take place It was a most tedious and trouble some worke for one man to name and elect all the Bishops in the Romane empire and therefore the Emperours left the Magistrates of each Citie to performe that