cal to minde neuer a CypriaÌ„ nor ChrysostoÌ„ nor Basil nor Naâ—ianzeÌ„ nor Austin â—o one of those ancieÌ„t Bishops of Rome which wel neare 40. in a row witnessed their good coÌ„fessioÌ„s vnder those bloudy persecuting Pilats of the Empire which may stand in the gap and plead for the seruice that Bishops had done to the Church of Christ but all must downe Esto Athanasium culpauerint aliqui say that Athanasius said Athanasius him selfe of himselfe were to blame might iustly be taxed quid alij fecere episcopi aut quis ab illis Arsenius interfectus est what haue the rest of the Bishops done what Arsenius hath bin murt bexed by them A strange kinde of reformation the whole body destroyed because some parts are disordered and diseased Our Sauiour dealt not thus in that other institution of marriage but when he perceiued saith â—eâ—ome that things were come ad â— to their last and worst condition hee brought theÌ„ back ad â— to their first anâ— best againe Ab initio noÌ„ erat sic fâ—oÌ„ the beginning it was not so The Merchant in St. Austin doth better plead for himselfe and his calling Si mentior ego mentior non negotium when they chardged his professioÌ„ with lying fraud if I lie it is I that lie not my profession So shall you haue husbandmen that for a storme of wether destroying their come wil blâ—sphâ—me the name of God At hoâ— non faciunt agriâ—olaboni those that are good wil neuer doe it The like perhaps is in other courses trades of life At hominuÌ„â—sta non rerum peccata sunt these are personalorimâ—s not reall impâ—tations All this is not maâ—kt in the â—ase of these keepers but against them their callings their liuings is the voice of Edom heard Downe with them down with them even vnto the ground And when they are downe let theÌ„ nâ—uer rise vp againe In steede of these are erected a new sort of keepers of a strange composition concretion part of cleargy part of Laity as of old new cloth peeced togither the assembly sessions Senate Synedryon Consistorie Court of which persons call it as you list they name the Presbyterie and that presbyterie they call the Church at least an epitome of the Church a liuely representation and portrâ—icture of the vniversall Church the perfit body of Christ the tribunall of Christ yea coelâ—m in terrâ—â— fitum a verâ—e heâ—veâ— seated vpon the earth the administration in these mens handes they teaâ—me dâ—uine and apostolique institution an individuall companion of the Gospel the holy discipline the discipline of Christ halfe the kingdome of Christ an vndoubted note of the Church the eternall counâ—aâ—â—e of God the sceptre of Iudah yea the sceptre of the sonne of God without which he ruleth not lastly they intitle the governors theÌ„selues â—enâ—ors of manners guardians of discipline presidents over the â—â—we of God Vicars of Christ set over the people in things appertaining to God and such as watch ouer their soules and rather then faile they make them Ecclesiâ—sticall Ministers Bishops prophets to whom the spirits of prophets are subiect yea they sâ—icke not to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily the Angell of the Church of Ephesus c. to whom our Saviour writeth may bee vnderstoode of their prâ—â—byters with other the like innumerable attributes wherwith they labor to aray the nakednes novelty of this late formed discipline which neuer to this houre saw the age of a maÌ„ threesâ—ore teÌ„ years What needed al this licet sapere sine pompâ— men may be wise without glâ—rying too much of their wisâ—â—â— But it fared herein as at the dedication of Nabuâ— hodo â—oâ—oâ—s idâ—ll with cornet trumpet sackbut pâ—â—ltâ—râ—â— dulâ—imeâ— and all manner of instruments of musicke so the whole booke of God must be vnbowâ—lled and all the wiâ— of man ransaâ—kt to findeouâ— a stile honourable enough for their new erected presbytery And because â—omâ—n sine actâ— nihil est name without power availeth not they haue assigned theÌ„ offices noâ— inferiour to their titles You vvoulde vvonder to heare that those of the laity should haue ought to doe in administration of sacraments yet haue I heard that even these doe deliuer the Cup in some places But what of the preaching of the word you shall bee tolde that there is no difference betweene them and pastours saue publike priuate for what the one doe in pulpits the other doe in their consistories It were incredible to be spoken but that he that runneth may read it in their published and divulged bookes that those whole descriptions appropriated by the holy Ghost to Bishops presbyters and deacons 1. Tim. 3. Tit. 1. should be applied to their vn preaching presbyters They may consult admonish comfort correct examine alow refuse suspend excommunicate absolue finally order all things beloÌ„ging to the Church that is to say in effect directly or indirectly and collaterally at first or at second hand all things some of these dutieâ— seuerally apart each elder in his tribe others iointly in coÌ„munioÌ„ with colleagues As naÌ„ely when they meete togither 1. Theirs are elections reiections of all church officers 2. Excommunications absolutions and the power of the kâ—ies theirs 3. Theirs the disceptation and decision of all matters vvhatsoever concerning either corrupt manners or peruerse doctrine Adde vnto these imposition of handes common and prophane vpon consecrate persons and ordination of the ministers of Christ by those that are without orders After such harde and burthensome provinces perhaps you will aske mee what the persons themselues â—râ— these Areopagites and Amphictiones iudgeâ— of sâ—weightie affaires to whom it is giuen thus to expatiate and revell through everie corner of the house of God No doubt they are all Bezâ—lâ—â—ls at least and Aholiabs or Zorobbabels men of excellent both spirits and giftes furnished for such businesses I distinguished formerly in the Christian coÌ„mon-wealth two severall sorts to wâ—â—t Cleargy and Laity One aâ—d it may be the better part of this Court are pastours and Doctors the other and far the more such for the most part Quales ex humili magna ad fastigia reâ—uâ— Attollit quoties voluit fortuna iocari Such as the satyre noteth to day Dâ—mâ— momento turbinis exit Marcus Dama to day a tradesman tomorrow a churchman to day an artificer tomorrow an elder so likewise backe againe Alternarâ— vices mirabâ—re wee may iustlie wonder at their changes Hesterni Quirites our yesterdaies rulers and gouernours of the Church the next day return back to their woÌ„ted callings like him that professed Zach. 13. I am no prophet I am an husbandman Husbandry was my trade from my youth vp â— knowe not well what to make of them but as St. Bernard wrote of himselfe Epist. 245. Ego quaedaÌ„ Chimaera mei saeculi nec clericum gero nec laicum I am a kind of moâ—ster of my time for I am neither
no famyliar acquaintance with him that thou maist put him to shame 5 Finally there ought to bee no doubt but this was spoken to the Iewes because the reproach is sit tibi tanquam Ethnicus let him be vnto thee as an heathen there being no nation vnder heauen that disdeigned and detested Gentiles saue the Iewes alone Ethnicis exquibus deindè composita erat ecclesia praeceptum dare noluit vt seipsos fugereÌ„t He gaue no precept to the GeÌ„tiles of whom the Church was afterwards composed to shunt themselues He would rather haue said if hee had spoken to the Gentiles sit tibi tanquam Iudaus let him be as a Iew vnto thee What is all this then to vs Christians 6 Shall wee further aske the mindes of the learned for the clearer explanation of these words One telleth vs Non ad synagogam ablegat suos hee remitteth not his disciples to the synagogue for redresse of their wrongs There was little helpe to be hoped for where they presentlie excommunicated all that but profest Christ. An other helpeth out the reason Erat tuÌ„ ecclesia adulterata the Church that them was was adulterated and therefore vnmeete to bee iudge over Christians Was there no church of Christ which they might repaire vnto Yes fuit illorum temporum Ecclesiola in deed there was a little church at that time but ecclesiae facies nulla that Church had no apparance vvithout Nay nulla adbue ecclesia will a third say ther was not any Church at all And yet we are willed you heare to tell the Church Which some say was an order appointed by CHRIST to last to the vvorldes ende others no generall rule prescribed to the Church for all ages but a temporatie precept like those other in the Gospell Go not into the vvaie of the Gentiles and possesse not siluer nor gold in your purses St. Ierome saith Die Ecclesiae is as much to say as multis dicendum est vt detestationieum habeant tell many to make him hateful vnto them vt qui pudore non potuit saâ—uetur opprobrijs that whom honestie and ingenuity could not disgrace may reclaime St. Chrysostome saith ecclesiae that is his qui praesideÌ„t ecclesiae the rulers of the Church Carth. ioineth theÌ„ both in one vel congregationi communitèr vel praelato id est iudici either the coÌ„gregatioÌ„ at large or the praelate that is the iudge noÌ„ quod ipse sit multitudo sed praeest multitudini Abulens not that the prelate is the whole multitude but because he is chiefe ouer it Aquinas likwise both Ecclesiae that is vel toti multitudini vt coÌ„fuÌ„datur vel iudicibus ut corrigatur either the whole multitude for his coÌ„fusioÌ„ or the iudges for his correctioÌ„ Lastly Erasmus both vt vel multitudinis coÌ„sensu vel â—oruÌ„ authoritate qui multitudini praesunt emendetur that either by consent of the multitude or authority of those that are ouer the multitude he may be amended Some say Dic ecclesiae that is in caetu fidelium in quo verbum sacramenta rectè administrantur in the assembly of the faithfull wherin the word and sacraments are rightly administred Others to the coÌ„trary Nemo it a accipiat quasi in publica concione let no man vnderstand it so as if in a publique auditory for nec ratio nec vsus suadet congregandaÌ„â—sse ecclesiaÌ„ saith Caietan it staÌ„deth not either with reason or custome that the whole Church should be troubled about a priuate fault Lastly they are but of yesterday that tel you Dic ecclesiae is no more to say then Dic sentoribus et Doctoribus personam ecclesiae representaÌ„tibus tell the elders Doctors that repraesent the person of the Church wheras it should be rem defer ad certos illos iudices qui ex vniuerso corpore ecclesiae in magistratum legitimè sunt electi deferre the matter to those select iudges which are lawfully chosen to the magistracy out of the whole body of the Church Now summe vp al into one 1. Not to the Synagogue why 2. that Church was adulterated 3. the other was but a little Church 4. had no face of a Church 5. no essence 6. an order to the worlds end 7. a temporary praecept 8. elders and doctours 9. Certaine and lawfull magistrates 10. in the assembly of the faithful 11. not in an open auditory 12. multitude in common 13. presidents over the multitude How is it possible out of a place of scripture so variously interpreted by ancient and moderne writers to make faith and perswasion to the world that the Church intended by our Sauiour is that Church which they labour for But they haue other subsidiary scriptures especially where the Christian presbytery is more expresly named that make without controuersy for their purpose By name that to Timothy 1. and 4. per impositionem manuum presbyterii which though some haue expounded the office and ministration it selfe which Timothy then receiued yet grant it importeth an order and company of men from whom he receiued it the very imposition of hands there named doth sufficiently discharge them from being lay-elders There was a presbytery we deny not in the primitiue Church that is to say a colledge or conuent of presbyters assistants to the Bishop which Ignatius in an epistle to the Trallians calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knot of Apostles and afterwards asking what that presbytery was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy congregation counsailours and coassessours to the Bishop And for these at the time of ordination to hold their hands vpon the heades of presbyters and deacons iuxta manum episcopi as you haue heard before neare the hand of the Bishop was agreable to a Canon of the fourth couÌ„cel of Carthage There remaineth one place more 1. Tim. 5. 17. which they hold as a Delphian oracle their Deus Terminus that yeeldeth to none an vnremoueable argument never to be answered The elders that rule wel let them be accompted worthy of double honor especially those that labour in the word doctrine This is the mine wherout the whole body and frame of their consistory is digged pastours where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word Doctours out of the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doctrine Their lay elders out of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elders that rule well where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the genus common to both kindes but the essential difference that giueth name being is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labouring and not labouring in word and doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially is their Mercury to interpret all a signe of discretion and distinctioÌ„ to passe betwixt the gouernours of both these sorts Their illation is there were elders that ruled well and laboured besides in the word and doctrine therfore there were
were but their qualities dueties diuersified Or thus the King that ruleth his people wel and laboureth the good both of Church and commonwealth is worthy of double honour both of allegiance and alowance from his subiects especially he that taketh vp the crosse of Christ and beareth his soule in his hands as ready and as likely to lay downe his life for defence of the truth as any of his subiects Lastly what mine opinion of this sentence in hand is can no way better appeare then by a parallel peece of scripture 1. Thes. 5. at the 12. vers Compare it with this to Timothy and you shall find not the morning and evening suns more like Now we be seech you brethren that you knowe them which labour amongst you and are ouer you in the Lord and admonish you that you haue them in singular loue for their worke sake For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Timothy you haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from the same theame superiors in both there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both labouring for worde and doctrine in the one in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admonition there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double honour here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singular loue Lastly the reason is here giuen of this superabundant affection towards theÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their worke sake which is the truest implyed cause of honour in that other place sith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more to say then especially for that they labour amongst you But it hath fared with our brethren in this case as with him that stood on the Key at Athens and euery ship that was arriuing towards the haueÌ„ he cried was his so they wheresoeuer they haue met with any word though but common and generall and diuersly expounded yet that beareth any the least propension and fauour towards the vpholding of the eldership presently they conclude that very species and sort of all others which they most fansy as if all windes blew for their gouernment and none else Thence they inferred from the 18. of Math. Tell the Church Ergo no Church there but this presbytery TheÌ„ce from the rule to Timothy The elders that rule wel c. therfore these lay elders Thence from the 12. to the Rom. he that ruleth with diligence thefore these rulers And 1. Cor. 12. bycause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gouermentes is one of the giftes of the holy Ghost there named therfore this gouerment Bycause Tertullian hath Praesident apud nos probati quique seniores theer gouerne with vs none but approued seniours And Ierome vpoÌ„ Esay 3. Nos habemus in ecclesia senatum nostrum caetuÌ„ presbyterorum we haue in the Church our senate a coÌ„pany of presbyters vpon Tit. 1. Communi presbyterorum consilio regebaÌ„tur ecclesiae Churches were gouerned by a common counsaile of presbyters quorum sine consilio nihil agebatur in ecclesia Ambr. vpon 1. Tim. 5. without whose counsaile nothinge was done in the Church which may be well vnderstood of elders in yeares experience grauity hauing some teÌ„porary commission to assist in ordering the Church but no ordination perpetuall diuine as is now vrged therfore these none others are those presideÌ„ts and senators and advisers intended by the fathers I am now at an end And I heartily wish in the bowells of our Sauiour there might at last be an end of all these controuersies that in variety of opinions our brethren would propose to themselues the example of the ancient fathers of whom it is saide sanctorum patrum disputationes non contentiones sed collationes erant the father 's conferred and reasoned about matters in question contended not It is agreed betwixt St Ierome and St Austin before they dispute vt veritas superet that truth may bee the conquerour Cumque tu vâ—ceris saith the one ego vincam si erroreÌ„ meum intellexerâ— et è contrario me vincente tâ— superas vpon that condition whither you or I winne wee both winne by vnderstanding our errours Cyprian of whoÌ„ before though dissenting in iudgement from other learned of the Church yet never severed himselfe perswaded others likewise not to doe it Et si se ille se parasseâ— quà m multi sequerentur quantum sibi nomen inter homines faceret quanto loÌ„giùs Cyprianistae quà m Donatistae vocareÌ„tur Cyprians breach with the church would haue drawne many followers after him and haue spred the name of Cyprianists farther then Donatistes But in whom there is more then this a willing wilfull disturbance of the churches peace I would in the name of God they were throughly perswaded that they are as strictly bound to preserue vnum as verum vnity as verity pacem as fidem the quiet as the faith of the Church and that there will bee little difference held at Salomons rent-day whither they haue wounded the head which is Salomon himselfe with haeretical opinion or whither lacerated and rent in peeces his body with schismaticall distraction Ecclesia est illud corpus Christi quod chariùs habuit quà m quod tradidit morti He gaue his naturall body to death to redeeme his mystical which was much dearer vnto him Dico obtestor was the fearefull protestation of St. Chrysostome ne quis dicat nemo dixit ignorauâ—â—us non put avimus peccatum I say protest that no man may plead ignorance ecclesiam scindere non minus est peccatum quà m in haere â—in incidere schisme in the church is as great a sinne as haresie And from the iudgement of an holy man dixit vir sanctus inexpiabilis culpa nec sanguine eluitur macula ista the fault is vnexpiable the blood of martyrdome cannot wash out this spot I now call to minde a dialogue that Tully hath in his bookes de legibus where interloquution passeth betweene 3. Philosophers Quintus Marcus and Atticus The argument was definibus bonorum malorum The first beginneth Controversam rem plenam dissensionis inter doctissimos a matter of great controversie and debate amoÌ„gst the most learned the secoÌ„d sed aliquaÌ„dò tamen iudicandam yet it must be determined the thirde quî istuc fieri potest A. Gellio mortuo how can it ever be since A. Gellius is dead Quintus replieth quid tandem id adreÌ„ what is that to the matter Atticus answereth him J haue heard that he called all the Philosophers at Athens into one place and earnestly laboured them to set some end to their controversies quòd si essent eo animo vt nollent at atem in litibus conterere posse rem convenire if they were of that minde that they woulde not spend their daies in strife they might come to agreement Blessed be the name of God we haue no such impediment to the composing of our controversies Our A. Gellius liueth and long may he liue even for ever and ever But